Jarl Waggoner's Articles

Notes on the International Sunday School Lessons

Spring Quarter 2004

by Jarl K. Waggoner

Lesson 1 - Matthew 26:3-15, 20-25

26:3 - “chief priests, and the scribes, and the elders” - These three groups together made up the Sanhedrin, the Jewish court that was allowed some degree of power by the Roman procurator (Hendriksen, 896; UBD, 968). The “scribes” are omitted in many manuscripts (cf. NASB; NIV).

26:4 - “kill him” - The Sanhedrin was not permitted to act on a death sentence. A sentence of death had to be approved by the procurator (John 18:31). Hendriksen notes that this meeting did not decide to seek Jesus’ death; that had been a purpose of long standing (Matt. 12:14; 21:38; John 5:18; 7:1, 19, 25; 8:37, 40: 11:53). Rather “what is now decided is how to carry out this plan” (896).

26:5 - “not on the feast day” - The better translation here is “during the feast” (Tasker, 243; cf. NIV). The “feast” was the Passover Feast, which was followed immediately by the Feast of Unleavened Bread. Together they lasted eight days. It had become the custom to refer to the entire eight-day celebration as “Passover” (cf. Luke 22:1). The Sanhedrin “may well have expected to delay action for a full wee. But Jesus fixed the time of his death in advance, contrary to their scheming, and overruled so that he would die as the true Passover” (WBC, 975-6).

26:6 - “in Bethany, in the house of Simon the leper” - Bethany was just east of Jerusalem on the Mount of Olives. This is where Lazarus, Mary, and Martha lived. Simon the leper is mentioned only here. He was probably one whom Jesus had healed. Since this incident took place “six days before the passover” (John 12:1), Matthew is looking back to a previous event.

26:7 - “a woman” - The woman was Mary (John 12:3). She poured the perfume on Jesus’ head (Matt. 26:7), as well as his feet (John 12:3).

26:8 - “they had indignation” - The disciples saw this act of Mary as a waste of expensive perfume that could be sold, with the money given to the poor (v. 8). Judas apparently was the first to speak up, though his words were not a true reflection of his heart (John 12:4-6).

26:12 - “she did it for my burial” - Jesus’ words here may indicate any of the following: (1) Mary had anointed Jesus’ body for burial without realizing what she was doing; (2) Mary consciously anointed Jesus in anticipation of his coming death, knowing this might be the last time she would have the opportunity to bestow such a kindness on Jesus; (3) Mary consciously anointed Jesus, knowing that his body would not need the traditional anointing after death because his body would not decay, so she did it before his death (Hendriksen, 900-901; Wiersbe, 189).

26:15 - “thirty pieces of silver” - This was the value of a slave (Exod. 21:32) and was a relatively small sum (WBC, 977).

26:21 - “one of you shall betray me” - This was the first time Jesus revealed that his betrayal would come at the hands of one of his disciples (cf. 17:22; 20:18; 26:2).

26:22 - “Is it I?” - The construction of the question in Greek anticipates a negative answer. However, it also points out that the disciples “realized their own weakness” (WBC, 978).

26:23 - “He that dippeth his hand with me . . . shall betray me” - All the disciples were dipping their bread in the dish with Jesus. His point is that “the betrayer is a friend, someone close, someone sharing the common dish, thus heightening the enormity of the betrayal” (NIVBC, 119).

26:25 - “Master, is it I?” - Judas used the term “Master,” or “Rabbi,” rather than “Lord” as the other disciples had. His question, like that of the others, anticipates a negative answer. Apparently, Judas felt the need to follow them and bluff his way through.

26:25 - “Thou hast said” - Jesus’ answer is an idiom that means yes (Robt. 1:208; Tasker, 247). His words, however, were not understood by the other disciples (cf. John 13:28-29).

Lesson 2 - Luke 22:7-23

22:7 - “day of unleavened bread, when the passover must be killed” - The one-day Feast of Passover, followed immediately by the seven-day Feast of Unleavened Bread, was considered one feast and referred to simply as the Passover (22:1). Passover itself was considered the first day of unleavened bread. This was when the Passover lamb was killed.

22:10 - “a man . . . bearing a pitcher” - Normally carrying water was the task of women, so this particular man could be easily recognized.

22:12 - “he shall shew you a large upper room” - Jesus knowledge of the man who would provide the room “appears to be less an example of Jesus’ foreknowledge than a prearrangement on his part (cf. Matt. 26:18)” (Stein, 538).

22:14 - "the hour was come" - This refers, at least primarily, to the arrival of the time for celebrating the Passover. There could be a possible secondary reference to the "hour" when Christ would bring His mission to completion (Stein, 541).

22:15 - "with desire I have desired" - Some surmise that this means he desired to eat with them but would not until the future messianic kingdom is established on earth at Christ’s second coming. It is probably best to understand it as meaning, "I have desired to eat it and am eating it but will not do so again until the coming kingdom" (Morris, Luke, 333; Stein, 541).

22:17 - "took the cup" - There were four cups taken in the Passover. According to Rosen & Rosen (Christ in the Passover, 52-59), this was the first cup and the cup in verse 20 was the third cup, known as the cup of blessing or cup of redemption. This probably is the preferred understanding by conservative interpreters, but there is no consensus (cf. Morris, Luke, 333-334).

22:20 - "new testament (covenant) in my blood" - "The cup is understood as representing sacrificial blood that inaugurates and seals a new covenant" (Stein, 544). The new covenant, prophesied in Jeremiah 31:31-34 and unlike the old covenant that required continual sacrifices, "provided a perfect sacrifice and made possible both justification and regeneration (Heb 8:6-13)" (WBC, 978).

22:21-22 - The announcement of the betrayal is placed after the institution of the Lord's Supper in Luke, but before it in Matthew 26:21-25 and Mark 14:18-21. The question is: Which account is chronological on this point? NIVBC (278) believes it is Luke and that Judas was present for the institution of the Lord's Supper. It is probably more commonly assumed that Matthew and Mark are presenting the events chronologically and that Judas left before the Lord's Supper was instituted by the Lord (cf. John 13:27-30). See New Scofied Study Bible (1038) for chronology of Last Supper (cf. Edersheim, 2:507-510).

22:22 - “the Son of man goeth, as it was determined; but woe unto that man” - Jesus here “emphasizes divine sovereignty” in the manner of his betrayal and death. But “divine sovereignty is always balanced by human responsibility, so Jesus pronounces a ‘woe’ on the betrayer (cf. Ac 2:23)” (NIVBC, 278).

Lesson 3 - Matthew 26:36-50

26:36 - “Gethsemane” - This garden was located on the Mount of Olives across the Kidron Valley. The name means “olive press” and undoubtedly contained numerous olive trees. It was a favored place of Jesus (John 18:2).

26:38 - “My soul is exceeding sorrowful, even unto death” - Here “Jesus experiences a sorrow so deep it almost kills” (NIVBC, 121).

26:38 - “Tarry ye here, and watch with me” - The command to “watch” meant to “lend strength by their alert presence and sympathy” (WBC, 979). Perhaps also implied was a command to pray (cf. Luke 22:40-41). As the time of suffering approached, Jesus desired the presence of those closest to him (cf. Tasker, 248).

26:39 - “let this cup pass . . . nevertheless not as I will, but as thou wilt” - Jesus agonized over the “cup” he was about to drink. Though he preferred that it pass from him if possible, he was resigned to accept what God the Father willed. What was the “cup”? Most understand this to be a reference not to Jesus’ physical suffering but to the suffering of the Father’s wrath as the Sin-bearer (Wiersbe, 193-4; Hendriksen, 917). “Cup” was often used in the Old Testament of God’s wrath (cf. Ps. 75:7-8; Isa. 51:19, 22).

26:40 - “Could ye not watch?” - Although only Peter is mentioned in this verse, “ye” is plural, indicating that Jesus is addressing James and John as well.

26:41 - Watch and pray, that ye enter not into temptation” - NASB translates literally, “Keep watching and praying.” This may imply that they were to have been praying all along, as well as keeping alert. The reason this was needed was that they “enter not into temptation,” or “fall into temptation” (NIV). “A person may be wide awake physically and may still succumb to temptation, but if he remains awake spiritually, that is, if with heart and mind he remains ‘on the alert’ or ‘watchful,’ he will overcome temptation. The temptation for the disciples was to become untrue to Jesus” (Hendriksen, 919). Tasker (252) prefers to translate the word for temptation here “trial.” Grammatically, this is possible, but the context argues for “temptation.” NRSV translates “time of trial,” and NJB has “put to the test.”

26:41 - “the spirit indeed is willing, but the flesh is weak” - “Spirit” here seems to mean “man’s spiritual nature illuminated by the Holy Spirit” (WBC, 979). “Flesh” probably means the “human nature considered from the aspect of its frailty and needs” (Hendriksen, 919), not the sinful nature that all men possess.

26:43- “found them asleep again” - Mark 14:40 suggests that Jesus spoke to them again, but apparently they were too sleepy to answer him.

26:45- “Sleep on now, and take your rest” - This expression can be interpreted in any of a number of ways. It can be taken as a question–“Are you still sleeping?”–as in NASB, NIV, and NRSV, perhaps an expression of amazement? On the other hand, it can be taken as a statement of irony or even satire, or as a “simple statement that their opportunity to be useful in the crisis had passed” (WBC, 979; cf. Robt. 1:214). Hendriksen suggests it is simply a loving expression from one who “is now tenderly keeping vigil over them. His own victory having been won, perfect peace has been restored to his own heart” (920).

26:46- “Rise, let us be going” - This strikes one as strange since it immediately follows the words to “sleep on.” There was probably a brief interval between verses 45 and 46, however. Soon after speaking the words of verse 45, Jesus saw the approaching crowd.

26:47 - “a great multitude with swords and staves, from the chief priests and elders” - This crowd included “chief priests, and captains of the temple, and elders” (Luke 22:52). The “captains of the temple” were the temple police. The term translated “band” in John 18:3 indicates a Roman cohort under the command of a tribune. “Especially during the feasts the Romans took extra pains to ensure public order, so a request for a small detachment from the cohort would not likely be turned down” (NIVBC, 122; cf. Kent, Light in the Darkness, 197; Hendriksen, 922-3).

26:49 - “he came to Jesus, . . . and kissed him” - The verb form is intensive, suggesting that Judas kissed Jesus “fervently” (Robt. 1:215). This was the prearranged sign to indicate which one was Jesus (v. 48).

26:50 - “Friend, wherefore art thou come?” - The translation of the Greek expression is debated. KJV translates it as a question, meaning “Why have you come?” (NKJV). Other versions treat it as a statement meaning, “Do what you came for” (NIV; cf. NASB). See Robt (1:215) and NIVBC (122). “Friend” is a term that “recognizes their previous association, without the connotation of affection” (WBC, 979).

Lesson 4 - Mark 14:55-64; 15:1-2, 12-15

14:55 - “the council sought for witness . . . to put him to death” - The council here is the Sanhedrin, the Jewish council of seventy. They were allowed some jurisdiction in Jewish legal affairs but were not permitted to carry out death sentences (UBD, 968). “This appears to be a sort of preliminary fact-finding commission of the Sanhedrin. While they had long ago decided on His death for reasons good and sufficient to them, they had still to formulate a legal charge, adequate to justify the death penalty” (Cole, 225).

14:56 - “their witness agreed not together” - The false witnesses produced by the Sanhedrin did not agree with one another. The calling of false witnesses demonstrates how desperate the council was to condemn Jesus. However, to keep up the appearance of legality, they had to have at least two witnesses who gave consistent evidence (cf. Num. 35:30; Deut. 17:6; 19:15), and their witnesses could not agree.

14:58 - “We heard him say, I will destroy this temple” - The allusion is to Jesus’ words in John 2:19. The charge of these two false witnesses was that Jesus wanted to destroy the temple. Their accusation was a misquotation and misinterpretation of what Jesus had said. In the end, their testimony was contradictory (v. 59) and useless to the Sanhedrin’s goal of Jesus’ execution.

14:61 - “Art thou the Christ, the Son of the Blessed?” - Here “Christ” and “Son of the Blessed (God)” are synonymous. “‘Son of God’ was understood by the Jews of Jesus’ time solely in a messianic sense; and since the Messiah in Jewish expectations was to be a man, the question of the high priest was about Jesus’ claim to messiahship and had nothing to do with deity” (NIVBC, 196). Some, however, argue that the idea of deity was in Caiaphas’s mind here (WBC, 980).

14:62 - “ye shall see the Son of man sitting on the right hand of power, and coming in the clouds” - Jesus acknowledged openly that he was the Messiah and then spoke of this truth being confirmed by future events. Jesus was alluding to Daniel 7:13-14 and Psalm 110:1 here. He was looking ahead to the ascension and his second coming (NIVBC, 196) and thus indicating that “the positions of Jesus and his judges would eventually be reversed” (WBC, 980).

14:63 - “the high priest rent his clothes” - The tearing of the clothes conveyed great grief or sorrow. Here, no doubt, the grief over the supposed blasphemy was feigned.

14:64- “condemned him to be guilty of death” - Jesus’ acknowledgment that he was the Messiah was considered blasphemy–“not only the overt and definite reviling of the name of God . . . but also any affront to the majesty and authority of God” (NIVBC, 196). The Sanhedrin agreed that such a blasphemous claim made Jesus worthy of death. There apparently were two exceptions–Joseph of Arimathea (Luke 23:50-51) and Nicodemus (John 19:38).

15:1 - “the chief priests held a consultation” - “What seems to be spoken of here is not another gathering of the Sanhedrin but the final stages of the meeting that had begun late the night before” (NIVBC, 197).

15:1 - “delivered him to Pilate” - The Sanhedrin could not carry out a death sentence, so they decided to turn Jesus over to Pilate, the procurator. Pilate, of course, would not accept blasphemy as punishable by death, since it was a Jewish religious matter. The accusation brought before Pilate, therefore, was that of treason against the Roman state (Luke 23:2). Pilate was the procurator, or governor, of Judea appointed by Emperor Tiberias in A.D. 26 (see UBD, 865).

15:2 - “Art thou the King of the Jews?” - Pilate’s question assumes that the Jewish leaders have already accused him of treasonous acts against Rome (Luke 23:2).

15:2 - “Thou sayest it” - This is an idiomatic but clearly affirmative response (cf. Matt. 26:25; John 18:36-37). NASB translates, “It is as you say” (cf. NIV). Jesus was conveying the idea that he was a king but not in the sense that Pilate conceived of a king.

15:12 - “What will ye then that I shall do unto him?” - Pilate had sent Jesus to Herod Antipas (Luke 23:6-12), but Jesus had been returned to him. Pilate had then offered to release Jesus, as his custom was to release a prisoner of their choice during the Passover. The chief priests, however, stirred the people up to request Barabbas, an insurrectionist (Mark 15:6-11). Giving in to the crowd’s request, Pilate asked what he should do with Jesus. The crowd’s response was “Crucify him” (v. 13).

15:15 - “willing to content the people” - “According to historical sources, [Pilate’s] previous handling of matters relating to the Jews’ religion had not endeared him to the people. To risk alienating them in this crisis would be too dangerous for him politically” (NIVBC, 198).

15:15 - “scourged him” - The scourging was actually an attempt by Pilate to appease the Jewish leaders without resorting to crucifixion (cf. John 19:1-16). It became clear, however, that they would be pleased with nothing less than crucifixion. Scourging was performed with a whip made of a short wooden handle to which leather straps were attached. Embedded in the ends of the straps were pieces of “lead or brass and with sharply pointed bits of bone . . . Such flogging often resulted in death” (Hendriksen, The Gospel of Mark, 640).

Lesson 5 - John 19:16-24, 26-30

19:16 - “They took Jesus, and led him away” - A crucifixion detail usually consisted of a centurion and four soldiers (Edersheim, 2:582-583).

19:17 - "bearing his cross" - Only John says Jesus carried His cross. The other gospels say Simon of Cyrene was forced to carry it (Matt. 27:32; Mark 15:21; Luke 23:26). Obviously Jesus started but could not carry it all the way (WBC, 1117).

19:17 - "Golgotha" - “Golgotha” is the Aramaic name (the term “Hebrew” in John includes Aramaic); “Calvary,” which is used in Luke 23:33 is the Latin name (Kent, 208; NBD, 181.

19:18 - “they crucified him” - Details regarding crucifixion can be found in NBD (281-282) and Edersheim (2:589) among others. The Gospel writers pass over the crucifixion without describing its physical horrors, perhaps in order to keep the emphasis on the spiritual agony of Christ's bearing man's sin (cf. Morris, John, 805-806).

19:18 - “two other with him” - The conversation involving the two criminals is described in Luke 23:39-43.

19:19 - “Pilate wrote a title, Jesus of Nazareth the king of the Jews” - The “title” was an inscribed placard. Normally it stated the crime for which the victim was being punished and was fixed to the cross above the head of the victim or tied around his neck. Pilate wanted to make it clear that Jesus was being crucified for being “King of the Jews.” Combining the various Gospel accounts, it seems the full inscription read, “This is Jesus of Nazareth, the King of the Jews” (Bruce, 368; Kent, 209).

19:23 - “took his garments, and made four parts” - Jesus clothing was divided among the four soldiers overseeing the crucifixion. Not wanting to tear the most valuable article, the inner coat or tunic, they gambled for it (v. 24).

19:24 - “that the scripture might be fulfilled” - By gambling for Jesus’ garment, the soldiers were unwittingly fulfilling the prophecy of Psalm 22:18.

19:26-27 - “behold thy son! . . . Behold thy mother!” - With these words Jesus was entrusting the care of his mother to the “beloved disciple,” John. As the oldest son, Jesus was responsible for his mother, and his half-brothers did not believe in him at this point (John 7:5) and were probably in Galilee (BKC, 340).

19:28 - "scripture might be fulfilled" - Most see Psalm 69:21 as being fulfilled in the response to Jesus' cry, "I thirst" (cf. Morris, John, 813; Robt. 5:304).

19:29 - "vinegar . . . hyssop" - “Vinegar”probably was a “sour wine, placed conveniently there for the soldiers to drink . . . as they guarded the three crosses” (Bruce, 372-3). It is not to be confused with the apparently drugged drink mentioned in Mark 15:23 and Matthew 27:34. "Hyssop" apparently is used here in a general way and can apply to any of several plants (Morris, John, 813-14).

19:30 - "It is finished" - In Greek this is a perfect passive, thus meaning, "it has been completed" (cf. Robt. 5:303- 304). This is the loud cry mentioned in Matthew 27:50, Mark 15:37, and Luke 23:46. By it Jesus meant “that the work which he had come to do, the securing of redemption for lost men, had been accomplished” (Kent, 210).

19:30 - "gave up the ghost" - The expression emphasizes the voluntary surrender of his life (cf. John 10:17-18).

Lesson 6 - Matthew 28:1-15

28:1-10 - See Walvoord (Jesus Christ Our Lord, 192-195), BKC (91), and Robertson (A Harmony of the Gospels, 239ff) for harmony of the resurrection events

28:1 - The two Marys were accompanied by other women (cf. Mark 16:1; Luke 24:1, 10).

28:2 - “for the angel of the Lord descended” - “The clause introduced by ‘for’ either suggests that the violent earthquake came with the ‘angel of the Lord’ or was the means the angel used to open the tomb” (NIVBC, 132). Jesus had risen from the dead prior to this. The earthquake and the angel brought fear on the guards (v. 3) and opened the tomb (v. 2), allowing the witnesses to see into the empty tomb.

28:2 - "sat upon it" - The angel was not sitting upon the stone when the women arrived. He and another angel were inside the tomb and unseen by the women until they entered the tomb (cf. Mark 16:4-5; Luke 24:2-5).

28:4 - "became as dead men" - This may mean they had fainted and were unconscious. Presumably they had regained consciousness and fled before the women arrived (Hendriksen, 989).

28:5 - "the angel . . . said unto the women" - Mary Magdalene was not present to hear the angel's message. When she saw that the stone had been removed from the tomb, she concluded the body had been stolen and ran to tell the disciples (John 20:1-2). Two angels are mentioned in Luke 24:4, but Matthew speaks only of the one who spoke.

28:6 - “Come, see the place where the Lord lay” - By now the women were inside the tomb. The angel’s words were an invitation to the women to come closer to see where the body was laid (cf. Hendriksen, 991).

28:7 - “he is risen from the dead; and, . . . he goeth before you into Galilee” - The women were to tell the disciples of Jesus’ resurrection and remind them that he would meet them in Galilee (cf. Matt. 26:31-32).

28:8 - “with fear and great joy” - The mixed emotions of the women at first caused them to be silent (Mark 16:8). After some hesitation, they “did run to bring his disciples word” (Matt. 28:8).

28:9 - "As they went to tell his disciples" - This phrase is probably not genuine and is not found in NIV or NASB (cf. Tasker, 272; WBC, 984). Thus, many believe Jesus met the women after they had reported the angel's message to the disciples (Luke 24:9) and while they were on their way back to the tomb (cf. Walvoord, Jesus Christ Our Lord, 193; Hendriksen, 992; WBC, 984). This seems to fit well with the chronology. Others say Jesus met the women before they reached the disciples. This is endorsed by BKC (93) and some others (cf. NIVBC, 132) who follow the suggestion of the KJV reading that they were on their way to tell the disciples. At any rate, Mary Magdalene by this time had returned with Peter and John to the tomb and while remaining there had been the first to see the risen Christ (John 20:1-18; cf. Mark 16:9).

28:9 - “All hail” - This expression was a common greeting. It is translated “Greetings” in NIV.

28:11 - “shewed unto the chief priests” - The Roman guards had been placed under the authority of the chief priests, who had requested them (Matt. 27:65), so those of the who dared to report on what happened naturally reported to the chief priests.

28:12-13 - “gave large money unto the soldiers, saying, Say ye, His disciples came by night, and stole him away” - The Sanhedrin hastily met and decided to bribe the guards to say that Jesus’ disciples had stolen the body while they slept. Whether the Sanhedrin believed the report of the guards, they certainly did not want their story told publicly so that others might believe it (Hendriksen, 993-4).

28:14 - “if this come to the governor’s ears, we will . . . secure you” - The guards needed such assurance because punishment for sleeping on their watch was death (McDowell, Evidence That Demands a Verdict, 232-3).

28:15 - “they took the money, and did as they were taught” - This must have seemed the best course of action for the guards. “Though it was painful to admit that they had been sleeping at their post, yet by agreeing to do as they had been directed, they gained the promise of protection by the Sanhedrin, and a considerable sum of money besides” (Hendriksen, 994).

28:15 - “commonly reported among the Jews until this day”- “The self-contradictory nature of the account [the guards] were to circulate (as if sleeping soldiers would know what had happened, or that all would have been sleeping at once, or that Roman soldiers would incriminate themselves in this way) makes its acceptance most incredible. Yet the story was widely disseminated” (WBC, 984-5).

Lesson 7 - 1 Thessalonians 1:2-10; 3:6-10

Background - Paul had established the church in Thessalonica on his second missionary journey (Acts 17:1-9) and had stayed there only a brief time, anywhere from a few weeks to a few months (cf. BKC, 688). Thessalonica was a large Macedonian seaport city occupied by Greeks, Romans, and Jews. First Thessalonians was written from Corinth around A.D. 51.

1:3 - “work of faith . . . labour of love, . . . patience of hope” - Paul’s (along with Silas and Timothy–v. 1) immediate cause for thanksgiving is the remembrance of the Thessalonians faith, love, and hope. The “work of faith” is the work that faith inspires; the “labour of love” is the toilsome labor that is inspired and sustained by love; and “patience of hope” is the endurance amid persecution that was the result of the hope the gospel brought to them (Hiebert, 46-47). The specific hope here may relate to Christ’s second coming (NIVBC, 847).

1:3 - “in the sight of God” - This may be connected to “remembering” and thus be related to Paul and his fellow missionaries. However, it probably should be connected to the Thessalonians now living in the presence of God (Hiebert, 48-49).

1:4 - “knowing . . . your election of God” - See NIV and NASB for alternate translations. “The Thessalonians’ response to the gospel message proved that God had chosen them for salvation” (BKC, 691).

1:5 - “our gospel came . . . in power, and in the Holy Ghost, and in much assurance” - “God works out His electing purposes through the preaching of the gospel” (Hiebert, 52). The emphasis is on the message, not the messengers. The message had been delivered with divine power provided by the Holy Spirit and with “assurance,” or “conviction” (NIV).

1:5 - “ye know what manner of men we were” - “The quality of life shown by the missionaries had in itself been sufficient vindication of their sincerity and of the message they preached” (NIVBC, 848).

1:6 - “received the word in much affliction” - The Thessalonian believers had suffered persecution almost from the moment they were converted (cf. Acts 17:5-9). In spite of their suffering, however, they possessed a “joy” that came from the Holy Spirit.

1:7 - “Achaia” - Achaia was the province to the south of Macedonia.

1:8 - “from you sounded out the word . . . so that we need not so speak any thing” - “Sounded out” (execho) means to reverberate like an echo (Robt. 4:12). Apparently in the normal course of their lives, the Thessalonian believers’ faith was made known far and wide. Consequently “an apostolic mission was not needed” everywhere (BKC, 692).

1:9 - “they themselves shew . . . how ye turned to God from idols” - In Corinth Paul was receiving reports from others of what had happened in Thessalonica. They were reporting how they—mostly Gentile idolaters–had turned to God.

1:10 - “to wait for his Son . . . which delivered us from the wrath to come” - “Wait” is present tense, indicating a continuing expectation of Christ’s return. Their conversion had given the Thessalonians an expectant hope in Christ’s return. “Delivered” should not be translated as a past tense as in KJV. It is a present participle and means either “the one who is continually delivering us,” or simply “the one who delivers.” Christ’s return is a source of hope for believers because he will deliver, or keep, them from the wrath of God in the end times.

3:6 - “Timotheus came from you unto us” - Paul had wanted to visit the Thessalonians but had been prevented from doing so (2:18). He was concerned about charges that had been made against him in Thessalonica (cf. 2:1-12) and about their faith holding steady in the face of persecution (3:1-5). While unable to go to Thessalonica, Paul was able to send Timothy there (3:2). Timothy had now returned to Paul with a report.

3:7 - “comforted . . . in all our affliction” - “Comforted” here can be translated “encouraged” (NIV). News from Thessalonica had encouraged Paul and his companions as they suffered distress. Paul may be speaking of his troubles at Berea and Corinth, as well as continuing resistance, which he described as “affliction,” or “choking pressures” (WBC, 1353), and “distress,” or “crushing trouble” (Robt. 4:26). Some suggest the troubles here are “fears about [the Thessalonian] church’s condition” (BKC, 699).

3:8 - “now we live, if ye stand fast” - NIV conveys the meaning better: “Now we really live, since you are standing firm in the Lord.” The Thessalonains steadfastness in the faith rejuvenated Paul in his distress.

3:10 - “perfect that which is lacking in your faith” - While “perfect” can refer to mending or restoring that which has been broken, here it means “to complete, make good that which is still needed.” Paul realized that the faith of the Thessalonian believers “needed to be brought to its full development” (Hiebert, 152).

Lesson 8 - 1 Thessalonians 4:13-18; 5:2-11

4:13 - “I would not have you ignorant . . . concerning them which are asleep, that ye sorrow not” - This statement assumes there was some ignorance concerning those who had died, who are hear described as having fallen “asleep.” It seems the Thessalonians believed that their fellow believers who had died “would miss the victory and glory of the Lord’s return” (NIVBC, 862). Thus their “sorrow,” or grief would be “for the supposed loss of their loved ones sustained by their death before the return of the Lord” (Hiebert, 189). Knowledge of the truth would dispel such sorrow, which was much like the hopeless sorrow expressed by unbelievers for those who had died.

4:14 - “if we believe that Jesus died and rose again” - The death and resurrection of Jesus is the assurance, as well as the pattern, of the physical, bodily resurrection of all believers.

4:14 - “God will bring with him” - “Him” here refers to Jesus. God will see to it that when Christ returns, he will bring with him those Christians who have already died. “Being brought with Jesus presupposes a rising from the dead as part of the process (v. 16)—a teaching Paul had presented to the Thessalonians” (NIVBC, 862).

4:15 - “we which are alive . . . shall not them which are asleep” - “Prevent” is better translated “precede” (cf. NASB). The next verse explains that the dead in Christ shall rise first.

4:16 - “with a shout, with the voice of the archangel, and with the trump of God” - Paul does not clearly designate who will shout or what the voice of the archangel will declare. All three elements could refer to the same thing, “but probably they are three separate almost simultaneous announcements heralding Christ’s return” (BKC, 704).

4:17 - “Then we which are alive and remain shall be caught up” - Immediately after the bodies of the dead in Christ have been resurrected and joined with their spirits with Christ (v. 16), those believers who are alive on earth at the time of Christ’s return will be “caught up” into the clouds to meet Christ in the air. At that moment their bodies will be changed (1 Cor. 15:51) so that they will ever be with the Lord. This is often referred to as the “rapture,” a word that comes from the Latin word used here for “caught up.” This phase of Christ’s second coming is distinguished from his return to earth to defeat the Antichrist and establish his messianic kingdom, which will happen at the end of the tribulation (cf. Hoyt, The End Times, 57-58, 72ff).

5:2 - “For yourselves know” - The previous section was addressed to the Thessa-lonians’ ignorance (4:13); this section is addressed to their knowledge (5:1-2). He is dealing with something they are already familiar with. The previous section concerned those who had died; this section deals with those who are living. “The solemn truth is that the returning Lord will be the Judge of all. It is their duty to so live that they will be prepared to meet the Lord whenever He comes” (Hiebert, 207-8).

5:2 - “the day of the Lord” - This expression is used in the Old Testament for a time of judgment (cf. EDT, 319). As it relates to the end times, several views have been proposed: (1) the Day of the Lord begins with the rapture and ends with the destruction of the earth and the establishment of the new heavens and earth; (2) the Day of the Lord begins with the return of Christ at the end of the tribulation and ends with the destruction of the heavens and earth at the end of the millennium (see Pentecost, 229-30); (3) the Day of the Lord refers to any specific time of judgment and thus refers to the end of the tribulation period and the judgment of the heavens and the earth, not all the intervening time (millennium) (Mayhue, "The Prophet's Watchword: Day of the Lord," GTJ, Fall 1985, 246). The emphasis in this passage is on the judgment of that day.

5:2 - “as a thief in the night” - The judgment of the Day of the Lord will come suddenly and unexpectedly–like a thief in the night–upon the wicked.

5:3 - “then destruction cometh . . . as travail upon a woman with child” - Those who are unprepared will think they are living in peace and safety when the Day of the Lord arrives, bringing destruction. The woman in labor illustrates that the judgment is intense and inevitable (Hiebert, 214); thus “they shall not escape.”

5:4 - “ye . . . are not in darkness, that that day should overtake you” - In contrast to unbelievers, the Thessalonians (and all Christians) live in a “realm different from that of the world. Thus they will not participate in ‘this day’ of the Lord. . . . their position in Christ guarantees their deliverance” (NIVBC, 866). Paul is not simply saying they will not be surprised. In fact, they will not be there to be overtaken by the Day of the Lord. They will have already been removed from the earth at the rapture (4:13-17).

5:6 - “Therefore let us not sleep, . . . but let us watch” - “Sleep” here does not mean death as in 4:13-15 (where a different Greek word is used) but spiritual insensitivity. “While it is impossible for the day of the Lord to catch Christians unprepared, it is possible for them to adopt the same lifestyle as those who will be caught unawares. Paul urges his readers not to let this happen” (NIVBC, 866).

5:7 - “drunken in the night” - Just as sleep “is natural in the night, so indifference to God is the natural characteristic of the unregenerate man who is spiritually in the night” (Hiebert, 219-20). Believers do not belong to the night and thus should be awake and watchful.

5:8 - “be sober, putting on the breastplate of faith and love . . . helmet, the hope of salvation” - Spiritual sobriety is assured, first, by “putting on the breastplate of faith and love.” Progress in faith and love and hope in the future consummation of salvation protects Christians from “the complacency and despair that characterize the sons of night” (WBC, 1357).

5:9 - “For God hath not appointed us to wrath, but to obtain salvation” - Paul here explains why we can have hope in our completed salvation. Believers have not been appointed to the future wrath of the end times but to obtaining the full salvation that will come at Christ’s return. “Obtain” here can be taken in a passive sense, emphasizing God’s work in salvation, or in an active sense, emphasizing the human action involved. Commentators are split on which it is (cf. Robt. 4:35; Hiebert, 223-4).

5:10 - “whether we wake or sleep” - The terms here may be taken in a metaphorical sense for living and dead, as in 4:13-15. In this case, Paul was saying that whether believers have died or are still living at Christ’s return, they will all live together with him eternally because he has died for them (Hiebert, 225-6; WBC, 1357). The other possibility is that the terms should be taken in an ethical sense, as in 5:6. If this is the case, Paul was saying that regardless of whether believers are alert and prepared or unprepared, they will live together with Christ because he died for them (BKC, 707; NIVBC, 867).

5:11 - “comfort yourselves . . . edify one another” - “Comfort” can also be translated “encourage” (NASB; NIV; NRSV). The same word is used in 4:18. “Edify” means “build up.”

Lesson 9 - 2 Thessalonians 1:3-4, 11-12; 2:13—3:4

Background - Second Thessalonians was written from Corinth soon after 1 Thessalonians. It was written in response to recent reports from the Thessalonian church. Paul commended the church for their spiritual growth and addressed a doctrinal error regarding the Day of the Lord (cf. BKC, 713).

1:3 - “we are bound to thank God . . . for you” - The word here translated “bound” conveys “a sense of personal obligation” (Robt. 5:41).

1:4 - “patience and faith in . . . persecutions” - “Patience” is probably better translated “perseverance” (cf. NIV). “Faith” here may be understood as “faithfulness” The Thessalonians were enduring with faithfulness persecution.

1:11 - “worthy of his calling” - The “calling” here seems to be the “initial gospel call which results in the conversion of those called. . . . Utterly unworthy in themselves when called, they cannot make themselves worthy by their own efforts, but they must diligently seek to so live that God may count them worthy of His calling” (Hiebert, 296).

1:11 - “fulfil all the good pleasure of his goodness, and the work of faith” - “His” is an interpolation of the KJV that is not in the original text. The “goodness” in fact seems to be the goodness that the Thessalonians desired to do (cf. NIV; NASB). “This indicates the means whereby God will work in them that fitness which will enable Him to count them worthy to enter the final kingdom” (Hiebert, 296). Paul prays that God will bring to completion every desire prompted by goodness (or possibly every desire to do good) and every work prompted by their faith. God’s “power,” not theirs is essential for this to be accomplished.

2:13 - “chosen you to salvation through sanctification of the Spirit and belief of the truth” - “The salvation unto which they were chosen does not operate automatically; the electing purpose of God is carried out ‘in sanctification of the Spirit and belief of the truth’” (Hiebert, 323). Many argue that the sanctification here is “sanctification of position which every Christian has the moment he believes” (Ryrie, First and Second Thessalonians, 116). He sanctifies, or sets aside, believers to salvation. The continuing, present aspect of sanctification, however, may be the emphasis here. Salvation is inseparably linked to this sanctification, and “through” (en) can have the force of “in connection with” (Hiebert, 323). Of course, both concepts of sanctification may be in view. “Belief of the truth” denotes the human aspect of salvation.

2:15 - “traditions . . . ye have been taught, whether by word, or our epistle” - While “traditions” is sometimes used negatively (cf. Matt. 15:6), here it is used for “the varied Christian doctrines which the Thessalonians had been taught,” either orally or by “epistle,” namely 1 Thessalonians (Hiebert, 326).

2:17 - “stablish you in every good word and work” - Paul’s prayer was that God “strengthen” (NIV) the Thessalonians, “bringing their whole Christian life to full maturity” (Hiebert, 328). Such maturity will be reflected in both speech and deed.

3:2 - “delivered from unreasonable and wicked men” - Paul asked the Thessalonians to pray that he be delivered from his adversaries. They are described as “unreasonable” (atopos, lit. out of place), meaning perverse (cf. NASB). “Wicked” (poneros), which emphasizes maliciousness (Vine’s, 675). Paul was probably referring to opponents in Corinth, from where he was writing (cf. Acts 18).

3:3 - “stablish . . . and keep you from evil” - NASB has “strengthen and protect you.” “Evil” is probably a reference to the “evil one,” Satan (Robt. 4:56-57; cf. NASB). Paul was confident the Lord would give protection and victory because he is faithful.

3:4 - “the things which we command you” - This may refer to past instruction, but the present tense may point to the commands to follow in verses 6-15 (Hiebert, 335; WBC, 1365).

Lesson 10 - Revelation 5:1-12

5:1 - “him that sat on the throne” - This continues John’s vision of Revelation 4 of God sitting upon a heavenly throne. This heavenly vision takes place during the future time of tribulation to come upon the earth.

5:1 - “a book . . . sealed with seven seals” - “Scroll” (NIV) is better than “book” here. This was a scroll written on both sides, probably indicating the “importance and comprehensive character of the revelation contained” in it (Walvoord, 113). The scroll was rolled and sealed with “seven seals, apparently fixed on the edges of the scroll in such a way that the seals must be successively broken if the scroll is to be unrolled and read.” This book is variously identified, but most commentators understand it as containing the prophecy of future events (Walvoord, 113; Morris, Revelation, 94). See NIVBC, 1157-58 for details about the scroll.

5:3 - “no man . . . was able to open the book” - Because the “scroll contains both the revelation and the carrying out of the final drama of history” (NIVBC, 1158), no created being in the universe is “able,” or had the power or authority, to open it (Vine’s, 3; BAG, 206).

5:5 - “one of the elders” - There were twenty-four elders around the throne in John’s vision (4:4). Though there are many interpretations as to the identity of the elders, they are most often identified as representative of (1) all saints of all ages; (2) the church; (3) an order of angels (NIVBC, 1155-56; Walvoord, 106). Most dispensationalists believe they represent the church (Hoyt, 43; Pentecost, 207-8).

5:5 - “the Lion of the tribe of Juda, the Root of David, hath prevailed” - The Lion of Judah (Gen. 49:9-10) and the Root of David (Isa. 11:1, 10; cf. Rev. 22:16) are Old Testament messianic titles. Here they are applied to Jesus Christ, the Lamb who opens the seals (Rev. 5:6-9). He is the one who has “prevailed,” or “overcome” (NASB), or “triumphed” (NIV). This points to Christ’s victory over Satan and his redemptive work (WBC, 1506). By virtue of this, he can open the scroll.

5:6 - “four beasts” - These creatures first appear in 4:6. “Living creatures” (NASB; NIV) is a better translation. They are probably to be identified with seraphim or cherubim (Isa. 6:3; Ezek. 1:5-25; 10:1-22), angelic beings (Hoyt, 43-44; NIVBC, 1156).

5:6 - “a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God” - The Lion mentioned in verse 5 is now seen as the Lamb. The Lamb, Christ, is pictured as having been slain, apparently bearing the marks of death but now alive. The Lion pictures Jesus as judge and characterizes his second coming. The Lamb figure describes his first coming, when he came to be judged as the righteous substitute for sinful man. The seven horns represent the power of the Lamb (Morris, Revelation, 97; BKC, 945). The seven eyes are identified as the “seven Spirits of God sent forth into all the earth.” Some take this simply as a reference to the Lamb’s omniscience (Morris, Revelation, 97). Others believe it a symbolic reference to the Holy Spirit (Walvoord, 115; NIVBC, 1158).

5:8 - “odours, which are the prayers of saints” - “Odours” is more properly translated “incense” (cf. NIV). The incense symbolizes the prayers of the saints, apparently prayers for vindication of martyred saints (cf. Rev. 6:10; 8:3-4; NIVBC, 1159).

5:9 - “redeemed us” - Textual variants represented in NIV and NASB have “redeemed men.” Whereas the KJV suggests those singing the song are redeemed people rather than angels, the NIV and NASB might suggest otherwise, though it does not require it (Walvoord, 118).

5:10 - “made us . . . kings and priests; and we shall reign on the earth” - This refers to the future millennial reign of Christ on earth. Redeemed people will reign with him as kings and priests (cf. 1:6: 20:6).

5:12 - “Worthy . . . to receive power, and riches . . .” - “All these are intrinsic qualities of Christ, except the last (“blessing”), which is the expression of the creatures’ worship. Elsewhere the same qualities are ascribed to God himself” (NIVBC, 1159).

Lesson 11 - Revelation 7:1-3, 9-17

Background - Revelation 7 forms one of the parentheses in the book. It comes between the opening of the sixth and seventh seals. “Between these two seals, dispensing of judgment is arrested long enough to reveal grace operating in the midst of judgment. . . . The events of this parenthetical inset reach back to the beginning of the tribulation period, and forward to the very close of it. During this period God demonstrates how He saves two great throngs and the results which follow” (Hoyt, 55).

7:1 - “four angels standing on the four corners of the earth, holding the four winds” - The four corners of the earth represent the “‘four points of the compass.’ Since nowhere in Revelation do we read of the four winds actually blowing, they may be taken as representing the earthly catastrophes that occur under the trumpets and bowls” (NIVBC, 1163).

7:2 - “another angel . . . having the seal of the living God” - A seal was a mark of ownership. Here the “seal of the living God” would mark those who belonged to him and in this case physically protect those who were sealed (NIVBC, 1163; Morris, Revelation, 113). The fact that it would be on their foreheads “suggests that it is public” (Hoyt, 56).

7:3 - “Hurt not the earth . . . till we have sealed the servants of our God in their foreheads” - The fifth angel tells the four at the four corners of the earth to withhold the winds of judgment for a time. “The implication is that the judgment of God is impending and that prior to its infliction on the earth, God wants to set apart and protect His servants” (Walvoord, 140). This sealing of God’s servants refers to the 144,000 believing Jews sealed in verses 4-8. It stands in contrast to the mark of the beast (Rev. 13:16).

7:9 - “multitude . . . with white robes, and palms in their hands” - This multitude is from “all nations,” and thus probably include both Jews and Gentiles. The white robes indicate that they are saved (cf. 6:11; 7:14). The palms they carry are symbols of triumph and joy (Walvoord, 144; Morris, Revelation, 116). These people are identified in verse 14 as those who came out of “great tribulation.” They seem to be martyrs who have died during the tribulation period and now stand before the throne in heaven.

7:10 - “Salvation to our God” - NIV and NRSV translate, “Salvation belongs to our God.” This is an acknowledgment that salvation comes from God and praise that this salvation has already been accomplished (Robt 6:351).

7:14 - “came out of great tribulation” - The verb is present tense and means “are coming.” The Greek has the definite article before “great tribulation,” thus this refers to the great tribulation, probably the second half of the seven-year tribulation period (Hoyt, 57).

7:14 - “made them white . . .” - This speaks of spiritual purity that comes only from the cleansing of sins through Christ’s blood (death).

7:15 - “serve him day and night in his temple” - “Temple” probably is not to be taken literally here but as a reference to being in the immediate presence of God (Walvoord, 148; NIVBC, 1168; cf. Rev. 21:22). The saints in God’s presence “serve” him continually in praise and worship.

Lesson 12 - Revelation 14:6-13

14:6 -“the everlasting gospel” - Some commentators believe this “gospel” is distinct from the good news entrusted to men because it is preached by an angel and “the message is one of judgment and condemnation” (BKC, 964). However, the message as given in verse 7 is “good news,” though it is accompanied by an announcement of divine judgment. Hoyt (102) believes the message is delivered by the angel to the 144,000, who actually preach the message.

14:8 - “Babylon is fallen” - This is a prophetic announcement of what is to come in chapters 17 and 18. Babylon is identified as an apostate religious system in chapter 17, one that will be destroyed in the middle of the tribulation period. Babylon is also an actual city–either Rome or a rebuilt Babylon–which will be the political and commercial center of power. It will be destroyed near the end of the tribulation (Rev. 18). If one in particular is in view here, it is probably the city. See Walvoord (218) and Hoyt (103).

14:8 - “made all nations drink of the wine of the wrath of her fornication” - The same expression is used in 18:3. “Wine of the wrath” is translated “wine of the passion” (NASB) and “maddening wine” (NIV). The thought here is that Babylon corrupts the nations “with her evil ways, and . . . that this impurity brings down upon it the wrath of God” (Morris, Revelation, 180).

14:9-10 -“If any man worship the beast . .. and receive his mark . . . the same shall drink of the wine of the wrath of God” - This looks back to Revelation 13. There the beast who arises from the sea (the Antichrist) is empowered by the dragon, Satan, to gain power over the earth. A second beast (the false prophet) will direct that the first beast be worshiped and that all receive his mark upon their bodies as a requirement for buying and selling. The language of chapter 13 points to a personal Antichrist, but some commentators identify the first beast as a satanic system or an empire. All who worship the beast will experience the full wrath of God “without mixture.”

14:11 - “smoke of their torment ascendeth up for ever and ever: and they have no rest” - Worshipers of the beast will suffer eternal torment in the lake of fire (Rev. 20:10, 14-15). They will have no rest in contrast to the saints (14:13).

14:12 - “patience of the saints” - The idea is “perseverance” (NASB) or “patient endurance” (NIV). In spite of persecution, the saints of the tribulation period are characterized by faithfulness in keeping God’s commands and by faithfulness to Jesus (cf. NIV). “A consideration of ultimate realities sustains the people of God. They must pass through troubles, but they know that their troubles are temporary whereas those of their tormentors will be eternal. This sense of values keeps them calm. It issues in steadfastness” (Morris, Revelation, 182).

14:13 - “voice from heaven . . . the Spirit” - The voice from heaven is not identified. It could be the voice of God or of an angel. The reference to the Spirit later in the verse, however, suggests the voice is that of the Spirit (Walvoord, 220).

14:13 - “Blessed are the dead which die in the Lord from henceforth” - While grammatically this blessing could be applied to all who die in the Lord from John’s time on (NIVBC, 1197-8), the context suggests this is a special blessing for those who die in the Great Tribulation. “From them [death] is a blessed release from persecution, torture, and trial and a deliverance into the glorious presence of the Lord” (BKC, 965).

14:13 - “their works do follow them” - “The believer rests from his labours, but his works (erga) go into the life beyond the grave” (Morris, Revelation, 183). The idea seems to be that the rewards of their works follow them into heaven. Their labors will not be forgotten but rewarded (Walvoord, 220; Hoyt, 10-4).

Lesson 13 - Revelation 21:1-7, 22-27

21:1 - “a new heaven and a new earth” - This marks the beginning of the final state, following the millennium and the judgment of the great white throne (BKC, 983-4; cf. Isa. 65:17; 66:22; Matt. 24:35; 2 Pet. 3:10-13). “New” is kainos, which “does not mean new in substance, but new in arrangement” (Hoyt, 141; cf. Vine’s, 430-31). This is not a new creation out of nothing but a reordering of the existing elements.

21:2 - “New Jerusalem, coming down . . . out of heaven” - The “holy city, new Jerusalem” is seen descending to the new earth. Some have suggested that it hovers above the earth, but it is more likely it rests upon the earth (Hoyt, 141).

21:2 - “as a bride adorned for her husband” - Some believe the bride here is a reference to the bride of Christ, the church. It seems rather to simply be an expression to convey the idea of great beauty (BKC, 984).

21:3 - “the tabernacle of God is with men” - This expression is explained by the words, “he will dwell with them . . . God himself shall be with them, and be their God.” This is a fulfillment of Leviticus 26:11-13, “a promise given to the old Jerusalem but forfeited because of apostasy” (NIVBC, 1225).

21:5 - “Behold, I make all things new” - God is identified as the speaker. His words offer reassurance based on his own trustworthiness that the “One who created the first heaven and earth will indeed make ‘everything new’” (NIVBC, 1225).

21:6 - “It is done” - Literally “it” is plural, i.e., “they are done.” “This probably refers to all the events that had to take place” (Morris, Revelation, 246).

21:6 - “I am Alpha and Omega, the beginning and the end” - The same words are found in 1:8, 11 (cf. 22:13) coming from Jesus Christ. This might “confirm the idea that Christ is also in view in this passage as sitting on the throne” (Walvoord, 316). The words speak of his eternity and “emphasize his absolute control over the world as well as his creatorship of everything” (NIVBC, 1226).

21:6 - “I will give unto him that is athirst . . . the water of life” - Walvoord (316) sees the water of life as “the abundant character of eternal life and the blessings which flow from it . . . a fulfillment of the invitation of Isaiah 55: as well as that of Christ in John 4:10, 13-14.” Others see this as another invitation to unbelievers (NIVBC, 1226; Hoyt, 142; Morris, Revelation, 246).

21:7 - “He that overcometh shall inherit all things” - The saints, here described as “overcomers” (cf. Rev. 2:7, 11), will “inherit all the new things of the city of God. They will be God’s children, and he will be their Father” (NIVBC, 1226). They will lack for nothing and will have “a special relationship to the supreme Ruler of all” (Morris, Revelation, 246).

21:22 - “The Lord God . . . and the Lamb are the temple” - The Greek word for “temple” here is naos, which was used of the inner sanctuary, or holy of holies, in the temple structure (Vine’s, 621). This was the place where God’s presence was manifested. There is no need for this inner sanctuary in the New Jerusalem because God’s presence is with all the saints. “Men can look immediately upon the object of their worship, for Christ is the temple” (Hoyt, 144).

21:23 - “the glory of God did lighten it” - If there is a sun and a moon, they are not needed in the New Jerusalem. The “glory of God” provides the light. This seems to be a reference to the shekinah glory, the visible presence of God, which is often described in terms of light (cf. Exod. 24:15-17; 40:34-38).

21:24 - “the kings of the earth do bring their glory and honour into it” - The kings here belong to the saved “nations,” who inhabit the new earth. “Nations” (ethne) is the Greek term for Gentiles, so it may be saved Gentiles in view here. The bringing of glory and honor into the city “means that those among the saved who have honored positions on earth will ascribe the glory and honor that once were theirs to their Lord and God” (Walvoord, 327). See Paul Tan’s The New Jerusalem, 22-25 for the various approaches to the identity of the “kings” and “nations.”

21:27 - “the Lamb’s book of life” - Excluded from the New Jerusalem are all those whose names are not written in the “Lamb’s book of life.” Such people have already been judged and consigned to the lake of fire (Rev. 20:11-15). There are various ideas about the exact nature of the Lamb’s book of life, but it clearly is a divine listing of all who are saved (Smith, “The Book of Life,” GTJ, Fall, 1985).

Abbreviations

BAG - Bauer, Ardnt, Gingrich, A Greek-English Lexicon of the New Testament

BKC - Bible Knowledge Commentary (NT)

Bruce - F. F. Bruce, The Gospel of John

Cole - R. A. Cole, The Gospel according to Mark, Tyndale New Testament Commentaries

Edersheim - Alfred Edersheim, Life and Times of Jesus the Messiah, 2 vols.

EDT - Walter Elwell, ed., Evangelical Dictionary of Theology, 2^nd Edition

GTJ - Grace Theological Journal

Hiebert - D. Edmond Hiebert, The Thessalonian Epistles

Hendriksen - William Hendriksen, Gospel of Matthew, New Testament Commentary

Hoyt - Herman A. Hoyt, Studies in Revelation

Kent - Homer A. Kent Jr., Light in the Darkness

Morris, John - Leon Morris, Gospel according to John, New International Commentary on the

New Testament

Morris, Luke - Leon Morris, Luke, Tyndale New Testament Commentaries

Morris, Revelation - Leon Morris, Revelation, Tyndale New Testament Commentaries

NASB - New American Standard Bible, Updated Edition

NBD - New Bible Dictionary

NIV - New International Version

NIVBC - NIV Bible Commentary (NT)

NJB - New Jerusalem Bible

NKJV - New King James Version

NRSV - New Revised Standard Version

Pentecost - J. Dwight Pentecost, Things to Come

Robt. - A. T. Robertson, Word Pictures in the New Testament, 6 vols.

Stein - Robert H. Stein, Luke, New American Commentary

Tasker - R. V. G. Tasker, Matthew, Tyndale New Testament Commentaries

UBD - Unger’s Bible Dictionary

Vine’s - Vine, Unger, White, Vine’s Complete Expository Dictionary of Old and New Testament Words

Walvoord - John F. Walvoord, The Revelation of Jesus Christ

WBC - Wycliffe Bible Commentary

Wiersbe - Warren W. Wiersbe, Meet Your King