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Lesson 10

Lesson #13 Final Restoration of Unity December 22- 28/29Memory Text: “Nevertheless we, according to His promise, look for new

heavens and a new earth in which righteousness dwells” (2 Peter 3:13, NKJV).One of the greatest promises of the Bible is Jesus’ promise to come again. Without

it, we have nothing, because our hopes center in that promise and what it means for us. When Christ returns in the clouds of heaven, all that is earthly and human-made and thus temporary and at times meaningless will be swept away. After the millennium in heaven, this earth with its wars, famines, diseases, and tragedies will be made new and become the dwelling place of the redeemed, finally reunited with their Lord and with each other.Hope in the second coming of Christ is a major theme of the New Testament, and for centuries Christians have longed for the fulfillment of this promise. We as Seventh-day Adventists also long for His return. Indeed, our name itself proclaims that hope.

In this final lesson, we look at this promise and what it means for Christian unity. Our oneness in Christ is often challenged by our human limitations and weaknesses. But we will no longer need to seek for solutions to our fragmentation, because there will be no fragmentation. At the Second Advent, we will be one with the Lord, finally reunited and forming one restored family.

Sunday “The Certainty of Christ’s Return” December 23rd.

John 14:1-3 is the best-known promise of Jesus’ second coming.

John 14:1 Let not your heart be troubled: ye believe in God, believe also in me. 14:2 In my Father's house are many mansions: if [it were] not [so], I would have told you. I go to prepare a place for you. 14:3 And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, [there] ye may be also. 1. Let not your heart be troubled. Or, “stop letting your heart be troubled.” The disciples were troubled because Jesus had announced that He would soon leave them (ch. 13:33). He now proceeded to tell them that His absence would be only temporary, and that His departure would be for their benefit. Chapter 14 continues the conversational sequence begun in ch. 13:31 (see comment there). Ye believe. Gr. pisteuete, which may be translated either “ye believe,” or “believe,” as in the next clause. In form pisteuete may be either imperative (believe [ye]) or indicative (ye believe). In Greek the imperative and indicative forms in the tense here employed are identical. Hence the context must determine the choice of mood. This allows for several possible combinations: (1) both verbs imperative, “Believe in God, believe also in me”; (2) both verbs indicative, “Ye believe in God and ye believe also in me”; (3) the first verb indicative and the second imperative, as in the KJV; (4) the first imperative and the second indicative, “believe in God and ye believe in me”; this last combination makes for a somewhat awkward construction and is the least likely of the four, but the other three are entirely consistent with the context. When the first element is regarded as imperative the admonition is in harmony with instruction earlier given to “have faith in God” (Mark 11:22).

The discourse of ch. 14 was given in the upper room prior to the departure to the Mount of Olives and Gethsemane (see on ch. 13:31).

2. My Father’s house. A beautiful representation of heaven. The word for “house” (Gr. oikia) may also be translated “home.” It is thus rendered in Matt. 8:6. The masculine form, oikos, is translated “home” in Mark 5:19; Luke 15:6; 1 Cor. 11:34; 14:35. Jesus was returning to His home. Eventually the disciples would be permitted to join Him there. Mansions. Gr. monai (singular monē) literally, “abiding places.” In non-Biblical Greek literature the word sometimes has the meaning of temporary stopping places. From this concept Origen drew his false notion that the mansions were halting places in the soul’s journey to God (see De Principiis ii. 11. 6). But such is not the scriptural meaning of monai. This is clear from v. 23, the only other occurrence of the word in the Bible. Certainly the abode of Christ and the Father with the Christian is no temporary affair. The idea of permanence in monē is reflected in 1 Macc.

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7:38, the only occurrence of the word in the LXX.Our English word “mansion” is from the Latin mansio, in meaning almost equivalent to the Gr. monē. Mansio, as does monē,

means “a remaining place,” “a place of abode.” The idea of a building of some size or pretentiousness does not attach to the Latin, nor, of course, to the Greek. That idea was a later development of the English word and the meaning should not be introduced into the present verse. Either “mansion” should be understood in its archaic sense of “a dwelling place,” or “abode,” or one of these meanings should be substituted in a translation of the verse.

The fact that there are “many” dwelling places makes certain of sufficient room in the Father’s house for all who heed the Father’s invitation. I go. Textual evidence favors (cf. p. 146) the insertion before “I go” of the Greek conjunction hoti, meaning, “for,” “that,” or “because.” If it is omitted there is a complete stop after the preceding clause, as in the KJV. If it is included there is some question as to how the clause that it introduces should be connected to the preceding. Several translations are possible: (1) “If it were not so I would have told you that I go to prepare a place for you.” This translation is ruled out because, according to v. 3, such was one of the objects of Jesus’ departure. (2) “If it were not so, would I have told you that I go to prepare a place for you?” This translation overcomes the difficulty of No. 1, but introduces a new problem in that there is no record of Jesus’ having told His disciples that He was going to prepare a place for them. It is, of course, possible that such a statement was simply left unrecorded. (3) “There are many abiding places (and if it were not so I would have told you), for I go to prepare a place for you” (see C. K. Barrett, The Gospel According to St. John, on ch. 14:2). If textual evidence is held to be in favor of including the hoti, the last translation seems to be the most natural. However, the text is perfectly intelligible if the conjunction is omitted.

These words were designed to comfort the disciples. Jesus was leaving, but He would not forget them. He would eagerly anticipate His reunion with them in the Father’s house. In the interval He would prepare for the glorious home-coming.

3. If I go. This conditional clause was not intended to introduce an uncertainty. The word translated “if” (ean) here has temporal force, and should probably be translated “when,” as in 1 Cor. 14:16; 1 John 3:2. I will come again. The Greek expresses this promise in the present tense. This so-called futuristic present gives emphasis to the certainty of the event. The event is thought of as being so certain as to be already taking place. The reference is clearly to the personal advent of Jesus vividly described a few days earlier in answer to the question, “What shall be the sign of thy coming, and of the end of the world?” (see on Matt. 24:1–3; see vs. 30, 31). Receive. Gr. paralambanō, literally, “to receive to the side of” (see on Matt. 24:40). Where I am. The disciples were directed to the time of the second advent as the moment when they would be reunited with their Lord. There is no hint here of the popular doctrine that believers go to be with their Lord at the time of death. Nor is this doctrine upheld elsewhere in the Scriptures. Paul also directed the attention of believers to the time of the second advent as the moment of grand reunion (1 Thess. 4:16, 17).

Jesus has gone to His Father’s house. He is waiting with longing desire for the manifestation of Himself in His church. When His image shall be perfectly reproduced in His people, then He will come (COL 69). It is our privilege to hasten the day of glorious home-coming (2 Peter. 3:12; cf. DA 633, 634; COL 69).1

What does this promise tell you about the kind of life the redeemed will live on the new earth? A Possible Answer: The fact that an all-wise, intimately knowing God who has unlimited resources at His disposal has gone to prepare a place for us, it tells us that the kind of life we will live is characterized by... A. Appropriate dwelling places for each glorified believer. B. An intimate relational experience with heavenly beings and the redeemed of all ages... that is both fulfilling and beyond our present imagination. C. All of which will be reflective of the perfections of our Maker.

Early Christians considered Christ’s return the “blessed hope” (Titus 2:13, NKJV). They expected all the prophecies and promises of Scripture to be fulfilled at the Second Advent, for it is the very goal of the Christian pilgrimage. All who love Christ look forward to the day they will be able to share face-to-face fellowship with Him. His words in those verses suggest a closeness and intimacy that we will share, not only with Jesus but with each other, as well.

Christians believe in this promise because the Bible assures us of its fulfillment. We have this assurance because we believe in the words of Jesus, “I will come again” (John 14:3, NKJV). Just as Christ’s first coming was prophesied, so His second coming also is foretold, even in the Old Testament. Before the Flood, God told the patriarch Enoch that the Messiah’s coming in glory would put an end to sin. He prophesied, “Behold, the Lord comes with ten thousands of His saints, to execute judgment on all, to convict all who are ungodly among them of all their ungodly deeds which they have committed in an ungodly way, and of all the harsh things which ungodly sinners have spoken against

1 Nichol, F. D. (Ed.). (1980). The Seventh-day Adventist Bible Commentary (Vol. 5, pp. 1034–1035). Review and Herald Publishing Association.

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Him” (Jude 14, 15, NKJV).A thousand years before Jesus came to this earth, King David also prophesied of

the Messiah’s coming to gather God’s people together. “Our God shall come, and shall not keep silent; a fire shall devour before Him, and it shall be very tempestuous all around Him. He shall call to the heavens from above, and to the earth, that He may judge His people: ‘Gather My saints together to Me, those who have made a covenant with Me by sacrifice” (Ps. 50:3-5, NKJV).

The second coming of Jesus is linked closely to His first advent. The prophecies that predicted His birth and ministry (for example, Gen. 3:15; Mic. 5:2; Isa. 11:1; Dan. 9:25, 26) are the foundation for our hope and trust in the promises about His second coming. Christ “has appeared to put away sin by the sacrifice of Himself. … So Christ was offered once to bear the sins of many. To those who eagerly wait for Him He will appear a second time, apart from sin, for salvation” (Heb. 9:26, 28, NKJV).

What are ways that you can even now draw hope and comfort from the promise of the Second Coming? A Possible Answer: We can even now draw hope and comfort from the promise of the Second Coming by... 1. Accepting it as definite and draw inspiration knowing that one day soon we shall be in the very presence of God. 2. Processing the input of the promise to the extent that it gives us the comfort to deal with the losses of life and the assurance that all the negative experiences of life will be gloriously changed into nothing else but positive experiences one day soon. 3. Using our knowledge of ‘Who’ is making the promise to undergird and reinforce the reliability of its fulfillment. 4. Continue to study and meditate on this promise to the extent that it is not only internalized, but permitted to transform our thinking, feeling and our actions. Su

Monday “The Promise of Restoration” December 24th.

Read Isaiah 11:1-10. What promise is given to Israel, and what does it say about the eternal dwelling place of the redeemed?

Isaiah 11:1 And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: 11:2 And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD; 11:3 And shall make him of quick understanding in the fear of the LORD: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: 11:4 But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. 11:5 And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. 11:6 The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. 11:7 And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. 11:8 And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice' den. 11:9 They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the LORD, as the waters cover the sea. 11:10 And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. 1 The peaceable kingdom of the Branch out of the root of Jesse. 10 The victorious restoration of Israel, and vocation of the Gentiles.

1. The stem. Literally, “the stump,” or “rootstock.” The same word is translated “stock” in Job 14:8; Isa. 40:24.A Branch. The preceding chapter presents a picture of judgment involving both Assyria and Judah. The beautiful and flourishing

“trees” of Judah would be cut down because of iniquity. The picture resembles that of Dan. 4:10–26, where Nebuchadnezzar and his kingdom are likened to a stately tree cut down by divine judgment, leaving only the stump of the tree. The Lord had great plans for the Hebrew nation when it was first established. It was His purpose that it should be a messenger of light and truth to the world, and that its beneficent influence should continue to grow until it embraced the earth and brought life and peace to all men. But because of disobedience the nation was to be humbled and taken captive. For a discussion of God’s purposes for Israel see pp. 25–38.

Nevertheless, through the seed of David a King would arise and accomplish what David and his successors on the throne of Judah had thus far failed to accomplish. When the nation had been cut down, and only a stump, as it were, remained, there would spring forth from the seemingly lifeless roots a Branch that would grow and flourish (see Isa. 4:2; 53:2; Rev. 5:5; 22:16). It would become a “tree” of righteousness, and ultimately fill the entire earth, giving peace and gladness to all mankind. The picture thus given is one of

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the coming golden age of joy and splendor, when all the earth will rejoice in righteousness and the enemies of right and peace will be utterly and eternally laid low. To this scene Isaiah returns again and again (see chs. 35:6–10; 65:17–25; 66:22, 23). The picture of Jesus as the righteous Branch is also found in Jer. 23:5, 6; 33:15–17; Zech. 3:8; 6:12, 13. For the dual nature of the promise made to David, see on Deut. 18:15.

2. The spirit of the Lord. The nature of the Messiah and His mission are clearly outlined in vs. 1–5 (see Isa. 61:1–3; Matt. 3:16, 17; John 1:33; see on Luke 4:18–21).

Wisdom and understanding. For the Heb. chokmah, “wisdom,” and binah, “understanding,” and the distinction between them, see on Prov. 1:2. For the growth of Jesus in wisdom, see on Luke 2:52 cf. Isa. 50:4. As to the wisdom imparted to Christ in the conduct of His mission, see on Mark 1:35; 3:13. Wisdom in its highest form comes only from God (see Ps. 111:10). No one can teach God wisdom (Job 38:4–41; Isa. 40:13, 14), because He is allwise. He knows everything, understands everything, and takes everything into consideration—past, present, and future—in all He may say or do.

Knowlege. Heb. da‘ath (see on Prov. 1:2; cf. Job 28:28; Ps. 111:10; Prov. 1:7; Eccl. 12:13). In teaching men the fear of the Lord, the folly of the ways of wickedness, and the wisdom of righteousness, Jesus gave unquestionable evidence that He was the Messiah (see Matt. 13:54; John 7:15; see on Mark 6:2).

3. Shall make him of quick understanding. Heb. ruach, here literally, “he shall inspire him,” meaning “he shall activate him.” He takes delight in performing the will of the Lord. His mind is God’s mind, His will is God’s will (see John 10:30; 14:10). Jesus revealed that He was divine, and lived out God’s righteousness before men; in fact, that was one reason why He came to earth (see on Matt. 1:23; Luke 2:49).

Sight of his eyes. Human beings are likely to judge according to appearances, but the counsel of Christ was, “Judge not according to the appearance, but judge righteous judgment” (John 7:24; see on 1 Sam. 16:7). It is said of Jesus that “he knew all men” and that “he knew what was in man” (John 2:24, 25). Every Christian should avoid judging “after the sight of his eyes,” and reproving others “after the hearing of his ears.” How many otherwise exemplary Christians form hurried opinions concerning their fellow Christians and criticize them on hearsay evidence!

4. With righteousness. The judges were corrupt, taking advantage of the poor and the unfortunate, and the rich were grinding down widows and orphans (Isa. 1:23; 10:1, 2; Jer. 5:28; Amos 2:6; 4:1; 5:10, 11; 8:4–6; Zech. 7:10). The spirit of the promised Messiah was in striking contrast with the spirit of the times. Justice, equity, mercy, and a sympathetic consideration for the needs of the poor and downtrodden are the principles constantly set forth as characterizing the ideal king (see Ps. 72:2, 3, 12–14).

Reprove. Heb. yakach, “to call to account for,” “to decide.”Smite the earth. Isaiah pictures Messiah returning to the earth to subdue His enemies and to take His kingdom (see Dan. 2:43, 44;

Rev. 19:11–21; cf. Rev. 12:5; 14:14–20). Then He will “smite” the unjust rulers of earth. When Christ sets up His kingdom He will “break in pieces and consume” all the kingdoms of earth (Dan. 2:44) and “rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers” (Rev. 2:27; cf. Ps. 2:8, 9). In Rev. 1:16 “a sharp twoedged sword” is pictured as coming from the mouth of Christ, and in 2 Thess. 2:8 He is described as destroying the Antichrist “with the spirit of his mouth” (see also Hosea 6:5). As Christ created all things by the word of His mouth (Ps. 33:6, 9; John 1:1–3), even so will He destroy all that is evil.

5. Girdle of his loins. Messiah is pictured clothed in garments of righteousness. The figure implies a strict regard for justice and truth, integrity and faithfulness. Messiah is to be the very embodiment of righteousness. In contrast, Antichrist is said to work “with all deceivableness of unrighteousness” (2 Thess. 2:10). The followers of Christ are to wear the same garment of righteousness He wears (see on Matt. 22:11, 12; cf. Isa. 61:10; Rev. 3:18).

Reins. Literally, the “loins,” that part of the body between the lowest, or false, ribs, and the hip bones. In contrast, the word translated “loins” refers to the hips and the small of the back.

6. The wolf. Messiah’s kingdom will see a change in the animal kingdom as well as in human beings. Bloodshed and cruelty will be no more. The basic instincts of the animal world will be entirely transformed. The law of God’s kingdom will be the law of life and love. Neither death, nor sickness, nor pain will be known there in any form.

7. Eat straw. There will be no carnivorous animals in the earth made new. All creatures will live on terms of perfect friendship with one another and with man.

8. The sucking child. As the young of animals will have no fear of creatures that, in this world, are their deadly enemies, so in the new earth little children will have nothing to fear. Enmity and fear, among either animals or men, will be utterly unknown in the earth made new.

Cockatrice. Heb. siph‘oni, a “poisonous serpent,” an “adder.”9. My holy mountain. That is, the kingdom of Christ, which will fill the entire world (Dan. 2:35). It will be holy because God is

holy and because its inhabitants will share His nature. There they will neither hurt nor destroy, because the interests of one will not conflict with those of another. The well-being of each will be the well-being of all. Selfishness will be a thing of the past. The only thought of man will be to do good unto his neighbor and to live to the glory of God.

The earth shall be full. Compare Hab. 2:14. One pulse of harmony will beat throughout the vast universe (GC 678).10. A root of Jesse. See on v. 1.The Gentiles. This is a prophecy of Christ and of the giving of the gospel to all the world (see pp. 28–30). In every part of

the earth the Messiah will be held up before men and women as the means of salvation from sin. Messengers of Christ will stand before men and women as His representatives, pointing to Him as the ensign to guide the peoples of earth in the way of light and blessing.

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Rest. Heb. nuach, “resting place,” or “dwellings” (RSV). See John 14:2, 3. Those who find Christ find peace and rest, a peace that the world cannot give and that the wicked can never know. The most blessed experience possible for man is to enjoy the “rest” Christ offers, rest from the cares and burdens of sin (see on Matt. 11:28). Thus man may find in this world a brief and happy foretaste of the glorious rest and peace of the eternal world.

A Possible Answer: A. The promise of a Messiah who will possess wisdom and knowledge as He establishes His kingdom and in the process, He will judge fairly, smite the ungodly and establish eternal peace for all who respond to His invitation to be a part of His glorious kingdom. B. It says that as a result of Christ, the earth and everything on it will be radically altered. “Messiah’s kingdom will see a change in the animal kingdom as well as in human beings. Bloodshed and cruelty will be no more. The basic instincts of the animal world will be entirely transformed. The law of God’s kingdom will be the law of life and love. Neither death, nor sickness, nor pain will be known there in any form.” (Ibid, above.) Beauty, harmony, righteousness and peace will take the place of sin, chaos, selfishness and death.

The Bible begins with the story of the Creation of the earth (Genesis 1, 2). It is a description of a beautiful and harmonious world entrusted to our first parents, Adam and Eve. A perfect world and home for the human race, whom God had created. The Bible’s last two chapters also speak of God’s creating a perfect and harmonious world for redeemed humanity (Revelation 21, 22), but this time it is more accurate to say re-creation, the restoration of the earth from the ravages of sin.

In many places the Bible declares that this eternal home of the redeemed will be a real place, not an imagined fantasy or dream. The redeemed will be able to see, hear, smell, touch, and feel a new experience, a new life. The prophecy of Isaiah 11 is a beautiful passage foretelling the coming of the Messiah, who will create a new era. He will end all violence and usher in an eternal peace. The reign of God on this new earth will establish universal harmony.

Read Revelation 21:1-5. What will disappear forever as a result of this new harmony?

Revelation 21:1 And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. 21:2 And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. 21:3 And I heard a great voice out of heaven saying, Behold, the tabernacle of God [is] with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, [and be] their God. 21:4 And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. 21:5 And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. 1. New. Gr. kainos, “new” in quality as opposed to that which is worn or marred. Both occurrences of “new” in this verse are translations of kainos. Neos, also translated “new” in the NT (Matt. 9:17; 1 Cor. 5:7; Col. 3:10; etc.), refers to newness in point of time. By using the word kainos, John is probably emphasizing the fact that the new heavens and earth will be created from the purified elements of the old, and thus be new in quality, different. The new heavens and the new earth are, then, a re-creation, a forming anew of existing elements, and not a creation ex nihilo. Compare 2 Peter 3:13. Were passed away. That is, in so far as their former, marred state is concerned. That which was perfect as it came from the hand of the Creator, which He pronounced as “very good” (Gen. 1:31), had become terribly marred by sin and could not be allowed to continue throughout eternity. No more sea. The clause reads literally, “and the sea is not any longer,” that is, the seas as we know them now will not exist in the new creation. Some have insisted that this “sea” is symbolic of peoples, nations, tongues (cf. ch. 17:15); but if so, the heavens and the earth would necessarily be symbolic also. Here John simply affirms that the heavens, the earth, and the seas will no longer exist as we know them now (cf. PP 44).

4. All tears. Literally, “every tear.” See on Rev. 7:17; cf. Isa. 25:8; 65:19. Death. The clause reads literally, “the death shall be no longer.” The definite article is of significance. John speaks of “the death”—the principle of death that came in as a result of sin. The definite article has, here, the force of a demonstrative. John says in effect, “this death, the one we know so well and fear so much, shall be destroyed.” Compare the language of Paul: “Death is swallowed up in victory,” literally, “The death was swallowed down in victory” (1 Cor. 15:54); “The last enemy that shall be destroyed is death [literally, “the death”]” (v. 26). Sorrow. Grief, such as accompanies bereavement. The causes for sorrow will be completely removed. Compare Isa. 35:10. Crying. Gr. kraugē, “outcry,” “clamor,” “crying.” No cause for crying will exist in that beautiful land of tomorrow. Pain. Much of life’s misery and anguish is the result of harassing pain. Pain will be completely banished in that beautiful world of tomorrow. Former things. That is, conditions as

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we know today will pass away. There will be nothing that bears the mark of the curse (ch. 22:3).A Possible Answer: The former things... such as the heavens, the earth, and the seas will no longer

exist as we know them now (cf. PP 44)....including tears death, sorrow, crying and pain.

Ellen White wrote of what awaits the redeemed: “As the years of eternity roll, they will bring richer and more glorious revelations of God and of Christ. As knowledge is progressive, so will love, reverence, and happiness increase. The more men learn of God, the greater will be their admiration of His character. As Jesus opens before them the riches of redemption and the amazing achievements in the great controversy with Satan, the hearts of the ransomed beat with a stronger devotion, and they sweep the harps of gold with a firmer hand: and ten thousand times ten thousand and thousands of thousands of voices unite to swell the mighty chorus of praise.” - Ellen G. White, The Story of Redemption , pp. 432, 433 .

What are ways that we can understand even now the character of God? A Possible Answer: Some ways we can understand the character of God is by... 1. Taking time to view His perfections in creation. 2. Studying and contemplating on how He has dealt with people and various situations in the pass. 3. Rightly understanding His providences... even the ‘dark’ things that is challenging to understand. 4. Rightly interpreting the principles of His Law. 5. Learning about the sanctuary service as introduced in the Old Testament. 6. Seeing how He has dealt with the problem of sin and the magnificent restoration of all things. 7. Spending time talking to Him and experiencing His presence. How does living in harmony and unity with others reveal even now something about the character and nature of God? A Possible Answer: Because living in harmony and unity is God’s desire and an outgrowth of the new person that we become, it reveals that the heart of God it is one of love and that the best of his creation is seen in harmonious relationships. It says that the heart, mind and government of God are a ‘unity’ that flourishes in life-giving reciprocated interaction with others of like mind. Su

Tuesday “Resurrection and Restored Relationships” December 25th.

From the earliest days of the church the promise of Christ’s return has, perhaps more than anything else, sustained the hearts of God’s faithful people, especially during trials. Whatever their frightful struggles, whatever their inconsolable sorrows and pain, they had the hope of Christ’s return and all the wonderful promises the Second Advent contains.

Read 1 Thessalonians 4:13-18. What promises are included in this passage?

1 Thessalonians 4:13 But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. 4:14 For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. 4:15 For this we say unto you by the word of the Lord, that we which are alive [and] remain unto the coming of the Lord shall not prevent them which are asleep. 4:16 For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: 4:17 Then we which are alive [and] remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. 4:18 Wherefore comfort one another with these words.

14. If we believe. The Greek shows that there is here no expression of doubt. The conditional clause assumes the death and resurrection of Jesus to be true. Since Paul had presented these teachings to the Thessalonians when he first entered their city (Acts 17:1–3), his converts were well grounded in these basic tenets of the Christian faith. Paul now wants them to use these teachings as a foundation on which to build belief concerning the future resurrection of the Christian dead. The death and resurrection of Jesus give to the Christian a sure hope of resurrection (see John 14:19; see on 1 Cor. 15:20–23). Therefore the Thessalonians should not despair when their loved ones die.

Which sleep. Rather, “which have fallen asleep,” that is, the Christians who have already died.In Jesus. Literally, “through Jesus.” Various interpretations have been offered to explain the force of this difficult expression.

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Some think that Paul means that death is a sleep only by virtue of Christ’s life-giving power that will one day awaken the dead. If Christ’s power did not operate, death would be the end. Others connect the phrase “through Jesus” with the latter part of the verse, making it read, “even so, through Jesus, God will bring with him those who have fallen asleep” (RSV). Such a translation is possible, but the Greek tends to favor the KJV rendering.

Still others regard the expression as parallel with the phrase “dead in Christ.” This interpretation is perhaps to be preferred inasmuch as the two expressions occur in close contextual relationship.

With him. That is, with Jesus, from the grave. Paul reaches the crux of his reply to the troubled Thessalonians. They have been concerned over the fate of their dead. The apostle now assures them, by a categorical statement, that God has planned for those Christians who have died to be resurrected as Jesus was resurrected. Such words assured the believers that their loved ones were not forgotten. This inspired assurance would satisfy the queries of the Thessalonians and set their minds at rest. It should be noted that Paul is concerned primarily with the fact that the righteous dead are not forgotten, not with the chronological details of the resurrection. These are set forth in 1 Cor. 15:23: “Christ the firstfruits; afterward they that are Christ’s at his coming.” Paul wished to stress the fact that as God brought forth Christ from the grave, even so would He bring forth the sleeping saints from the graves.

Some teach that Paul is here speaking of disembodied souls, which, they assert, ascend to heaven at death and return with Jesus when He descends to this earth at the time of the second advent. But the Bible nowhere teaches that the soul of man is immortal and that it ascends to heaven at death (see on Matt. 10:28; Luke 16:19–31; 2 Cor. 5:2–8). Furthermore, the interpretation is quite out of harmony with the context. Paul is not speaking of immortal souls, but of “them which are asleep” (1 Thess. 4:13), “them also which sleep in Jesus” (v. 14), “the dead in Christ” (v. 16). The “dead in Christ” rise (v. 16), not descend. The living are described as not preceding them, with reference to being with the Lord (v. 15). All enter the kingdom together (v. 17). If the dead preceded the living and spent some time with the Lord prior to the resurrection, the apostle’s language would be quite meaningless, in fact, absurd. His comfort would be misplaced. Paul would have told the Thessalonians to dispel all their concern, for their loved ones were enjoying the bliss of heaven. But this he did not do. This he could not do. His teaching was in harmony with that of his Lord (see on John 14:3). Some commentators, seeing the problems involved, freely admit that “the disembodied souls are not here spoken of” (Jamiesen, Fausset, and Brown).

15. By the word of the Lord. The apostle is appealing to a higher authority than his own (cf. on 1 Cor. 7:6, 10, 12, 25). We which are alive and remain. Literally, “we the living ones, the remaining over ones,” that is, those who, in contrast with the righteous dead, remain alive until Christ’s return. Paul here appears to express a hope that he, and the converts to whom he is writing, will be alive when Jesus comes, a hope common with Christians of all ages. But he does not explicitly state that he will live until that great day (see Rom. 13:11; 1 Cor. 10:11; Phil. 4:5; Titus 2:13; see Additional Note on Rom. 13). He clarifies his thoughts on the matter in 1 Thess. 5:1–11, where he deals with the unexpectedness of the second advent and the uncertainty of his or their still being alive at the time of their Lord’s return (v. 10). It appears that the Thessalonian believers misunderstood Paul’s statements, and some willfully perverted them and taught that the day of the Lord was even then at hand (see on 2 Thess. 2:2). It was to rectify this error in their thinking that the apostle wrote his second letter a short time later (AA 264; see p. 262). Coming. Gr. parousia (see on Matt. 24:3). Parousia was sometimes used for the arrival of a Roman general to celebrate a triumphal procession through the streets of a city. The word is thus appropriate for describing Christ’s triumphal return. Not. The negative is strongly expressed in the Greek. Prevent. Gr. phthanō, “to come before,” “to precede.” This was the meaning of “prevent” when the KJV was translated. But the word has changed its meaning so that it no longer correctly translates the Gr. phthanō. Paul is assuring his readers that the living Christians will not be united with their Lord before those who have fallen asleep. “The dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them” (vs. 16, 17). Thus the living saints will have no priority over those who have died in the Lord. This teaching makes clear the true state of those who have died “in Christ.” They are asleep, awaiting the Saviour’s coming. They have not yet been united with Him, but, like the living Christians, await the second advent for their longed-for union with the Master (cf. John 11:23–25). Neither class has precedence over the other; both will be taken to glory together by their Lord at His coming.

16. For. Rather, “because.” Paul is stating the factual basis for his teaching in v. 15. The Lord himself. The personal, visible, bodily appearing of the Lord in great majesty is here clearly described. Christ does not send a deputy, nor does He come spiritually. He Himself comes in person. The same Jesus who ascended to heaven now descends from heaven. Just before He went to heaven He promised to return (John 14:3). The church was assured when He ascended in a cloud that “this same Jesus” would “come in like manner” (Acts 1:9–11). Paul reiterates these promises and records additional details concerning the manner of their fulfillment. Shall descend. Gr. katabainō, “to go down,” “to come down,” “to descend,” used nowhere else in the NT for Christ’s second advent, but used of the Son of man’s coming down from heaven for the first advent (John 3:13; 6:33, 38; etc.). Christ’s descent at His second coming is implied in other scriptural accounts of His return (Matt. 16:27; 24:30; etc.).

A shout. Gr. keleusma, “a command,” “a shout of command.” The word occurs only here in the NT. In non-Biblical writings keleusma is used of an officer issuing orders to his troops or of a charioteer urging his horses. It is not clear from the Greek construction whether Christ utters the command or whether another being cries aloud as the Lord descends, but contextual evidence favors Christ as the speaker (see below on “archangel,” and “the trump of God”). No specific reason is here given for the “shout,” but the “shout,” “the voice of the archangel,” and “the trump of God” are immediately followed by the rising of the “dead in Christ”; hence the arousing sounds may be taken as preliminaries to the resurrection of the just (cf. John 5:25, 28, 29; 11:43). Christ comes from heaven proclaiming His victory. He has conquered death and the grave (Rev. 1:18). No longer can the enemy, death, hold any of the redeemed in his cold grasp. The righteous dead respond to their Lord’s command and rise from their graves.

Archangel. Gr. archaggelos, “chief angel,” “first angel,” compounded from archi, a prefix denoting “chief,” or “high,” and

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aggelos, “angel,” hence, “chief of the angels.” The word archaggelos appears in the NT only here and in Jude 9, where Michael is said to be the archangel. This commentary holds the view that Michael is none other than our Lord, Jesus Christ (see on Dan. 10:13; Jude 9; Rev. 12:7). This interpretation makes it possible to conceive of Christ’s own voice, as the voice of the archangel, being heard as He descends (see on Jude 9). The trump of God. Or, “a trump of God.” This does not necessarily refer to any particular trumpet as belonging exclusively to God, but rather to an instrument that is used in God’s service. The OT frequently refers to trumpets in connection with notable interventions by God, either actual or predicted (Ex. 19:13, 16, 19; Ps. 47:5; Isa. 27:13; Joel 2:1; Zeph. 1:16; Zech. 9:14). Trumpets were also used for assembling God’s people (Num. 10:2–4), for the sounding of war alarms (vs. 5–9), and for national occasions (v. 10). In the NT the sounding of a trumpet is associated with the gathering of the elect and the raising of the dead (Matt. 24:31; 1 Cor. 15:52). And the dead in Christ. The conjunction “and” is used to indicate the result accompanying the heaven-reverberating sounds, namely, the raising of the righteous dead. The “dead in Christ” are those who fell asleep in faith, including OT saints (see on Rom. 4:3; 1 Cor. 15:18; cf. Rev. 14:13). They are included among those whom Jesus described as “the children of the resurrection” (Luke 20:36). Paul elsewhere calls them “they that are Christ’s at his coming” (1 Cor. 15:23). Their being raised corresponds to the “first resurrection” (see on Rev. 20:5, 6). The phrase “the dead in Christ” is here used to distinguish the sleeping saints from two other classes of people: (1) the unrighteous dead, who, as a body, are not raised at Christ’s second coming; (2) the living Christians, who are being assured that their beloved dead will be at no disadvantage when Jesus returns, but will rather receive prior attention by being first raised and thus being placed on an equal footing with the living saints. Shall rise first. That is, shall rise before the living are caught up to meet the Lord in the air (v. 17).

17. Then. That is, after the righteous dead have been resurrected. We which are alive and remain. See on v. 15. Caught up. Gr. harpazō, “to snatch away” (see on Acts 8:39; Phil. 2:6; Rev. 12:5).

From harpazō, by way of the Latin verb rapio, is derived the English word “rapture,” a term that some use in a technical theological sense to describe the catching up, or carrying away, of the saints, of which Paul here writes. Those who thus use the word “rapture” teach that Christ’s visible, audible appearance with power and great glory will be preceded some years earlier by His coming secretly and invisibly to the air of this planet to catch away His saints, while the rest of earth’s population lives on through a period marked by a tribulation under the rule of Antichrist.

But the present passage, which they declare describes this secret coming, speaks of Christ’s coming with a “shout, with the voice of the archangel, and with the trump of God”—hardly a secret event. Furthermore, this is obviously “our gathering together unto him,” concerning which the Thessalonians were troubled, but which is after the revelation of Antichrist (2 Thess. 2:1–3), not before, as set forth in the “pretribulation rapture” view (see Additional Notes on Rev. 20, Note 2). The trumpet is mentioned also in Matt. 24:30, 31 in a context that clearly describes a visible coming: “All the tribes of the earth … shall see the Son of man coming in the clouds of heaven with power and great glory.” There is nothing in the phrasing of these scriptures that even remotely suggests that the coming described in Matt. 24 is different from that described in 1 Thess. 4. Hence both passages describe one event happening at one point of time. This is the uniform teaching of all the Scriptures. For a discussion of certain false concepts on which the belief in a secret rapture is based see Additional Notes on Rev. 20, Note 2. Together with. Gr. hama sun. The adverb hama signifies “at the same time,” while the preposition sun here means “together with.” A literal translation of this portion of v. 17 thus reads, “at the same time together with them we shall be snatched away.” Such an assurance would set the Thessalonians at rest by explaining to them that the Christians who were then dead and those who remained alive would be simultaneously united with their Lord. In the clouds. Compare Matt. 24:30; Acts 1:9; Rev. 1:7. To meet the Lord. Literally, “unto a meeting of the Lord,” expressing the fulfillment of the purpose for which the righteous have been caught up from the earth, that is, that they might meet their Lord. At the moment of meeting, the Christian’s dearest desire is fulfilled—he is united to the One whom he loves above all others (cf. on Phil. 1:23). In the air. The saints have ascended from the earth, the Lord and His accompanying hosts have descended from heaven; they meet in the air, between earth and heaven. And so. That is, as a result of Christ’s coming and the consequent events described in vs. 16, 17, all believers are united with their Lord. Ever be with the Lord. Paul does not attempt to take his readers further than the ecstatic moment of meeting. Disciples of all ages are at last united with the Master, the future is assured. There is no need at this juncture to delve into what lies beyond. But we know from other scriptures that after the union the redeemed continue the journey they have begun and go with Christ to His heavenly home (see on John 14:2, 3). Thus shall they “ever be with the Lord.”

A Possible Answer: The promises that are included in these verses are... A. “Even so them also which sleep in Jesus will God bring with him.” The meaning being that just as Jesus came from the grave, Jesus will bring the righteous from their grave with Him B. Based on 4:15 that we which are alive [and] remain at the coming of the Lord shall not prevent those who have died from being raised during the resurrection. C. Based on 4:16 That the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God and the dead in Christ shall rise from their graves first. D. Based on 4:17 That those saints that are alive will be join the resurrected saints as thy meet the Lord in the air/clouds, and ... E. Both groups will be with the Lord. What does this say about the hope of restored relationships? A Possible Answer: It says that it is anticipated, definite, and beatific; it will be worth the cost to mankind and the heavenly intelligences.

Christ’s second coming will affect all humanity in profound ways. An important

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aspect of the establishment of God’s kingdom is the gathering of the elect. “And He will send His angels with a great sound of a trumpet, and they will gather together His elect from the four winds, from one end of heaven to the other” (Matt. 24:31, NKJV). At the moment of this gathering, the righteous dead will be resurrected and receive immortality (1 Cor. 15:52, 53). “The dead in Christ will rise first” (1 Thess. 4:16, NKJV). This is the moment we all have been waiting for. The resurrected ones will reunite with those who have been longing for their presence and love. This is how Paul exults at this event: “O Death, where is your sting? O Hades, where is your victory?” (1 Cor. 15:55, NKJV).

It is not the diseased, aged, disfigured bodies that went down into the grave that come up in the resurrection, but new, immortal, perfect bodies, no longer marked by the sin that caused their decay. The resurrected saints experience the completion of Christ’s work of restoration, reflecting the perfect image of God intended at Creation (Gen. 1:26, 1 Cor. 15:46-49).

At the moment of Jesus’ second advent, when the redeemed dead are resurrected, the righteous alive on earth will be changed and also be given new, perfect bodies. “For this corruptible must put on incorruption, and this mortal must put on immortality” (1 Cor. 15:53, NKJV). So, these two groups of redeemed, the resurrected and transformed righteous, “shall be caught up together … in the clouds to meet the Lord in the air. And thus we shall always be with the Lord” (1 Thess. 4:17, NKJV).

In our scientific age, even some Christians try to find a natural explanation for everything, even “miracles.” What does the promise of the resurrection teach us about why only the supernatural acts of God can save us? A Possible Answer: It teaches us that everything connected to us and that which is of this world is contaminated by sin and is a part of the problem. Mortality and corruption is our reality. In that light, then, the tenor of the words and the gravity of the promise support the fact that the remedy to sin’s plight would not be of human devising. The remedy had to come from ‘without’... outside this world of sin and from a source that had creative powers and saving ability. Only the ‘Divine’ could elevate, only the ‘Holy’ could sanctify and only a morally pure God could qualify to reinstate man to his original state and transform him so that his original destiny could be realized.

Wednesday “A New Earth for the Redeemed” December 26th.

“For behold, I create new heavens and a new earth; and the former shall not be remembered or come to mind” (Isa. 65:17, NKJV). Both Isaiah and John (Rev. 21:1) saw in vision the promised new earth.

Consider John’s description of the fabulous city of the redeemed, the New Jerusalem, in Revelation 21:2, 9-27.

21:2 And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. 2. Holy city. Ancient Jerusalem contained the Temple, where God could manifest His presence to His people (1 Kings 8:10, 11; 2 Chron. 5:13, 14; 7:2, 3), even as He had done at the door of the tabernacle in the desert (Ex. 29:43–46; 40:34–38). The city was described as “holy” (Dan. 9:24; Matt. 27:53), but in the course of time the spiritual degradation of God’s people became so great that Jesus pronounced the Temple a “den of thieves” (Matt. 21:13), and predicted the fall of the city (Matt. 22:7; Luke 21:20). Now God promises a new kind of Jerusalem, which John describes as the “new Jerusalem.” New. Gr. kainos, new in kind and quality (see on v. 1). Compare Gal. 4:26; Heb. 11:10; 12:22; 13:14. Coming down. In vision John beheld the city as it descended (cf. PP 62). From God. God is the author, the originator, the source. Out of heaven. Its place of origin (cf. chs. 3:12; 21:10). Prepared. The form of the word thus translated suggests that the preparation had been initiated in the past and brought to perfection, so that the city now stands fully prepared (cf. GC 645, 648). Bride. The city is here represented as the bride (see on ch. 19:7). Adorned. Gr. kosmeō, “to arrange,” “to furnish,” “to adorn.” The English word “cosmetics” is derived from kosmeō. The form of the Greek verb suggests that the adorning had begun in the past and had by now been brought to completion. Husband. That is, the Lamb, Christ (ch. 19:7). 21:9 And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will show thee the bride, the Lamb's wife. 21:10 And

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he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God, 21:11 Having the glory of God: and her light [was] like unto a stone most precious, even like a jasper stone, clear as crystal; 21:12 And had a wall great and high, [and] had twelve gates, and at the gates twelve angels, and names written thereon, which are [the names] of the twelve tribes of the children of Israel: 21:13 On the east three gates; on the north three gates; on the south three gates; and on the west three gates. 21:14 And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb. 21:15 And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof. 21:16 And the city lieth foursquare, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal. 21:17 And he measured the wall thereof, an hundred [and] forty [and] four cubits, [according to] the measure of a man, that is, of the angel. 21:18 And the building of the wall of it was [of] jasper: and the city [was] pure gold, like unto clear glass. 21:19 And the foundations of the wall of the city [were] garnished with all manner of precious stones. The first foundation [was] jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald; 21:20 The fifth, sardonyx; the sixth, sardius; the seventh, chrysolyte; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst. 21:21 And the twelve gates [were] twelve pearls: every several gate was of one pearl: and the street of the city [was] pure gold, as it were transparent glass. 21:22 And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it. 21:23 And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb [is] the light thereof. 21:24 And the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honour into it. 21:25 And the gates of it shall not be shut at all by day: for there shall be no night there. 21:26 And they shall bring the glory and honour of the nations into it. 21:27 And there shall in no wise enter into it any thing that defileth, neither [whatsoever] worketh abomination, or [maketh] a lie: but they which are written in the Lamb's book of life. 9. One of the seven angels. One of the plague-bearing angels had already shown John the judgment of the great harlot (see ch. 17:1). Now, one of them (possibly the same angel, as some suggest) directs John’s attention to the New Jerusalem, the center and seat of the eternal kingdom. It is of interest to note that in the first instance it was a plague-bearing angel that presented mystical Babylon to the prophet, whereas now it is one of them who shows him the New Jerusalem. Historically, ancient Babylon and Jerusalem were traditional enemies, and figuratively they represent the two sides of the great controversy between evil and good. The one is represented as a fallen woman (ch. 17:5), the other as an honorable woman (chs. 19:7; 21:2). The Lamb’s wife. See on ch. 19:7; cf. ch. 21:2. 10. In the spirit. That is, in a trance, in vision (see on ch. 1:10). The carrying away was “in a vision” (cf. on Eze. 8:3; Dan. 8:2). To a great. In vision John seemed to be deposited upon a “great,” that is, a high mountain. From this vantage point he beheld the details of the city (cf. on Eze. 40:2). Descending. Compare v. 2. 11. Glory of God. This probably refers to the abiding presence of God with His people throughout eternity. The glory that denotes His presence will never leave the New Jerusalem. Compare Ex. 40:34; 1 Kings 8:11. Light. Gr. phōstēr, “a luminary,” “a light-giving body.” The word occurs in Phil. 2:15 in the clause, “among whom ye shine as lights [luminaries] in the world.” The “light” of the city is the “glory” of God, mentioned in the preceding comment (see Rev. 21:23). Jasper. Gr. iaspis ch. (see on 4:3). The passage reads literally, “having the glory of God, her luminary, like a stone most precious, as jasper, flashing forth.” Clear as crystal. Gr. krustallizō, “to flash forth light,” “to scintillate.” The English term “crystal” is derived from krustallizō. 12. Wall great and high. Such walls were built around ancient cities for protection against enemies. John’s imagery is borrowed in part from the description of the city Ezekiel saw (see on Eze. 48:35). The picture is that of an ancient city with walls and gates. These were terms with which the apostle was familiar, and Inspiration chose to reveal the glories of the eternal city to him in terms that he understood. Human language and human portrayals cannot adequately represent the grandeur of that celestial city. In pictorial prophecy the degree of identity between the picture and the actual calls for careful interpretation (see on Eze. 1:10; 40:1). 22. Temple. Gr. naos, the word for the sanctuary is confined to the holy and most holy places, not including the outer courts and other buildings. For hieron, the word for the entire sacred enclosure, see on Luke 2:46; Rev. 3:12.

The earthly sanctuary was symbolic of the dwelling place of God. Because of their sin Adam and Eve were driven from Eden and the presence of God. When sin has been removed, the church will again be able to dwell in His presence, and no structure will be required to symbolize the dwelling of God. 23. No need. Light-giving bodies will not be imperative for the illumination of the city. The glorious effulgence of the presence of God will give more than sufficient light (cf. Isa. 60:19, 20). Material things are not indispensable in God’s plan; in His presence they are put to shame (cf. Isa. 24:23). Created light cannot outshine the uncreated glory of the divine presence. 24. Nations. A description of the redeemed from “all nations, and kindreds, and people, and tongues” (Rev. 7:9; cf. Isa. 60:3, 5). Kings. The picture is drawn from the OT (see Isa. 60:11). 25. No night. Doubtless because of the circumstances mentioned in v. 23 (cf. on Zech. 14:7). 26. Of the nations. Compare v. 24. 27. Any thing that defileth. Doubtless an allusion to Isa. 52:1. Much of the imagery in John’s description of the Holy City is borrowed from the writings of ancient prophets who described the glories of the Jerusalem that might have been. John is describing the city that will be (see on Eze. 48:35). Worketh abomination. See on v. 8. Maketh a lie. See on v. 8. (21:8. But. A strong contrast is now presented. Fearful. Gr. deiloi, “cowardly,” “fearful.” The word is always used in the evil sense of cowardice, or unwarranted timidity. Compare its use in Matt. 8:26; Mark 4:40; the related verb in John 14:27; and the related abstract noun in 2 Tim. 1:7. In each instance cowardice is the basic meaning. Owing to

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cowardice, moral faintheartedness, many fail to overcome in the Christian warfare; they give up in the time of trial. Compare Matt. 24:13. Unbelieving. That is, those who lack faith, in the sense of not remaining faithful. They do not trust God to the end; they prove to be untrustworthy. Abominable. Gr. bdelussō, “to make foul,” “to turn away in disgust from,” “to detest,” related to the verb bdeō, “to stink.” The noun bdelugma occurs in Luke 16:15; Rev. 17:4, 5; 21:27. Murderers. These include the persecutors and murderers of God’s faithful children throughout history. Whoremongers. Gr. pornoi, “fornicators” (see 1 Cor. 5:9, 10; etc.). The feminine form is translated “harlots” in Matt. 21:31, 32; Luke 15:30. Compare on Eph. 5:3, 5. Sorcerers. Gr. pharmakoi, “practicers of magical arts.” Basically, the root refers to magic, enchantment, sorcery, and to the use of drugs to produce a stupefied condition. A modern counterpart of the ancient practice of sorcery is spiritism. Idolaters. A reference to heathen peoples, as well as to Christians who practice heathenish rites. Compare on 1 Cor. 5:10; 6:9; 10:7. Liars. Including those who preach false doctrines. See on Ex. 20:16; see PP 309.)

What do these verses imply about the unity and harmony that will exist in this city? A Possible Answer: These verses about the New Jerusalem implies that the unity and harmony will be experienced among everyone and that they will be total or complete over against being not nonexistent, temporary or partial. The unity and harmony will be maintained by the redeemed following in the light of God. There will not be a discordant note or anyone who does not live righteously.

Read Revelation 22:1-5. The river of life that flows from the throne of God with the tree of life that spans it are two other important features of the new city. What will be their purpose on the new earth?

Revelation 22:1 And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. 22:2 In the midst of the street of it, and on either side of the river, [was there] the tree of life, which bare twelve [manner of] fruits, [and] yielded her fruit every month: and the leaves of the tree [were] for the healing of the nations. 22:3 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: 22:4 And they shall see his face; and his name [shall be] in their foreheads. 22:5 And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever. 1. Pure river. The angel had shown John the exterior of the city (ch. 21:10), and now calls his attention to certain things in the interior. Compare Ezekiel’s description of the river (see on Eze. 47:1).

2. Tree of life. Compare Ezekiel’s “many trees” (see on Eze. 47:7, 12). For the tree in the original Garden of Eden see on Gen. 2:9. For its subsequent history see 8T 288, 289. The tree is a symbol of eternal life from the source of life. Compare Rev. 21:10 with PP 62; GC 645, 648; EGW Supplementary Material on Rev. 22:2. Twelve … fruits. There will be a constant abundance, sufficient to fill all the life needs of the saved throughout eternity. Compare Eze. 47:12. Healing. Gr. therapeia, “service,” “healing,” sometimes, collectively, “household attendants.” There are only four occurrences of the word in the NT (cf. Matt. 24:45; Luke 9:11; 12:42). In classical Greek therapeia has the various meanings of “service,” “nurture,” “care.” For the function of the tree of life in Eden restored see references above under “tree of life.”

3. Curse. Gr. katathēma, “the thing [or “person”] cursed.” The word is probably to be distinguished from anathēma, a curse pronounced as a sentence upon some thing or some person. Throne. This suggests that God and Christ will reign in the city. This is possible because no accursed thing will be found there. Shall serve. Gr. latreuō, “to serve,” “to worship,” “to minister.” The word refers to normal, natural, spontaneous serving, and is distinguished from leitourgeō , the word that means official service, service in an appointed office (see Ex. 29:30, LXX).

A Possible Answer: In that God had endowed the tree with supernatural virtue, its fruit would be an antidote for death and its leaves for the sustaining of life and immortality... thus all the redeemed would have immortal vigor and continue to live being eternally free from degradation, pain, aging, weakening and deterioration or death. Then, simultaneously, restoring to them peace and hope and faith in Christ Jesus.

The tree of life, which Adam lost access to through his transgression (Gen. 3:22-24), will be restored by Christ in the New Jerusalem. Access to this tree is one of the promises to those who overcome (Rev. 2:7). Its bearing twelve kinds of fruit, a new kind each month, may suggest a reason that in the new earth “from one New Moon to another, and from one Sabbath to another, all flesh shall come to worship before Me, says the LORD” (Isa. 66:23, NKJV). The reference to the “healing of the nations” also underscores God’s intent to remove all barriers between people and to restore humanity to its original purpose: to restore all people, tribes, and nations into one undivided

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family, living in harmony and peace, united to give glory to God.“The healing of the nations’ refers figuratively to the removal of all national and

linguistic barriers and separation. … The leaves of the tree of life heal the breaches between nations. The nations are no longer ‘gentiles’ but are united into one family as the true people of God ([compare] 21:24-26). What Micah anticipated centuries earlier is now being fulfilled: ‘Nation will not lift up sword against nation, and never again will they train for war. Each of them will sit under his vine and under his fig tree, with no one to make them afraid’ (Mic. 4:3-4; [compare] Isa. 2:4). There on the banks of the river of life the redeemed will ‘invite his neighbor to sit’ (Zech. [3:]10) with him under the tree of life. The curing quality of the leaves of the tree will heal all wounds - racial, ethnic, tribal, or linguistic - that have torn and divided humanity for ages.” - Ranko Stefanovic, Revelation of Jesus Christ: Commentary on the Book of Revelation, p. 593.Su

Thursday “Life on the New Earth” December 27th.

Read Isaiah 35:4-10, 65:21-25. How different will life then be from what we experience now?

Isaiah 35:4 Say to them [that are] of a fearful heart, Be strong, fear not: behold, your God will come [with] vengeance, [even] God [with] a recompense; he will come and save you. 35:5 Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. 35:6 Then shall the lame [man] leap as an hart, and the tongue of the dumb sing: for in the wilderness shall waters break out, and streams in the desert. 35:7 And the parched ground shall become a pool, and the thirsty land springs of water: in the habitation of dragons, where each lay, [shall be] grass with reeds and rushes. 35:8 And an highway shall be there, and a way, and it shall be called The way of holiness; the unclean shall not pass over it; but it [shall be] for those: the wayfaring men, though fools, shall not err [therein]. 35:9 No lion shall be there, nor [any] ravenous beast shall go up thereon, it shall not be found there; but the redeemed shall walk [there]: 35:10 And the ransomed of the LORD shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away. 4. With vengeance. That is, upon His enemies, but to “save” His faithful people (see Matt. 25:32, 34, 41). The disposal of the enemies of God’s people prepares the way for their deliverance, and with the knowledge of this, His children may take courage and hope (see Isa. 25:9; John 14:1–3; Titus 2:13).

5. The eyes of the blind. This promise will be true both literally and figuratively. Men who are spiritually blind (ch. 6:9, 10) will have the eyes of their spiritual vision opened and the ears of their moral understanding unstopped. In the earth made new all physical infirmities will likewise be healed.

6. Waters break out. This will be true both literally and figuratively (see on v. 5). For the figurative application see Ps. 46:4; Zech. 13:1; John 4:10; John 7:37, and for the literal fulfillment see Eze. 47:1–12; Rev. 22:1, 2.

7. The parched ground. Fertility and beauty will characterize even the regions of earth that are now sterile and barren.Dragons. See on ch. 13:22.8. An highway. See on chs. 11:16; 19:23–25. Had the people of Israel been faithful to God, the Land of Promise would have been

restored to its Edenic fertility and beauty, as here pictured in vs. 1–4, 7, and sickness and disease would have disappeared from among them, as portrayed in vs. 5, 6 (see pp. 27, 28). From all nations sincere seekers for truth would travel “The way of holiness” up to Jerusalem to learn of the true God (see pp. 28–30). “The way of holiness” would not be for “the unclean,” or insincere, yet it would be so clearly marked that even the simplest of men, if honest in their search for truth, would not lose their way. All “the ransomed of the Lord” would eventually “come to Zion” along this highway “with songs and everlasting joy upon their heads” (see on Isa. 35:10; cf. Isa. 52:1; Joel 3:17). But Israel proved unfaithful, and accordingly forfeited the glorious destiny that might have been hers, and the promises of this chapter belong to the church today (MH 159, 160; see pp. 35, 36). And a way. Nineteen Hebrew manuscripts, including Dead Sea scroll 1QIsa, together with the Syriac, do not have these words.

9. No lion. In ancient times lions were a serious menace to those who journeyed through wild and desolate regions. But God assured a safe journey to those who would travel to Jerusalem along His holy way.

10. The ransomed. That is, those of all nations who accepted salvation. With songs. The journey to Zion is a happy one. Pilgrims on their way to attend the feasts at Jerusalem went with hearts full of joy and thanksgiving to God. They sang psalms of praise (see Ps. 121; Ps. 122) as they looked forward to the happy hours they would spend in the sacred city, in fellowship with one another and in communion with God. This was to be the experience of “the ransomed” of all nations.

65:21 And they shall build houses, and inhabit [them]; and they shall plant vineyards, and eat the fruit of them. 65:22 They shall not build, and another inhabit; they shall not plant, and another eat: for as the

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days of a tree [are] the days of my people, and mine elect shall long enjoy the work of their hands. 65:23 They shall not labour in vain, nor bring forth for trouble; for they [are] the seed of the blessed of the LORD, and their offspring with them. 65:24 And it shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear. 65:25 The wolf and the lamb shall feed together, and the lion shall eat straw like the bullock: and dust [shall be] the serpent's meat. They shall not hurt nor destroy in all my holy mountain, saith the LORD. 21. Build houses. Through premature death, invasion, and deportation the Israelites had lost their homes, their fields, and vineyards. Settlement in the restored state was no more to be interrupted by these. In the new heavens and new earth now soon to be established, occupancy will not be interrupted even by death. Life in the new earth will to a large degree be similar to the life that man lived in Paradise before the entrance of sin. In the world made new there will be all the comforts and delights of Eden of old. There will be trees and flowers and streams, delicious fruits, and beautiful homes. The world will be man’s to enjoy, to erect for himself the kind of home that he wills, and, with the humble heart of a learner, to hold converse with nature and nature’s God.

22. Days of a tree. A tree is a symbol of fixity and permanence. Compare ch. 40:6. Work of their hands. Life in the new earth will not be an idle existence. Men will labor and they will enjoy the fruits of their labors. Work there will be a comfort and a source of endless delight. The saints will plan homes and gardens and they will have the time and the means to carry out their plans.

23. Bring forth. Heb. yalad, “to bring forth children” (see MM 99). Trouble. Heb. behalah, “sudden terror.” Behalah occurs also in Lev. 26:16; Ps. 78:33; Jer. 15:8. Women would not beget children to be cut off by disease, disaster, or war. Offspring with them. The picture is that of a large, happy, and prosperous patriarchal family. They live together in peace, and work together for the common good. They are all children of a common Father, and thus all are brethren, and all have the same interests at heart.

24. Before they call. In their sin and distress the Israelites had called upon God, but they believed Him to be far away, and indifferent to their cries and to their dire need (chs. 40:27; 49:14; 63:15; 64:12). But God had plainly told them that it was because of their sins that He could not hear their prayers (chs. 1:15; 59:1–3). Now, with hearts renewed by divine grace, sending up petitions according to the will of God, there would be no delay in response. Even before His children would express their wishes and call upon Him, God would anticipate their requests and provide everything that could add to their well-being and happiness.

25. The wolf and the lamb. See on ch. 11:6–8. Serpent’s meat. See on Gen. 3:14. Shall not hurt. See on ch. 11:9. A Possible Answer: It will be drastically different. Everything that resembles peace, unity, love, oneness, bliss, joy and righteousness will be there. Not the slightest hint of death, sickness, pain, sorrow, loss, nonfulfillment, discontent, loneliness will be present in the plant and animal kingdoms. The world and the heavens around it will be the epitome of ‘glory’: the interaction and multiplication of prefect harmony, beauty and righteousness.

Several times in the book of Isaiah we read of something new: “new things” (42:9, 48:6), “a new song” (42:10), “a new thing” (43:19), “a new name” (62:2). What is new in chapter 65 is a new order of things. There is peace and harmony among all God’s creatures. The covenant curses on the land for disobedience and rebellion (see Lev. 26:14-17, Deut. 28:30) will be canceled forever, because sin is no more. Instead, there will be abundance of blessings, houses to live in, and food to enjoy.

What will life be like in such a beautiful place? Some people wonder if we will be able to recognize our friends and family, after our bodies receive immortality and are fully restored into God’s image. After Christ’s resurrection, His disciples were able to recognize Him. Mary recognized His voice (John 20:11-16). Thomas recognized Jesus’ physical appearance (John 20:27, 28). The two disciples of Emmaus recognized His mannerisms at the dinner table (Luke 24:30, 31, 35). So, if our bodies are to be similar to Jesus’ resurrected body, we certainly will be able to recognize each other, and we can look forward to an eternity of restored relationships. We safely can assume that we will continue our relationships with those we know and love and who are there with us.

“There the redeemed shall know, even as also they are known. The loves and sympathies which God Himself has planted in the soul shall there find truest and sweetest exercise. The pure communion with holy beings, the harmonious social life with the blessed angels and with the faithful ones of all ages who have washed their robes and made them white in the blood of the Lamb, the sacred ties that bind together ‘the whole family in heaven and earth’ (Ephesians 3:15) - these help to constitute the

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happiness of the redeemed.” - Ellen G. White, The Great Controversy , p. 677 .“Therefore we do not lose heart. … For our light affliction, which is but for a

moment, is working for us a far more exceeding and eternal weight of glory, while we do not look at the things which are seen, but at the things which are not seen. For the things which are seen are temporary, but the things which are not seen are eternal” (2 Cor. 4:16-18, NKJV). How can we in a world that’s so temporal, so fleeting, learn to reach out and grasp the unseen and eternal? A Possible Answer: Some of the ways we can do that is by... A. Developing the habit of turning to God in times of stress, crisis and loss. B. Understanding that life on earth as it is (the good and the bad), is but a training ground, preparing us to live to our fullest capabilities in an environment that calls on us to reach out and grasp the unseen and eternal. C. Praying and asking God to help us live Hebrews 12:2 Looking unto Jesus, Philippians 3:13... [this] one thing [I do], forgetting those things which are behind, and reaching forth unto those things which are before, 3:14 I press toward the mark for the prize of the high calling of God in Christ Jesus” and Hebrews 12:1 Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset [us], and let us run with patience the race that is set before us, 12:2 Looking unto Jesus the author and finisher of [our] faith. D. Permitting the Holy Spirit to so change us that we would first of all, desire nothing else but to live in connection with the unseen and eternal now in this present world and lastly, reflect the same in our conduct. Su

Friday Further Thought December 28th.

Ellen G. White, “Behold, I Come Quickly”, pp. 355-359, in Counsels for the Church . Read the articles “Resurrection”, pp. 1082-1084, and “Heaven and New Earth”, pp. 863, 864, in The Ellen G. White Encyclopedia.

“The resurrection and ascension of our Lord is a sure evidence of the triumph of the saints of God over death and the grave, and a pledge that heaven is open to those who wash their robes of character and make them white in the blood of the Lamb. Jesus ascended to the Father as a representative of the human race, and God will bring those who reflect His image to behold and share with Him His glory.

There are homes for the pilgrims of earth. There are robes for the righteous, with crowns of glory and palms of victory. All that has perplexed us in the providences of God will in the world to come be made plain. The things hard to be understood will then find explanation. The mysteries of grace will unfold before us. Where our finite minds discovered only confusion and broken promises, we shall see the most perfect and beautiful harmony. We shall know that infinite love ordered the experiences that seemed most trying. As we realize the tender care of Him who makes all things work together for our good, we shall rejoice with joy unspeakable and full of glory.” - Ellen G. White, Counsels for the Church , p. 358 .

Discussion Questions:

1. Though other Christians (but not all) believe in the literal second coming of Jesus, what is unique about the Adventist hope in the second coming of Christ?

2. Two fish were swimming when one said to the other, “How’s the water?” The other fish answered: “What’s water?” The point is that we can get so used to things that we don’t realize just how prevalent they are. For instance, how can we, as beings born in sin, filled with sin, and living in a sinful world, really get a good grasp on what a wonderful new existence we will have in the new heavens and new earth? Why, though whatever the limitations, should we still try to envision what it will be like?

3. There’s no question that, whatever our existence will be like in the new earth, we will

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live in unity with everyone. What can we do, right now, to help prepare ourselves for when that happens?

Summary: The Bible speaks confidently of the time this earth will be re-created and the ravages of sin erased forever. At last humanity will be restored to its original purpose, and all people will live in harmony. Our current spiritual oneness in Christ, though not now fully realized, will then be a living and eternal reality.

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