Book of Revelation Chapter 1 Vs. 1

Prologue

Rev. 1:1 The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified [it] by his angel unto his servant John:

We start Revelation chapter one with not a theological trip, but a spiritual journey of the past, present and future as written by John the Apostle while imprisoned on the Island of Patmos. John didn't receive a dry, dead, theological explanation of past, present and future events. He received a powerful, dynamic, life changing prophetic revelation. He received a revelation of Christ in all His Glory, he saw into the throne room of Heaven, and he received a supernatural unveiling of God's plan.

We can therefore say that the Book of Revelation fits very well in to the framework of ancient Jewish literature. One Jewish apocalyptical writing that illustrates such similarities is the Book of Enoch.

Enoch was a righteous man who was with God... saw a holy vision in the heavens; and means of communication from the angels or messengers showed me. From them I heard all things and understood what I saw: that which will not take place in this generation, but in a generation that shall follow at a distant time, on account of the chosen ones (Enoch 1:2).

Revelation is a real letter. It is a public message to seven very real, historical assemblies of Christ followers undergoing persecution.

Revelation is a prophetic message. Israels' prophets always rebuked sin and proclaimed future hope. In like manner Revelation issues stern warnings to those who go astray towards paganism and offers rewards of bright future and praise to the faithful who persevere the persecutions remain faithful to the God of Israel.

Revelation is about 1st century events. The author says his visions will come to pass very soon. The message was meant to be fully understood and embraced by the 1st century believers.

Revelation is about future events as well. The visions of future events are included as expected of prophecy, but the core of the message is focused on the time at hand.

It was so awesome that John actually fell down as though he were dead in several instances we will study:

As we begin the study of the Book of Revelation we read:

The Greek word, Apokalupsis, means to reveal or unveil that which is hidden. The term signified does not mean that this is a book is of unknowable signs, but that God signified it by the miraculous presence of the announcing angel that the message was from Him.

This Revelation is a revealing of the mysteries of Jesus Christ. God the Father gives this message to Jesus, Jesus gives it to His personal angel, the angel gives the message to John, and John writes this message to all believers in the Lord Jesus Christ. The revelation had its origin in the mind of God. The things contained therein were in His mind from eternity, but were not given to Christ until after He was exalted as the head of the Church. It is not the unveiling of Christ in His person, offices and glory in any greater measure than what has already been unveiled in the rest of the Bible. It is simply a revelation of things which must shortly come to pass. Christ is just one of the many persons of the activities of the book. This message is given to John to encourage us Christians. These Christians should not be caught unaware. These things must come to pass because it is the will of the Father.

The Revelation (ἀποκάλυψις)

The Greek word is transcribed in Apocalypse. The word occurs only once in the Gospels, Luke 2:32, where to lighten should be rendered for revelation. It is used there of our Lord, as a light to dispel the darkness under which the heathen were veiled. It occurs thirteen times in Paul's writings, and three times in first Peter. It is used in the following senses:

(a.) The unveiling of something hidden, which gives light and knowledge to those who behold it. See Luke 2:32 (above). Christianity itself is the revelation of a mystery (Rom. 16:25). The participation of the Gentiles in the privileges of the new covenant was made known by revelation (Eph. 3:3). Paul received the Gospel which he preached by revelation (Gal. 1:12), and went up to Jerusalem by revelation (Gal. 2:2).

(b.) Christian insight into spiritual truth. Paul asks for Christians the spirit of revelation (Eph. 1:17). Peculiar manifestations of the general gift of revelation are given in Christian assemblies (1Cor. 14:6, 14:26). Special revelations are granted to Paul (2Cor. 12:1, 12:7).

(c.) The second coming of the Lord (1Pet. 1:7, 1:13; 2Thes. 1:7; 1Cor. 1:7) in which His glory shall be revealed (1Pet. 4:13), His righteous judgment made known (Rom. 2:5), and His children revealed in full majesty (Rom. 8:19).

The kindred verb ἀποκαλύπτω is used in similar connections. Following the categories given above,

(a.) Gal. 1:16; 3:23; Eph. 3:5; 1Pet. 1:12.

(b.) Mat. 11:25, 11:27; 16:17; Luke 10:21, 10:22; 1Cor. 2:10; 14:30; Phlp. 3:15.

(c.) Mat. 10:26; Luke 2:35; 12:2; 17:30; Rom. 1:17, 1:18; 8:18; 1Cor. 3:13; 2Thes. 2:3, 2:6, 2:8; 1Pet. 1:5; 5:1.

The word is compounded with ἀπό from, and καλύπτω to cover. Hence, to remove the cover from anything; to unveil. So, of Balaam, the Lord opened or unveiled his eyes ἀπεκάλυψεν τοὺς ὀφθαλμοὺς: Num. 22:31. So Boaz to Naomi's kinsman: I thought to advertise thee: Rev., disclose it unto thee ἀποκαλύψω τὸ οὖς σου: Ruth. 4:4. Lit., I will uncover thine ear.

The noun ἀποκάλυψις revelation, occurs only once in the Septuagint (1Sam. 20:30), in the physical sense of uncovering. The verb is found in the Septuagint in Dan. 2:19, 2:22, 2:28.

In classical Greek, the verb is used by Herodotus (i., 119) of uncovering the head; and by Plato: thus, reveal ἀποκαλύψας to me the power of Rhetoric (Gorgias, 460): Uncover your chest and back Protagoras, 352. Both the verb and the noun occur in Plutarch; the latter of uncovering the body, of waters, and of an error. The religious sense, however, is unknown to heathenism.

The following words should be compared with this: Ὀπτασία a vision (Luke 1:22; Acts 26:19; 2Cor. 12:1). Ὅραμα a vision (Mat. 17:9; Acts 9:10; 16:9). Ὅρασις a vision (Acts 2:17; Rev. 9:17. Of visible form, Rev. 4:3). These three cannot be accurately distinguished. They all denote the thing seen or shown, without anything to show whether it is understood or not.

As distinguished from these, ἀποκάλυψις includes, along with the thing shown or seen, its interpretation or unveiling.

Ἐπιφάνεια appearing hence our epiphany, is used in profane Greek of the appearance of a higher power in order to aid men. In the New Testament by Paul only, and always of the second appearing of Christ in glory, except in 2Tim. 1:10, where it signifies His first appearing in the flesh. See 2Thes. 2:8; 1Tim. 6:14; Tit. 2:13. As distinguished from this, ἀπολάλυψις is the more comprehensive word. An apocalypse may include several ἐπιφάνειαι appearing. The appearing are the media of the revealing's.

Φανέρωσις manifestation; only twice in the New Testament; 1Cor. 12:7; 2Cor. 4:2. The kindred verb φανερόω to make manifest, is of frequent occurrence. See on John 21:1. It is not easy, if possible, to show that this word has a less dignified sense than ἀποκάλυψις. The verb φανερόω is used of both the first and the second appearing of our Lord (1Tim. 3:16; 1Jhn. 1:2; 1Pet. 1:20; Col. 3:4; 1Pet. 5:4). See also John 2:11; 21:1.

Some distinguish between φανέρωσις as an external manifestation, to the senses, but single and isolated, while ἀποκάλυψις is an inward and abiding disclosure. According to these, the Apocalypse or unveiling, precedes and produces the φανέρωσις or manifestation. The Apocalypse contemplates the thing revealed; the manifestation, the persons to whom it is revealed.

The Revelation here is the unveiling of the divine mysteries.

Of Jesus Christ

Not the manifestation or disclosure of Jesus Christ, but the revelation given by Him.

to shew unto..; The purpose was to show, not hide from His servants, events from John’s day into all eternity (Rev. 21-22).

To shew (δεῖξαι)

Frequent in Revelation (Rev. 4:1; 17:1; 21:9; 22:1). Construe with ἔδωκεν gave him to shew. Compare I will give him to sit (Rev. 3:21): It was given to hurt (Rev. 7:2): It was given him to do; (A.V. had power to do; Rev. 13:14).

his servants... Greek: doulos, used 14 times in Revelation and 111 times in the rest of the New Testament

Servants (δούλοις)

Properly, bond-servants. See on Mat. 20:26; see on Mark 9:35.

things which must... These things i.e. events which must shortly come to pass are the subject matter of the book:

1. Events of the whole church age (Rev. 1-3)

2. Events in heaven (Rev. 4-5)

3. Events of the future tribulation of Daniel’s 70th week (Rev. 6-19)

4. Events of the Millennium (Rev. 20:1-15)

5. Events of the eternal new heavens and the new earth (Rev. 21-22)

Must (δεῖ )

As the decree of the absolute and infallible God.

shortly come to... Greek: tachos, swiftness; speed; quickly. Translated shortly (Rev. 1:1; 22:6; Acts 25:4; Rom. 16:20); quickly (Acts 12:7; 22:18; Rev. 2:5); and speedily (Luke 18:8). The idea is that this series of events must begin quickly.

Shortly come to pass (γενέσθαι ἐν τάχει)

For the phrase ἐν τάχει shortly, see Luke 18:8, where yet long delay is implied. Expressions like this must be understood, not according to human measurement of time, but rather as in 2Pet. 3:8. The idea is, before long, as time is computed by God. The aorist infinitive γενέσθαι is not begun to come to pass but denotes a complete fulfillment: must shortly come to pass in their entirety.

He sent (ἀποστείλας)

Apostles (ἀποστόλων)

Compare disciples, Mat. 10:1. Apostles is the official term, used here for the first time. They were merely learners' disciples, μαθηταὶ until Christ gave them authority. From ἀποστέλλω, to send away. An apostle is one sent forth. Compare John 13:16 and Rev., one that is sent. Cremer Biblico-Theological Lexicon suggests that it was the rare occurrence of the word in profane Greek that made it all the more appropriate as the distinctive appellation of the twelve. Compare Luke 6:13; Acts 1:2. Also, John 17:18, I have sent. The word is once used of Christ (Heb. 3:1), and in a very general sense to denote an, one sent (2Cor. 8:23; Phlp. 2:25).

and signified by... Greek: semaino, to show or point out; announce; to make a note of. That it does not mean that all things are in symbols is clear from its use elsewhere (Rev. 1:1; John 12:33; 18:32; 21:19; Acts 11:28; 25:27). It simply means to make a clear record.

Signified (ἐσήμανεν)

From σῆμα a sign. Hence, literally, give a sign or token. The verb occurs outside of John's writings only in Acts 11:28; 25:27. See John 12:33; 18:32; 21:19. This is its only occurrence in Revelation. The word is appropriate to the symbolic character of the revelation, and so in John 12:33, where Christ predicts the mode of His death in a figure. Compare sign, Rev. 12:1.

Angels are ministering spirits. This particular angel was Jesus' own personal angel who brought this message. Jesus Christ means the Savior, the Anointed One.

Angel (ἀγγέλου)

Strictly, a messenger. See Mat. 11:10; Luke 8:24; 9:52. Compare the mediating angel in the visions of Daniel and Zechariah (Dan. 8:15, 8:16; 9:21; 10:10; Zec. 1:19). See on John 1:51.

unto his servant... The book was transmitted from God to Christ, to the angel, to John, to the churches, to us (Rev. 1:1, 1:11).

Servant

Designating the prophetic office. See Isa. 59:5; Amos 3:7; compare Rev. 19:10; 22:9.

John

John does not name himself in the Gospel or in the Epistles. Here we are dealing with prophecy, and prophecy requires the guarantee of the individual who is inspired to utter it (Milligan). Compare Dan. 8:1; 9:2.

What You Have Seen

Prologue

Again, the opening words, The revelation of Jesus Christ, indicate the subject of the entire book. The word revelation is a translation of the Greek apokalypsis, meaning an unveiling or a disclosure. From this word comes the English apocalypse. The revelation was given to John to communicate to others, His servants, and it prophesies what must soon take place, rather than relating a historic presentation as in the four Gospels. The word soon en tachei; cf. Rev. 2:16; 22:7, 22:12, 22:20) means that the action will be sudden when it comes, not necessarily that it will occur immediately. Once the end-time events begin, they will occur in rapid succession (cf. Luke 18:8; Acts 12:7; 22:18; 25:4; Rom. 16:20). The words, He made it known, are from the Greek verb esēmanen, meaning to make known by signs or symbols, but the verb also includes communication by words. The angel messenger is not named but some believe he was Gabriel, who brought messages to Daniel, Mary, and Zechariah (cf. Dan. 8:16; 9:21-22; Luke 1:26-31). The reference to John as a servant doulos, which normally means slave is the term used by Paul, James, Peter, and Jude (cf. Rom. 1:1; Phlp. 1:1; Tit. 1:1; Jas. 1:1; 2Pet. 1:1; Jude 1:1) in speaking of their positions as God’s servants.

Book of Joel Chapter 1 Vs. 11

An Invasion of Locusts

 

Joel 1:11 “Be ye ashamed, O ye husbandmen; howl, O ye vinedressers, for the wheat and for the barley; because the harvest of the field is perished.”

Be ye ashamed... The primary emphasis of the Hebrew term connotes a public disgrace, a physical state to which the guilty party has been forcibly bought.

בּוּשׁ

bûsh

boosh

A primitive root; properly to pale, that is, by implication to be ashamed; also (by implication) to be disappointed, or delayed: - (be, make, bring to, cause, put to, with, a-) shame (-d), be (put to) confounded (-fusion), become dry, delay, be long.

O ye husbandmen... It is not the fault of the vinedressers, or the husbandmen that the locust has come and eaten the crops. This is speaking from a spiritual standpoint. The vinedressers and the husbandmen were those who cared for the souls of the people. This is saying that those who were supposed to be watching for the souls of the people have fallen down on their job.

אִכָּר

'ikkâr

ik-kawr'

From an unused root meaning to dig; a farmer: - husbandman, ploughman.

For the wheat... Symbolizes the believers in Christ. It would be a terrible shame for those who had accepted Christ as their Savior to be lost, because they had not been guided correctly by their ministers. The fall of Judah could be lain at the feet of the spiritual leaders. They did not teach their people the terrible dangers of falling away from God.

עַל

‛al

al

Properly the same as H5920 used as a preposition (in the singular or plural, often with prefix, or as conjugation with a particle following); above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications: - above, according to (-ly), after, (as) against, among, and, X as, at, because of, beside (the rest of), between, beyond the time, X both and, by (reason of), X had the charge of, concerning for, in (that), (forth, out) of, (from) (off), (up-) on, over, than, through (-out), to, touching, X with.

חִטָּה

chiṭṭâh

khit-taw'

Of uncertain derivation; wheat, whether the grain or the plant: - wheat (-en).

field is perished... They not only, allowed their people to fall into false worship, but were guilty themselves. Ministers now, and priests then, were supposed to watch and warn of any danger. They should have preached about the danger of worshipping false gods.

אָבַד

'âbad

aw-bad'

A primitive root; properly to wander away, that is lose oneself; by implication to perish (causatively, destroy): - break, destroy (-uction), + not escape, fail, lose, (cause to make) perish, spend, X and surely, take, be undone, X utterly, be void of, have no way to flee.

Farmers Should Mourn

The farmers and vine growers also had reason to mourn since the fruit of their labor had been destroyed.

Book of 1 John Chapter 2 Vs. 1

Christ Our Advocate

1 John 2:1 “My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:”

My little children... A term used nine times in this epistle (1Jhn. 2:1, 2:12, 2:13, 2:18, 2:28; 3:7, 3:18; 4:4, 4:21). It is used elsewhere only in John 13:33; Gal. 4:19. Indicates John’s deep concern for his readers. In preceding verses, he had been concerned with erroneous notions that some may have held and advocated; now he turns directly to his addressees.

John calls the Christians; my little children. That is what we really are; sons of God. In this, John is expressing the Christians relationship with the Father. The desire of the heart of the Christian must be to sin not. If we commit a sin and confess it, Jesus will represent us to the Father.

This does not, however, mean that we continually sin, which would be a sinful way of life. If we live continually in sin, we have chosen darkness over Light.

My little children (τεκνία μου)

Τεκνίον, little child, diminutive of τέκνον child, occurs in John 8:33; 1Jhn. 2:12, 2:28; 3:7, 3:18; 4:4; 5:21. This particular phrase is found only here best texts omit my in 1Jn. 3:18). Used as a term of affection, or possibly with reference to the writer's advanced age. Compare Christ's word, παιδία children (John 21:5) which John also uses (1Jhn. 2:13, 2:18). In the familiar story of John and the young convert who became a robber, it is related that the aged apostle repaired to the robber's haunt, and that the young man, on seeing him, took to flight. John, forgetful of his age, ran after him, crying: O my son why dost thou fly from me thy father? Thou, an armed man, - I, an old, defenseless one! Have pity upon me! My son, do not fear! There is still hope of life for thee. I wish myself to take the burden of all before Christ. If it is necessary, I will die for thee, as Christ died for us. Stop! Believe! It is Christ who sends me.

I write

More personal than we write (1Jhn. 1:4), and thus better suiting the form of address, my little children.

ye sin not... This is the purpose and demand of the gospel (Mat. 1:21; Rom. 6:16-23; 8:1-13; Gal. 5:16-26; Col. 3:5-10; Tit. 2:11-12).

if any man... We do not sin if we walk in the light (1Jhn. 1:7, 1:9), but if one does fall into sin he still has hope: he can confess sin and be cleansed again (1Jhn. 1:9; Gal. 4:19.

If any man sin, we have

The change from the indefinite third person, any man, to the first person, we have, is significant. By the we have, John assumes the possibility of sinful acts on the part of Christians, and of himself in common with them, and their common need of the intervention of the divine Advocate. So Augustine: He said, not 'ye have,' nor 'ye have me,' nor 'ye have Christ himself;' but he put Christ, not himself, and said 'we have,' and not 'ye have.' He preferred to place himself in the number of sinners, so that he might have Christ for his advocate, rather than to put himself as the advocate instead of Christ, and to be found among the proud who are destined to condemnation.

advocate with the... Three things Christ is to believers:

1. Greek: parakletos, a Helper; Advocate (see, John 14:26)

2. The Righteous One, having suffered, the just for the unjust (1Jhn. 2:1; 1Pet. 3:18; 1Cor. 1:30; 2Cor. 5:14-21)

3. Greek: hilasmos, the atoning sacrifice for sins (1Jhn. 2:2; 4:10) advocate means intercessor, or comforter. This is the only mention of this word.

An advocate (παράκλητον)

Only in John's Gospel and First Epistle (John 14:16, 14:26; 15:26; 16:7; 1Jhn. 2:13. From παρά, to the side of, and καλέω, to summon. Hence, originally, one who is called to another's side to aid him, as an advocate in a court of justice. The later, Hellenistic use of παρακαλεῖν and παράκλησις, to denote the act of consoling and consolation, gave rise to the rendering Comforter, which is given in every instance in the Gospel, but is changed to advocate in 1Jhn. 2:1, agreeably to its uniform signification in classical Greek. The argument in favor of this rendering throughout is conclusive. It is urged that the rendering Comforter is justified by the fact that, in its original sense, it means more than a mere consoler, being derived from the Latin confortare, to strengthen, and that the Comforter is therefore one who strengthens the cause and the courage of his client at the bar: but, as Bishop Lightfoot observes, the history of this interpretation shows that it is not reached by this process, but grew out of a grammatical error, and that therefore this account can only be accepted as an apology after the fact, and not as an explanation of the fact. The Holy Spirit is, therefore, by the word παράκλητος, of which Paraclete is a transcription, represented as our Advocate or Counsel, who suggests true reasonings to our minds, and true courses of action for our lives, who convicts our adversary, the world, of wrong, and pleads our cause before God our Father. It is to be noted that Jesus as well as the Holy Spirit is represented as Paraclete. The Holy Spirit is to be another Paraclete, and this falls in with the statement in the First Epistle, we have an advocate with God, even Jesus Christ. Compare Rom. 8:26. See on Luke 6:24. Note also that the word another is ἄλλον, and not ἕτερον, which means different. The advocate who is to be sent is not different from Christ, but another similar to Himself. See on John 14:16.

With the Father (πρὸς τὸν πατέρα)

See on with God, John 1:1. An active relation is indicated. On the terms the Father and my Father, see on John 4:21.

The righteous, Just (δίκαιος)

Rev., righteous. From δίκη right. The term is applied both to God and to Christ. See Rev. 16:5; John 17:25; 1Jhn. 2:1; 3:7; 1Pet. 3:18. The two words, faithful and righteous, imply each other. They unite in a true conception of God's character. God, who is absolute rightness, must be faithful to His own nature, and His righteous dealing with men who partake of that nature and walk in fellowship with Him, is simply fidelity to Himself. Righteousness is truth passing into action (Westcott).

Compare righteous, 1Jhn. 1:9. There is no article in the Greek. Jesus Christ righteous.

Although a Christian must continually acknowledge and confess sin (1:9), he is not powerless against it. Fulfilling the duty of confession does not give license to sin. Sin can and should be conquered through the power of the Holy Spirit.

John 16:7 translates advocate as Helper, literally one called alongside. Perhaps a modern concept of the term would be a defense attorney. Although Satan prosecutes believers’ night and day before the Father due to sin (Rev. 12:10), Christ’s High-Priestly ministry guarantees not only sympathy but also acquittal (Heb. 4:14-16).

Then, as if suddenly fired by a great thought, St. John’s view broadens over the whole world beyond the limits of the comparatively little group of believers whom his words at that time could reach. The Incarnation and Atonement have been before his soul. The Catholic Church is the correlative of the first, humanity of the second. The Paraclete whom he beheld is ever in relation with, ever turned towards, the Father. His propitiation is, and He is it. It was not simply a fact in history which works on with unexhaustible force. As the Advocate is ever turned towards the Father, so the propitiation lives on with unexhausted life. His intercession is not verbal, temporary, interrupted. The Church, in her best days, never prayed-Jesus, pray for me! It is interpretative, continuous, unbroken. In time it is eternally valid, eternally present. In space it extends as far as human need, and therefore takes in every place. Not for our sins only, but for men universally, for the whole world. It is implied then in this passage, that Christ was intended as a propitiation for the whole world; and that He is fitted for satisfying all human wants.

(1) Christ was intended for the whole world. Let us see the Divine intention in one incident of the crucifixion. In that are mingling lines of glory and of humiliation. The King of humanity appears with a scarlet camp mantle flung contemptuously over His shoulders; but to the eye of faith it is the purple of empire. He is crowned with the acanthus wreath; but the wreath of mockery is the royalty of our race. He is crucified between two thieves; but His cross is a Judgment Throne, and at His right hand and His left are the two separated worlds of belief and unbelief. All the Evangelists tell us that a superscription, a title of accusation, was written over His cross; two of them add that it was written over Him in letters of Greek, and Latin, and Hebrew or in Hebrew, Greek, Latin. In Hebrew-the sacred tongue of patriarchs and seers, of the nation all whose members were in idea and destination those of whom God said, My prophets. In Greek-the musical and golden tongue which gave a soul to the objects of sense and a body to the abstractions of philosophy; the language, of a people whose mission it was to give a principle of fermentation to all races of mankind, susceptible of those subtle and largely indefinable influences which are called collectively Progress. In Latin-the dialect of a people originally the strongest of all the sons of men. The three languages represent the three races and their ideas-revelation, art, literature; progress, war, and jurisprudence. Beneath the title is the thorn-crowned head of the ideal King of humanity.

Wherever these three tendencies of the human race exist, wherever annunciation can be made in human language, wherever there is a heart to sin, a tongue to speak, an eye to read, the cross has a message. The superscription, written in Hebrew, Greek, and Latin, is the historical symbol translated into its dogmatic form by St. John -He is the propitiation for our sins, and not for ours only, but also for the whole world.

EXTENT OF THE ATONEMENT

Of the Incarnation of the Word, of the whole previous strain of solemn oracular annunciation, there are two great objects. Rightly understood, it at once stimulates and soothes; it supplies inducements to holiness, and yet quiets the accusing heart.

(1) It urges to a pervading holiness in each recurring circumstance of life. That ye may not sin is the bold universal language of the morality of God. Men only understand moral teaching when it comes with a series of monographs on the virtues, sobriety, chastity, and the rest. Christianity does not overlook these, but it comes first with all-inclusive principles. The morality of man is like the sculptor working line by line and part by part, partially and successively. The morality of God is like nature, and works in every part of the flower and tree with a sort of ubiquitous presence. These things write we unto you. No dead letter-a living spirit infuses the lines; there is a deathless principle behind the words which will vitalize and permeate all isolated relations and developments of conduct. These things write we unto you that ye may not sin.

(2) But further, this announcement also soothes. There may be isolated acts of sin against the whole tenour of the higher and nobler life. There may be, God forbid!- but it may be-some glaring act of inconsistency. In this case the Apostle uses a form of expression which includes himself, we have, and yet points to Christ, not to himself, we have an Advocate with the Father, Jesus Christ-and that in view of His being One who is perfectly and simply righteous; "and He is the propitiation for our sins.

Some of John’s readers might have thought his insistence on the sinfulness of Christians somehow would discourage holiness. The opposite was John’s intention as he affirmed: My dear children, I write this to you so that you will not sin. He addressed them affectionately as an apostle with a fatherly concern (The Gr. word for children dear is not in the Gr. is teknia lit., little born ones, used seven times by John in this epistle [1Jhn. 2:1, 2:12, 2:28; 3:7, 3:18; 4:4; 5:21] and once in his Gospel [John 13:33]. A similar word tekna born ones occurs in John 1:12; 11:52; 1Jhn. 3:2, 3:10 [twice]; 1Jhn. 5:2; 2Jhn. 1:1, 1:4, 1:13; and 3Jhn. 1:4. On the other hand paidia children occurs only twice in 1Jhn. 2:13, 2:18].)

The statements in 1Jhn. 1:8, 1:10 about believers’ sinful tendencies do not encourage sin; they actually put perceptive Christians on guard against it. If a believer tries to make the claims denounced in 1Jhn. 1:8 and 1Jhn. 1:10, then he is most likely to fail to recognize and reject sin. But sin is nevertheless a reality, however much John wished his readers would not commit it. Accordingly he assured them, But if anybody does sin, we have One who speaks to the Father in our defense - Jesus Christ the Righteous One. John did not want his readers to sin, but he knew that none of them was perfect and that all would need the help available from their Advocate.

The words One who speaks… in our defense” translate a single term paraklēton. Its essential meaning is captured by the KJV’s familiar Advocate. John is the only New Testament writer to use it of the Holy Spirit four times in his Gospel: John 14:16, 14:26; 15:26; 16:7). In these four verses the NIV renders it Counselor each time (cf. KJV’s Comforter). The thought here in 1Jhn. 2:1 is of a defense attorney who takes up the case of his client before a tribunal. The way in which the advocacy of the Lord Jesus works for His sinning people is admirably illustrated in His prayer for Peter (Luke 22:31-32). In anticipation of Peter’s approaching denial, Jesus asked the Father to prevent Peter’s faith from collapsing. He also had in mind Peter’s future helpfulness to his Christian brethren. There is no reason to suppose that Christ must ask God to keep a Christian from going to hell as a result of his sin. Eternal life is fully guaranteed to those who have trusted Jesus for it (John 3:16; 5:24; etc.). But the consequences of a believer’s failure, his restoration, and future usefulness are all urgent matters which Jesus takes up with God when sin occurs. His own personal righteousness He is the Righteous One; cf. 1Jhn. 1:9, God is just what uniquely suits Christ for His role as a Christian’s Advocate after he sins.

Book of Joel Chapter 1 Vs. 10

An Invasion of Locusts

The field is wasted, the land mourneth; for the corn is wasted: the new wine is dried up, the oil languisheth. Joel 1:10

The field is ... By the locust, that eats up all green things, the grass and herbs, the fruit and leaves of trees.

שָׂדַי שָׂדֶה

śâdeh śâday

saw-deh', saw-dah'ee

From an unused root meaning to spread out; a field (as flat): - country, field, ground, land, soil, X wild.

שָׁדַד

shâdad

shaw-dad'

A primitive root; properly to be burly, that is, (figuratively) powerful (passively impregnable); by implication to ravage: - dead, destroy (-er), oppress, robber, spoil (-er), X utterly, (lay) waste.

the land mourneth... Being destitute, nothing growing upon it, and so looked dismally, and of a horrid aspect; or the inhabitants of it, for want of provision.

for the corn... By the locusts, and so by the Assyrian or Chaldean army, before it came to perfection.

אֲדָמָה

'ădâmâh

ad-aw-maw'

From H119; soil (from its general redness): - country, earth, ground, husband [-man] (-ry), land.

אָבַל

'âbal

aw-bal'

A primitive root; to bewail: - lament, mourn.

the new wine... In the grape, through the drought after mentioned: or, is ashamed; not answering the expectations of men, who saw it in the cluster, promising much, but failed.

תִּירֹשׁ תִּירוֹשׁ

tı̂yrôsh tı̂yrôsh

tee-roshe', tee-roshe'

From H3423 in the sense of expulsion; must or fresh grape juice (as just squeezed out); by implication (rarely) fermented wine: - (new, sweet) wine.

the oil languisheth... Or sickens; the olive trees withered; the olives fell off, as the Targum, and so the oil failed. The corn, wine, and oil, are particularly mentioned, not only as being the chief support of human life, as Kimchi observes, and so the loss of them must be matter of lamentation to the people in general.

יִצְהָר

yitshâr

yits-hawr'

From H6671; oil (as producing light); figuratively anointing: - + anointed, oil.

But because of these the meat and drink offerings were, and therefore the priests in particular had reason to mourn.

The offering stopped, because of the failure of the crops. We will study in the book of Isaiah that much of the devastation was from natural causes.

Isa. 24:3 "The land shall be utterly emptied, and utterly spoiled: for the LORD hath spoken this word."

An Invasion of Locusts

The destruction of the crops (grain, grapes, and olive oil, Joel 1:10; cf. Hos. 2:22) had left the priests who served in the house of the Lord without the essentials for the daily grain offerings minḥâh, which included flour and oil (cf. Num. 28:5), and drink offerings nesek, which included wine (cf. Exo. 29:40; Num. 28:7).

אָבַד

'âbad

aw-bad'

A primitive root; properly to wander away, that is lose oneself; by implication to perish (causatively, destroy): - break, destroy (-uction), + not escape, fail, lose, (cause to make) perish, spend, X and surely, take, be undone, X utterly, be void of, have no way to flee.

Book of 1 John Chapter 1 Vs. 10

 Walking in the Light

1 John 1:10 “If we say that we have not sinned, we make him a liar, and his word is not in us.”

we have not sinned (οὐχ ἡμαρτήκαμεν)

Committed sins. Sin regarded as an act. The state is expressed by ἁμαρτίαν οὐκ ἔχομεν we have no or not sin (1Jhn. 1:8).

All have sinned. When we become a Christian, we must not live in sin. It must not be our way of life. We must not desire to sin in our heart.

To deny one’s sinfulness (verse 8), or sins is not just to deceive oneself; it is to make God a liar by denying His Word. Both Old and New Testaments stress the universality of man’s sin (Job 4:17; Psm. 14:3; Isa. 53:6; Rom. 3:10-18, 23).

Make Him a... Since God has said that all people are sinners (Psm. 14:3; 51:5; Isa. 53:6; Jer. 17:5-6; Rom. 3:10-19, 23 6:23), to deny that fact is to blaspheme God with slander that defames His name.

We make Him (ποιοῦμεν αὐτὸν)

A phrase characteristic of John. See John 5:18; 8:53; 10:33; 19:7, 19:12.

His word (ὁ λόγος αὐτοῦ )

Not the personal Word, as John 1:1, but the divine message of the Gospel. See Luke 5:1; 8:11; Acts 4:31; 6:2, 6:7, etc. Compare the truth is not in us (1Jhn. 1:8). The truth is the substance of the word. The word carries the truth. The word both moves the man (John 8:31, 8:32) and abides in him (John 5:38; 8:37). The man also abides in the word (John 8:31).

However, after a believer sins, he should not deny that sin. If we claim we have not sinned, we make Him out to be a liar and His Word has no place in our lives. This statement should be read in direct connection with 1Jhn. 1:9. When a Christian is confronted by God’s Word about his sins, he should admit them rather than deny them. To deny one’s personal sin in the face of God’s testimony to the contrary, is to make God out to be a liar. By contradicting His Word, a person rejects it and refuses to give it the proper place in his life.

Book of Joel Chapter 1 Vs. 9

 An Invasion of Locusts

The meat offering and the drink offering is cut off from the house of the LORD; the priests, the LORD'S ministers, mourn. Joel 1:9

The meat offering… To cut off these offerings, sacrificed each morning and evening (Exo. 29:38-42; Lev. 23:13), was to cut off the people from the covenant. The gravity of the situation was deepened by the fact that it threatened the livelihood of the priests, who were given a portion of most sacrifices.

מִנְחָה

minchâh

min-khaw'

From an unused root meaning to apportion, that is, bestow; a donation; euphemistically tribute; specifically, a sacrificial offering (usually bloodless and voluntary): - gift, oblation, (meat) offering, present, sacrifice.

These offerings had been a time of fellowship with God. These accompanied the morning and evening sacrifices. Suddenly, all of this is stopped. They have lost contact with their God. The priests the LORD'S ministers mourn, because they had lived of these offerings. Their livelihood is completely gone. Israel in its state these days.

The meat offering and the drink offering is cut off from the house of the LORD; the priests, the LORD'S ministers, mourn.

is cut off... The primary reason for mourning in this case was the plague’s negative effect on the formal worship system (cf. Joel 1:13). The destruction of the crops (grain, grapes, and olive oil, Joel 1:10; cf. Hos. 2:22) had left the priests who served in the house of the Lord without the essentials for the daily grain offerings minḥâh, which included flour and oil (cf. Num. 28:5), and drink offerings nesek, which included wine (cf. Exo. 29:40; Num. 28:7).

כָּרַת

kârath

kaw-rath'

A primitive root; to cut (off, down or asunder); by implication to destroy or consume; specifically to covenant (that is, make an alliance or bargain, originally by cutting flesh and passing between the pieces): - be chewed, be con- [feder-] ate, covenant, cut (down, off), destroy, fail, feller, be freed, hew (down), make a league ([covenant]), X lose, perish, X utterly, X want. 

mourn... Twelfth & Thirteenth of twenty-two Predictions—Fulfilled here:

אָבַל

'âbal

aw-bal'

A primitive root; to bewail: - lament, mourn.

The meat and drink offerings will be cut off from the temple (Joel 1:9, 1:13).

Priests will mourn (Joel 1:9).

The meat offering... The primary reason for mourning in this case was the plague’s negative effect on the formal worship system (cf. Joel 1:13).

Book of 1 John chapter 1 Vs. 9

Walking in the Light

1 John 1:9 “If we confess our sins, he is faithful and just to forgive us [our] sins, and to cleanse us from all unrighteousness.”

This is a restatement of (verse 7). We ought not to deny our sins (verse 8), but rather to confess them before God. This opens the door for His forgiving and cleansing light to purify our hearts.

from all unrighteousness... Is another way of saying sin

If we confess... If we do one thing—confess our sins—God will do four things:

1. Be faithful to us.

2. Be just with us.

3. Forgive our sins.

4. Cleanse us from all unrighteousness.

Here means this is the first step to forgiveness. Christians are not righteous in their own right. We have taken on the righteousness of Christ. We are washed in the blood of the Lamb and robed in His white robe.

Confess (ὁμολογῶμεν)

From ὁμός, one and the same, and λέγω, to say. Hence, primarily, to say the same thing as another, and, therefore, to admit the truth of an accusation. Compare Psm. 51:4. The exact phrase, ὁμολογεῖν τὰς ἁμαρτίας confess the sins, does not occur elsewhere in the New Testament. Compare ἐξομολογε ῖσθαι ἁμαρτίας παραπτώματα Mat. 3:6; Mark 1:5; Jas. 5:16. See on Mat. 3:6; see on Mat. 11:25; see on Luke 22:6; see on Acts 19:18; see on Jas. 5:16.

Continual confession of sin is an indication of genuine salvation. While the false teachers would not admit their sin, the genuine Christian admitted and forsook it. The term confess means to say the same thing about sin as God does; to acknowledge His perspective about sin.

While (verse 7), is from God’s perspective (verse 9), is from the Christian’s perspective. Confession of sin characterizes genuine Christians, and God continually cleanses those who are confessing (verse 7).

Rather than focusing on confession for every single sin as necessary, John has especially in mind here a settled recognition and acknowledgment that one is a sinner in need of cleansing and forgiveness (Ephesians 4:32; Col 2:13).

Sins

Note the plural, as compared with the singular, sin, in the previous verse. See note. The plural indicates that the confession is to be specific as well as general. Augustine's words are exactly to the point, but his play upon pardon and confess cannot be reproduced in English. Vis ut ille ignoscat? Tu agnosce. Do you wish Him to forgive? Do you confess.

Faithful (πιστός)

True to His own nature and promises; keeping faith with Himself and with man. The word is applied to God as fulfilling His own promises (Heb. 10:23; 11:11); as fulfilling the purpose for which He has called men (1Thes. 5:24; 1Cor. 1:9); as responding with guardianship to the trust reposed in Him by men (1Cor. 10:13; 1Pet. 4:19). He abideth faithful. He cannot deny Himself (2Tim. 2:13). The same term is applied to Christ (2Thes. 3:3; Heb. 3:2; 2:17). God's faithfulness is here spoken of not only as essential to His own being, but as faithfulness toward us; fidelity to that nature of truth and light, related to His own essence, which rules in us as far as we confess our sins (Ebrard). The essence of the message of life is fellowship with God and with His children (1Jhn. 1:3). God is light (1Jhn. 1:5). Walking in the light we have fellowship, and the blood of Jesus is constantly applied to cleanse us from sin, which is darkness and which interrupts fellowship. If we walk in darkness we do not the truth. If we deny our sin the truth is not in us. If we confess our sins, God, by whom we were called unto the fellowship of His Son Jesus Christ our Lord, is faithful (1Cor. 1:9) to forgive our sins, to cleanse us from all unrighteousness, and thus to restore and maintain the interrupted fellowship.

Just (δίκαιος)

Rev., righteous. From δίκη right. The term is applied both to God and to Christ. See Rev. 16:5; John 17:25; 1Jhn. 2:1; 3:7; 1Pet. 3:18. The two words, faithful and righteous, imply each other. They unite in a true conception of God's character. God, who is absolute rightness, must be faithful to His own nature, and His righteous dealing with men who partake of that nature and walk in fellowship with Him, is simply fidelity to Himself. Righteousness is truth passing into action (Westcott).

To forgive (ἵνα ἀφῇ )

See John 20:23; 1Jhn. 2:12. Primarily the word means to send away, dismiss; hence of sins, to remit, as a debt. Cleansing (1Jhn. 1:7) contemplates the personal character of the sinner; remission, his acts. See on Mat. 6:12; see on Jas. 5:15. To forgive is, literally, that he may forgive. On John's use of ἵνα in order that, see on John 15:13; see on John 14:31. Forgiveness answers to the essential purpose of His faithful and righteous being.

Our sins (τὰς ἁμαρτίας)

Sin is defined by John as ἀνομία, lawlessness. Compare Rom. 6:19. A.V., transgression of the law (1Jhn. 3:4). It may be regarded either as condition or as act; either with reference to the normal, divine ideal of manhood, or to an external law imposed upon man by God. Any departure from the normal ideal of man as created in God's image puts man out of true relation and harmony with his true self, and therefore with God and with his fellowman. He thus comes into false, abnormal relation with right, love, truth, and light. He walks in darkness and forfeits fellowship with God. Lawlessness is darkness, lovelessness, selfishness. This false principle takes shape in act. He doeth ποιεῖ or committeth sin. He doeth lawlessness τὴν ἀνομίαν ποιεῖ ; 1Jhn. 3:4, 3:8). He transgresses the words ῥήματα, John 17:8 of God, and His commandments ἐντολαί, 1Jhn. 2:3) as included and expressed in His one word or message λόγος, 1Jhn. 2:7, 2:14). Similarly the verb ἁμαρτάνειν, to sin, may signify either to be sinful (1Jhn. 3:6), or to commit sin (1Jhn. 1:10). Sin, regarded both as principle and act, is designated by John by the term ἁμαρτία. The principle expressed in the specific acts is ἡ ἁμαρτία (John 1:29), which occurs in this sense in Paul, but not in the Synoptists, nor in Acts. Many of the terms used for sin by other New Testament writers are wanting in John; as ἀσέβεια ungodliness (see on Jude 1:14); ἀσεβεῖν to be ungodly (2Pet. 2:6); παραβαίνειν to transgress; παράβασις transgression; παραβάτης transgressor (see on Mat. 6:14; see on Jas. 2:11); παρανομεῖν to act contrary to the law; παρανομία breach of law (see on Acts 23:3; see on 2Pet. 2:16); παράπτωμα trespass (see on Mat. 6:14).

To cleanse

See on 1Jhn. 1:7.

Unrighteousness (ἀδικίας)

With reference to δίκαιος righteous. The righteous One who calls us into fellowship with Himself, purges away the unrighteousness which is contrary to His nature, and which renders fellowship impossible. The word occurs in John's writings only at John 7:18; 1Jhn. 5:17.

Again in view of 1Jhn. 1:8, Christians ought to be ready at all times to acknowledge any failure which God’s light may expose to them. Thus John wrote, If we confess our sins, He is faithful and just and will forgive us our sins and purify us from all unrighteousness. Though the NIV’s translation our sins after the words forgive us is quite admissible, our is not in the Greek text. The phrase tas hamartias contains only an article and noun and it is conceivable that the article is the type which grammarians call the article of previous reference. If so, there is a subtle contrast between this expression and the all unrighteousness which follows it. John’s thought might be paraphrased: If we confess our sins, He… will forgive the sins we confess and moreover will even cleanse us from all unrighteousness. Naturally only God knows at any moment the full extent of a person’s unrighteousness. Each Christian, however, is responsible to acknowledge the meaning of confess, homologōmen; cf. 1Jhn. 2:23; 4:3) whatever the light makes him aware of, and when he does so, a complete and perfect cleansing is granted him. There is thus no need to agonize over sins of which one is unaware.

Moreover, it is comforting to learn that the forgiveness which is promised here is both absolutely assured because God is faithful and also is in no way contrary to His holiness He is just. The word used here for just dikaios is the same one which is applied as a title to Christ in 1Jhn. 2:1 where it is translated the Righteous One. Dikaios is also used of God either the Father or the Son in 1Jhn. 2:29 and 1Jhn. 3:7. Obviously God is just or righteous when He forgives the believer’s sin because of the atoning sacrifice which the Lord Jesus has made (see 1Jhn. 2:2). As is already evident from 1Jhn. 1:7, a Christian’s fellowship with God is inseparably connected with the effectiveness of the blood which Jesus shed for him.

In modern times some have occasionally denied that a Christian needs to confess his sins and ask forgiveness. It is claimed that a believer already has forgiveness in Christ (Eph. 1:7). But this point of view confuses the perfect position which a Christian has in God’s Son by which he is even seated… with Him in the heavenly realms (Eph. 2:6) with his needs as a failing individual on earth. What is considered in 1Jhn. 1:9 may be described as familial forgiveness. It is perfectly understandable how a son may need to ask his father to forgive him for his faults while at the same time his position within the family is not in jeopardy A Christian who never asks his heavenly Father for forgiveness for his sins can hardly have much sensitivity to the ways in which he grieves his Father. Furthermore, the Lord Jesus Himself taught His followers to seek forgiveness of their sins in a prayer that was obviously intended for daily use cf. the expression give us today our daily bread preceding forgive us our debts, Mat. 6:11-12). The teaching that a Christian should not ask God for daily forgiveness is an aberration. Moreover, confession of sin is never connected by John with the acquisition of eternal life, which is always conditioned on faith. 1Jhn. 1:9 is not spoken to the unsaved, and the effort to turn it into a soteriological affirmation is misguided.

It may also be said that so long as the idea of walking in the light or darkness is correctly understood on an experiential level, these concepts offer no difficulty. Darkness has an ethical meaning Theological Dictionary of the New Testament, s.v. skotos, 7:444). When a believer loses personal touch with the God of light, he begins to live in darkness. But confession of sin is the way back into the light.