Religion Scripture Readings

A New Heavens, a New Earth, and a New Jerusalem
A. All things made new.

1. (1) The new heaven and the new earth.

Now I saw a new heaven and a new earth, for the first heaven and the first earth had passed away. Also there was no more sea.

a. Now I saw: We can say that Revelation chapter 21 begins a new section of the Book of Revelation:

- Jesus, the Lord of the Churches (Revelation 1:1 to 3:22)
- Jesus, the Lion over the nations (Revelation 4:1 to 20:15)
- Jesus, the Lamb among believers (Revelation 21:1 to 22:21)
i. The new perspective of this last section is glorious. "From the smoke and pain and heat it is a relief to pass into the clear, clean atmosphere of the eternal morning where the breath of heaven is sweet and the vast city of God sparkles like a diamond in the radiance of his presence" (Moffatt)

b. A new heaven and a new earth: The idea of a new earth, with a new atmosphere and sky is a familiar theme in the Scriptures. Many of the prophets, both Old and New Testaments, spoke to this new heaven and new earth.

i. For behold, I create new heavens and a new earth; and the former shall not be remembered or come to mind. But be glad and rejoice forever in what I create; for behold, I create a Jerusalem as a rejoicing, and her people a joy. (Isaiah 65:17-19)

ii. Of old, You laid the foundation of the earth, and the heavens are the work of Your hands. They will perish, but You will endure; yes all of them will grow old like a garment, like a cloak You will change them, and they will be changed. But You are the same, and Your years will have no end. (Psalm 102:25-27)

iii. Looking for and hastening the coming of the day of God, because of which the heavens will be dissolved being on fire, and the elements will melt with fervent heat … Nevertheless we, according to His promise, look for a new heaven and a new earth in which righteousness dwells. (2 Peter 3:12-13)

iv. It's worth remembering that the new heaven referred to doesn't mean the heaven where God is enthroned. The Bible uses the word heaven in three senses. The first heaven is the earth's atmosphere, the "blue sky." The second heaven is outer space, the "night sky." The third heaven is the place where God lives in glory. When the Scriptures speak of a new heaven, they mean a new "blue sky" and a new "night sky," not a new heaven where God dwells.

c. New heaven … new earth: The ancient Greek word translated new here (kaine) means "new in character, 'fresh'." It doesn't mean "recent" or "new in time." This isn't just the next heaven and the next earth; this is the better heaven and better earth replacing the old (the first earth had passed away).

i. Though some disagree, such as Seiss, who argues passionately that this earth will never be destroyed - we should also understand that this is truly a new heaven and a new earth, not merely a "remade" heaven and earth. We know this because Jesus said that heaven and earth shall pass away, but His word would live forever (Luke 21:33). Also, in Isaiah 65:17 God says prophetically that He will create a new heaven and a new earth, and the ancient Hebrew word for "create" (bara) means to "create out of nothing," instead of re-fashioning existing material.

ii. Some take this "newness" as only a spiritual and moral change. But there seems to be a genuine physical transformation in mind: there was no more sea.

d. Is this new heaven and new earth the Millennial earth shown in Revelation 20, or is it something beyond? It definitely seems to be past the Millennial earth. This is what we think of as "heaven" and "eternity."

i. "In this chapter we see that the history of time is finished; the history of eternity is about to begin." (Barnhouse)

ii. "The eternal state is clearly indicated in the absence of sea, for frequent mention of bodies of water occur in millennial passages (cf. Psalm 72:8; Isaiah 11:9, 11; Ezekiel 47:10, 15, 17, 18, 20; 48:28; Zechariah 9:10; 14:8). The evidence of Revelation 21:1 is so specific that most commentators do not question that the eternal state is in view." (Walvoord)

e. No more sea: To the Jewish mind, the sea was a place of separation and evil. Already in the Book of Revelation it is shown to be the source of the Satanic beast (Revelation 13:1) and the place of the dead (Revelation 20:13).

i. In other passages of Scripture, the sea is associated with the heathen (Isaiah 57:20) and in a more general sense, with the opponents of the Lord that must be conquered (Psalm 89:9).

 

2. (2-4) The New Jerusalem descends from heaven.

Then I, John, saw the holy city, New Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. And I heard a loud voice from heaven saying, "Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people. God Himself will be with them and be their God. And God will wipe away every tear from their eyes; there shall be no more death, nor sorrow, nor crying. There shall be no more pain, for the former things have passed away."

a. The holy city, New Jerusalem: This is the Jerusalem of hope (Hebrews 12:22), the Jerusalem above (Galatians 4:26), the place of our real citizenship (Philippians 3:20).

i. The terms holy and new distinguish the city. Because it is holy and new, it is different from any earthly city. The name Jerusalem gives it continuity with earth, especially with the place of our redemption.

ii. It is significant that this glorious dwelling place of God and His people is described as the holy city. Cities are places where there are many people, and people interact with each other. This isn't isolation, but a perfect community of the people of God.

iii. The Christian concept of heaven as a city - a place of life, activity, interest, and people - is very different from Hindu conception of a blank "Nirvana." "The consummation of the Christian hope is supremely social. It is no 'flight of the alone to the Alone' but life in the redeemed community of heaven." (Hunter)

iv. Man has never known a community unmarred by sin. Adam and Eve only knew a limited community, and community in a larger context only came long after the Fall. Here, in the New Jerusalem, we have something totally unique: a sinless, pure, community of righteousness, a holy city.

v. Problems arise when believers expect this kind of community now, or fail to realize that it only comes down out of heaven. This city is not, and never can be, the achievement of man, but only a gift from God.

b. Prepared as a bride adorned for her husband: John uses the most striking, beautiful image he can think of. The most beautiful thing a man will ever see is his bride coming down the aisle, ready to meet him. John says that this is how beautiful the New Jerusalem will be.

c. The tabernacle of God is with men, and He will dwell with them: Moses' tabernacle represented the dwelling place of God on earth. This is past the representation of the dwelling place of God; this is the reality of His presence.

i. He will dwell with them, and they shall be His people: This succinctly states essence of God's desire and man's purpose. Simply, God's desire is to live in close fellowship with man, and man's purpose is to be a people unto God.

ii. This is the greatest glory of heaven, and the ultimate restoration of what was lost in the Fall. "I do not think the glory of Eden lay in its grassy walks, or in the boughs bending with luscious fruit-but its glory lay in this, that the 'Lord God walked in the garden in the cool of the day.' Here was Adam's highest privilege, that he had companionship with the Most High." (Spurgeon)

d. The former things have passed away: The New Jerusalem is distinguished by what it does not have - no tears, no sorrow, no death or pain. Later it will be shown that the New Jerusalem has no temple, no sacrifice, no sun, no moon, no darkness, no sin, and no abomination.

i. "Man comes into the world with a cry; and goes out of it with a groan, and all between is more or less intoned with helpless wailing … But the Halleluias of the renewed world will drown out the voice of woe forever." (Seiss)

e. God will wipe away every tear from their eyes: "'Every tear,' for they be many; - tears of bereaved affection, such as Mary, and Martha, and the widow of Nain wept; - tears of sympathy and mercy, such as Jeremiah and Jesus wept over the sins and the calamities of Jerusalem; - tears of persecuted innocence, tears of contrition and penitence for faults and crimes against the goodness and majesty of heaven; - tears of disappointment and neglect; - tears of yearning for what cannot now be ours; - these, and whatever others ever course the cheeks of mortals, shall then be dried forever." (Seiss)

i. But the idea of "tears in heaven" should never be used as some kind of guilt-manipulation on this earth. "There is no just ground for imagining from this text that the saints will shed tears in heaven concerning the failures of their former life on earth. The emphasis here is on the comfort of God, not on the remorse of the saints." (Walvoord)

 

3. (5) All things new.

Then He who sat on the throne said, "Behold, I make all things new." And He said to me, "Write, for these words are true and faithful."

a. He who sat on the throne said: This is an authoritative announcement, coming from the throne of God itself. This is one of the few times in Revelation where we clearly see God speaking directly from His throne.

b. Behold, I make all things new: This statement is in the present tense, "I am making everything new." This is the consummation of God's work of renewal and redemption, having begun here and now in our present time.

i. Paul saw this transformation at work on this side of eternity: Therefore we do not lose heart. Even though our outward man is perishing, yet the inward man is being renewed day by day … Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new. (2 Corinthians 4:16, 5:17)

c. All things new: This is a brief glance at the thinking behind God's eternal plan - to allow sin and its destruction in order to do a greater work of making all things new. At this point in His plan of the ages, the plan is complete. All things are new.

i. Our instinct is to romantically consider innocence as man's perfect state, and wish Adam would have never done what he did. But we fail to realize that redeemed man is greater than innocent man; that we gain more in Jesus than we ever lost in Adam. God's perfect state is one of redemption, not innocence.

ii. When God finally completes this work of making all things new, they will stay new. "Presumably this means not only that everything will be made new, but also that everything will stay then new. The entropy law will be 'repealed.' Nothing will wear out or decay, and no one will age or atrophy anymore." (H. Morris)

d. Write, for these words are true and faithful: John is probably so astounded by these words that he forgot to write - and must be told to do so

 

4. (6-8) The invitation and a warning.

And He said to me, "It is done! I am the Alpha and the Omega, the Beginning and the End. I will give of the fountain of the water of life freely to him who thirsts. "He who overcomes shall inherit all things, and I will be his God and he shall be My son. But the cowardly, unbelieving, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars shall have their part in the lake which burns with fire and brimstone, which is the second death."

a. It is done! God's eternal purpose in Jesus is now accomplished. Ephesians 1:10 has been fulfilled: that in the dispensation of the fullness of the times He might gather together in one all things in Christ, both which are in heaven and which are on earth; in Him. At this point, all things have been resolved or "summed up" in Jesus - it is done!

b. I will give of the fountain of the water of life freely to him who thirsts: Drinking and thirst are common pictures of God's supply and man's spiritual need. Drinking is an action, but an action of receiving - like faith, it is doing something, but it is not a merit-earning work in itself.

i. "What does a thirsty man do to get rid of his thirst? He drinks. Perhaps there is no better representation of faith in all the Word of God than that. To drink is to receive-to take in the refreshing draught-and that is all. A man's face may be unwashed, but yet he can drink; he may be a very unworthy character, but yet a draught of water will remove his thirst. Drinking is such a remarkably easy thing, it is even more simple than eating." (Spurgeon)

c. He who overcomes shall inherit all things: Those who overcome (by faith in Jesus, as in 1 John 5:5) enjoy a special relationship with God (I will be his God and he shall be My son).

d. But the cowardly, unbelieving, abominable … have their part in the lake which burns with fire and brimstone: But the Jesus-rejecting and apostate are specifically prohibited from entering the New Jerusalem.

i. Cowardly: Is cowardice enough to send a person to hell? "John is not speaking of natural timidity, but of that cowardice which in the last resort chooses self and safety before Christ." (Morris) John Trapp spoke of these "Cowardly recreants, white-livered milk-sops, that pull in their horns for every pile of grass that toucheth them, that are afraid of every new step."

 

B. The nature of the New Jerusalem.

1. (9-10) An angel will show John the city in greater detail.

Then one of the seven angels who had the seven bowls filled with the seven last plagues came to me and talked with me, saying, "Come, I will show you the bride, the Lamb's wife." And he carried me away in the Spirit to a great and high mountain, and showed me the great city, the holy Jerusalem, descending out of heaven from God,

a. I will show you the bride … showed me the great city, the holy Jerusalem: Passages like this make some wonder if the New Jerusalem is a literal place at all. Some suggest that it is really just an exotic symbol of the Church, the Bride of Christ.

b. This heavenly city is literal, but it is called the bride, the Lamb's wife because it is the place where all God's people are gathered. In this sense the New Jerusalem is certainly like the bride; but this association doesn't diminish the reality behind the image. The city is associated with the bride to awe us with a sense of its beauty.

 

2. (11-14) The city's brilliance, wall, gates and foundation.

Having the glory of God. Her light was like a most precious stone, like a jasper stone, clear as crystal. Also she had a great and high wall with twelve gates, and twelve angels at the gates, and names written on them, which are the names of the twelve tribes of the children of Israel: three gates on the east, three gates on the north, three gates on the south, and three gates on the west. Now the wall of the city had twelve foundations, and on them were the names of the twelve apostles of the Lamb.

a. Her light was like a most precious stone: John is first struck by the glory of this city. She shares in the glory of God, and it is expressed in the radiant line that shines from her.

b. She had a great and high wall: The wall is not needed for defense, because there are no more enemies. But the great and high wall gives the city perimeters (this is no cosmic nirvana) and shows us that some will be excluded from the city (only the righteous can enter).

c. Twelve gates … and names written on them, which are the names of the twelve tribes of the children of Israel: The names of the tribes on the gates communicate the unity and heritage that the people of God have with Israel. God will never forget the tribes of Israel, even unto eternity.

i. Three gates on the east, three gates on the north: Some have thought the arrangement of gates looks back to the camp layout used during the Exodus (Numbers 2).

d. The wall of the city had twelve foundations, and on them were the names of the twelve apostles of the Lamb: The foundations are an eternal testimony to the apostles, and their permanent place in God's plan. If it isn't build on the foundation of the apostles, it's isn't the right place for God's people.

i. The New Jerusalem and the church are founded upon the apostles (Ephesians 2:20).

 

3. (15-17) The dimensions of the city.

And he who talked with me had a gold reed to measure the city, its gates, and its wall. The city is laid out as a square; its length is as great as its breadth. And he measured the city with the reed: twelve thousand furlongs. Its length, breadth, and height are equal. Then he measured its wall: one hundred and forty-four cubits, according to the measure of a man, that is, of an angel.

a. The city is laid out as a square: The New Jerusalem's length, height and width are equal. This means that it is either a cube or a pyramid. A cube is reminiscent of the Holy Place of the tabernacle, suggesting that the entire city is the Holy Place.

b. He measured the city with the reed: The size of the New Jerusalem is enormous; twelve thousand furlongs equals 1,500 miles. This is the same distance from Maine to Florida; the square footage would approximate the size of the Moon.

i. "A city of this size is too large for the imagination to take in. John is certainly conveying the idea of splendour. And, more importantly, that of room for all." (Leon Morris)

ii. Henry Morris, guessing that there will have been 100 billion people in the human race, and that 20% of them will be saved, calculates that each person would have a "block" with about 75 acres on each face to "call their own."

c. According to the measure of a man, that is, of an angel: In this case, the cubit measure of a man is the same as an angel's measure of a cubit.

4. (18-21) The beauty of its structure.

The construction of its wall was of jasper; and the city was pure gold, like clear glass. The foundations of the wall of the city were adorned with all kinds of precious stones: the first foundation was jasper, the second sapphire, the third chalcedony, the fourth emerald, the fifth sardonyx, the sixth sardius, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprase, the eleventh jacinth, and the twelfth amethyst. The twelve gates were twelve pearls: each individual gate was of one pearl. And the street of the city was pure gold, like transparent glass.

a. When we read of jasper and pure gold and all kinds of precious stones, we should take these as literal representations; yet they express realities of another world. We can gain a brief glimpse of what John saw, but we can't even begin to see it in fullness until we see it with our own eyes.

i. John's use of material riches to describe the city "is his way of bringing out the very great value of what God has for His people." (Morris)

b. Jasper … sapphire … chalcedony: The precise identification of these gemstones in modern terms is difficult, but the impression is of unending, staggering beauty.

i. "The symbolism is not meant to give the impression of wealth and luxury, but to point to the glory and holiness of God." (Johnson)

ii. If there is any Biblical reference point for this assortment of gemstones, it is probably the High Priest's breastplate (Exodus 28:15-21).

c. Like clear glass … like transparent glass: "The constant mention of transparency indicates that the city is designed to transmit the glory of God in the form of light without hindrance." (Walvoord)

d. If the dimensions and descriptions seem confusing or impossible, there are two main principles to keep in mind. First, we must understand the ideas communicated in the details (glory, beauty, splendor, and so forth). Second, we must understand that this is the city whose architect and maker is God (Hebrews 11:10). We should expect it to be beyond our comprehension.

C. The temple of the New Jerusalem.

1. (22-23) God is all in the New Jerusalem.

But I saw no temple in it, for the Lord God Almighty and the Lamb are its temple. The city had no need of the sun or of the moon to shine in it, for the glory of God illuminated it. The Lamb is its light.

a. But I saw no temple in it: In the ancient world, it was unthinkable to have a great city without many different temples. It's like saying today, "I saw a great city but I saw no bank in it" or "I saw a great city but I saw no shopping mall in it." This city is marked by the fact that there is no temple in it.

b. For the Lord God Almighty and the Lamb are its temple: Here, **the temple is not removed, but expanded. Every*thing and every place is holy and the dwelling place of God.

i. Before Jesus the temple was a prophecy. In the Christian era God's people are His temple. In the Millennium the temple will be a memorial. Here the temple is everywhere.

ii. "The inhabitants need no place of worship or sacrifice, the object of all worship being present, and the great sacrifice Himself being there." (Alford)

c. No temple … no need of the sun or of the moon: This reminds us that heaven will be a place of pure worship. The things we use to help us worship, but often end up distracting us in worship (such as buildings, music systems, customs, and so forth) will no longer be an issue. Our focus will be totally on the Person we Worship, the Lord God Almighty and the Lamb.

i. In heaven, none of our joy, beauty, or knowledge will be based on created things, but only on the Creator. By faith, you can have it that way now. You can decide to trust in God so completely that your joy, what you consider beauty, and your foundation of knowledge are all based on Jesus, and not on anything created.

d. The Lamb is its light: Light speaks of joy, for in the Scriptures light and joy go together. Light speaks of beauty, because without light there is no beauty. Light speaks of knowledge and in heaven we will all know Him as He knows us.

2. (24-27) Access into the city.

And the nations of those who are saved shall walk in its light, and the kings of the earth bring their glory and honor into it. Its gates shall not be shut at all by day (there shall be no night there). And they shall bring the glory and the honor of the nations into it. But there shall by no means enter it anything that defiles, or causes an abomination or a lie, but only those who are written in the Lamb's Book of Life.

a. The kings of the earth shall bring their glory and honor into it: What about these kings of the earth? Who are they? This is difficult to understand, and different commentators have different suggestions.

i. "How encouraging to note that not all wer*e destroyed when the nations came to do battle* against Jerusalem and the Lord Himself. There will also be 'kings of the earth' who will be a part of the eternal state." (Hocking)

ii. "Among the mysteries of this new heaven and earth this is set forth to us: that, besides the glorified church, there shall still be dwelling on the renewed earth nations, organized by kings, and [xxii. 2] saved by means of the influences of the heavenly city." (Alford)

b. There shall by no means enter it anything that defiles: Does this mean that such people will threaten the city? It isn't necessary to say that this is the idea, because all sinners and death have been cast into the Lake of Fire (Revelation 20:11-15). Instead, "the exhortation warns present readers that the only way to participate in the future city is to turn one's loyalties to the Lamb now." (Johnson)

 

Proverbs 23:7

For as he thinks in his heart, so is he.

 

Revelation 22

Come, Lord Jesus
A. The interior of the New Jerusalem.

1. (1) A river flowing from the throne of God.

And he showed me a pure river of water of life, clear as crystal, proceeding from the throne of God and of the Lamb.

a. A pure river of water of life: Through the Old Testament, prophets used the picture of a river as a powerful expression of richness, provision, and peace (Isaiah 48:18, Zechariah 14:8, Ezekiel 47:1-9).

i. Or, as expressed by the Psalmist in Psalm 46:4-5: There is a river whose streams shall make glad the city of God, the holy place of the tabernacle of the Most High. God is in the midst of her, she shall not be moved; God shall help her, just at the break of dawn.

ii. "One of the gladdest things on earth is water. There is nothing in all the world so precious to the eye and the imagination of the inhabitant of the dry, burning and thirsty East, as a plentiful supply of bright, pure, and living water." (Seiss)

iii. Poole says that this point of this river is "To let us know, that in heaven there shall be no want of any thing that can make the saints happy."

b. Clear as crystal: God's provision in the New Jerusalem is described with pure, absolutely unpolluted waters. "Its waters are literal waters, of a nature and quality answering to that of the golden city to which they belong. Man on earth never knew such waters, as men on earth never knew such a city; but the city is a sublime reality." (Seiss)

c. From the throne of God and of the Lamb: This river of provision comes right from God's throne. Because it comes from God, it cannot be anything other than pure and abundant.

i. Ezekiel saw a glorious river (Ezekiel 47) flow down from the temple in Jerusalem and into the sea, but that river belongs to the millennial earth. It is perhaps the final preview of this heavenly river. This is a better river with better trees.

2. (2) The tree of life.

In the middle of its street, and on either side of the river, was the tree of life, which bore twelve fruits, each tree yielding its fruit every month. The leaves of the tree were for the healing of the nations.

a. The tree of life: The Bible begins with a tree of life (Genesis 3:22-24) which man was not allowed to eat from after the sin at the tree of the knowledge of good and evil. Now we see the tree of life again.

i. In the middle of its street, and on either side of the river: It's a little hard to picture this heavenly landscaping. John may be describing a large street with a river flowing down the middle, and a large tree - or series of trees-that grows with roots on either side of the river.

ii. This is how John Walvoord sees it: "The visual picture presented is that the river of life flows down through the middle of the city, and the tree is large enough to span the river, so that the river is in the midst of the street, and the tree is on both sides of the river." Others see that the word tree is a collective reference, speaking of rows of trees that stand on either side of the river. "The picture presented to the mind's eye would appear to be that of a wide street, with a river flowing down the center, like some of the broader canals of Holland, with trees growing on either side, all of them of the same kind, all called the tree of life. I do not know how we can make the figure out in any other way." (Spurgeon)

iii. Seeing the tree of life again points to a restoration of all things. "Now at last, almost at the end of the great drama of the Bible, man may return and legitimately enjoy the blessing which he was banished for illegitimately desiring." (Preston/Hanson)

b. Each tree yielding its fruit every month: From all indications, this describes the world of the new heaven and the new earth, yet we are given a time indicator. Apparently, heaven will still mark time, but not be subject to it in the same way we are on this side of eternity.

i. Some people wonder if we will eat in heaven. The best answer is that we can eat, but will not have to. In His resurrection body, Jesus enjoyed food (Luke 24:41-43, John 21:12-14). Angels ate with Abraham (Genesis 18:6-8). The great heavenly "reunion" between Jesus and His people is described as a marriage supper (Revelation 19:9). Even though man fell by what he ate, God will still allow us to eat in heaven.

ii. "Like the golden table of showbread which ever stood in the ancient Tabernacle and Temple for the priests to eat, so the Tree of Life stands in all the golden streets of the New Jerusalem, with its monthly fruit for the immortal king-priests of heaven." (Seiss)

c. The leaves of the tree were for the healing of the nations: Why do the nations need healing? In the ancient Greek language, the word for healing can also mean "health-giving," and this may be the sense here.

i. "The word for 'healing' is therapeian, from which the English word therapeutic is derived, almost directly transliterated from the Greek. Rather than meaning 'healing,' it should be understood as 'health-giving,' as the word in its root meaning has the idea of serving or ministering." (Walvoord)

d. Are these pictures of heaven literal or symbolic? It may be that you can't describe another dimension like heaven without using symbols, but they are symbols connected to their reality. What John saw may or may not be exactly like a river on earth, but when we see it we will also say, "That looks like a river."

i. Even though this great chapter of the Bible tells us of heaven, we should think deeply about it and take in now what we can. "We do not suppose that a man is shooting at a target if he does not look that way; nor can we imagine that a man's ambition is fixed on heaven if he has no heavenward thoughts or aspirations." (Spurgeon)

 

3. (3-5) What it will be like and what the saints will do.

And there shall be no more curse, but the throne of God and of the Lamb shall be in it, and His servants shall serve Him. They shall see His face, and His name shall be on their foreheads. There shall be no night there: They need no lamp nor light of the sun, for the Lord God gives them light. And they shall reign forever and ever.

a. There shall be no more curse: In heaven, the curse is gone. Since the fall, man and creation have lived with the effect of the curse described in Genesis 3:16-19: sorrow and pain in childbirth for women, friction between the sexes, the necessity of hard and often futile work for man's sustenance, and most of all death.

i. These aspects of the curse will even be present during the Millennium, though they will be greatly mitigated by the perfect rule of Jesus. Isaiah 65:20 shows us that it is still possible for a sinner to be accursed in the millennial earth. But in the new heaven and new earth they are done away with forever. Instead of the curse, the throne of God and of the Lamb shall be in it. That's quite an exchange.

ii. The throne of God and of the Lamb: "Henceforth, eternal praises to his name, the throne of God is the throne of the Lamb. It is a throne of righteousness, but no less a throne of grace. There, on the throne of the Almighty, mercy reigns. According to the merit of the sacrifice and the virtue of the atonement all the statutes and decrees of the kingdom of heaven are issued. The altar and the throne have become identical. From that throne no fiery bolt can ever again be hurled against the believer, for it is the throne of the Lamb as well as the throne of God." (Spurgeon)

b. His servants shall serve Him: Heaven will be a place of work and service for God's people. However, this is a picture of the pure blessedness of service rather than arduous, curse-stained toil.

i. "Heaven is not a place of indolent leisure, but a place where service is done, centering on God." (Morris)

c. They shall see His face: Heaven will be a place where God's people see His face, a place of intimate, face to face fellowship with God. Moses was denied the privilege of seeing God face to face (Exodus 33:20-23), but everyone in heaven shall see His face.

i. They shall see His face: "By which I understand two things: first, that they shall literally and physically, with their risen bodies, actually look into the face of Jesus; and secondly, that spiritually their mental faculties shall be enlarged, so that they shall he enabled to look into the very heart, and soul, and character of Christ, so as to understand him, his work, his love, his all in all, as they never understood him before." (Spurgeon)

ii. Because of Jesus, we can know something of the face of God right now: For it is the God who commanded light to shine out of darkness, who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. (2 Corinthians 4:6)

iii. Yet, Paul also anticipated a greater fulfillment of our seeing the face of God: For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I shall know just as I am also known (1 Corinthians 13:12). In that day there will be nothing that obscures our vision of Jesus:

- We see Jesus clearly because sin is done away with
- We see Jesus clearly because care and worry are done away with
- We see Jesus clearly because idols are done away with
iv. This will be the greatest glory of heaven: to know God, to know Jesus, more intimately and wonderfully than we ever could on earth. "It is the chief blessing of heaven, the cream of heaven, the heaven of heaven, that the saints shall there see Jesus." (Spurgeon)

v. "To look into the face of Christ signifies to be well acquainted with his person, his office, his character, his work. So the saints in heaven shall have more knowledge of Christ than the most advanced below. As one has said, the babe in Christ admitted to heaven discovers more of Christ in a single hour than is known by all the divines of the assemblies of the church on earth." (Spurgeon)

d. His name shall be on their foreheads: Heaven will be a place where God's people will forever be identified with their God, and there will never be any doubt that they belong to Him.

e. There shall be no more night there: Heaven will be a place where the darkness of this age will be forever gone. The light is not artificial, even from the sun - God Himself is the light.

f. They shall reign forever and ever: Heaven will be a place where God's people enjoy an eternal reign, in contrast to the limited duration of the Millennium. It will never end.

i. "As the Bible opens with the story of 'Paradise Lost,' so it here closes with the story of 'Paradise Regained.'" (Erdman) We see the return of Paradise in the ideas of a river, a tree of life, revocation of the curse, intimacy restored, and reigning resumed. It is a perfect consummation:

No more curse Perfect Restoration
Throne in their midst Perfect Administration
Servants shall serve Perfect Subordination
Shall see His face Perfect Transformation
Name on foreheads Perfect Identification
God is the light Perfect Illumination
Reigning forever Perfect Exultation

 

thanks for the inspiration

Proverbs 23:5 “Shalt thou set thine eyes upon that which is not? For riches certainly make themselves wings’ they fly away as an eagle toward heaven.” Nothing is more certain than that man cannot possess worldly riches for any great length of time. If riches are not taken away from man, man is eventually taken away from them by death. This verse finds a N.T. echo in 1 John 2:15-17. These “are not” in that they are so very temporary, and then they fly away through theft, inflation, taxation, poor management, etc. (1 Tim. 6:17-19). “What the world designates especially substance, God calls ‘that which is not,’ which has no solid existence,” [Faussett]. “The wings they fly away upon are of their own making. They have in themselves the principles of their own corruption,” [M. Henry].

Proverbs 23:6 “Eat thou not the bread of him that hath an evil eye; neither desire thou his dainty meats.” Apparently here “evil eye” is used in the sense of a begrudging eye because of covetousness, as in Matthew 20:15. If so, then it is contrasted with the “bountiful” eye of Proverbs 22:9. Some would invite guests to their table because they feel it is expected of them, yet would begrudge every bite that was eaten. Such ought to be steered clear of, nor should his food be desired, however delicious it may appear. How sad that to covetousness some will also add hypocrisy. Sometimes churches fall into this sin also, and begrudge every dollar that is sent to the Lord’s work which does not profit them personally. Such are generally omissionary Baptists if not actually anti-missionary Baptists.

Proverbs 23:7 “For as he thinketh in his heart, so is he: Eat and drink, saith to thee; but his heart is not with thee.” The heart, being the motive center of the whole man, determines what he really is. Outward appearances mean little, for hypocrisy is easy to every person, but what he thinks in his heart when no one but God can see, reveals his real character. This host urges his guest to eat and drink, but all the time he is calculating the cost of the food, and he reckons it of more worth than his guest, and the more the guest eats, the more it bothers him. Alas, how often “things” assume a greater importance in some people’s minds than people do.

Proverbs 23:8 “The morsel which thou hast eaten shalt thou vomit up, and lose thy sweet words.” It is uncertain in what sense this is to be taken, whether, you will have reason to wish you could give back the food which was so grudgingly given, or else, in an imperative sense: return the hospitality shown to you with all haste so that you will no longer be obligated to one who so begrudges what he offers. However sweet the words that were spoken at the table, they are lost when one realizes the grudging spirit in which the food was given. Two things are involved in eating: (1) Taking nourishment for the body and, (2) Fellowship with others around the table. Such begrudging as the preceding verses show, makes for no fellowship and takes away from the enjoyment of the meal.

Proverbs 23:9 “Speak not in the ears of a fool: for he will despise the wisdom of thy words.” “It is our duty to take all fit occasions to speak of divine things; but, some will make a jest of everything. A wise man is advised not to speak in the ears of such fools,” [M. Henry]. To “speak in the ears” suggests to speak earnestly and personally, for this is not a general conversation with all who are near, but intimates personal dealing with him about his relationship to the Lord. The fool (i.e., the self-confident, unsaved rebel against God) does not appreciate divine wisdom, and those who try to talk with him about it are generally despised and repulsed by him. He thinks himself self-sufficient, and so in no need of God’s grace and mercy, and it is an affront to him to suggest that he does.

 

B. Parting words.

1. (6-7) The angel and Jesus add words of verification

Then he said to me, "These words are faithful and true." And the Lord God of the holy prophets sent His angel to show His servants the things which must shortly take place. Behold, I am coming quickly! Blessed is he who keeps the words of the prophecy of this book."

a. In these last few verses of the Book of Revelation, we hear parting words from a variety of persons. It isn't always easy to know who is speaking, but the themes make sense no matter who speaks: verification, invitation, and warning.

b. These words are faithful and true: The angel that has shown these things to John declares reminds John that it isn't too good to be true. John is assured that it is in fact faithful and true.

c. The things which must shortly take place … I am coming quickly! As John reminds us of the suddenness of these events, Jesus Himself breaks in with a reminder to all that He is coming quickly. Why does it seem that it has been so long? Was Jesus wrong here?

i. The word quickly in the ancient Greek isn't exactly the same as our word for "quickly." "The word 'quickly' might with accuracy be rendered 'suddenly.'" (Morgan)

ii. Still, the early church expected Jesus' return soon - were they just wrong, or did Jesus mislead them? Not at all; they were not wrong and they were not misled by Jesus. God wants to keep all generations expectant, watching, and ready for His return.

iii. We are not rushing towards a distant brink of the consummation of all things; we are running parallel along the edge of that brink, and have been since the time of the apostles. "Thus the time has always been at hand. The tension of imminence is endemic to that span of redemptive history lying between the cross and the parousia." (Mounce)

d. Blessed is he who keeps the words of the prophecy of this book: This blessing reminds us that prophecy gives us a word to keep, not merely material for interesting discussions and debates. The main intent of prophecy is to lead us to trust and obey God, and apply His truth to the way we live.

2. (8-9) John is corrected for worshipping an angel a second time.

Now I, John, saw and heard these things. And when I heard and saw, I fell down to worship before the feet of the angel who showed me these things. Then he said to me, "See that you do not do that. For I am your fellow servant, and of your brethren the prophets, and of those who keep the words of this book. Worship God."

a. I fell down to worship before the feet of the angel: As he did in Revelation 19:10, John is overwhelmed, and bows before an angel in worship. In the same way, the angel reminds John that only God is to be worshipped, and that they are both "players" on the same "team" - along with all who keep the words of this book.

i. No created being should ever be worshipped. This is in contrast with Jesus, who receives the worship of angels (Hebrews 1:6) and of men (Matthew 8:2, 14:33, John 9:38).

ii. "If it was wrong to worship this glorious heavenly messenger, in and through whom came forth the very voice of Jesus, how can it be right to worship and pray to the Virgin Mary, to whom is assigned no such dignity or office? The impulse and intention may be devout and good; but it is a great mistake." (Seiss)

b. See that you do not do that: It is striking that even someone who has received all these visions may go astray. Supernatural visions and revelations do not mean that someone is correct in their doctrine, teaching, or practice.

3. (10-11) A warning is given, either by the same angel or by Jesus.

And he said to me, "Do not seal the words of the prophecy of this book, for the time is at hand. He who is unjust, let him be unjust still; he who is filthy, let him be filthy still; he who is righteous, let him be righteous still; he who is holy, let him be holy still."

a. Do not seal the words of this prophecy of this book, for the time is at hand: Because the time is at hand, and history now runs parallel to the brink of the consummation of all things, this book isn't sealed. This is in contrast to Old Testament prophecy (Daniel 8:26); men seal the Book of Revelation in defiance of God's command.

b. He who is unjust, let him be unjust still … he who is righteous, let him be righteous still: The thought here is probably "since Jesus is coming so suddenly, there won't be time for change." There will be no time for last minute repentance, but there is time now. If what you have read in Revelation hasn't changed you, there isn't much hope!

i. "It is the hopelessness of the final state of the wicked which is here pictured. The states of both the evil and the good are now fixed forever. There is no word here about a 'second chance' hereafter." (Robertson)

ii. "If the warnings of this book are not sufficient, there is no more that God has to say." (Walvoord)

 

4. (12-13) Jesus declares: I am coming quickly.

"And behold, I am coming quickly, and My reward is with Me, to give to every one according to his work. I am the Alpha and the Omega, the Beginning and the End, the First and the Last."

a. And behold, I am coming quickly: We can never miss the note of urgency and warning in all what Jesus tells us about His coming. His message is always be ready! (Matthew 24:44)

b. My reward is with Me: If Jesus will give to everyone according to his work, does that mean we are saved by our works? No, but it does show that living faith will have works with it (James 2:20, Titus 3:8).

i. "It is the quality of a man's life which provides the ultimate indication of what he really believes." (Mounce)

c. I am the Alpha and the Omega, the Beginning and the End, the First and the Last: As an added incentive for us to do and be what is right, being ready for Jesus' return, He reminds us just who He is. If we really know and understood who Jesus is, we will not have any trouble being ready for His return.

i. The term Alpha and Omega is "Applied to God in 1:8; 21:6; and here alone to Christ, crowning proof in this book of Christ's deity." (Robertson)

ii. The title the First and the Last is also irrefutable proof that Jesus is Yahweh, the LORD: I, the LORD, am the first; and with the last I am He.'" (Isaiah 41:4)

iii. These terms together mean that Jesus is the beginning, middle, and end for the Christian. "Preach orthodoxy, or any form of doxy; if you have left out Christ, there is no manna from heaven, no water from the rock, no refuge from the storm, no healing for the sick, no life for the dead. If you leave out Christ, you have left the sun out of the day, and the moon out of the night, you have left the waters out of the sea, and the foods out of the river, you have left the harvest out of the year, the soul out of the body, you have left joy out of heaven, yea, you have robbed all of its all. There is no gospel worth thinking of, much less worth proclaiming in Jehovah's name, if Jesus be forgotten." (Spurgeon)

5. (14-15) A blessing and a curse is pronounced by someone (perhaps John, perhaps the angel, perhaps Jesus Himself).

Blessed are those who do His commandments, that they may have the right to the tree of life, and may enter through the gates into the city. But outside are dogs and sorcerers and sexually immoral and murderers and idolaters, and whoever loves and practices a lie.

a. Blessed are those who do His commandments: Doing His commandments does not earn us eternal life, but it is evidence that we have been granted eternal life. Besides, there is an inherent blessing in doing His commandments, because they are good and right for us.

i. Regarding the phrase those who do His commandments some translations have those who have washed their robes instead. The difference is between two ancient Greek words:

HOIPLUNONTESTASSTOLAS (washed their robes) or
HOIPOIOUNTESTASENTOLAS (do His commandments)
ii. This is a good example of how a copyist's error can cloud a text in rather minor ways, without effecting the essential meaning of the context.

b. But outside are dogs and sorcerers and sexually immoral and murderers: What about those outside? We shouldn't think that outside the walls of heaven multitudes will throng, longing to get in. "The verse does not intend to teach that in the eternal state all manner of wicked men will be living just outside the heavenly city. It simply describes the future with the imagery of the present." (Mounce)

i. Why does it say that all dogs will be outside? Is this is a refutation of the idea of "doggie heaven"? No, what is meant here is "Not literal dogs, but the morally impure … Dogs in the Oriental cities are scavengers and excite unspeakable contempt (Matthew 7:6; Philippians 3:2)." (Robertson)

6. (16) Jesus brings a word of verification.

"I, Jesus, have sent My angel to testify to you these things in the churches. I am the Root and the Offspring of David, the Bright and Morning Star."

a. I, Jesus, have sent My angel to testify to you: With these solemn words, Jesus authenticates the entire book. Much of the Book of Revelation is either fantastic or seems too good to be true, but it is all true.

i. "Thus the very God of all inspiration, and of all inspired men, reiterates and affirms the highest authority for all that is herein written. Either, then, this Book is nothing but a base and blasphemous forgery, unworthy of the slightest respect of men, and specially unworthy of a place in the Sacred Canon; or it is one of the most directly inspired and authoritative writings ever given." (Seiss)

b. To testify to you these things in the churches: The Book of Revelation is written to the churches. This book is not a private affair, knowable only by an elite - it is for all believers. It's also worth noting that this is the first reference to the church since the letters to the seven churches in Revelation 2-3.

c. The Root and offspring of David: This is a precious Messianic title (Isaiah 11:1). It shows that Jesus is both the Creator of King David and His descendent. Jesus spoke to this same idea in Matthew 22:41-46.

d. Bright and Morning Star: This is another Messianic title from the Old Testament (Numbers 24:17) and the New Testament (Revelation 2:28). Just as the Morning Star (generally held to be the planet Venus) shines and welcomes the new day, so does Jesus.

i. "Christ, as the morning star, heralds the coming day in His role as the One who comes for he church in the rapture." (Walvoord)

 

7. (17) The Spirit and the Bride say to all: Come!

And the Spirit and the bride say, "Come!" And let him who hears say, "Come!" And let him who thirsts come. Whoever desires, let him take the water of life freely.

a. The Spirit and the bride say, "Come!" Is this an invitation to Jesus, asking Him to return? Or is it an invitation to those with a spiritual thirst to come to Jesus? Either sense is certainly true.

b. Who can come? Him who hears can come to Jesus, but they can't come unless they hear. Him who thirsts can come to Jesus, but they can't come unless they feel their thirst. Whoever desires can come, but they can't come unless God works in their heart to desire Him.

i. So how do you know if God has worked in your heart? Go through a little checklist. Have you heard? Are you thirsty for God and eternal life? Do you want Him? Then come!

c. Whoever desires, let him take the water of life freely: This is an open invitation to receive salvation from Jesus. He will not exclude anyone who comes to Him. An invitation is both an opportunity and a responsibility. If we decline an invitation, we have only ourselves to blame.

i. "A similar invitation is extended in Isaiah 55:1. The invitation to come is an urgent command, for the day will arrive when it is too late to come. Now is the day of grace. The hour of judgment is impending." (Walvoord)

d. Glory in the greatness of the invitation: whoever desires, let him take the water of life freely! Anyone who desires salvation in Jesus Christ can come to Him and take the water of life freely.

i. "I don't understand all the Christian doctrine and theology" - come anyway, because it doesn't say whoever understands, let him take the water of life freely.

ii. "I can't repent the way that I should. My heart is hard and I can't even weep over my sins or feel bad over them as I should" - come anyway, because it doesn't say whoever feels, let him take the water of life freely.

iii. "I don't know if I can live the Christian life the way that I should" - come anyway, because it doesn't say whoever can, let him take the water of life freely.

iv. "I don't know if I am worthy to live the Christian life" - come anyway, because it doesn't say whoever is worthy, let him take the water of life freely.

v. "But mark thee, sinner, it says, 'whosoever.' What a big word that is! Whosoever! There is no standard height here. It is of any height and any size. Little sinners, big sinners, black sinners, fair sinners, sinners double dyed, old sinners, aggravated sinners, sinners who have committed every crime in the whole catalogue, - whosoever." (Spurgeon)

vi. It is really this simple: do you desire Jesus and His salvation? Then come. Can you say, "Now, Lord, I desire to be saved, give me a new heart; I desire to give up my sins; I desire to be a Christian; I desire to believe and desire to obey. But I have no strength to do this. I have the desire, give me the power." If this is your desire, then you are freely invited to come, if you are only willing. There is no barrier between you and Jesus except your stubborn will.

e. Let him take the water of life freely: When you desire, when you come, then you must take. All of this world's religion can be summed up in the idea that you must bring something to give unto the gods. The essence of Christianity is summed up in the idea that God invites us to take the water of life freely. You can't bring anything to save or justify or commend yourself before God, but you can take the salvation He offers.

f. It is fitting that this great invitation closes the Book of Revelation and the Bible. "All the prophets of the Bible, all the apostles of the Bible, all the threatenings of the Bible, all the promises of the Bible, gather themselves up, and focus themselves into this one burning ray, 'Come to Jesus. Come, and take the water of life freely.'" (Spurgeon)

 

8. (18-19) Someone brings a warning - either Jesus, or an angel, or John.

For I testify to everyone who hears the words of the prophecy of this book: If anyone adds to these things, God will add to him the plagues that are written in this book; and if anyone takes away from the words of the book of this prophecy, God shall take away his part from the Book of Life, from the holy city, and from the things which are written in this book.

a. If anyone adds to these things, God will add to him the plagues that are written in this book: This is another section at the end of the Book of Revelation where it is hard to tell exactly who speaks. In most red-letter editions, these words are in black, indicating that the translators believe that these are not the words of Jesus. But there may be good reason to believe Jesus gave this warning.

i. "The solemnity of the injunction suggests that the speaker is Christ Himself." (Mounce)

b. If anyone adds … if anyone takes away: This means that there is a high price to pay for tampering with the Book of Revelation specifically, and the Scriptures in general.

i. "What a solemn warning this is to critics who have tampered with this book and other portions of Scripture in arrogant self-confidence that they are equipped intellectually and spiritually to determine what is true and what is not true in the Word of God." (Walvoord)

ii. This solemn promise also implies that the Book of Revelation can be understood. Why would God assign such a strong rebuke for the addition to or subtraction from a book that just painted big ideas in wild pictures, or if no one could really understand the book anyway?

iii. "Divines generally do further extend the sense of these two verses, considering this as the last portion of holy writ, not only placed last in our Bibles, but revealed and written last. They conceive these verses the seal of all canonical Scripture, and that God here denounces a curse to those who shall pretend any new revelations of his will … as also against all those who shall deny, corrupt, or deprave any part of them." (Poole)

9. (20-21) Last words.

He who testifies to these things says, "Surely I am coming quickly." Amen. Even so, come, Lord Jesus! The grace of our Lord Jesus Christ be with you all. Amen.

a. Surely I am coming quickly: To the very end, the Book of Revelation emphasizes readiness and watchfulness. If we miss this practical lesson from the Book of Revelation - the lesson of readiness - then we miss the essential message of the book.

i. If the statement "I am coming quickly" were not enough, Jesus puts emphasis on both sides - surely before and amen after. He wants us to be ready.

b. Even so, come, Lord Jesus! With this phrase, John uses an Aramaic expression that was well known in the ancient church: Maranatha!

i. The Book of Revelation concerns many prophetic events, but the book closes with John's longing for the return of Jesus for His people - he wants the rapture of the church.

ii. "If the whole creation groans and travails together in pain for the manifestation of the sons of God, how much more those sons of God themselves!" (Seiss)

iii. "At the very close of the book is the confession that the answers to the problems of life do not lie in man's ability to create a better world but in the return of the One whose sovereign power controls the course of human affairs." (Mounce)

c. The grace of our Lord Jesus Christ be with you all. Amen: The book (and the Bible) ends with a word of grace, and grace for all. Paul also used this phrase as a final word in some of his letters (1 Corinthians 16:23, 2 Corinthians 13:14, 1 Thessalonians 5:28, 2 Thessalonians 3:18). In 2 Thessalonians 3:17-18, Paul even indicated that this signature - no doubt written with his own hand - was a mark that the letter was genuinely from him.

i. "It is a good word for the close of this marvelous picture of God's gracious provision for his people in earth and heaven." (Robertson)

ii. "Whatever you may miss, may the grace of our Lord Jesus Christ be always with you. In whatsoever points you or any of us may fail, may we never come short of the grace of our Lord Jesus Christ." (Spurgeon)

iii. The last verse of the Old Testament contains a curse: Lest I come and strike the earth with a curse (Malachi 4:6). Fittingly, the last words of the New Testament speak of grace, because grace describes God's dealing with man on the basis of the New Covenant.

 

The Book of Acts

Authorship
The author of the Acts of the Apostles is the same author of the Gospel of Luke. Both books are addressed to Theophilus, and the latter (Acts) refers to the former (Luke). Luke the Physician was the author of Luke-Acts. [1]

Date and Location of Composition
During the Nineteenth Century, scholars from the University of Tübingen, led by Ferdinand Christian Baur (1792-1860), considered Acts to be a product of the second century. They held that the purpose of its composition was to clear up the conflict between Pauline and Petrine Christianity that supposedly controlled the thought of the early church. They pointed to the so-called errors in Acts and concluded that the author was careless and not familiar with the specific geography of the first century. William Ramsay (1851-1939) was brought up under this school of thought, but had a change of mind after finding Luke to be a first-class historian. "You may press the words of Luke," wrote Ramsay, "in a degree beyond any other historian's, and they stand the keenest scrutiny and the hardest treatment...." [2] Some of Ramsay's contributions include helping to validate Luke's references to geography [3] and historical facts. [4] As of today, there is no reason not to accept the Book of Acts as historically accurate. [5]

Since Luke is the author of Acts, any date between AD 60 and 100 is reasonable as Conzelmann points out; [6] however, a precise date is desired. The ending of Acts plays an important role in route of determining the book's date. The Book of Acts ends with Paul in house arrest waiting to present his case before Caesar. A few hypotheses have developed seeking to solve Luke's intention for his abrupt ending. Gundry gives a good overview of these hypotheses: Luke may have originally intended on writing a third volume, he could have ran out of space on his papyrus scroll, or maybe there was a "personal catastrophe" that would have inhibited him from completing the book. [7] On the other hand, Luke closes the first volume well, even with the intention of writing the second. Why would he have not done that here? If he ran out space on his papyrus scroll, he would have been able to notice that and make the appropriate ending to his account. A personal catastrophe does not explain it either because Luke already wrote enough to fill his scroll. [8] The best answer is that Luke wrote his narrative up to the time that the events occurred. Luke does not give the results of what happened with Paul because they had not happened until after he had completed the book. With this in mind, it is much easier to date Acts in the early Sixties, or more precisely sometime between AD 62 and 63.

Determining the location that Luke wrote is a more difficult task than determining that date. Concerning the composition location, Marshall writes, "It must be confessed, however, that we simply do not know the answer to the question." [9] Some speculative suggestions included Antioch and Ephesus. Rome, however, is a better possibility than the former two. If Luke composed Acts while Paul was still in house arrest, than Rome would be a great possibility because Luke was with Paul in Rome (Acts 28:16, Col 4:14, Philem 1:24).

Audience and Purpose
Luke's audience is clear in both of his volumes. He wrote to Theophilus (Luke 1:3; Acts 1:1). Unfortunately, there is not much known about who Theophilus was. Some of the possibilities are that he was Luke's patron, or that the name Theophilus (which means "lover of God") is being used universally as a reference to all Christians. Luke's usage of the term "most excellent" (kratistoV) helps to identify this character. The word is a "strongly affirmative honorary form of address" [10] and every occurrence of it in the New Testament refers to governing officials (Acts 23:26; 24:3; 26:25).

The purpose of Luke-Acts may be ecclesiastical or apologetic. For ecclesiastical purpose, it may have been written in order to edify the church, serving as a history of both Jesus and his apostles. Or apologetically it may have been composed to make the case that Christianity was not a threat to the Roman Empire-more specifically, it seems that it could have been Paul's defense before Caesar. [11] This last argument seems to fit the abrupt ending the best and is also supported through the acceptance (or non-conviction) of Paul from governing officials (18:12-17; 23:23-30; 26:31-32; et al.).

Themes and Theology
Luke is often neglected as a theologian. This is unfortunate because he has a very developed theology and also wrote a larger portion of the New Testament than any other author.

The main theological emphasis of the book of Acts is the Holy Spirit. The book begins with Jesus' promise of the Holy Spirit, which is later fulfilled in reference to the Jews (ch. 2), and then for the Gentiles (ch. 10). [12] Reference to the Holy Spirit comes in a variety of ways. Many of the occurrences are references to a person being filled with the (Holy) Spirit: 2:4; 4:8, 31; 9:17; 13:9, and 52. Luke also equates the Holy Spirit with God (cf. 5:3 with 5:4), [13] and the Holy Spirit directly intervened in Paul's life (16:6-7).

Luke also makes it clear that Christianity was not a threat to the Roman Empire through "the demonstration that Christian preaching does not impinge upon the power of the empire." [14] The Jews accused the Christians of "defying Caesar's decrees" and "saying that there is another king, one called Jesus" (17:7). Prior to the ascension, Jesus' disciples asked him if he was going to restore the kingdom to Israel (1:6). He told them that it was not for them to know the times or dates that were in the Father's authority, but told them that they would receive power from the Holy Spirit to be his witness to the whole world (1:7, 8). It is evident that Jesus was not sending out his disciples to bring in a new "earthly" kingdom, but to bear his witness to the present kingdom.

In proving that Christianity was not a threat to the Roman Empire, Luke also succeeds in showing that Jesus was a world messiah and not just another prophet. The message of Jesus was not limited to Israel but extended to the Gentiles as well. Acts concludes with an "open-ended mission to Jews and Gentiles" which is a reminder of an "unfinished task and the urgency of being identified with the ongoing advance of the gospel of salvation." [15]

Paul's ministry as an apostle is validated in Acts by a comparison with the apostle Peter. They both heal a lame man (3:1-10 and 14:8-10), and heal others-Peter heals the sick with his shadow (5:15, 16) and Paul heals the sick with his handkerchiefs and aprons (19:12). Both were recipients of jealousy from the Jews (5:17, 13:45), confront sorcerers (8:9-24, 13:6-11), raise people from the dead (9:36-41, 20:9-12), and were imprisoned and miraculously delivered from jail (12:3-19, 16:25-34).

Literary Style, Structure, and Other Issues
As it is expected, the book of Acts has a similar literary style as the Gospel of Luke because it is the second volume of Luke's account.

There are different ways to divide the book of Acts. It can be divided in half, 1:1-12:25 designating the Spirits work in and around Jerusalem, then 13:1-28:31 being focused on the Apostle Paul. Conzelmann believes that the first section shows the church as being bound to the law, while the second section portrays Christian Gentiles who have been freed from the law. [16]

Acts reveals a progression of the gospel that divides the book into six parts. At the end of each section is a summary statement (6:7, 9:31, 12:24, 16:5, 19:20, 28:30-31). The progression begins in Jerusalem (1:1-6:7), extends to Judea, Galilee, and Samaria (6:8-9:31), Syria and Cyprus (9:32-12:24), Pisidia, Pamphylia, Lycaonia, and Cilicia (12:25-16:5), Asia and Greece (16:6-19:20), and finally Rome (19:21-28:31).

 

Jesus Ascends to Heaven, A New Apostle Chosen
A. Prologue.

1. (1) Reference to former writings.

The former account I made, O Theophilus, of all that Jesus began both to do and teach.

a. The former account is the Gospel of Luke. At one time the Gospel of Luke and the Book of Acts were joined together as one book with two "volumes."

i. Imagine what it would be like if the Book of Acts were missing. You would pick up your Bible and see the ministry of Jesus ending in the Gospel of John; next you would read about a guy named Paul writing to followers of Jesus in Rome. Who was Paul? How did the gospel get from Jerusalem to Rome? The Book of Acts answers these questions. "A great New Testament scholar has said that the title of Acts might be, 'How they brought the Good News from Jerusalem to Rome.'" (Barclay)

ii. Acts is written in the literary style of the Greek translation of the Old Testament, known as the Septuagint. "Since Luke can write in a different style (Lk. 1:1-4), this is something deliberate. Probably he regarded himself as recording sacred history." (Marshall)

iii. We really don't know all that much about Luke from the New Testament. We know that he was a doctor, we know that he was a Gentile, and we know that he was a companion of Paul.

iv. There was a time when many scholars thought that Acts was sort of a romance novel of the early church, written at least 100 years after the events supposedly happened. But William Ramsay, a noted archaeologist and Bible scholar, proved that the historical record of Acts is remarkably accurate regarding the specific practices, laws and customs of the period it claims to record. It is definitely the work of contemporary eyewitnesses.

v. In the mid-1960's, A.N. Sherwin-White, an expert in Graeco-Roman history from Oxford, wrote about Acts: "The historical framework is exact. In terms of time and place the details are precise and correct … As documents these narratives belong to the same historical series as the record of provincial and imperial trials in epigraphical and literary sources of the first and early second centuries A.D. … For Acts the confirmation of historicity is overwhelming … Any attempt to reject its basic historicity even in matters of detail must now appear absurd. Roman historians have long taken it for granted."

vi. John Calvin wrote that the Book of Acts was "a kind of vast treasure." D. Martyn Lloyd-Jones called Acts "that most lyrical of books … Live in that book, I exhort you: It is a tonic, the greatest tonic I know of in the realm of the Spirit." (Cited in Stott)

b. Theophilus might have been a Christian wanting instruction. He might have been a Roman official being briefed by Luke about the history of the Christian movement; or the name could be symbolic, because the name Theophilus means "God-lover."

i. In the introduction to the first volume (Luke 1:3), Luke addresses Theophilus with title most excellent, which was a way to address people who held high office.

ii. Since Acts ends with Paul awaiting trial before Caesar, some have wondered if Luke-Acts are not "defense briefs" on Paul's behalf to give a Roman official background on Paul's case. Luke arrived in Jerusalem with Paul in Acts 21:17; he left with him again on the journey to Rome in Acts 27:1. In those two years, Luke had plenty of time to research and write his gospel and the Book of Acts.

iii. Luke wanted to show Rome that Christianity was harmless (some Romans officials had embraced it themselves), innocent (Roman judges could find no basis for prosecution) and lawful (as the true fulfillment of Judaism, an approved religion in the Roman Empire).

c. Notice that the former account concernedall that Jesus began both to do and teach. Luke's Gospel describes only the beginning of Jesus' work; Acts describes its continuation; and the work of Jesus continues to our present day.

i. We must remember that Acts does not give us a full history of the church during this period. For example, the churches in Galilee and Samaria are barely mentioned (Acts 9:31), and the establishing of a strong church in Egypt during this time isn't mentioned at all.

ii. Acts takes us up to about 60 or 61 A.D., with Paul in Rome waiting to appear before Caesar Nero. This same Nero began his infamous persecutions of Christians in 64 A.D

 

2. (2-3) The last work of Jesus before His ascension to heaven.

Until the day in which He was taken up, after He through the Holy Spirit had given commandments to the apostles whom He had chosen, to whom He also presented Himself alive after His suffering by many infallible proofs, being seen by them during forty days and speaking of the things pertaining to the kingdom of God.

a. Jesus, through the Holy Spirit, instructed the apostles regarding what to do in His absence.

b. Jesus also established the fact of His resurrection with many infallible proofs during the forty days after his resurrection but before His ascension.

i. In 1 Corinthians 15:6, Paul describes one of these many infallible proofs: He was seen by over five hundred brethren at once, of whom the greater part remain to the present. There were more than five hundred people who had seen the resurrected Jesus, and most of them were alive some twenty-five years later in the days of Paul!

c. The teaching Jesus gave during that period is not recorded, but we are told that He used that time to speak of the things pertaining to the kingdom of God.

i. Many Gnostic and New Age teachers would like to think that after His resurrection, Jesus used the forty days to teach His followers strange and obscure doctrines that must be "rediscovered" with new revelations today. But Luke reminds us that Jesus simply taught them much the same material that He had taught them in His earthly ministry: The things pertaining to the kingdom of God.

B. The ascension of Jesus.

1. (4-5) Jesus' final instructions to the disciples.

And being assembled together with them, He commanded them not to depart from Jerusalem, but to wait for the Promise of the Father, "which," He said, "you have heard from Me; for John truly baptized with water, but you shall be baptized with the Holy Spirit not many days from now."

a. He commanded them not to depart from Jerusalem: Jesus has nothing else for the disciples to do other than to wait for the coming of the Holy Spirit. He knows that they really can do nothing effective for the Kingdom of God until the Spirit comes.

b. These verses provide another of the many "Trinity in Miniature" examples. Jesus tells of the Promise of the Father, which is the coming of the Holy Spirit.

c. You shall be baptized with the Holy Spirit: The idea of being baptized is to be immersed or covered over in something; even as John baptized people in water, so these disciples would be "immersed" in the Holy Spirit.

i. Perhaps it is more useful to describe the baptism of the Holy Spirit more like a condition than an experience. We should perhaps ask, "are you baptized in the Holy Spirit?" instead of asking, "have you been baptized in the Holy Spirit?"

2. (6) The disciples ask Jesus a final question before His ascension.

Therefore, when they had come together, they asked Him, saying, "Lord, will You at this time restore the kingdom to Israel?"

a. Lord, will You at this time restore the kingdom to Israel? This was a question asked many times before. They must have believed that Jesus would certainly establish an earthly political kingdom before ascending to the Father. Of course, when Jesus ascended into heaven, He would leave them in charge of the kingdom!

i. "The verb restore shows that they were expecting a political and territorial kingdom; the noun Israel that they were expecting a national kingdom; and the adverbial clause at this time that they were expecting its immediate establishment." (Stott)

ii. "Marvelous is their rudeness, that when as they had been diligently instructed by the space of three whole years, they betray no less ignorance than if they had heard never a word. There are as many errors in this question as words." (Calvin)

b. The disciples certainly knew the many Old Testament prophecies describing the spiritual and political rebirth of Israel. The disciples probably thought that the spiritual rebirth seemed certain, so the political would come, also.

3. (7-8) Jesus' final teaching and final promise before His ascension.

And He said to them, "It is not for you to know times or seasons which the Father has put in His own authority. But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth."

a. It is not for you to know: Jesus warned the disciples against inquiring into aspects of the timing of God's kingdom, because those things belong to God the Father alone (which the Father has put in His own authority).

i. It was wise for Jesus not to outline His plan over the next 2,000 years. How do you think the disciples would have felt if they had known that the kingdom they wanted to see right then would not be coming for almost 2,000 years?

ii. At the same time, Jesus did not say that there was to be no restoration of the kingdom to Israel; He simply said that speculation into the times and dates of it was not proper for the disciples.

b. But you shall receive power: If the political kingdom they wanted would be delayed, power would not. They would shortly receive power with the coming of the Holy Spirit.

i. The disciples were still seeing power, too much in terms of Caesar, and not enough in terms of Christ. Jesus offers them real power, spiritual power, but how attractive did that seem? They were thinking of political power!

c. The natural result of receiving that power would be that they would become witnesses of Jesus, all over the earth.

i. Notice that this really isn't a command; it is a simple statement of fact: When the Holy Spirit has come upon you … you shall be witnesses of Me. The words shall be are in the indicative, not the imperative. Jesus wasn't recommending that they become witnesses, He was saying they would be witnesses.

ii. If we want to be witnesses, we need to be filled with the Holy Spirit! Far more important than the best course in evangelism is the filling of the Holy Spirit!

iii. Isaiah 43:10 has the Lord proclaiming to His people You are My witnesses. A cultic group today claims that this is their mandate for being "Jehovah's Witnesses." Unfortunately, they fail to see Isaiah 43:10 in the context of Acts 1:8; we are truly Yahweh's Witnesses when we are Jesus' Witnesses.

d. The progress of the spread of the Gospel from Jerusalem, to Judea and Samaria, and then to the end of the earth becomes the outline of Acts. Acts chapters 1 through 7 describe the gospel in Jerusalem, chapters 8 through 12 speak of the gospel in Judea and Samaria, and chapters 13 through 28 tell of the gospel going to the end of the earth.

i. We might imagine the objections to the places of ministry Jesus described. Jerusalem was where Jesus was executed at the word of an angry mob; Judea rejected His ministry; Samaria was regarded as a wasteland of impure half-breeds; and in the uttermost parts of the earth, the Gentiles were seen as nothing better than fuel for the fires of Hell. Yet God wanted a witness sent to all of these places

 

4. (9-11) Jesus ascends into heaven.

Now when He had spoken these things, while they watched, He was taken up, and a cloud received Him out of their sight. And while they looked steadfastly toward heaven as He went up, behold, two men stood by them in white apparel, who also said, "Men of Galilee, why do you stand gazing up into heaven? This same Jesus, who was taken up from you into heaven, will so come in like manner as you saw Him go into heaven."

a. Jesus was taken up from them, as He was blessing them (Luke 24:50). As He slowly disappeared into the sky, surrounded by a cloud (of Shekinah glory?), they continued to gaze upward.

b. Why did Jesus ascend this way? He certainly could have simply "vanished" to the Father's presence in a secret sort of way. But with the ascension, Jesus wanted His followers to know that He was gone for good, as opposed to the way He appeared and reappeared during the forty days after the resurrection.

i. Remember Jesus' words to His disciples in John 16:7: It is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I depart, I will send Him to you. Now the disciples could know that that promise would be fulfilled.

c. Why do you stand gazing up into heaven? The two men (apparently angels) told the disciples to put their attention in the right place (obedience to Jesus' command to return to Jerusalem), not in wondering where and how Jesus went. Jesus told them to go to the ends of the earth, and they stood gazing up into heaven.

i. Morgan speculates that the "men" were possibly Moses and Elijah. It seems best to say they were angels.

d. Will so come in like manner as you saw Him go into heaven: Jesus will return just as He left: physically, visibly, and to the Mount of Olives

 

C. Matthias is appointed to replace Judas.

1. (12-14) The followers of Jesus return to Jerusalem.

Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a Sabbath day's journey. And when they had entered, they went up into the upper room where they were staying: Peter, James, John, and Andrew; Philip and Thomas; Bartholomew and Matthew; James the son of Alphaeus and Simon the Zealot; and Judas the son of James. These all continued with one accord in prayer and supplication, with the women and Mary the mother of Jesus, and with His brothers.

a. A Sabbath's day journey describes a short distance, the only kind allowed on the Sabbath.

b. Who was there? The eleven disciples (the twelve minus Judas) are present; along with Mary, the mother of Jesus, the brothers of Jesus (such as James and Jude), the women who followed Jesus, and others, adding up to about 120 (Acts 1:15).

i. The brothers of Jesus never seemed to be supportive of His ministry before His death and resurrection (John 7:5, Mark 3:21), but now that has changed - the power of the resurrected Jesus is already on display.

ii. Calvin translates with the women as with their wives, a reference to the wives of the apostles.

c. Their obedience is notable: They returned to Jerusalem. Jesus told them to return to Jerusalem and wait for the coming of the Holy Spirit, and that is exactly what they did. They didn't forget the sermon right after they heard it, and they actually did what Jesus told them to do, even though He was no longer physically present with them.

d. Their unity is notable: These all continued with one accord. When we saw the disciples in the gospels, it seemed that they were always fighting and bickering. What had changed? Peter still had the history of denying the Lord; Matthew was still a tax collector; Simon was still a zealot. Their differences were still there, but the resurrected Jesus in their hearts was greater than any difference.

e. Their prayer is notable; they all prayed, and they continued in prayer and supplication. The idea of supplication is a sense of desperation and earnestness in prayer.

f. Already, we see three important steps in making godly decisions: The disciples are in obedience, they are in fellowship, and they are in prayer