Book of 1 John Chapter 2 Vs. 5

 Christ Our Advocate

1 John 2:5 “But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him.”

Keepeth His word (τηρῇ αὐτοῦ τὸν λόγον)

Note the changed phrase: word for commandments. The word is the revelation regarded as a whole, which includes all the separate commandments or injunctions. See the use of λόγος word, and ἐντολή precept, in John 14:21-24.

of God perfected... Is in the perfect tense. John refers to the decisive and enduring effect of the indwelling love of God. But the test of knowing God’s love is keeping His Word.

is the love of God perfected (ἡ ἀγάπη τοῦ Θεοῦ τετελείωται)

Rev., rendering the perfect tense more closely, hath the love of God been perfected. The change in the form of this antithetic clause is striking. He who claims to know God, yet lives in disobedience, is a liar. We should expect as an offset to this: He that keepeth His commandments is of the truth; or, the truth is in him. Instead we have, In him has the love of God been perfected. In other words, the obedient child of God is characterized, not by any representative trait or quality of his own personality, but merely as the subject of the work of divine love: as the sphere in which that love accomplishes its perfect work.

The phrase ἡ ἀγάπη τοῦ Θεοῦ the love of God, may mean either the love which God shows, or the love of which God is the object, or the love which is characteristic of God whether manifested by Himself or by His obedient child through His Spirit. John's usage is not decisive like Paul's, according to which the love of God habitually means the love which proceeds from and is manifested by God. The exact phrase, the love of God or the love of the Father is found in 1Jhn. 3:16; 4:9, in the undoubted sense of the love of God to men. The same sense is intended in 1Jhn. 3:1, 3:9, 3:16, though differently expressed. The sense is doubtful in 1Jhn. 2:5; 3:17; 4:12. Men's love to God is clearly meant in 1Jhn. 2:15; 5:3. The phrase occurs only twice in the Gospels (Luke 6:42; John 5:42), and in both cases the sense is doubtful. Some, as Ebrard, combine the two, and explain the love of God as the mutual relation of love between God and men.

It is not possible to settle the point decisively, but I incline to the view that the fundamental idea of the love of God as expounded by John is the love which God has made known and which answers to His nature. In favor of this is the general usage of ἀγάπη love, in the New Testament, with the subjective genitive. The object is more commonly expressed by εἰς towards, or to. See 1Thes. 3:12; Col. 1:4; 1Pet. 4:8. Still stronger is John's treatment of the subject in chapter 4. Here we have, 1Jhn. 4:9, the manifestation of the love of God in us ἐν ἡμῖν by our life in Christ and our love to God we are a manifestation of God's love. Directly following this is a definition of the essential nature of love. In this is love, i.e., herein consists of love: not that we have loved God, but that He loved us (1Jhn. 4:10). Our mutual love is a proof that God dwells in us. God dwelling in us, His love is perfected in us (1Jhn. 4:12). The latter clause, it would seem, must be explained according to 1Jhn. 4:10. Then (1Jhn. 4:16), We have known and believed the love that God hath in us (see on John 16:22, on the phrase have love. God is love; that is His nature, and He imparts this nature to be the sphere in which His children dwell. He that dwelleth in love dwelleth in God. Finally, our love is engendered by His love to us. “We love Him because He first loved us” (1Jhn. 4:19).

In harmony with this is John 15:9. “As the Father loved me, I also loved you. Continue ye in my love.” My love must be explained by I loved you. This is the same idea of divine love as the sphere or element of renewed being; and this idea is placed, as in the passage we are considering, in direct connection with the keeping of the divine commandments. If ye keep my commandments ye shall abide in my love.

This interpretation does not exclude man's love to God. On the contrary, it includes it. The love which God has, is revealed as the love of God in the love of His children towards Him, no less than in His manifestations of love to them. The idea of divine love is thus complex. Love, in its very essence, is reciprocal. Its perfect ideal requires two parties. It is not enough to tell us, as a bare, abstract truth, that God is love. The truth must be rounded and filled out for us by the appreciable exertion of divine love upon an object, and by the response of the object. The love of God is perfected or completed by the perfect establishment of the relation of love between God and man. When man loves perfectly, his love is the love of God shed abroad in his heart. His love owes both its origin and its nature to the love of God.

The word verily ἀληθῶς is never used by John as a mere formula of affirmation, but has the meaning of a qualitative adverb, expressing not merely the actual existence of a thing, but its existence in a manner most absolutely corresponding to ἀλήθεια truth. Compare John 1:48; 8:31. Hath been perfected. John is presenting the ideal of life in God. This is the love of God that we keep His commandments. Therefore whosoever keepeth God's word, His message in its entirety, realizes the perfect relation of love.

Is the Word of God the most important thing you have? When you really love, it is the desire of your heart to please the one you love. To perfect the Love of God within yourself is to be completely sold out to Him.

we are in Him... And He in us, if His love is perfected in us. All through the Bible, there are blessings, if we are obedient to God, and curses, if we are not. This is no exception to that.

We are in Him.

The love of the Father (ἡ ἀγάπη τοῦ πατρὸς)

The phrase occurs only here in the New Testament. It means love towards the Father, yet as generated by the Father's love to man. Compare 1Jhn. 3:1. See on love of God, 1Jhn. 2:5. Compare Act. 17:28.

On the other hand, obedience to God’s Word His commands, 1Jhn. 2:3) results in a rich and full experience of God’s love: God’s love is truly made complete in him. The Greek expression the love of God (rendered God’s love) could mean either His love for a Christian or a Christian’s love for God. But the NIV rendering is perhaps the best, particularly in light of John 14:21-23. In that passage an obedient disciple is promised a special experience of the love of the Father and Son. Since a Christian is already the object of God’s saving love, this additional, experiential realization of the divine affection may be properly said to make God’s love complete in him (cf. 1Jhn. 4:12, 4:17). That is to say, an obedient believer has a deep, full-orbed acquaintance with God’s love. Since God is love (1Jhn. 4:16), to know God intimately is to know His love intimately.

John then added, this is how we know we are in Him: Whoever claims to live in Him must walk as Jesus did. (The translators have supplied the word “Jesus” which is represented in the original by a pronoun.) In these statements, John used two other expressions (in Him and live in Him) which further his thought. As with the connection he makes between obedience and the knowledge of God, here too the Upper Room Discourse (John 13-16) is the seed-plot from which these ideas come. The concept involved is derived especially from the Parable of the Vine and the Branches (John 15:1-8). The vine-branch relationship is an image of the discipleship experience. Jesus said, “This is to My Father’s glory, that you bear much fruit, showing yourselves to be My disciples” (John 15:8). In 1Jhn. 2:5-6 discipleship is also in view, as is seen from the reference to the imitation of Christ in 1Jhn. 2:6. Moreover, the Greek term rendered in the NIV by live menō is the same verb used in John 15:4 where the NIV translates it remain.

Book of Revelation Chapter 1 Vs. 4

Greeting to the Seven Churches

Rev. 1:4 John to the seven churches which are in Asia: Grace [be] unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne;



The traditional translations use the word churches here, but that is misleading. The Greek word means assemblies in this case probably small groups of Jewish believers that met in private homes. In the Hellenistic context, many such groups functioned as religious or ethnic associations, much like modern clubs, trade guilds, and professional groups.

John wrote about real issues of relevance for each of these seven groups living in the Roman province of Asia.

At the same time, the letter claims to be an apocalyptic or revelatory text that contains prophecy see (Rev. 1:1, 1:3, 22:7). Both aspects of revelation are critical to keep in mind.

John provided a general introduction (Rev. 1) as well as seven unique messages (letters within the letter) that act as more specific words for each community (Rev 2-3).

He designed a kind of interactive text to be read in seven different cities and from seven different perspectives.

He then wove these different perspectives together into a single coherent message in the remainder of his scroll.

The book of Revelation confronts each of the seven communities with an alternative image of the world. Living in the great cities of the Provence of Asia, the letters recipients would have been extremely familiar with powerful images of Roman imperial greatness, excellence, and domination pagan worship.

Johns letter claims to reveal an invisible but much truer reality.

The visual power of Johns letter stands in opposition to dominant reality in order to cleans or refresh the minds of his hearers.

But John is not the only one who is sending this message.

The Greek expression (ho on) literally means the being one or the one who is. Its usage here represents an illusion to the Name of God revealed to Moses (Exo. 3:14).

Besides the hint that God himself is the author we also see that Jesus Christ and the seven Spirits before the throne are there in the letter greeting.

John to the... They were located in Asia Minor (Rev. 1:11).




Seven Churches

Not all the churches in Asia are meant, since the list of those addressed in Revelation does not include Colossae, Miletus, Hierapolis, or Magnesia. The seven named are chosen to symbolize the whole Church. Compare Rev. 2:7. Seven being the number of the covenant, we have in these seven a representation of the Church universal.




Asia

Not the Asiatic continent nor Asia Minor. In the time of the apostles the term was commonly understood of the proconsular province of Asia, principally of the kingdom of Pergamus left by Attalus III. to the Romans, and including Lydia, Mysia, Caria, and at times parts of Phrygia. The name Asia Minor did not come into use until the fourth century of our era.




Grace - peace

For grace χάρις, see on Luke 1:30. Both words are used by Paul in the salutations of all his Epistles, except the three Pastorals.

From Him which is, and which was, and which is to come (ἀπὸ τοῦ ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος)

The whole salutation is given in the name of the Holy Trinity: The Father Him which is, and was, and is to come, the Spirit the seven spirits, the Son Jesus Christ. See further below. This portion of the salutation has no parallel in Paul and is distinctively characteristic of the author of Revelation. It is one of the solecisms in grammatical construction which distinguishes this book from the other writings of John. The Greek student will note that the pronoun which (ὁ ) is not construed with the preposition from (ἀπό), which would require the genitive case, but stands in the nominative case.

Each of these three appellations is treated as a proper name. The Father is Him which is, and which was, and which is to come. This is a paraphrase of the unspeakable name of God (Exo. 3:14), the absolute and unchangeable. Ὁ ὢν, the One who is, is the Septuagint translation of Exo. 3:14, I am the ὁ ὢν I am: ὁ ὢν I am, hath sent me unto you. The One who was ὁ ἦν. The Greek has no imperfect participle, so that the finite verb is used. Which is and which was form one clause, to be balanced against which is to come. Compare Rev. 11:17; 16:5; and was ἦν in the beginning with God (John 1:2). Which is to come ὁ ἐρχόμενος. Lit., the One who is coming. This is not equivalent to who shall be, i.e., the author is not intending to describe the abstract existence of God as covering the future no less than the past and the present. If this had been his meaning, he would have written ὁ ἐσόμενος, which shall be. The phrase which is to come would not express the future eternity of the Divine Being. The dominant conception in the title is rather that of immutability. Further, the name does not emphasize so much God's abstract existence, as it does His permanent covenant relation to His people. Hence the phrase, which is to come, is to be explained in accordance with the keynote of the book, which is the second coming of the Son (Rev. 1:7; 22:20).

The phrase, which is to come, is often applied to the Son (see on 1Jhn. 3:5), and so throughout this book. Here it is predicated of the Father, apart from whom the Son does nothing. The Son is never alone, even as Redeemer (Milligan). Compare We will come unto him, John 14:23. Origen quotes our passage with the words: But that you may perceive that the omnipotence of the Father and of the Son is one and the same, hear John speaking after this manner in Revelation, 'Who is, etc.' Dean Plumptre compares the inscription over the temple of Isis at Sais in Egypt: I am all that has come into being, and that which is, and that which shall be, and no man hath lifted my veil.



John became the apostolic leader of the church at Ephesus following the death of Paul and the destruction of Jerusalem by Rome (A.D. 70). The Ephesian church had established a number of daughter churches throughout the province of Asia western Asia Minor, and John exercised pastoral and apostolic care of them. The blessing of verse 4 comes from the Triune Godhead: God the Father, the Holy Spirit, and Jesus Christ. Him which is a paraphrase of the name Jehovah or Yahweh (Exo. 3:14): I AM,


Note the absence of all official titles, such as are found in Paul; showing that John writes as one whose position is recognized.


The number seven means spiritual perfection and completeness and represents the fullness of the Spirit in the life and ministry of Christ. We should believe this number is symbolic of all churches for all time. These seven churches were literal churches of that day as well as giving us a view of the churches of our day in general and is applicable to all peoples of the present time, 2Tim. 3:15-17. These seven Spirits take in all the Spirits of God.


Seven

Among every ancient people, especially in the East, a religious significance attaches to numbers. This grows out of the instinctive appreciation that number and proportion are necessary attributes of the created universe. This sentiment passes over from heathenism into the Old Testament. The number seven was regarded by the Hebrews as a sacred number, and it is throughout Scripture the covenant number, the sign of God's covenant relation to mankind, and especially to the Church. The evidences of this are met in the hallowing of the seventh day; in the accomplishment of circumcision, which is the sign of a covenant, after seven days; in the part played by the number in marriage covenants and treaties of peace. It is the number of purification and consecration (Lev. 4:6, 4:17; 8:11, 8:33; Num. 19:12). Seven is the number of every grace and benefit bestowed upon Israel; which is thus marked as flowing out of the covenant, and a consequence of it. The priests compass Jericho seven days, and on the seventh day seven times, that all Israel may know that the city is given into their hands by God, and that its conquest is a direct and immediate result of their covenant relation to Him. Naaman is to dip in Jordan seven times, that he may acknowledge the God of Israel as the author of his cure. It is the number of reward to those who are faithful in the covenant (Deut. 28:7; 1Sam. 2:5); of punishment to those who are froward in the covenant (Lev. 26:21, 26:24, 26:28; Deut. 28:25), or to those who injure the people in it (Gen. 4:15, 4:24; Exo. 7:25; Psm. 79:12). All the feasts are ordered by seven, or else by seven multiplied into seven, and thus made intenser still. Thus it is with the Sabbath, the Passover, the Feast of Weeks, of Tabernacles, the Sabbath-year, and the Jubilee.

Similarly the number appears in God's dealing with nations outside the covenant, showing that He is working for Israel's sake and with respect to His covenant. It is the number of the years of plenty and of famine, in sign that these are for Israel's sake rather than for Egypt's. Seven times pass over Nebuchadnezzar, that he may learn that the God of his Jewish captives is king over all the earth partly quoted and partly condensed from Trench's Epistles to the Seven Churches.

Seven also occurs as a sacred number in the New Testament. There are seven beatitudes, seven petitions in the Lord's Prayer; seven parables in Mat. 13; seven loaves, seven words from the cross, seven deacons, seven graces (Rom. 12:6-8), seven characteristics of wisdom (Jas. 3:17). In Revelation the prominence of the number is marked. To a remarkable extent the structure of that book is molded by the use of numbers, especially of the numbers seven, four, and three. There are seven spirits before the throne; seven churches; seven golden candlesticks; seven stars in the right hand of Him who is like unto a son of man; seven lamps of fire burning before the throne; seven horns and seven eyes of the Lamb; seven seals of the book; and the thunders, the heads of the great dragon and of the beast from the sea, the angels with the trumpets, the plagues, and the mountains which are the seat of the mystic Babylon, - are all seven in number.

So there are four living creatures round about the throne, four angels at the four corners of the earth, holding the four winds; the New Jerusalem is foursquare. Authority is given to Death to kill over the fourth part of the earth, and he employs four agents.

Again the use of the number three is, as Professor Milligan remarks, so remarkable and continuous that it would require an analysis of the whole book for its perfect illustration. There are three woes, three unclean spirits like frogs, three divisions of Babylon, and three gates on each side of the heavenly city. The Trisagion, or thrice holy, is sung to God the Almighty, to whom are ascribed three attributes of glory.




the seven Spirits... Not seven titles of the Holy Spirit, for there are more titles than this that are applied to the Spirit. Since the Lamb has the seven horns and seven eyes, since we know there is but one Holy Spirit (Eph. 4:4-6), and since the Lamb is a symbol of Christ, the seven lamps of fire (Rev. 4:5), the seven horns, and seven eyes are all symbolic of the one Holy Spirit and can only denote His fullness and power upon the Lamb and before the throne (John 3:34; Isa. 11:2; 42:1-7; 61:1-2; Acts 10:38). There are actually many more than seven Spirits. This seven is a symbolic number meaning all (completeness). Spirits is capitalized so this is the Holy Spirit in all His workings. When it speaks of these Spirits ever before the throne, we see Teacher, Guide, Helper, Provider, as just a few of the works of the Holy Spirit. John explains in this who Jesus is.


The Spirit is designated by.


The seven Spirits (τῶν ἑπτὰ πνευμάτων)

Paul nowhere joins the Spirit with the Father and the Son in his opening salutations. The nearest approach is 2Cor. 13:13. The reference is not to the seven principal angels (Rev. 8:2). These could not be properly spoken of as the source of grace and peace; nor be associated with the Father and the Son; nor take precedence of the Son, as is the case here. Besides, angels are never called spirits in this book. With the expression compare Rev. 4:5, the seven lamps of fire, which are the seven Spirits of God: Rev. 3:1, where Jesus is said to have the seven Spirits of God. Thus the seven Spirits belong to the Son as well as to the Father (see John 15:26). The prototype of John's expression is found in the vision of Zechariah, where the Messiah is prefigured as a stone with seven eyes, the eyes of the Lord, which run to and fro through the whole earth (Zec. 3:9; 4:10). Compare also the same prophet's vision of the seven-branched candlestick (Zec. 4:2).

Hence the Holy Spirit is called the Seven Spirits; the perfect, mystical number seven indicating unity through diversity (1Cor. 12:4). Not the sevenfold gifts of the Spirit are meant, but the divine Personality who imparts them; the one Spirit under the diverse manifestations. Richard of St. Victor cited by Trench, Seven Churches says: And from the seven Spirits, that is, from the sevenfold Spirit, which indeed is simple in nature, sevenfold in grace.





Salutation

This salutation - like Paul’s salutations in his epistles and the salutation of John himself in 2 John - specifies the book’s destination. The recipients of this message were the seven churches in the Roman province of Asia in Asia Minor (Rev. 1:11; 2:1-29 and Rev. 3:1-22). The words grace and peace concisely summarize both a Christian’s standing before God and his experience. Grace speaks of God’s attitude toward believers; peace speaks both of their standing with God and their experience of divine peace.

Again, the salutation is unusual in that it describes God the Father as the One who is, and who was, and who is to come (cf. Rev. 1:8). The seven spirits probably refer to the Holy Spirit (cf. Isa. 11:2-3; Rev. 3:1; 4:5; 5:6), though it is an unusual way to refer to the third Person of the Trinity.

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.