Revelation 21 8 Quotes

Most Western Christians—and most Western non-Christians, for that matter—in fact suppose that Christianity was committed to at least a soft version of Plato’s position. A good many Christian hymns and poems wander off unthinkingly in the direction of Gnosticism. The “just passing through” spirituality (as in the spiritual “This world is not my home, / I’m just a’passin’ through”), though it has some affinities with classical Christianity, encourages precisely a Gnostic attitude: the created world is at best irrelevant, at worst a dark, evil, gloomy place, and we immortal souls, who existed originally in a different sphere, are looking forward to returning to it as soon as we’re allowed to. A massive assumption has been made in Western Christianity that the purpose of being a Christian is simply, or at least mainly, to “go to heaven when you die,” and texts that don’t say that but that mention heaven are read as if they did say it, and texts that say the opposite, like Romans 8:18–25 and Revelation 21–22, are simply screened out as if they didn’t exist.13

Likewise, controversy helps to bring purity by removing the cowards. The Lord listed cowards along with unbelievers, the abominable, murderers, the immoral, sorcerers, idolaters, and liars who will have their part in the lake of fire (see Revelation 21:8). Cowardice has no place in the kingdom of God, for true faith is characterized by courage.

He is saying, as he says extensively in Romans 8, that the whole creation is longing for its exodus, and that when God is all in all even the division between heaven and earth, God's space and human space, will be done away with (as we see also in Revelation 21). Paul's message to the pagan world is the fulfilled-Israel message: the one creator God is, through the fulfilment of his covenant with Israel, reconciling the world to himself.

People reject the cross because it contradicts historical values and expectations—just as Peter challenged Jesus for saying, “The Son of Man must suffer”: “Far be it from You; this shall not happen to You.” But Jesus rebuked Peter: “Get behind me, Satan!” (Mt 16:21; Mk 8:31, 33). “In the course of a few moments,” Peter went from being “the mouthpiece of God” to a “tool” of Satan, because he could not connect vicarious suffering with God’s revelation. Suffering and death were not supposed to happen to the Messiah. He was expected to triumph over evil and not be defeated by it. How could God’s revelation be found connected with the “the worst of deaths,” the “vilest death,” “a criminal’s death on the tree of shame”?[15] Like the lynching tree in America, the cross in the time of Jesus was the most “barbaric form of execution of the utmost cruelty,” the absolute opposite of human value systems. It turned reason upside down. In his sermon-lecture “The Transvaluation of Values” in Beyond Tragedy, Niebuhr turns to Paul to express what it meant to see the world from a transcendent, divine point of view.

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.

Is a Can Opener a Can Opener . . . ? As we explain in The Shaping of Things to Come,[157] one of the “trick questions” we use to get group discussion going around the idea of purpose is, “Is a can opener a can opener if it can’t open cans anymore?” This usually initiates a lively discussion around the idea of essence versus function. When the discussion turns to the application to the idea of church, it generates insight into the issue of purpose of the church. Is the church simply a church because it confesses Christ, or is there some functional test that must be applied? When answering the question, “What do you do with a can opener that doesn’t open cans anymore?” most people will say that unless it is fixable, it is not fulfilling that which it was designed for and it should be thrown away. Without getting too heavy about it, and recognizing that we do live by the grace and love of God, we must recognize that in the Hebraic worldview, fruitfulness and functionality are very important and tend to trump the concept of “essence,” which derives largely from Platonic idealism and Greek philosophy. (Idealism basically states that concepts and ideas are real in themselves and are the essence of reality, and forms are just expressions of preexisting ideas.) This is why Jesus always applies the very Hebraic test of fruitfulness to any claims of belief (e.g., Matt. 7:16–20; 12:33; 21:19; Luke 3:8; 13:6–9; John 15; Rev. 2–3). The ultimate test of faithfulness in the Scriptures is not correct intellectual belief (e.g., Matt. 25; Luke 6:46; James 2:12, 21–26) but rather an ethical-functional one—in 1 John it is whether we love or fail in love; in James it is faith with works, about how we care for widows and orphans; in the letters of Peter it is our capacity to suffer in our witness for Jesus; in Hebrews to stay true to the journey. And as politically incorrect as it is to say it, judgment regarding fruitfulness is a vital aspect of the revelation of God in the Scriptures (e.g., John 15; Rev. 2–3; as well as the many parables of judgment that lace Jesus’s teachings).

When the sweep of God's sickles brings final harvest to the earth, separating grain from grapes, the present system of power and prestige will be reversed. The pagan persecutors who now tread the holy city underfoot (Rev. 11:2) will be trodden underfoot by the church's mighty avenger (14:20). Their defiling blood pours from a winepress "outside the city," for those who belong to earth's so-called "great city," which wages war on God's church (11:8; 17:18), have no share in God's holy, heavenly city. No one unclean shall ever enter the holy city, the new Jerusalem, "but only those whose navies are written in the Lamb's book of life" (21:27).

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)

Even as it was fitting for them I appeared to them, and for you I appeared as you were able to see. 21:8For the Father of majesty does not have an image and form in this world,209 except I who am an epiphany from him, since I am his will, and his power, and his wisdom,210 since I am in my Father and my Father is in me.211

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.

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.

And as in Romans 3: 21 the "but now!" of the revelation of the righteousness of God by faith is the redeeming word in man's situation of death under the guilt of sin and the condemning force of the law, so the "now therefore" of Romans 8:1ff. is the word of liberation for man under the power of sin and under the impotent regime of the law which cannot conquer the flesh. The antithesis between the law and the Spirit is thus not situated in the fact that the Spirit places himself over against the content and demand of the law. Rather, the object of the sending of Christ and of the Spirit represented by him is that the just demand of the law should be fulfilled, completed, finished, not only in Christ, but also in us (Rom. 8: 4).

And as in Romans 3: 21 the "but now!" of the revelation of the righteousness of God by faith is the redeeming word in man's situation of death under the guilt of sin and the condemning force of the law, so the "now therefore" of Romans 8:1ff. is the word of liberation for man under the power of sin and under the impotent regime of the law which cannot conquer the flesh. The antithesis between the law and the Spirit is thus not situated in the fact that the Spirit places himself over against the content and demand of the law. Rather, the object of the sending of Christ and of the Spirit represented by him is that the just demand of the law should be fulfilled, completed, finished, not only in Christ, but also in us (Rom. 8: 4). But

Russian/Muslim Invasion Armageddon Location of Battle:   Northern Mountains of Israel                 Jerusalem (Ezekiel 38:8) (Revelation16:16)     Participants:   Six Specific Listed Nations                    All of the World’s Nations (Ezekiel 38: 1-6)           (Revelation 16:14)     Results of the Battles:   Russian/Muslim armies routed (Ezekiel 39:4)           Christ and the ‘armies of heaven’ return to stop world carnage (Revelation 19:19-21) Destruction in Russia- ‘fire on Magog’   Satan bound (Revelation 20:1-3) (Ezekiel 39:6)                                                Israel buries the dead – seven months;          Christ begins 1,000 year reign; (Revelation 20:6) (Ezekiel 39:14)                                           Israel uses booty for 7 years;                  Jesus reigns in the Temple; (Ezekiel 39:9)                                         (Isaiah 2:1-3)     Israel builds the Temple   (Ezekiel 40-48)

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).

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).

DID YOU KNOW that the UNBELIEVING, the FEARFUL and LIARS are no better than the MURDERERS, the SORCERERS and the IDOLATERS? In fact, they will all go to hell. The Bible says, "But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death." (Revelation 21:8). The Bible did not say those wearing jewelry and trouser will go to hell. Don't allow the religious and legalistic people to divert your heart from the real issues. Stop playing with sin. No sin is greater than another. All lead to hell fire.

These are the prophetic verses describing the end of a rich, powerful and influential end times nation:          Psalm 137:8          Isaiah 13; 21:1-10; 47 and 48          Jeremiah 50 and 51          Zechariah 2:7          Revelation 17 and 18 These prophecies total 223 verses–223 amazing verses.

Babylon was the Catholic Church. Your research helps us get a grip on that misapplication. I’ll not mention anymore that the clues might apply to a church. They clearly don’t. There are several references in these prophetic verses to cities within a nation. Babylon the Great must be a country, a nation, not a church. I assume that we’ve all read the clue verses to prepare for tonight. The verses identifying the identity of the Daughter of Babylon/Babylon the Great are:                 Psalm 137:8           Isaiah 13; 21:1-10; 47 and 48           Jeremiah 50 and 51           Zechariah 2:7           Revelation 17 and

Gn 1:11a In  -   cf. John 1:1-2 The Bible, composed of two testaments, the Old Testament and the New Testament, is the complete written divine revelation of God to man. The major revelation in the entire Bible is the unique divine economy of the unique Triune God (Eph. 1:10; 3:9; 1 Tim. 1:4b). The centrality and universality of this divine economy is the all-inclusive and unsearchably rich Christ as the embodiment and expression of the Triune God (Col. 2:9; 1:15-19; John 1:18). The goal of the divine economy is the church as the Body, the fullness, the expression, of Christ (Eph. 1:22b-23; 3:8-11), which will consummate in the New Jerusalem as the union, mingling, and incorporation of the processed and consummated Triune God and His redeemed, regenerated, transformed, and glorified tripartite people. The accomplishing of the divine economy is revealed in the Bible progressively in many steps, beginning with God’s creation in Gen. 1 — 2 and consummating with the New Jerusalem in Rev. 21 — 22. In the Old Testament the contents of God’s economy are revealed mainly in types, figures, and shadows, whereas in the New Testament all the types, figures, and shadows are fulfilled and realized. Thus, the Old Testament is a figurative portrait of God’s eternal economy, and the New Testament is the practical fulfillment.

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).

But the cowardly, the unbelieving, the vile, the murderers, the sexually immoral, those who practice magic arts, the idolaters and all liars—their place will be in the fiery lake of burning sulfur. This is the second death.’” (Revelation 21:6-8)

John’s activities have been previously observed by others. Geerhardus Vos (1862–1949) explains: Notwithstanding the preeminence thus ascribed to John, it is plain from the reason given for this preeminence that he was not so much a revealer of new truth as a recapitulator of the old. At the point where the old covenant is about to pass over into the new, John once more sums up in his ministry the entire message of all preceding revelation and thus becomes the connecting link between it and the fulfillment which was to follow.42  It appears that John was re-enacting Israel’s post-exodus entry to the Promised Land. However, given Israel’s sinfulness, he was calling the nation to repentance.43 Israel needed to prepare for the second (or eschatological) exodus that would come by the ministry of Christ. Evidently, John was preparing for this eschatological exodus because of his description of Christ’s ministry. John told the people that he baptized only with water, but the One who was to come would baptize them with the Holy Spirit (Mark 1:8).44 This statement, as well as John’s overall activity, is reported on the heels of what some have called the thesis statement of the Gospel of Mark, namely, the quotation of Isaiah 40:3: “Prepare the way of the LORD; make straight in the desert a highway for our God” (cf. Matt. 3:3; Luke 3:4; John 1:23). God drove Israel into exile, but He promised in the book of Isaiah that they would return to the land in a second exodus, the exodus from Babylon. However, the ultimate goal of the typical second exodus was the final exodus led by the Anointed of the Lord. It was the Servant of the Lord on whom God would put His Spirit (Isa. 42:1; 61:1; Matt. 3:13–17; 12:18–21).45 This Servant would lead Israel on the final exodus, and

Luke 21:25-28 Acts 1:9-11; 3:19-21 1 Thessalonians 3:13 2 Thessalonians 1:6-10; 2:3,8 1 Peter 4:12-13 2 Peter 3:1-14 Jude 14-15 Revelation 1:7; 19:11–20:6; 22:7,12,20

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

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.

Key verses on the second coming. Daniel 2:44-45; 7:9-14; 12:1-3; Zechariah 12:10; 14:1-15; Matthew 13:41; 24:15-31; 26:64; Mark 13:14-27; 14:62; Luke 21:25-28; Acts 1:9-11; 3:19-21; 1 Thessalonians 3:13; 2 Thessalonians 1:6-10; 2:8; 1 Peter 4:12-13; 2 Peter 3:1-14; Jude 14-15; Revelation 1:7; 19:11–20:6; 22:7,12,20.

But 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. —Revelation 21:8

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

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!

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).

We are not waiting for the end of a “gospel age” in which our world is replaced by a shiny new planet. Instead, we live here and now in the kingdom of God in Christ knowing that all things work together for good to them who love God, to those who are called according to his purpose and predestined to be conformed to the image of Christ (Romans 8:28-29). This gives us the mandate and the courage to preach the gospel of Christ, and its mind-renewing and society-transforming message, and to do so into the “world without end” (Ephesians 3:21; Hebrews 13:20; Revelation 14:6).

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.

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).

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.

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

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