Revelation 21 5 Quotes

Lord, I pray that You would enable (husband’s name) to let go of his past completely. Deliver him from any hold it has on him. Help him to put off his former conduct and habitual ways of thinking about it and be renewed in his mind (Ephesians 4:22-23). Enlarge his understanding to know that You make all things new (Revelation 21:5). Show him a fresh, Holy Spirit–inspired way of relating to negative things that have happened. Give him the mind of Christ so that he can clearly discern Your voice from the voices of the past. When he hears those old voices, enable him to rise up and shut them down with the truth of Your Word. Where he has formerly experienced rejection or pain, I pray he not allow them to color what he sees and hears now. Pour forgiveness into his heart so that bitterness, resentment, revenge, and unforgiveness will have no place there. May he regard the past as only a history lesson and not a guide for his daily life. Wherever his past has become an unpleasant memory, I pray You would redeem it and bring life out of it. Bind up his wounds (Psalm 147:3). Restore his soul (Psalm 23:3). Help him to release the past so that he will not live in it, but learn from it, break out of

The one sitting on the throne said, “I am making everything new.” Revelation 21:5

Notice also that there is a tie between Genesis and Revelation, the first and last books of the Bible. Genesis presents the beginning, and Revelation presents the end. Note the contrasts between the two books: In Genesis the earth was created; in Revelation the earth passes away. In Genesis was Satan’s first rebellion; in Revelation is Satan’s last rebellion. In Genesis the sun, moon, and stars were for earth’s government; in Revelation these same heavenly bodies are for earth’s judgment. In Genesis the sun was to govern the day; in Revelation there is no need of the sun. In Genesis darkness was called night; in Revelation there is “no night there” (see Rev. 21:25; 22:5). In Genesis the waters were called seas; in Revelation there is no more sea. In Genesis was the entrance of sin; in Revelation is the exodus of sin. In Genesis the curse was pronounced; in Revelation the curse is removed. In Genesis death entered; in Revelation there is no more death. In Genesis was the beginning of sorrow and suffering; in Revelation there will be no more sorrow and no more tears. In Genesis was the marriage of the first Adam; in Revelation is the marriage of the Last Adam. In Genesis we saw man’s city, Babylon, being built; in Revelation we see man’s city, Babylon, destroyed and God’s city, the New Jerusalem, brought into view. In Genesis Satan’s doom was pronounced; in Revelation Satan’s doom is executed. It is interesting that Genesis opens the Bible not only with a global view but also with a universal view—“In the beginning God created the heaven and the earth” (Gen. 1:1). And the Bible closes with another global and universal book. The Revelation shows what God is going to do with His universe and with His creatures. There is no other book quite like this.

Regret empties anticipation, flattens dreams, and suffocates hope, because regret is a form of self-punishment. Whereas hindsight helps us learn from the past, regret beats us up with the past. So for one entire day (or go for forty), I invite you to fast regret. Do not feed it. Do not give it space. Let it go: God’s mercies are “new every morning” (Lamentations 3:23). And meditate on Jesus’ glorious promise from Revelation 21:5: “I am making everything new!

the New Earth REVELATION 21 Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more. 2And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. 3And I heard a loud voice from the throne saying, “Behold, the dwelling place [1] of God is with man. He will dwell with them, and they will be his people, [2] and God himself will be with them as their God. [3] 4He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.” 5And he who was seated on the throne said, “Behold, I am making all things new.” Also he said, “Write this down, for these words are trustworthy and true.” 6And he said to me, “It is done! I am the Alpha and the Omega, the beginning and the end. To the thirsty I will give from the spring of the water of life without payment. 7The one who conquers will have this heritage, and I will be his God and he will be my son. 8But as for the cowardly, the faithless, the detestable, as for murderers, the sexually immoral, sorcerers, idolaters, and all liars, their portion will be in the lake that burns with fire and sulfur, which is the second death.

Intriguingly, his robe on that day is never described as white. Many of us imagine Jesus returning in white garments, because it seems like the sort of color that the triumphant Son of God might wear. But Revelation doesn’t say that. Instead it describes Jesus’ garments as “dipped in blood,” whether that refers to his blood, ours, or that of his enemies (19:13). At the same time, John insists that the people wearing white robes are actually the church, pure and spotless and stain free, like a bride beautifully dressed for her husband (Rev. 3:5, 18; 6:11; 7:9; 21:2). Our filthy garments have been replaced by fresh ones (Zech. 3:1–5), and in Christ our characters are as clean as our clothes. In a glorious exchange of wardrobes, Jesus’ sacrifice has made his robes crimson. But it has made ours white.

The Christian knows the truth about the non-Christian. He knows this because he is himself what he is by grace alone. He has been saved from the blindness of mind and the hardness of heart that marks the 'natural man.' The Christian has the 'doctor's book.' The Scriptures tell him the origin and of the nature of sin. Man is dead in trespasses and sins (Eph 2:1). He hates God. His ability to see the facts as they are and to reason about as he ought to reason about them is, at bottom, a matter of sin. He has the God-created ability of reasoning within him. He is made in the image of God. God's revelation is before him and within him. He is in his own constitution a manifestation of the revelation and therefore of the requirement of God. God made a covenant with him through Adam (Rom 5:12). He is therefore now, in Adam, a covenant-breaker. He is also against God and therefore against the revelation of God (Rom 8:6-8). This revelation of God constantly and inescapably reminds him of his creatural responsibility. As a sinner he has, in Adam, declared himself autonomous.

In Revelation there is still another distinctive emphasis on God as "the one who sits on the throne" in heaven, the all-powerful cosmic ruler (e.g., 1:4; 4:2, 9-10; 5:1, 7, 13; 6:16; 7:10, 15; 19:4; 21:5).

AM WHO I AM. Exodus 3:14 I am the beginning and the end. I am the first, and I am the last. Revelation 22:13 I am light; in me there is no darkness at all. 1 John 1:5 My hand laid the foundation of the earth, and my right hand spread out the heavens; when I call to them, they stand forth together. Isaiah 48:13 Before I formed you in the womb I knew you. Jeremiah 1:5 I chose you and appointed you that you should go and bear fruit and that your fruit should abide, so that whatever you ask the Father in my name, he may give it to you. John 15:16 I am he who blots out your transgressions. I will not remember your sins. Isaiah 43:25 To all who receive Me, who believe in My name, I give the right to become children of God. John 1:12 Do you not know that you are God’s temple and that God’s Spirit dwells in you? 1 Corinthians 3:16 My Spirit is within you. Ezekiel 36:27 I will not leave you. Deuteronomy 31:8 I will equip you for every good work I’ve planned. Hebrews 13:21 I gave you a spirit not of fear but of power and love and self-control. 2 Timothy 1:7 I will build my church through you, and the gates of hell will not overcome it. Matthew 16:18 I will comfort you as you wait. Isaiah 66:13 I will remind you this is all real. John 14:26 I am on my way. Revelation 3:11 My steadfast love endures forever. Psalm 138:8 In just a little while… I am coming and I will take you to the place where I am. Hebrews 10:37; John 14:3 You will inherit the earth. Psalm 25:13 You will be with Me. I will wipe every tear from your eyes, and death will be no more. Behold, I am making all things new. Revelation 21:3–5 My kingdom is coming. My will will be done on earth as it is in heaven. Matthew 6:10

Salvation is about God’s work for us. It’s a free gift, to which we can contribute absolutely nothing (Ephesians 2:8-9; Titus 3:5). Rewards are about our work for God. Salvation is dependent on God’s faithfulness to his promises and on his mercy. Rewards are conditional, dependent on our faithfulness (2 Timothy 2:12; Revelation 2:26-28; 3:21). Belief determines our eternal destination … where we’ll be. Behavior determines our eternal rewards … what we’ll have.

The biblical teaching on the priesthood of the believer is found in such passages as 1 Peter 2:5, 9 and Revelation 1:6; 5:10. In the Old Testament God set aside one tribe (Levi) as his representatives to serve him on behalf of the others. In the New Testament he has called and set aside all believers as his priests to serve him as well as his body, the church. The point is we’re all to be involved in ministry in our churches. Service or ministry is necessary and vital to the life of every church.

The Christian knows the truth about the non-Christian. He knows this because he is himself what he is by grace alone. He has been saved from the blindness of mind and the hardness of heart that marks the 'natural man.' The Christian has the 'doctor's book.' The Scriptures tell him the origin and of the nature of sin. Man is dead in treaspasses and sins (Eph 2:1). He hates God. His ability to see the facts as they are and to reason about as he ought to reason about them is, at bottom, a matter of sin. He has the God-created ability of reasoning within him. He is made in the image of God. God's revelation is before him and within him. He is in his own constitution a manifestation of the revelation and therefore of the requirement of God. God made a covenant with him through Adam (Rom 5:12). He is therefore now, in Adam, a covenant-breaker. He is also against God and therefore against the revelation of God (Rom 8:6-8). This revelation of God constantly and inescapably reminds him of his creatural responsibility. As a sinner he has, in Adam, declared himself autonomous.

Purgatory as Process Nothing unclean shall enter it. — Revelation 21:27 “In following the Gospel exhortation to be perfect like the heavenly Father (cf. Mt 5:48) during our earthly life, we are called to grow in love, to be sound and flawless before God the Father ‘at the coming of our Lord Jesus with all his saints’ (1 Thess 3:12f.). Moreover we are invited to ‘cleanse ourselves from every defilement of body and spirit’ (2 Cor 7:1; cf. 1 Jn 3:3), because the encounter with God requires absolute purity. “Every trace of attachment to evil must be eliminated, every imperfection of the soul corrected. Purification must be complete, and indeed this is precisely what it means on the Church’s teaching on purgatory. The term does not indicate a place, but a condition of existence” — St. John Paul II (General Audience, August 4, 1999).

Genesis 2—3 Jeremiah 18:6 John 9:5–6 2 Corinthians 5:1–5 Revelation 21:5

Revelation 21:1–5A (NLT): Then I saw a new heaven and a new earth, for the old heaven and the old earth had disappeared. And the sea was also gone. And I saw the holy city, the new Jerusalem, coming down from God out of heaven like a bride beautifully dressed for her husband. I heard a loud shout from the throne, saying, “Look, God’s home is now among his people! He will live with them, and they will be his people. God himself will be with them. He will wipe every tear from their eyes, and there will be no more death or sorrow or crying or pain. All these things are gone forever.” And the one sitting on the throne said, “Look, I am making everything new!

Revelation 21 [BACK TO †] 21:1: S 2Pe 3:13 [BACK TO †] 21:1: S Rev 6:14 [BACK TO †] 21:2: ver 10; Ne 11:18; Isa 52:1; Rev 11:2; 22:19 [BACK TO †] 21:2: ver 10; Heb 11:10; 12:22; Rev 3:12 [BACK TO †] 21:2: S Rev 19:7 [BACK TO †] 21:3: Ex 25:8; 2Ch 6:18; Eze 48:35; Zec 2:10 [BACK TO †] 21:3: S 2Co 6:16 [BACK TO †] 21:4: S Rev 7:17 [BACK TO †] 21:4: Isa 25:8; 1Co 15:26; Rev 20:14 [BACK TO †] 21:4: Isa 35:10; 65:19 [BACK TO †] 21:4: S 2Co 5:17

Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. Galatians 5:19-21

Key Verses on the Rapture John 14:1-3 Romans 8:19 1 Corinthians 1:7-8; 15:51-53; 16:22 Philippians 3:20-21; 4:5 Colossians 3:4 1 Thessalonians 1:10; 2:19; 4:13-18; 5:9,23 2 Thessalonians 2:1 1 Timothy 6:14 2 Timothy 4:1,8 Titus 2:13 Hebrews 9:28 James 5:7-9 1 Peter 1:7,13; 5:4 1 John 2:28–3:2 Jude 21 Revelation 2:25; 3:10

We may find ourselves in a situation where jealousy seems to be a justified response, but if left unchecked such negative emotions will grow until they take over our thought life. Several Bible passages include jealousy or envy in a list of sins that believers need to guard against (see Gal. 5:20–21). We can’t afford to take our feelings of jealousy lightly; we need to confess these thought patterns to God and ask for his help. That way we won’t be in danger of doing something we never dreamed we’d do.

In short, according to the Old Testament and ancient Jewish tradition, the hope of God’s people was for the restoration of Israel from exile, the ingathering of the Gentile nations, and the renewal of creation itself. It was a hope that God, by means of a new exodus, would one day “make all things new” (Revelation 21:5).

Sub-Christian? Some read the Old Testament as so much primitive groping and guesswork, which the New Testament sweeps away. But “God . . . spoke through the prophets” (Hebrews 1:1), of whom Moses was the greatest (see Deuteronomy 34:10-12); and his Commandments, given through Moses, set a moral and spiritual standard for living which is not superseded, but carries God’s authority forever. Note that Jesus’ twofold law of love, summarizing the Commandments, comes from Moses’ own God-taught elaboration of them (for that is what the Pentateuchal law-codes are). “Love your God” is from Deuteronomy 6:5, “love your neighbor” from Leviticus 19:18. It cannot be too much stressed that Old Testament moral teaching (as distinct from the Old Testament revelation of grace) is not inferior to that of the New Testament, let alone the conventional standards of our time. The barbarities of lawless sex, violence, and exploitation, cutthroat business methods, class warfare, disregard for one’s family, and the like are sanctioned only by our modern secular society. The supposedly primitive Old Testament, and the 3000-year-old Commandments in particular, are bulwarks against all these things. But (you say) doesn’t this sort of talk set the Old Testament above Christ? Can that be right? Surely teaching that antedates him by a millennium and a quarter must be inferior to his? Surely the Commandments are too negative, always and only saying “don’t . . .”? Surely we must look elsewhere for full Christian standards? Fair queries; but there is a twofold answer. First, Christ said in the Sermon on the Mount (Matthew 5:17) that he came not to destroy the law but to fulfill it; that is, to be, and help others to be, all that God in the Commandments had required. What Jesus destroyed was inadequate expositions of the law, not the law itself (Matthew 5:21-48; 15:1-9; etc.). By giving truer expositions, he actually republished the law. The Sermon on the Mount itself consists of themes from the Decalogue developed in a Christian context. Second, the negative form of the Commandments has positive implications. “Where a sin is forbidden, the contrary duty is commanded” (Westminster Larger Catechism, question 99). The negative form was needed at Sinai (as in the West today) to curb current lawlessness which threatened both godliness and national life. But the positive content pointed up by Christ—loving God with all one’s powers, and one’s neighbor as oneself—is very clearly there, as we shall see.

What signs will warn of the approaching Tribulation period? These ten events are the things we can expect in embryonic form in the days preceding the Rapture and the beginning of the Tribulation. These ten things will continue to multiply and progress as the first three and one-half years of the Great Tribulation unfold. • A Time of Deception—“Many will come in My name, saying, ‘I am the Christ,’ and will deceive many” (Matthew 24:5). • A Time of Dissension—“You will hear of wars and rumors of wars . . . Nation will rise against nation, and kingdom against kingdom” (Matthew 24:6–7). • A Time of Devastation—“There will be famines . . .” (Matthew 24:7). • A Time of Disease—“ . . . pestilences . . .” (Matthew 24:7). • A Time of Disasters—“ . . . and earthquakes in various places” (Matthew 24:7). • A Time of Death—“They will deliver you up to tribulation and kill you, and you will be hated by all nations for My name’s sake” (Matthew 24:9). • A Time of Disloyalty—“Many will be offended, will betray one another, and will hate one another” (Matthew 24:10). • A Time of Delusion—“Many false prophets will rise up and deceive many” (Matthew 24:11). It should also be noted that part of the delusion will be an increase in drug use. One of the characteristics of the end times’ false religion will be what the book of Revelation calls “sorceries” (9:21). The word John uses is pharmakia, from which we get the word pharmacy. It is an ancient reference to the ingestion of drugs. The use of mind-altering substances such as narcotics and hallucinogens will be associated with false religions, doubtless with the approval of the government. • A Time of Defection—“Because lawlessness will abound, the love of many will grow cold” (Matthew 24:12). People will turn away from God and from one another. • A Time of Declaration—“This gospel of the kingdom will be preached in all the world as a witness to all the nations” (Matthew 24:14). Life on earth will be relinquished to flourishing evil.

wrath, strife, seditions, heresies, Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. Galatians 5:19-21

When on October 5, 1917, the Passchendaele offensive was sinking into the mire, and the Cabinet sought to bring it to a conclusion, Robertson was compelled to rest himself upon ‘the unsatisfactory state of the French armies and of the general political situation in France, which was still far from reassuring’;10 and again: ‘The original object of the campaign—the clearance of the Belgian coast—was seen to be doubtful of attainment long before the operations terminated, owing to the bad weather experienced and to the delay in starting caused by the change of plan earlier in the year. But, as already explained, there were strong reasons why activity had to be maintained. We must give the French armies time to recover their strength and morale, make every effort to keep Russia in the field in some form or other, and try to draw enemy troops to Flanders which might otherwise be sent against Italy, especially after her defeat at Caporetto. All these purposes of distraction were achieved, and in addition heavy losses were inflicted upon the German armies.’11 For these ‘purposes of distraction’ the killing, maiming or capture of over 400,000 British soldiers was apparently considered a reasonable price to pay. It appears however that although Robertson drove the Cabinet remorselessly forward, he had convinced himself that none of the British attacks for which he bore responsibility in 1915 and in 1916 had had any chance of decisive success. ‘With respect to the alleged error of always attacking where the enemy was strongest,’ he writes,12 ‘I could not refrain from saying that the greatest of all errors was that of not providing before the war an army adequate to enforce the policy adopted…. Until this year we have not had the means to attack with the hope of getting a decision,13 and therefore we have had no choice in the point of attack.’ He used these words on his own avowal on June 21, 1917; so that the highest expert authority responsible for procuring the support of the Cabinet to two years of offensive operations had already convinced himself that up till 1917 the British Army ‘had not the means to attack with the hope of getting a decision.’ Undeterred however by this slowly-gained revelation, he proceeded to drive the unfortunate Ministers to authorize the prolongation into the depths of winter of the Passchendaele offensive.

The grace of our Lord Jesus Christ be with you.” (Similar variations of this phrase occur nine times in Romans 16:20,24; 1 Corinthians 16:23; Galatians 6:18; Philippians 4:23; 1 Thessalonians 5:28; 2 Thessalonians 3:18; Philemon 25; and Revelation 22:21.)

One: God, beginning, source (Gen. 1:1). Two: witness, testimony (John 8:17; Matt. 18:16; Deut. 17:6). Three: Godhead, divine completeness (Ezek. 14:14-18; Dan. 3:23-24). Four: earth, creation, winds, seasons (Gen. 2:10; 1 Cor. 15:39). Five: Cross, grace, atonement (Gen. 1:20-23; Lev. 1:5; Eph. 4:11). Six: man, beast, satan (Gen. 1:26-31; 1 Sam. 17:4-7; Num. 35:15). Seven: perfection, completeness (Heb. 6:1-2; Judg. 14; Josh. 6). Eight: new beginning (Gen. 17; 1 Pet. 3:20; 2 Pet. 3:8). Nine: finality, fullness (Matt. 27:45; Gen. 7:1-2; Gal. 5:22-23; 1 Cor. 12:1-12). Ten: law, government (Exod. 34:28). Eleven: this organization, lawlessness, Antichrist (Dan. 7:24; Gen. 32:22). Twelve: defying government, apostolic fullness (Exod. 28:21; Matt. 10:2-5; Lev. 24:5-6). Thirteen: rebellion, backsliding, apostasy (Gen. 14:4; 1 Kings 11:6).

APRIL 23 LET THE FIRE OF GOD BURN UP ANY IDOLS ALLOW MY HOLY fire to burn up and destroy any idol in your life and nation. Through My power I will cause men to throw away their idols and to turn to Me. Renounce all idolatry in your bloodline, and break all curses of idolatry in the name of My Son, Jesus. Stand in My righteousness and join with My servants to abolish all false idols in America and the nations. I will cleanse the land from the pollution of idols and will cause Babylon, the mother of harlots and abominations in the earth, to fall at the name of My Son. Follow My commandment to put no other gods before Me in your life. ISAIAH 31:7; 2 KINGS 21:21; REVELATION 17:5; EXODUS 20:3 Prayer Declaration O Lord, let all men throw away their idols and turn to You. I will keep myself from idols and renounce all idolatry and curses from my life through the name of Jesus. Cleanse this land from the pollution of wickedness and idolatry, and allow me to join with Your servants to abolish the idols in America and the nations.

I make all things new.’ And He said to me, ‘Write, for these words are true and faithful.’” Revelation 21:5 Let Him create newness in your life daily as you seek Him. When you open your eyes to His work, it raises your heart up to worship Him. Keep a steady heart of faith at all times, especially when you pray. Many Christians end their prayers with “amen,” “in Jesus’ name,” or “I believe.” But you should begin your prayers with the end in mind—and that end is faith. Start every prayer with faith, believing that God’s love will persuade Him to answer you according to your need. This doesn’t mean that God will always answer us in the manner we expect or within our timeframe.

Submit to one another out of reverence for Christ. Ephesians 5:21 NIV

2:1 This verse might seem at first glance to provide only incidental and minor information to the reader, but it does more. It demonstrates that Moses was a chosen child from the only proper tribe for his future calling, fully in compliance with the law that God had not yet revealed to Israel but would reveal within Moses' lifetime. In other words, the verse assures the reader that Moses was prequalified for the service God later gave him, even in advance of the revelation that would make that qualification necessary. The verse pointedly tells the reader that Moses was fully a Levite, that is, from Levite stock on both his father's and his mother's side. This means that he was unquestionably of the tribe that would soon be specially designated by God to provide the religious and spiritual leadership for the people of Israel (Exod 32:26–29; Num 3:12; 8:6–26; Deut 10:8–9)—the tribe that showed itself readily loyal to Yahweh (e.g., Exod 32:26), the tribe that would supply the priests to bridge the holiness gap between God and Israel (Exod 28–30) and the tribe selected to provide most of Israel's regular court judges (Deut 21:5).

This general revelation never has been exclusively natural, but always contained an admixture of the supernatural. Even before the fall God revealed Himself to man supernaturally in the covenant of works. And in the course of the history of revelation God frequently revealed Himself in a supernatural way outside of the sphere of special revelation, Gen. 20:3 ff.; 40: 5 ff ; 41:1 ff.; Judg. 7:13; Dan. 2:1 ff.

We are not just dawdling around in some anonymous cosmos; we are home. We are dwelling in God’s world. This isn’t just “nature”; it is creation.1 And it is “very good” (Gen. 1:31). The material creation is not just some detour from our heavenly existence. It is the very good abode created by our heavenly Father. Creation is not some icky, regrettable mistake on God’s part. It is the product of his love. Some Christians seem to think otherwise. Some Christians try to be holier than God when it comes to creation, seeing it only as the world “under the control of the evil one” (1 John 5:19). And so, with their escape pods prepared, ready and eager to abandon creation, they’re convinced that God doesn’t really care about it either. But that’s hardly God’s take on creation. Indeed, in the incarnation, the Word becomes flesh, the Creator of the universe moves into our neighborhood. The infinite, transcendent God becomes embodied like us. And notice how the whole Story ends in Revelation 21: God doesn’t eject us from creation; he comes down to dwell with us in a new creation.2 So the end of the Story confirms the beginning: creation is very good.

Jesus said that the meeting place of his people ought to be a “house of prayer”(Mt. 21:13; Is. 56:7), not a lecture hall. The heavenly hosts are not seated as armies of students armed with note pads and pencils around the throne of the Lamb in Revelation 4 and 5. Rather, we see them “fall down before him who sits on the throne” (Rev. 4:10) and hear them “singing a new song” (Rev. 5:9). If this heavenly scene models for us earthly Christian worship, then the corporate acts of kneeling, antiphonal responses, and singing are fundamental to worship.

about heaven coming on earth—the New Jerusalem coming from God’s dimension onto a physical newly created and transformed earth (Revelation 21:2). It’s not about shedding our bodies; it’s about God transforming them into an incorruptible state (2 Corinthians 5:2–4). The final dwelling place of man is not to go to heaven to be with God; the final dwelling place of God is to come from heaven to be with man (Revelation 21:3–4). Cemeteries

about heaven coming on earth—the New Jerusalem coming from God’s dimension onto a physical newly created and transformed earth (Revelation 21:2). It’s not about shedding our bodies; it’s about God transforming them into an incorruptible state (2 Corinthians 5:2–4). The final dwelling place of man is not to go to heaven to be with God; the final dwelling place of God is to come from heaven to be with man (Revelation 21:3–4). Cemeteries once surrounded churches because the saints knew that the coffins they nailed shut would one day be thrown open. The decayed and dusty remains of a once-vibrant body would be transformed into a new type of physical reality—one that will never know death. Believers wanted to be near their church house when the trumpet sounds.

Cat on the wall Christianity is something that the Bible never approves. Either it is black or white, no question of being grey Righteous or wicked (Psalm 1) Light or Darkness (I John 1 : 5, 6) Narrow or Broadway (Matthew 7: 13, 14) Belief or Unbelief (John 3: 18) Pure or defiled (Titus 1: 15) Obedient or disobedient (John 14: 23, 24) Lord or Baal (I Kings 18: 21) Wise or fool (Proverbs 1: 7) Hot or Cold (Revelation 3: 16) Eternal life or eternal punishment (Matthew 25: 46) Today is the day of Salvation. Decide your path now!

Job 31:1; Psalm 23:1–6; Micah 6:6–8; Matthew 5:1–16; John 1:1–18; Romans 3:21–24; 12:1–2; Phil 4:6–9; Colossians 3:1–13; 3:23–24; 1 Corinthians 13; 1 Peter 1:1–9; 2 Peter 1:5–11; and Revelation 3:15–16; 21:1–7.

We are not just dawdling around in some anonymous cosmos; we are home. We are dwelling in God’s world. This isn’t just “nature”; it is creation.1 And it is “very good” (Gen. 1:31). The material creation is not just some detour from our heavenly existence. It is the very good abode created by our heavenly Father. Creation is not some icky, regrettable mistake on God’s part. It is the product of his love. Some Christians seem to think otherwise. Some Christians try to be holier than God when it comes to creation, seeing it only as the world “under the control of the evil one” (1 John 5:19). And so, with their escape pods prepared, ready and eager to abandon creation, they’re convinced that God doesn’t really care about it either. But that’s hardly God’s take on creation. Indeed, in the incarnation, the Word becomes flesh, the Creator of the universe moves into our neighborhood. The infinite, transcendent God becomes embodied like us. And notice how the whole Story ends in Revelation 21: God doesn’t eject us from creation; he comes down to dwell with us in a new creation.2 So the end of the Story confirms the beginning: creation is very good. While we also need to appreciate how God’s creation has been marred and broken, and how God is renewing and restoring it, throughout the Story God continues to confirm this evaluation: creation is very good.

God’s clothing of Adam and Eve has provided a thought model and a metaphor that have been repeatedly used and enjoyed all down the centuries. The Jewish poet and prophet Isaiah describes how the redeemed phrase their song of gratitude to God: I will greatly rejoice in the Lord; my soul shall exult in my God, for he has clothed me with the garments of salvation; he has covered me with the robe of righteousness. (Isa 61:10) In the parable of the Prodigal Son, Christ describes how the prodigal came home in all his filthy rags, shame and disgrace, and then what his father’s response was: ‘the father said to his servants, “Bring quickly the best robe, and put it on him”’ (Luke 15:22). The picturesque metaphors of the Revelation say of the redeemed: They have washed their robes and made them white in the blood of the Lamb. ‘Therefore they are before the throne of God.’ (Rev 7:14–15) And this same age-long symbolic gesture and metaphor, translated into the straightforward theological language of the New Testament reads like this: God was in Christ, reconciling the world unto himself, not reckoning unto them their trespasses . . . him who knew no sin he made to be sin on our behalf, that we might become the righteousness of God in him. (2 Cor 5:19, 21 rv) For as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous. (Rom 5:19) This, then, in any generation is the first stage of redemption.1 The Christian gospel does not pretend that upon believing in Christ we shall never thereafter suffer any more pain, distress, sickness or death. Far from it. But it does affirm that God stands waiting to put into effect, for any who will, the first stage of redemption here and now: that is, personal reconciliation and peace with God, and the certainty that God will never reject us, because in Christ God is for us: If God is for us, who can be against us? He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things? Who shall bring any charge against God’s elect? It is God who justifies. Who is to condemn? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us. (Rom 8:31–34)

And God Himself shall wipe away every tear from their eyes and there shall be NO more death, NO more sorrow, NO more crying, and there shall be NO more pain, for the former things have passed away…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.”  Revelation 21:4-5

He who was seated on the throne said, “I am making everything new!” Then he said, “Write this down, for these words are trustworthy and true.” REVELATION 21:5

God the Holy Spirit We teach that the Holy Spirit is a divine person, eternal, underived, possessing all the attributes of personality and deity, including intellect (1 Cor. 2:10–13), emotions (Eph. 4:30), will (1 Cor. 12:11), eternality (Heb. 9:14), omnipresence (Ps. 139:7–10), omniscience (Isa. 40:13–14), omnipotence (Rom. 15:13), and truthfulness (John 16:13). In all the divine attributes he is coequal and consubstantial with the Father and the Son (Matt. 28:19; Acts 5:3–4; 28:25–26; 1 Cor. 12:4–6; 2 Cor. 13:14; and Jer. 31:31–34 with Heb. 10:15–17). We teach that it is the work of the Holy Spirit to execute the divine will with relation to all mankind. We recognize his sovereign activity in the creation (Gen. 1:2), the incarnation (Matt. 1:18), the written revelation (2 Pet. 1:20–21), and the work of salvation (John 3:5–7). We teach that a unique work of the Holy Spirit in this age began at Pentecost when he came from the Father as promised by Christ (John 14:16–17; 15:26) to initiate and complete the building of the body of Christ.

glorifying the Lord Jesus Christ and transforming believers into the image of Christ (John 16:7–9; Acts 1:5; 2:4; Rom. 8:29; 2 Cor. 3:18; Eph. 2:22). We teach that the Holy Spirit is the supernatural and sovereign agent in regeneration, baptizing all believers into the body of Christ (1 Cor. 12:13). The Holy Spirit also indwells, sanctifies, instructs, empowers them for service, and seals them unto the day of redemption (Rom. 8:9–11; 2 Cor. 3:6; Eph. 1:13). We teach that the Holy Spirit is the divine teacher who guided the apostles and prophets into all truth as they committed to writing God’s revelation, the Bible (2 Pet. 1:19–21). Every believer possesses the indwelling presence of the Holy Spirit from the moment of salvation, and it is the duty of all those born of the Spirit to be filled with (controlled by) the Spirit (Rom. 8:9–11; Eph. 5:18; 1 John 2:20, 27). We teach that the Holy Spirit administers spiritual gifts to the church. The Holy Spirit glorifies neither himself nor his gifts by ostentatious displays, but he does glorify Christ by implementing his work of redeeming the lost and building up believers in the most holy faith (John 16:13–14; Acts 1:8; 1 Cor. 12:4–11; 2 Cor. 3:18). We teach, in this respect, that God the Holy Spirit is sovereign in the bestowing of all his gifts for the perfecting of the saints today and that speaking in tongues and the working of sign miracles in the beginning days of the church were for the purpose of pointing to and authenticating the apostles as revealers of divine truth, and were never intended to be characteristic of the lives of believers (1 Cor. 12:4–11; 13:8–10; 2 Cor. 12:12; Eph. 4:7–12; Heb. 2:1–4).

Revelation, which is often associated with the end of things, also speaks of new beginnings—a new name (2:17); a new Jerusalem (3:12); a new heaven and a new earth (21:1); and all things new (21:5). It reads like a description of New Year’s Eve. Ring out the old; ring in the new!

Key verses on the rapture. John 14:1-3; Romans 8:19; 1 Corinthians 1:7-8; 15:51-53; 16:22; Philippians 3:20-21; 4:5; Colossians 3:4; 1 Thessalonians 1:10; 2:19; 4:13-18; 5:9,23; 2 Thessalonians 2:1,3; 1 Timothy 6:14; 2 Timothy 4:1,8; Titus 2:13; Hebrews 9:28; James 5:7-9; 1 Peter 1:7,13; 5:4; 1 John 2:28–3:2; Jude 21; Revelation 2:25; 3:10.

Paul wrote, “The love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith” (1 Tim. 6:10). John warned, “Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him” (1 John 2:15), and again, “Little children, keep yourselves from idols” (1 John 5:21).

Anger is just one example used here of how this happens, but is it the only thing that could allow a demon entry? Anger (or wrath) is mentioned as a “work of the flesh”, and it seems likely that any work of the flesh, in which sin takes place, or is held on to over time, may also give room to a demon. Now the works of the flesh are manifest, which are [these]; Adultery, fornication, uncleanness, lasciviousness, Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told [you] in time past, that they which do such things shall not inherit the kingdom of God. Gal 5:19-21

The blood of Jesus, by which He has ransomed and redeemed us (Acts 20:28; Romans 3:24–25; Ephesians 1:7; 1 Peter 1:18–19; Revelation 1:8–9; 5:9), justifies us before God the Father (Romans 5:9), cleanses us from all impurity (Hebrews 9:14; 1 John 1:7), and makes us holy (Hebrews 10:29; 13:12). Jesus gives us that blood to drink in Holy Communion (Matthew 26:27–28). There He sprinkles our hearts, not just our bodies, with His blood so that we are holy through and through (Hebrews 9:13–14; 10:21; 12:24; 1 Peter 1:2). In Communion, His blood speaks a better word to us than the blood of Abel (Hebrews 12:24). Jesus’ blood does not cry out for justice and revenge but for pardon and justification. It contradicts Satan when he condemns us for sinning against God and others for sinning against us; it covers and protects us with Christ’s own righteousness and holiness. By our faithful reception and reliance on His blood in Holy Communion, we stand under the protection of Christ, just as the Israelites were kept safe from the angel of death in Egypt by the blood of the Passover lamb (Exodus 12:21–27; Hebrews 11:28). Thus we overcome the evil one by the blood of Christ, the Lamb of God (Revelation 12:11).

The main message of the book is that Jesus is superior to all other spiritual powers and any other religious person or system. He is superior in who he is and in the salvation he provides. He is the best revelation of God (1:1–4), superior to all angelic and spirit powers (1:5–14), the one who defeated Satan and freed humanity from its fear of death (2:14–15), superior to Moses (3:1–6), and the best priest (4:14–5:10; 7:23–28). Jesus has established a better covenant (7:22; 8:6–13) with a better sacrifice for sin, his own blood (9:11–14, 23–28; 10:5–18). Because Jesus is absolutely superior, no ground exists for pursuing any other person or religious system. The only acceptable response to Jesus and his work is to steadfastly follow him and hold to him and his salvation (2:1; 3:12–14; 4:14; 6:9–12; 10:19–23, 35–36, 39; 12:1–2, 15; 13:11–15).

Here are the twenty-two steps: 1. Self-revelation, need, and desire 2. Ghost and story world 3. Weakness and need 4. Inciting event 5. Desire 6. Ally or allies 7. Opponent and/or mystery 8. Fake-ally opponent 9. First revelation and decision: Changed desire and motive 10. Plan 11. Opponent’s plan and main counterattack 12. Drive 13. Attack by ally 14. Apparent defeat 15. Second revelation and decision: Obsessive drive, changed desire and motive 16. Audience revelation 17. Third revelation and decision 18. Gate, gauntlet, visit to death 19. Battle 20. Self-revelation 21. Moral decision 22. New equilibrium

Instead, the nations will now flock to a different hill: to the hill called Calvary, outside the city walls, where the king of the Jews has died a cruel and shameful death. As a sign of what is to come (and looking back to the wise men of 2.1–12, the centurion of 8.5–13, and the Canaanite woman of 15.21–28), we see another centurion, standing guard at the foot of the cross, giving voice to the confession of faith that millions more would make, in shocked surprise at the sudden revelation of God’s truth where one would least expect it: ‘He really was God’s son!

Seven is the number of God's manifold fullness. In Revelation 5, the lamb has seven eyes, which are the seven spirits of God sent out into all the earth. ... the seven spirits of God ARE the seven stars, and the seven stars ARE the seven angels. ... Jesus is writing to His own Spirit resident in each individual church ...the SPIRIT is the Counselor. He is the Advocate. In 1 John, John says, "If any one does sin, we have an advocate with the Father, Jesus Christ the righteous" (1 John 2:1) In the Gospel of John, Jesus says He is sending another advocate. "You know him, for he dwells with you, and will be in you" (14:17) [Jesus] takes his own rebuke for us and answers His own call IN us. He not only SAVES us, He also SANCTIFIES us; that is, he does good works IN us; In these letters we hear our Lord speaking His directions to the Advocate--His Spirit--calling, "Live...live...live!" until "it is no longer I who live, but Christ who lives in me; and the live I now live in the flesh, I live by faith in the son of God, who loved me and gave himself for me" (Galatians 2:20).

Authentic “ministers of righteousness,” true ministers of the †new covenant (3:6, 9), are marked by their walking in Christ’s loving, self-giving way of life by which they participate in the ongoing revelation of God’s righteousness (5:21); they serve the gospel by courageously proclaiming its truths. Finally, the Apostle makes clear that for serving Satan’s purposes the interlopers will face harsh judgment (5:10): their end will correspond to their deeds.

God's promise is my rock. He will never leave me nor forsake me. In His presence, I find strength and comfort, which (Hebrews 13:5) echoes in my heart. When fears arise, I remember God says Fear not, for I am with you' (Isaiah 41:10), which calms my soul. The Lord is near to me when I'm brokenhearted, saving me when I'm crushed in spirit (Psalm 34:18). Through Christ, I'm empowered to face every challenge (Philippians 4:13). God's love poured into my heart, which gives me courage (Romans 5:5). And one day, He'll wipe away every tear from my eyes (Revelation 21:4). With these promises, I stand strong, knowing God's love and presence are forever mine.

Call angel armies. God has unlimited angels at His disposal. Their job is to minister to us and to fight on our behalf. He is waiting for us to ask Him to deploy them (Hebrews 1:14; Jude 1:9; Daniel 10:10–21; Daniel 12:1; Revelation 12:7–9; 2 Kings 6:16; Joshua 5:13–Joshua 6:5).