Book of Joshua-Intro.

Book of Joshua-Intro.

Title: This is the first of the 12 historical books, and it gained its name from the exploits of Joshua, the under-study whom Moses prayed for and commissioned as a leader in Israel (Num. 27:12-23). “Joshua” means “Jehovah saves”, or “the Lord is salvation”, and corresponds to the New Testament name “Jesus”. God delivered Israel in Joshua’s day when He was personally present as the saving Commander who fought on Israel’s behalf (5:14 – 6:2; 10:42; 23:3-5; Acts 7:45).
Authorship: Although the author is not named, the most probable candidate is Joshua, who was the key eyewitness to the events recorded (compare 18:9; 24:26). An assistant whom Joshua groomed could have finished the book by attaching such comments as those concerning Joshua’s death (24:29-33). Some have even suggested that this section was written by the High-Priest Eleazar, or his son, Phinehas. Rahab was still living at the time Joshua 6:25 was penned. The book was completed before David’s reign (15:63; compare 2 Sam. 5:5-9). The most likely writing period is ca. 1405 – 1385 B.C.

Joshua was born in Egyptian slavery, trained under Moses, and by God’s choice rose to his key position of leading Israel into Canaan. Distinguishing features of his life include:

(1) Service (Exodus 17:10; 24:13; 33:11; Num. 11:28);

(2) Soldiering (Exodus 17:9-13);

(3) Scouting (Num. chapters 13 and 14);

(4) Supplication by Moses (Num. 27:15-17);

(5) The sovereignty of God (Num. 27:18);

(6) The Spirit’s presence (Num. 27:18; Deut. 34:9);

(7) Separation by Moses (Num. 27:18-23; Deut. 31:7-8; 13-15); and

(8) Selflessness in wholly following the Lord (Num. 32:12).

The traditional view that Joshua is the author of almost the entire book is supported by several factors.

(1) Certain portions bear the mark of an eyewitness to the events described, such as the remark that “the Lord had dried up the waters of the Jordan from before the children of Israel, until we were passed over” (5:1).

(2) The use of the ancient names of Canaanite cities points to an early date (e.g., 15:9, 13, 49, 54).

(3) The list of boundaries drawn for the various tribes (Chapters 13-19), accurately reflects the known situation of Canaan before the Jewish monarch, as do the facts that Jerusalem was still a Jebusite city (15:63), Gezer was still a Canaanite city (16:10), and the Gibeonites were Israel’s vassals (compare 9:18-27 with 2 Sam. 21:1-9).

(4) The failure to mention the Phoenician city of Tyre, while mentioning Sidon, reflects earlier times before Tyre became the more important port city and strategic stronghold of the Phoenicians.

(5) The author cites the ancient Book of Jasher as source material for his writing (10:13).

(6) The rehearsal of the wickedness of the Canaanites, for which God commanded their execution, is shown to be accurate in the well-known Ras Shamra Tablets, written in Joshua’s time.

(7) The farewell speeches of Joshua (chapters 23 and 24), bear the marks of the author’s own affirmation (24:26-27).

All of these facts argue for an early date of the book at a time when Joshua actually lived. No one else is the logical author of the book that bears his name.
Although certain portions must have been added by a later hand, such as the account of Joshua’s death (24:29-30), the conditions after his day (24:31), and certain historical events that took place in the time of the Judges (compare 15:13-17 with Judges 1:9-13; compare 19:47 with Judges 18:27-29), as well as the inclusion of the later names of the earlier cities mentioned above, nevertheless nearly all the material recorded in the book was likely written by Joshua himself.
Liberal attempts to suggest that Joshua was composed by a later author as part of a Hexateuch (or six books), associated with Moses have failed to achieve scholarly consensus. Moreover, it falls against the evidence of the Samaritan Bible, which, in adopting only Mosaic material, includes only the five books of the Pentateuch.
The Book of Joshua is a record of God’s faithfulness to His covenant people. It underscores the need of the believer to be obedient if he would appropriate all that God has designed for him. It is throughout a testimony to the might and grace of a sovereign and holy God.
Background – Setting: When Moses passed the baton of leadership on to Joshua before he died (Deut. Chapter 34), Israel was at the end of its 40-year wilderness wandering period (ca. 1405 B.C.). Joshua was approaching 90 years of age when he became Israel’s leader. He later died at the age of 110 (24:29), having led Israel to drive out most of the Canaanites and having divided the Land among the 12tribes. Poised on the plains of Moab, east of the Jordan River and the Land which God had promised (Gen. 12:7; 15:18-21), the Israelites awaited God’s direction to conquer the Land. They faced people on the western side of the Jordan who had become so steeped in iniquity that God would cause the Land, so to speak, to spew out these inhabitants (Lev. 18:24-25). He would give Israel the Land by conquest, primarily to fulfill the covenant He had pledged to Abraham and his descendants, but also to pass just judgment on the sinful inhabitants (compare Gen. 15:16). Long possession of different parts of the Land by various peoples had pre-dated even Abraham’s day (Gen. 10:15-19; 12:6; 13:7). Its inhabitants had continued on a moral decline in the worship of many gods up to Joshua’s time.
Historical Setting: The events of the Book of Joshua span some 40 years (ca. 1407 – 1367 B.C.). This dating reflects the facts drawn from the chronological anchor point of (1 Kings 6:1). According to that text, Solomon’s fourth year of rule was also the 480^th year since the children of Israel had left Egypt (or 1447 B.C.). Israel’s 40 years of wandering in the wilderness before reaching the Jordan would therefore take the details of the Book of Joshua to the date adopted here.
Accordingly, the Book of Joshua is set in a changing international scene. The virtual domination of Syro-Palestine and the area of the eastern shores of the Mediterranean Sea by the Egyptians was to be relaxed due to the rising power of the Hittites to the north under the great king Suppiluliumas (Ca. 1380 – 1346 B.C.). To the south, Egypt’s great Pharaoh, Amenhotep III (ca. 1410 – 1372 B.C.), who was replaced by his son Akhenaton (ca. 1372 – 1355 B.C.), under whom the Egyptian fortunes in Syro-Palestine greatly deteriorated, as reflected in the famous Tell El-Amarna Tablets. In the Amarna Period, Canaan itself became politically divided into several small states that were often at war with one another and which at times reported to the Egyptian Pharaoh that, because of the hostilities, they faced possible extermination at the hands of a strong enemy. God had arranged the details of history in such a way that human conditions would be just right for the Israelites’ conquest of Canaan!
Abraham was called by God to live in the land of Canaan, but Joshua was called to Possess the land. It was a charge that Joshua took seriously. Indeed, his obedience was so exemplary that, at the end of his life, he was granted the title “servant of the Lord” (24:29), an honor accorded only to a few in the history of Israel. What’s more, his lifetime of leadership produced a legacy that lived on in the elders who followed him (24:31).
Such fortitude and obedience in the faith was surely shaped by the events of the Exodus and Joshua’s firsthand view of its leading man, Moses. Joshua, born and raised in Egypt, was perhaps in his twenties when God mightily delivered the Hebrew people from slavery. During this formative period in his life, he witnessed the hand of God moving through Moses to subdue Israel’s enemies. Joshua then got a foretaste of what was to come in Canaan when Moses appointed him as general of the Hebrew army to battle the Amalekites (Exodus 17:8-16). Knowing a ragtag “army” of slaves would be defeated on an even battlefield, Moses ascended a hill to pray for Joshua during the battle, with Aaron and Hur holding up Moses’ hands (Exodus 17:8-13), until victory was sure. Then the Lord told Moses: write down the account of this battle and make sure it is written on Joshua’s heart (Exodus 17:14). Joshua would need the lesson of dependence on the Lord for victory in the years ahead.
At some point in Joshua’s adulthood, Moses changed Joshua’s name from Hoshea (“Salvation”) to Joshua, “Yahweh Saves” (Num. 13:16). It was a prophetic change, for Joshua had not only come to know the power of Yahweh, the promise-keeping God of his fathers, but he had learned that the children of Israel could not save themselves; only God Himself could save them.
At a time when the Holy Spirit did not yet constantly indwell the faithful, God identified Joshua as “a man in whom is the Spirit” (Num. 27:18). That is how evident God was in Joshua’s life. Once Moses laid hands on Joshua before Eleazar the priest and the people, his commissioning was official: he would be the one to take the children of Israel into the Promised Land.
Beyond the similarity of their names (“Jesus” is the Greek form of (“Joshua”), it is easy to see Joshua as a “type” of Jesus. The primary parallel is that they were both called to announce and establish the kingdom of God through warfare. Joshua, a physical, geographical kingdom on earth, and Jesus, a spiritual kingdom without boundaries. Also, both were dependent on God for strategy, wisdom and power. Israel’s invasion of a spiritually dark land under Joshua’s leadership parallels Jesus sending His disciples into spiritual darkness to bring forth the light.
Joshua’s task was to drive out the inhabitants of Canaan and divide the land between the 12 tribes of Israel. His book tells that story: entering the land (Chapters 1-5), conquering the land (Chapters 6-12), dividing the land (Chapters 13-21), and beginning life as a nation under God in the land (Chapters 22-24).
This is the first of the 12 historical books, and it gained its name from the exploits of Joshua, the under-study whom Moses prayed for and commissioned as a leader in Israel (Num. 27:12-23). God delivered Israel in Joshua’s day when He was personally present as the saving Commander who fought on Israel’s behalf (5:14 – 6:2; 10:42; 23:3, 5; Acts 7:45).
The Book of Joshua stands at the beginning of the Jewish scriptural collection known as the Former Prophets. It is named after its most important character, Moses’ personal aide and military commander. Joshua’s name means “The Lord Is Salvation”, or “Jehovah saves”. In the Septuagint, the Greek translation of the Old Testament, his name takes the form Iesous, the same name borne by our Lord, Jesus. The Book of Joshua is considered the first of the Historical Books of the English Bible, because it traces the record of the children of Israel from the shores of the Jordan River to the conquest and division of the land of Canaan. It closes with an account of the aged Joshua’s farewell speeches.
A keynote feature is God’s faithfulness to fulfill His promise of giving the Land to Abraham’s descendants (Gen. 12:7; 15:18-21: 17:8). By His leading (compare 5:14 – 6:2), they inhabited the territories east and west of the Jordan, and so the word “possess” appears nearly 20 times.

Related to this theme is Israel’s failure to press their conquest to every part of the Land (13:1). Judges (chapters 1 and 2), later describes the tragic results from this sin. Key verses focus on:

(1) God’s promise of possession of the Land (1:3, 6);

(2) Meditation on God’s law, which was strategic for His people (1:8);

(3) Israel’s actual possession of the Land in part (11:23; 21:45; 22:4).

Specific allotment of distinct portions in the Land was Joshua’s task, as recorded (in chapters 13-22). Levites were placed strategically in 48 towns so that God’s spiritual services through them would be reasonably within reach of the Israelites, wherever they lived.

God wanted His people to possess the Land:

(1) To keep His promise (Gen. 12:7);

(2) To set the stage for later developments in His kingdom plan (compare Gen. 17:8; 49:8-12), e.g. positioning Israel for events in the periods of the kings and prophets;

(3) To punish peoples that were an affront to Him because of extreme sinfulness (Lev. 18:25); and

(4) To be a testimony to other peoples (Joshua 2:9-11), as God’s covenant heart reached out to all nations (Gen. 12:1-3).

2 Thessalonians Chapter 1

2 Thessalonians Chapter 1

2 Thessalonians 1:1 "Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians in God our Father and the Lord Jesus Christ:"

We see the same three names associated with this letter as we did with the first letter. We see in this greeting, Paul is agreeing that these Thessalonians are in Christ. This is not a church that has strayed away. It is a church that has made up its mind that the Lord Jesus is coming back right then. It is grounded and rooted in the Father and in the Lord Jesus.

2 Thessalonians 1:2 "Grace unto you, and peace, from God our Father and the Lord Jesus Christ."

This is a greeting that Paul uses very often. It makes this letter most assuredly Paul's letter.

2 Thessalonians 1:3 "We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth;"

“We are bound to thank God”: There is a spiritual obligation to thank God in prayer when He accomplishes great things in the lives of His saints. That was the case with the obedient Thessalonians, who had demonstrated growth in faith and love since the first letter. This was in direct answer to Paul’s prayers (1 Thess. 1:3; 3:12).

“Your faith growth”: Paul cannot help but say once again how impressed he is with their spiritual growth (1 Thess. 1:2-10). This, no doubt, reflects the brevity of his stay there. Their testimony suggests that his earlier fears have been dispelled (1 Thess. 3:5-10).

Paul has no complaint about their faith, or their charity. This is a church that is growing in the knowledge of God. They are more than generous helping with the other’s needs. The only thing that could be wrong with this is if they are doing this because they think the Lord will be back immediately. If they are giving from a free heart, there is no error in that.

2 Thessalonians 1:4 "So that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure:"

“Patience and faith”: Nowhere was their growth in faith and love (verse 3) more evident than in the way they patiently and faithfully endured hostilities and suffering from the enemies of Christ. Although there was no need to speak, since the Thessalonians’ lives spoke clearly enough (1 Thess. 1:8), Paul’s joy before the Lord over their perseverance bubbled up.

Paul is using this church at Thessalonica as an example to the other churches of how they should conduct their affairs. He knows the persecutions have been great, they have endured them like good soldiers.

They are not only generous in their giving, but they are patient, as well. It seems that Paul can find no fault with them. Paul is simply amazed at their faith and patience under such tribulations and persecutions.

2 Thessalonians 1:5 "[Which is] a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer:"

“Token” means literally “evidence.”

“Of the righteous judgment of God”: Another translation would be “for” the righteous. Paul is not saying that their suffering reflects God’s judgment rather that it will be “evidence” used in judgment against those who persecute them. God will righteously repay trouble to the wicked (verses 6-8).

“Counted worthy”: Their suffering does not qualify them for the kingdom. Instead it is a privilege extended to those who are genuinely members of the kingdom.

"Manifest" is to make real. It seems they are enduring this suffering for the possibility of being counted worthy before God.

“Suffer”: Having a right attitude towards suffering is essential and that required attitude is concern for the kingdom of God. They were not self-centered, but concentrated on God’s kingdom. Their focus was not on personal comfort, fulfillment and happiness, but on the glory of God and the fulfillment of His purposes.

They were not moaning about the injustice of their persecutions. Rather, they were patiently enduring the sufferings they did not deserve (verse 4). This very attitude was positive proof that God’s wise process of purging, purifying, and perfecting through suffering was working to make His beloved people worthy of the kingdom (2:12) by being perfected (James 1:2-4; 1 Peter 5:10).

For believers, afflictions are to be expected (1 Thess. 3:3) as they live and develop Christian character in a satanic world. Suffering is not to be thought of as evidence that God has forsaken them, but evidence that He is with them. Perfecting them (Matt. 5:10; Rom. 8:18; 2 Cor. 12:10).

So the Thessalonians demonstrated that their salvation, determined by faith alone in the Lord Jesus Christ, was genuine because they, like Christ, were willing to suffer on account of God and His kingdom. They suffered unjustly as objects of man’s wrath against Christ and His kingdom (Acts 5:41; Phil. 3:10; Col 1:24). “Kingdom of God” is used here in its spiritual sense of salvation.

Romans 8:17 "And if children, then heirs; heirs of God, and joint heirs with Christ; if so be that we suffer with [him], that we may be also glorified together."

1 Peter 2:20 "For what glory [is it], if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer [for it], ye take it patiently, this [is] acceptable with God."

2 Thessalonians 1:6 "Seeing [it is] a righteous thing with God to recompense tribulation to them that trouble you;"

“It is a righteous thing” refers back to the righteous judgment of God cited in the previous verse.

“God to recompense”: Just as the righteous judgment of God works to perfect believers (verse 5), so it works to “repay the wicked (verse 8). Vindication and retribution are to be exercised by God, not man, in matters of spiritual persecution (Deut. 32:35; Prov. 25:21-22; Rom. 12:19-21; 1 Thess. 5:15; Rev. 19:2). When God repays and how God repays are to be determined by Him.

If these people remain patient and in the faith even when they are being persecuted; the people doing the persecuting will be punished by God.

Romans 12:20 "Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head."

God fights our battles for us. Vengeance is His, not ours. We should be kind to our enemies, as well as our friends.

2 Thessalonians 1:7 "And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels,"

Paul was a fellow sufferer for the just cause of Christ. He, like the Thessalonians, hoped for that ultimate rest and reward for their suffering for the kingdom that was to come when Christ returned to judge the ungodly. The Lord Jesus promised this twofold coming for rest and retribution (Matt. 13:40-43; 24:39-41; 25:31-33; Luke 21:27-28, 34-36; John 5:24-29).

“When the Lord Jesus shall be revealed”: This undoubtedly refers to Christ being unveiled in His coming as Judge. The first aspect of this revealing occurs at the end of the 7 year tribulation period (Matt. 13-24-30, 36-43; 24:29-51; 25:31-46: Rev. 19:11-15).

The final and universal revelation of Christ as Judge occurs at the Great White Throne judgment following Christ’s millennial reign on the earth (Rev. 20: 1215). Angels always accompany Christ in His coming for judgment (Matt. 13:41, 49; 24:3031; 25:31; Rev. 14:14-15)

“Rest” (Greek anesis, “release” or “relaxation”): It is appropriate since Paul is encouraging them to relax and wait for the Lord’s return, at which time He will judge all those who afflict His people.

“With us”: Paul again uses himself as an example. He too had suffered (1 Thess. 3:3-5). Their suffering only gives them something in common with the apostle.

“The Lord Jesus shall be revealed” (literally, “at the revelation of the Lord Jesus”): Second Thessalonians primarily concerns the revelation of Christ at His second coming (Matt. 24:29-31), as distinguished from the Rapture (1 Thess. 4:13-18). The failure to recognize this distinction led to some of the problems at Thessalonica.

There is a rest for the believers. Look, with me, at what Jesus had to say about this very thing.

Matthew 11:28 "Come unto me, all [ye] that labour and are heavy laden, and I will give you rest."

The rest for the Christian is in Jesus.

Hebrews 4:9 "There remaineth therefore a rest to the people of God." There will be no sorrow in heaven. These mighty angels that are with Him are the ministering spirits to do His commands.

At one point, they are to put in the sickle and reap the earth at His command. The Christians, themselves, will be like the angels in heaven.

2 Thessalonians 1:8 "In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ:"

“In flaming fire”: The manifestation of the Son of Man employs this same apocalyptic imagery (Dan. 7:13; Rev. 1:13-14). Paul employs “know” in a sense similar to the Hebrew cognate. In this context it signifies being intimately acquainted with and standing in close relation to God. Thus, it means more than just knowing someone. Fire is a symbol of judgment.

God is a consuming fire. Hebrews 12:29 "For our God [is] a consuming fire."

So many times in the Bible, God is associated with fire. John the Baptist said, that he baptized with water, but Jesus would baptize with the Holy Ghost and with fire. Holy God cannot look upon sin, He will burn it up. We all know that the wheat will be gathered into the heavenly barn, and the tares will be burned. Look what Jesus said about this very thing.

Matthew 13:30 "Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn."

There are only two choices a person can make. Following Jesus brings life eternal, but to reject Jesus brings eternal damnation.

Revelation 20:15 "And whosoever was not found written in the book of life was cast into the lake of fire."

The question is, have you received Jesus Christ as your Savior and had your name written in the Lamb's book of life? If you have not, read Revelation chapter 20 verse 15, one more time.

“Taking vengeance”: Literally these words mean “to give full punishment” (Deut. 32:35; Isa. 59:17; 66:15; Ezek. 25:14; Rom. 12:19).

“Know not God”: 1 Thess. 4:5. This speaks to the lack of a personal relationship with God through Jesus Christ (John 17:3; Gal. 4:8; Eph. 2:12; 4:17-18; Titus 1:16).

Retribution is not dealt out because of persecuting Christians, but rather because they did not obey God’s command to believe (Acts 17:30-31; Rom. 1:5; 10:16; 15:18; 16:19) and call upon the name of the Lord to be saved from their sin (Rom. 10:9-13; 1 Cor. 16:22; Heb. 10:26-31).

Salvation is never obtained by works but always by placing one’s faith alone in the Lord Jesus Christ (Eph. 2:8-10).

2 Thessalonians 1:9 "Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power;"

“Everlasting destruction” is not annihilation. It is a conscious, continuous expulsion from the presence of God, that is, from the place of blessing (Isa. 2:11, 17; Rev. 9:6). Literally these words mean “to give full punishment”

Paul explained the duration and extent of what is elsewhere in Scripture called “hell.” First, it is forever, thus it is not a reversible experience. Second, destruction means ruin and does not involve annihilation, but rather a new state of conscious being which is significantly worse that the first (Rev. 20:14-15).

This is described as the absence of God’s presence and glory (Matt. 8:12; 22:13; 25:30; Luke 16:24-26).

1 Thessalonians 4:5 speaks to the lack of a personal relationship with God through Jesus Christ (John 17:3; Gal. 4:8; Eph. 2:12; 4:17-18; Titus 1:16).

Retribution is not dealt out because of persecuting Christians, but rather because they did not obey God’s command to believe (Acts 17:30-31; Rom. 1:5; 10:16; 15:18; 16:19) and call upon the name of the Lord to be saved from their sin (Rom 10:9-13; 1 Cor. 16:22; Heb. 10:26-31).

Salvation is never obtained by works but always by placing one’s faith alone in the Lord Jesus Christ (Eph. 2:8-10).

We see that the ones to be punished are all who do not accept Jesus as their Savior. This is the separation of the sheep and the goats in the book of Matthew. The followers of Christ, of course, are his sheep. The really sad thing is that even some who proclaim Christianity will not be acceptable as we read in the following verse.

Matthew 7:22-23 "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."

You see, just professing Christianity does not make you a Christian. We are Christians when we become new creatures in Christ. I will say one more time, there are only two choices. It is up to us where we spend all of eternity. We can choose Jesus and spend eternity in heaven with Him. The other choice is to reject Jesus and spend eternity in hell, totally separated from God.

Hell is not only a fire, but a terrible darkness. One of the torments of hell is the fact that the lost will not be able to see the glory of the Lord Jesus Christ.

2 Thessalonians 1:10 "When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day."

“When he shall come”: When the Day of the Lord arrives bringing retribution and ruin for unbelievers. As Christ’s great glory is displayed the result will be rest and relief for believers and the privilege of sharing His glory (Phil. 3:21; 1 John 3:2).

This is the glorious manifestation of believers of which Paul spoke (Rom. 8:18-19). At the time all believers will adore and worship Him, including those in the Thessalonian church who believed Paul’s testimony of the gospel.

The punishment, spoken of in the previous verses, will happen when the things spoken in verse 10 above, occur. Paul is saying, because his testimony was believed when he preached to them, they would grow in the Lord until He comes.

We know that the Lord is glorified in the saints, when they become so full of Him that the world looking on sees Jesus in them. This brings glory and honor to the Father and Jesus. We, Christians, in the day of the Lord will be clothed in white linen washed in the blood of the Lord Jesus Christ. We will have taken on His righteousness.

We have been made acceptable in the Fathers sight through the sacrifice of His Son, Jesus. In my opinion, admired is not strong enough for the feeling we have. The feeling is great admiration and love for what Jesus did for us, but even more for who He is to us.

2 Thessalonians 1:11 "Wherefore also we pray always for you, that our God would count you worthy of [this] calling, and fulfil all the good pleasure of [his] goodness, and the work of faith with power:"

“We pray always”: Paul’s prayer life is exemplified 4 times in this letter (verse 12, 2:16-17; 3:1-5, 16).

Here he prayed as he did in verse 5, that they might behave in ways consistent with their identity as Christians (1 Thess. 2:19; Eph. 4:1; Col. 1:10), living up to their calling to salvation (Romans 8:30; 11:29; Gal. 4:13-15; 1 Cor. 1:26; Col. 1:3-5; 1 Thess. 2:12) with lives marked by goodness and powerful works of faith.

For Christ to be glorified in us, we must grow in him to the extent that we will be a reflection of the Lord Jesus. Many are called, but few are chosen. Paul is not speaking just to the heads of the churches here, but to all who have been called of God to be Christians. Every Christian is a minister for Christ.

Paul prays that they will live the salvation they have received. It appears that Paul is trying to convey to them the necessity to walk uprightly before the Lord. The very life we live is a sermon to the world around us. We either draw people closer to God with our walk, or we drive them further away.

This prayer of Paul's is speaking of their walk, more than just a one-time conversion. The constant faith we have in Him causes us to turn our will over to His will. The power to minister comes from the Holy Spirit within us. Jesus told the disciples that they would receive power after the Holy Ghost had come upon them.

Look, with me, at the power He gave them, and what it was to be used for. This is in the Words of Jesus.

Acts 1:8 "But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth."

2 Thessalonians 1:12 "That the name of our Lord Jesus Christ may be glorified in you, and ye in him, according to the grace of our God and the Lord Jesus Christ."

The worthy walk of verse 11 allows God to be glorified in us, the light of all purposes (2:14; 1 Cor. 10:31; 1 Peter 4:11).

This is said best in Philippians 2:10 "That at the name of Jesus every knee should bow, of [things] in heaven, and [things] in earth, and [things] under the earth;"

This shows great reverence for the name of the Lord Jesus Christ. By grace are you saved? Salvation is for whosoever will. God loved us while we were yet in sin. He sent Jesus as our Savior. He must be made Lord of our life for the things we have been talking about to be. It is Christ in me, the hope of glory.

The name of our Lord Jesus Christ is glorified when we are Christian in the true sense of the word. Christians are followers of and believers in the Lord Jesus. We become Christ-like, if we make Him Lord of our lives.

1 Timothy Chapter 2

1 Timothy Chapter 2

Verses 1-8: The Ephesian church had evidently stopped praying for the lost, since Paul urged Timothy to make it a priority again. The Judaistic false teachers in Ephesus, by a perverted gospel and the teaching that salvation was only for Jews and Gentile proselytes to Judaism, would have certainly restricted evangelistic praying.

Religious exclusivism (salvation only for the elite), would preclude the need for prayer for the lost.
1 Timothy 2:1 "I exhort therefore, that, first of all, supplications, prayers, intercessions, [and] giving of thanks, be made for all men;"

“First of all” (or, “most important of all”): Prayer is to hold the preeminent place in church meetings. Four different types of prayer are mentioned here:

(1) Supplications” are precise requests for specific needs. The Greek word is from a root that means “to lack,” “to be deprived,” or “to be without.” Thus, this kind of prayer occurs because of a need. The lost have a great need for salvation, and believers should always be asking God to meet that need.

(2) “Prayers” is a general word embracing various kinds of prayer, confession, adoration, and so on. This word comes from a root meaning “to fall in with someone,” or “to draw near so as to speak intimately.” The verb from which this word derives is used of Christ’s and the Spirit’s intercession for believers (Rom. 8:26; Heb. 7:25). Paul’s desire is for the Ephesian Christians to have compassion for the lost, to understand the depths of their pain and misery, and to come intimately to God pleading for their salvation (see Titus 3:3-4).

(3) “Intercessions” denote prayers to God on behalf of others;

(4) “Giving of thanks” refers to prayers of praise.

Paul is now giving some last minute instruction to Timothy. "Supplications" in the verse above, means prayers, or requests. In this particular usage, "intercessions" means prayers. Intercessory prayer is generally when you are praying for someone else, not yourself. This would be the proper usage here, since the prayers were for all men.
There are many different types of prayer, and perhaps, that is what is intended here. There is prayer of adoration to God, there is prayer for a specific request, and there is prayer for others. There are many other prayers. I think I love the prayer where I do not want anything from God, but just to visit with Him. These are usually the sweetest times.
Paul possibly, is telling Timothy here, that the church will be just as strong as the prayers that are prayed for it.

Verses 2-3: There are three reasons why the prayers of verse 1 are to be offered “for all men”:

(1) That Christians may enjoy a tranquil life (verse 2);

(2) Such praying is “good and acceptable” to “God” (verse 3);

(3) Such prayers help bring about the salvation of men (verse 4).

1 Timothy 2:2 "For kings, and [for] all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty."
“Kings, and for all that are in authority”: Because so many powerful and influential political rulers are hostile to God, they are often the targets of bitterness and animosity. But Paul urges believers to pray that these leaders might repent of their sins and embrace the gospel. Which meant that the Ephesians were even to pray for the salvation of the Roman emperor, Nero, a cruel and vicious blasphemer and persecutor of the faith.
“A quiet and peaceable life”: “Quiet” refers to the absence of external disturbances; “tranquil” refers to the absence of internal ones. While it remains uncompromising in its commitment to the truth, the church is not to agitate or disrupt the national life.
The word “quite” means “not troubled from without”; that is, intercessory prayer enables good government to ensure that its citizens are not troubled by enemies or forces outside its borders.
“Peaceable” means “not troubled from within”; that is, the church’s prayer also aids competent government in maintaining law and order within its own borders. The translation “godliness and honesty” is unfortunate, for the exercise of these virtues is not dependent upon good government; they can be cultivated even in poor political management and persecution.
The text should read, “That we may lead a quiet and peaceable life with the utmost reverence and respect.” This respect is for government authority. Respect can best be realized when rulers are competent and rightly discharging their duties. Otherwise, it is difficult to respect rulers when they are incompetent and unjust.
“Godliness and honesty”: “Godliness” is a key word in this letter (3:16; 4:7-8; 6:3, 5-6, 11; 2 Tim. 3:5; Titus 1:1), indicating that there needed to be a call back to holy living, which had been negatively affected by the false doctrine. Godliness refers to having the proper attitude and conduct before God in everything; “dignity” can be translated “moral earnestness,” and refers to holy behavior before men.
When it manifests love and goodness to all and prays passionately for the lost, including rulers, the church may experience a certain amount of religious freedom. Persecution should only be the result of righteous living, not civil disobedience (see Titus 3:1-4; 1 Pet. 2; 13-23).
It is especially important to pray for those who rule over us. If the leader of the country is a tyrant, it is not very likely that you would live a peaceable life. Pray for the Lord to lead the king to peace in the country. A godly king makes it pleasant for all his subjects.
At the time this was written there was much persecution of the Christians. Leaders, who were led by every little whim of circumstance, could make it very difficult to be a Christian. It was important to pray for the king to be fair and godly in his dealings with the Christians. Paul would know of the hardships of kings who were influenced by ungodly people.
He had been imprisoned several times. Sometimes he was held for a long time in prison because the ruler would not make a decision to release him, fearing the people or rulers over them. Paul used the fact that he was a Roman to save himself several times.
1 Timothy 2:3 "For this [is] good and acceptable in the sight of God our Savior;"
“God our Savor” (see 1:1).
We had said in an earlier lesson, that even though we could not respect the man in office, we must respect the office. Really men are in office, because God allowed it for a reason. We should not speak against those God has put in power.
1 Timothy 2:4 "Who will have all men to be saved, and to come unto the knowledge of the truth."
“Have all men to be saved”: The word for “have”, is not that which normally expresses God’s will of decree (His eternal purpose), but God’s will of desire. There is a distinction between God’s desire and His eternal saving purpose, which must transcend His desires.
God does not want men to sin. He hates sin with all His being (Psalms 5:4; 45:7); thus, He hates it consequences, eternal wickedness in hell. God does not want people to remain wicked forever in eternal remorse and hatred of Himself.
Yet God, for His own glory and to manifest that glory in wrath, chose to endure “vessels” … fitted to destruction” for the supreme fulfillment of His will (Rom. 9:22). In His eternal purpose, He chose only the elect out of the world (John 17:6), and passed over the rest, leaving them to the consequences of their sin, unbelief, and rejection of Christ in their individual will. (Rom. 1:18-32).
Ultimately, God’s choices are determined by His sovereign, eternal purpose, not His desires (see 2 Pet. 3:9).
“The knowledge of the truth”: Meaning “to be saved” (see 2 Tim. 3:7).
We will see from the following Scriptures just how important it is to the Lord for all to be saved.
John 3:17 "For God sent not his Son into the world to condemn the world; but that the world through him might be saved."
2 Peter 3:9 "The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance."
What is the knowledge of the Truth? It is to know Jesus Christ who is the Truth. It is God Himself who wants all men to be saved.



Verses 5-7: These verses provide a threefold evidence confirming the assertion (in verse 4), that God does indeed want all to be saved.
1 Timothy 2:5 "For [there is] one God, and one mediator between God and men, the man Christ Jesus;"
“There is one God”: There is no other way of salvation (Acts 4:12); hence there is the need to pray for the lost to come to know the one true God (Deut. 4:35, 39; 6:4; Isa. 43:10; 44:6; 45:5-6, 21-22; 46:9; 1 Cor. 8:4, 6).
“Mediator”: This refers to someone who intervenes between two parties to resolve a conflict or ratify a covenant. Jesus Christ is the only “mediator” who can restore peace between God and sinners (Heb. 8:6; 9:15; 12:24).
“The man Christ Jesus”: The absence of the article before “man” in the Greek suggests the translation, “Christ Jesus, Himself a man.” Only the perfect God-Man could bring God and man together (Job 9:32-33).
Before the cross of Christ, there was no way for man to go directly to the Father, God. The temple curtain was closed, and no one could enter in except the high priest. He could enter only when he was accompanied by the blood of the sacrifice. God was away from man, and it seemed impossible to reach God.
When Jesus was crucified on the cross, the veil of the temple was torn from the top to the bottom opening the way to the common Christian to God. Jesus is the door. He is the Way. He is the only thing we need to reach the Father. We can pray directly to the Father in the name of Jesus Christ and God will hear our prayer.
The man Christ Jesus is mentioned here because the veil of separation in the temple was symbolic of the flesh of Jesus. It is the crucifixion of the flesh of Jesus that opened the way for you and me. Jesus is our Mediator. He is our High Priest, He is our intercessor.
Hebrews 7:25 "Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them."
Hebrews 8:6 "But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises."
It is the blood of the Lord Jesus Christ that puts us in right standing with the Father.
1 Timothy 2:6 "Who gave himself a ransom for all, to be testified in due time."
“A ransom”: This describes the result of Christ’s substitutionary death for believers, which He did voluntarily (John 10: 17-18), and reminds one of Christ’s own statements (in Matt. 20:28), “a ransom for many.”
The “all” is qualified by the “many.” Not all will be ransomed (though His death would be sufficient), not only the many who believe by the work of the Holy Spirit and for whom the actual atonement was made (see 2 Pet. 3:9).
Christ did not pay a ransom only; He became the object of God’s just wrath in the believer’s place, He died his death and bore his sin (2 Cor. 5:21; 1 Pet. 2:24).

“For all”: This should be taken in two senses:

(1) There are temporal benefits of the atonement that accrue to all people universally (see 4:10); and

(2) Christ’s death was sufficient to cover the sins of all people. Yet the substitutionary aspect of His death is applied to the elect alone (see above and 2 Cor. 5:14-21).

Christ’s death is therefore unlimited in its sufficiency, but limited in its application. Because Christ’s expiation of sin is indivisible, inexhaustible, and sufficient to cover the guilt of all the sins that will ever be committed, God can clearly offer it to all. Yet only the elect will respond and be saved, according to His eternal purpose (John 17:12).
“To be testified in due time” (or, “the proof given at the right time”): At the appropriate time in God’s redemptive plan (see Gal. 4:4). Jesus’ sacrifice is “proof” of God’s wish for all to be converted.
"Ransom" in the verse above, has to do with Jesus being the substitute for our sin. He purchased our salvation for us with His precious blood. We were captive of sin, until He took our sin upon His body on the cross and sin for us died on the cross.
To "testify" means to tell something, because you know it to be a fact. All who have been saved can testify of Jesus. Paul could definitely testify of Jesus. He met Him on the road to Damascus. Paul was to testify to the Gentiles of the fact that Jesus had purchased all who would receive Him with His precious blood.
1 Timothy 2:7 "Whereunto I am ordained a preacher, and an apostle, (I speak the truth in Christ, [and] lie not;) a teacher of the Gentiles in faith and verity."
“Whereunto”: Paul’s divine commission was based on the truths delineated (in verses 3-6).
“Preacher”: The Greek word derives from the verb that means “to herald,” “to proclaim,” or “to speak publicly.” Paul was a public herald proclaiming the gospel of Christ.
“Apostle” (see 1:1).
“I speak the truth ... and lie not”: Paul’s emphatic outburst of his apostolic authority and integrity is to emphasize that he was a teacher of the Gentiles.
“Teacher of the Gentiles”: The distinctive feature of Paul’s apostolic appointment, which demonstrates the universal scope of the gospel. Paul’s need to make this distinction suggests he was dealing with some form of Jewish exclusivism that had crippled the Ephesians’ interest in praying for Gentiles to be saved.
Paul was ordained by the Lord Jesus Christ to preach the gospel message to the Gentiles.
Acts 9:15 "But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel:"
"Verity" means truth. This then is saying that Paul brought the Truth to the Gentiles. Paul teaches them that faith alone, and not works, will save a man. Possibly, the reason that Paul is saying this again, is because the Judaizers were not pleased with the message that Paul brought.
They wanted the Christians to keep the old Mosaic Law, even though they were believers in Christ. Paul was reminding Timothy, the message of salvation through faith was the Truth.
1 Timothy 2:8 "I will therefore that men pray every where, lifting up holy hands, without wrath and doubting."
“Men”: The Greek word for “men” as opposed to women. God intends for men to be the leaders when the church meets for corporate worship. When prayer for the lost is offered during those times, the men are to lead it.
“Everywhere”: Paul’s reference to the official assembly of the church (1 Cor. 2:14; 1 Thess. 1:8).
“I will … that men pray every where” (or, “I intend … that men in every locality pray”): The Greek word andres means “manly.” Men are to lead audibly in public prayer; women are to pray silently. This directive remains the same “in every locality,” geography being no factor.
“Lifting up holy hands”: Paul is not emphasizing a specific posture necessary for prayer, but a prerequisite for effective prayer (Psalm 66:18). Though this posture is described in the Old Testament (1 Kings 8:22; Psalms 8:2; 63:4; 134:2), so are many others.
The Greek word for “holy” means “unpolluted” or “unstained by evil.” “Hands” symbolize the activities of life; thus “holy hands” represent a holy life. This basis of effective prayer is a righteous life (James 5:16).
“Without wrath and doubting”: “Wrath” and righteousness are mutually exclusive (James 1:20; Luke 9:52-56). “Dissension” refers to a hesitant reluctance to be committed to prayer.
The manner in which men are to pray is that of “lifting up holy hands,” that is, with a pure life which is “without wrath and doubting” (disputes).
To lift the hands up to heaven when you pray is a humbling experience. It is just recognition of where the answers to prayers come from. We humble our self to God in this process, and accept the answer He has for us. To receive answers to prayer, we must not have wrath in our life toward anyone. We must forgive to be forgiven.
We must also, believe that we receive when we pray, and we shall receive. Look with me, at what Jesus had to say about this.
Mark 11:24 "Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive [them], and ye shall have [them]."



Verses 9-15: Women in the church were living impure and self-centered lives (5:6, 11-15; 2 Tim. 3:6), and that practice carried over into the worship service, where they became distractions. Because of the centrality of worship in the life of the church, Paul calls on Timothy to confront the problem.
These verses give guidelines for the woman’s place in public worship. “With shamefacedness and sobriety” (or, “with modesty and discretion”): The female has a divinely implanted desire to have a good appearance, and Paul is not discouraging this. Rather, he is speaking against extravagant and ostentatious dress. It is best for all to be modest and reverent in appearance, Praise God and Jesus Christ all of us alike.
1 Timothy 2:9 "In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with braided hair, or gold, or pearls, or costly array;"
“Adorn … modest apparel”: The Greek word for “adorn” means “to arrange,” “to put in order,” or “to make ready.” A woman is to arrange herself appropriately for the worship service, which includes wearing decent clothing which reflects a properly adorned chaste heart.
“Shamefacedness and sobriety”: “Shamefacedness” refers to modesty mixed with humility, which carries the underlying idea of shame. It can also refer to a rejection of anything dishonorable to God, or refer to grief over sin.
“Sobriety” basically refers to self-control over sexual passions. Godly women hate sin and control their passions so as not to lead another into sin (see Pet. 3:3-4).
Women are neither to dress immodestly, so as to exploit their feminine charm, hindering their brethren from worship. Nor are they to overdo their dress, provoking their Christian sisters to jealousy.
“Braided hair, or gold or pearls, or costly array”: Specific practices that were causing distraction and discord in the church. Women in the first century often wove “gold or pearls” or other jewelry into their hair styles (“braided hair”), to call attention to themselves and their wealth or beauty.
The same was true for those women who wore “costly garments.” By doing so they would draw attention to themselves and away from the Lord, likely causing the poorer women to be envious. Paul’s point was to forbid the preoccupation of certain women with flaunting their wealth and distracting people from worshiping the Lord.
Church is a place to go and worship God. It is very important for women to dress in a manner not to draw attention to their selves. A woman's beauty should not be her outward appearance of gold, or pearls, or fancy clothes. Her beauty should be from within. Women, who are modest in apparel and in their behavior, are a blessing in the church.
1 Timothy 2:10 "But (which becometh women professing godliness) with good works."
Those women who have publicly committed themselves to pursuing godliness should support that claim not only in their demeanor, wardrobe and appearance, but by being clothed with righteous behavior.
This verse could be rendered: “But let them dress themselves with that which is proper for women who profess, by their good works, reverence for God.” For such women, proper dress should conform to their Christian testimony and behavior.
Godly women are a real blessing to the church.
1 Timothy 2:11 "Let the woman learn in silence with all subjection."
“The woman … learn in silence”: Women are not to be the public teachers when the church assembles, but neither are they to be shut out of the learning process. The form of the Greek verb translated “learn” is an imperative: Paul is commanding that women be taught in the church.
That was a novel concept, since neither first century Judaism nor Greek culture held women in high esteem. Some of the women in Ephesus probably overreacted to the cultural denigration they had typically suffered and took advantage of their opportunity in the church by seeking a dominant role in leadership.
“Silence ... subjection” (“to line up under”), were to characterize the role of a woman as a learner in the context of the church assembly. Paul explains his meaning (in verse 12): Women are to be silent by not teaching, and they are to demonstrate submission by not usurping the authority of the pastors or elders.
In public worship services women are to learn “in silence with all” [the fullest] “subjection” to church leadership.
1 Timothy 2:12 "But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence."
“I suffer not” The Greek word for “suffer not” is used in the New Testament to refer to allowing someone to do what he desires. Paul may have been addressing a real situation in which several women in Ephesus desired to be public preachers.
“To teach”: Paul used a verbal form of this Greek word that indicates a condition or process and is better translated “to be a teacher.” This was an important, official function in the church (Acts 13:1; 1 Cor. 12:28; Eph. 4:11). Thus, Paul is forbidding women from filling the office and role of the pastor or teacher.
He is not prohibiting them from teaching in other appropriate conditions and circumstances (Acts 18:26; Titus 2:3-4).
“Usurp authority”: Paul forbids women from exercising any type of authority over men in the church assembly, since the elders are those who rule (5:17). They are all to be men (as is clear from the requirements in 3:2, 5).
“Be in silence” (see verse 11).



Verses 13-14: A woman’s subordinate role did not result after the Fall as a cultural, chauvinistic corruption of God’s perfect design; rather, God established her role as part of His original creation (verse 13). God made woman after man to be his suitable helper (see Gen. 2:18; 1 Cor. 11:8-9).
The Fall actually corroborates God’s divine plan of creation (see Gen. 3:1-7). By nature, Eve was not suited to assume the position of ultimate responsibility.
By leaving Adam’s protection and usurping his headship, she was vulnerable and fell, thus confirming how important it was for her to stay under the protection and leadership of her husband (see 5:11-12; 2 Tim. 3:6-7).
Adam then violated his leadership role, followed Eve in her sin, and plunged the human race into sinfulness, all connected with violating God’s planned roles for the sexes. Ultimately, the responsibility for the Fall still rests with Adam, since he chose to disobey God apart from being deceived (Rom. 5:12-21; 1 Cor. 15:21-22).
The prohibition against women teaching in the church is qualified (by Titus 2:4), which allows them to instruct other women (and probably children also).
1 Timothy 2:13 "For Adam was first formed, then Eve." "And Adam was not deceived, but the woman being deceived was in the transgression."

Two reasons are given for the apostolic command of verse 12.

(1) Priority in Creation denotes man’s authority over woman (verse 13). God could have created the woman first or both simultaneously; but He did not, as it was always His intention for man to lead and woman to follow.

(2) In the serpent’s temptation (Genesis 3). The sad thing is that Adam was not deceived. He sinned in full knowledge.

1 Timothy 2:15 "Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety."
“She”: That Paul does not have Eve in mind here is clear because the verb translated “shall be saved” is future, and he also uses the plural pronoun “they.” He is talking about women after Eve.
“Shall be saved”: The Greek word can also mean “to rescue,” “to preserve safe and unharmed,” “to heal,” or “to deliver from.” It appears several times in the New Testament without reference to spiritual salvation (Matt. 8:25; 9:21-22; 24:22; 27:40, 42, 49; 2 Tim. 4:18).
Paul is not advocating that women are eternally saved from sin through childbearing or that they maintain their salvation by having babies, both of which would be clear contradictions of the New Testament teaching of salvation by grace alone through faith alone (Rom. 3:19-20), sustained forever (Rom. 8:31-39).
Paul is teaching that even though a woman bears the stigma of being the initial instrument who led the race into sin, it is women through childbearing who may be preserved or freed from that stigma by raising a generation of godly children (5:10).
“Saved in childbearing”: Because mothers have a unique bond and intimacy with their children, and spend far more time with them than do fathers, they have far greater influence in their lives and thus a unique responsibility and opportunity for rearing godly children.
While a woman may have led the human race into sin, women have the privilege of leading many out of sin to godliness. Paul is speaking in general terms; God does not want all women to be married (1 Cor. 7:25-40), let alone bear children.
“If they continue in faith and charity and holiness with sobriety”: The godly appearance, demeanor, and behavior commanded of believing women in the church (verses 9-12), is motivated by the promise of deliverance from any inferior status and the joy of raising godly children.
This verse is amphibological, that is, it means two different things concurrently, both of which are correct. “She shall be saved” has a soteriological and an ecclesiastical meaning.
The former means that although Eve fell “in the transgression” (verse 14), women can be spiritually saved from sin, provided they persevere “in faith and charity” [love] “and holiness with sobriety” (chastity). The ecclesiastical meaning indicates the woman “shall be saved” from having no role or significance in the local church.
Her primary ministry is that of “childbearing” and the rearing of children who will become godly adults and leaders. “The hand that rocks the cradle rules the world.”

My Sheep Hear My Voice

My Sheep Hear My Voice

Before Jesus was crucified He told the disciples to watch and pray, something so simple, but they let their physical bodies take over and they fell back asleep. In these last hours of time you need to hear His voice. When He tells you something, it is very important, but most ignore my voice or just discuss it and go on with what they were doing. You will see many things start to happen shortly and if you do not hear and obey His voice,... it will mean death for some of you....Jesus has only your best interest in mind. Christ knows you heart, and if you are truly His you will hear His voice. He awakes many of you at 3am on the dot, but most will roll over and go back to sleep. There are a few who will get up and pray. Your day is filled with so many things and Jesus is the last thing many of you give your time to. But Christ needs to talk to you,... to fellowship with you and only when you are still and quite (3am) can you hear Him,... the rest of your day is so busy you do not have time for Him,... but you need to make time, for time is short and the Lord has instructions for you.

The Seventh Trumpet: The Third Woe

(Rev. 11:14-13:18)

Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. Rev 11:17

We give thee... Six statements of the elders (Rev. 11:17-18):

1. Thanks to God for using His power.

2. The nations are angry.

3. The time of God’s wrath is come (Rev. 6:17).

4. The time to judge the dead (the saints, 1Cor. 3:11-15).

5. The time to give rewards to saints (Mat. 16:27; 1Cor. 3:11-15).

6. The time to destroy earth destroyers (Mat. 25:31-46; 2Th. 1:7-10).

Lord God Almighty,... The coming of the kingdom is no longer future, it will be immediate.

Thou hast taken... We see here that Jesus took power. The establishing of His kingdom brings final victory to the Christian. The thanks really goes to Jesus here; the believers have not established the kingdom, Jesus did. All we can do is to praise him for establishing the Kingdom.
Thy great power... It was not done through our power and might, but by His (Lord-Supreme Authority, Divinity, Almighty-Omnipotent). You see from this, He is all of it. His power is beyond reproach.
And hast reigned... His reign is forever and ever. He has no beginning and no end. He alone is worthy of our praise.

After this announcement, the 24 elders, who appear frequently (Rev. 4:4, 4:10; 5:5-6, 5:8, 5:11, 5:14; 7:11, 7:13; 11:16; 14:3; 19:4) and who were seated on their thrones before God, were seen by John as falling on their faces to worship God. Their song of praise indicates that the time had come for God to judge the nations, to judge the dead, and to reward God’s servants.

God was described as the Almighty (pantokratōr; also used in Rev. 1:8; 4:8; 15:3; 16:7, 16:14; 19:6, 19:15; 21:22), eternal (who is and who was; cf. Rev. 1:8; 4:8), and possessing power (dynamin) (Rev. 11:17). In general their hymn of praise anticipates the second coming of Christ and the establishment of His rule on earth. After the statement of God becoming sovereign over the kingdoms of this world, we have six sayings of the elders which are either fulfilled under the seventh trumpet or given in anticipation of the time each will be fulfilled, as the case may be. The first three statements are fulfilled at this time, but those relevant to judging the dead, giving reward to saints and destroying the earth-destroyers, will be fulfilled in their own time. They all have a definite time of fulfillment, but that time is not given here. We know that the dead will be judged at the final judgment after the millennium, Rev. 20:4-6.