A Divine Interruption-Revelation 5:1-5

One of my biggest pet peeves is being interrupted. Whether while in a conversation, lecturing, or watching a movie, interruptions are often a source of great frustration as they take my focus away from what is in front of me to something that, more often than not, is of little interest. The only time interruptions are not a nuisance is when whatever interrupts me is greater than whatever may be receiving my full attention in that moment. Rare though this may be, when this occurs, a presumed annoyance is transformed into a cause for joy and excitement.

But what of divine interruptions? As we continue in our study of the book of Revelation, the worship scene we witnessed in chapter 4 is interrupted by something that, at first glance, poses a real problem. However, when all is revealed in Revelation 5:1-5, our frustration and grief is overwhelmed by great delight and expectation as a powerful introduction of a most prominent character in the book of Revelation is introduced. Turn with me there and let us examine four elements of this unfolding divine interruption.

1. ELEMENT #1: A Sealed Scroll-5:1

In the middle of the worship service that John stumbled upon in chapter four, the apostle notices something that temporarily interrupts the stanzas of praise coming from the four living creatures and the twenty four elders. There in the center of the throne space John says “I saw (something) in the right hand of Him who sat on the throne” (5:1a). While John found it difficult earlier (see chapter 4) to describe the occupant of the throne, he is able to make out that the figure is holding something and this he is doing in his right hand (the place of authority and power).

As John looks closer he beholds “a book written inside and on the back, sealed up with seven seals” (5:1b). This double-sided document appears to allude to Ezekiel 2:9b-10 and also Daniel 12:4/Isaiah 29:11 (Beale, Revelation NIGTC, 337).

Ezekiel 2:9b-10-“Then I looked, and behold, a hand was extended to me; and lo, a scroll was in it. When He spread it out before me, it was written on the front and back, and written on it were lamentations, mourning and woe.”

In Revelation 5, the book is described by means of two descriptive participles—“written” and “sealed up.” Both descriptive phrases are followed by peculiarities. First, it is “written” on the inside and the outside. Writing on a scroll was typically limited to one side of the medium. However, when the contents were especially full or lengthy, the writing would “spill over” onto the back (Thomas, Revelation, 380). Therefore, whatever is contained in this unusual document is a complete volume and/or the whole counsel of the one who presumably produced it (the one sitting on the throne).

Second, it is “sealed up” (katasfragizw-a more emphatic verb for sealing), demonstrating the security and mystery of the contents inside. “Such a seal was an impression usually made on clay, wax, or some other soft material that restricted an unauthorized person from access to the contents” (Thomas, Revelation, 380). The emphasis on the hiddenness and protection of the contents inside this double-sided volume is accentuated by the number of seals—seven. In other words, the contents of the book is completely/totally locked up. This is reminiscent of Isaiah 29:11-12 and Daniel 12:4.

Isaiah 29:11-“The entire vision will be to you like the words of a sealed book, which when they give it to the one who is literate, saying, ‘Please read this,’ he will say, ‘I cannot, for it is sealed.’”

Daniel 12:4-“But as for you, Daniel, conceal these words and seal up the book until the end of time; many will go back and forth, and knowledge will increase.”

So what is this seven-sealed scroll/book? Commentator G. K. Beale surveys several options. First, some believe it is the “lamb’s book of life” that contains the names of all true believers (see 3:5; 13:8; 20:12, 15; 21:27). Those who hold this view consider that perhaps there is writing on both the inside and out because the names of the redeemed are so numerous. However, once these seals are broken, so much more than names are revealed. Second, there are those who hold that this book is a copy of the Old Testament and that Christ is the only one who is able to unlock the true meaning of this covenant since its prophesies are fulfilled in him (see 2 Cor. 1:2-; Matt. 5:17). However, this book seems to have more in common with the books that are discussed in Daniel 7, 12, and Ezekiel 2-3 than the entire Old Testament. Third, it is a book that contains events of the future that lead up to the second coming of Christ, ultimate salvation of the saints, and the final judgment.” Fourth there are some that believe it is a book containing God’s plan of judgment and redemption which was inaugurated in Christ’s death and resurrection (in his first coming) and will be completed in his second coming. Each of these interpretations as presented appear to be nearing the nature of this peculiar volume.

However, there is another view that may be even better. The description of the document is similar to that of an ancient will or testament (binding contract). “This kind of contract…would be written on the inner pages and sealed with seven seals. Then the content of the contract would be described briefly on the outside…” (Thomas, Revelation, 378; see also Ford, Revelation, 92 and Beasley-Murray, Revelation, 120-33). “Since the opening of the seals enact the judgments of God on earth in order to bring about the return of Christ as King of the earth” (and usher in a new heaven and a new earth) “it seems best to view the scroll as the title deed or divine contract to the world. As such, the scroll certainly contains the eternal decrees of God and expresses his divine will and counsel” (Hindson, Revelation,  64; see also Beale, Revelation NIGTC, 340ff). However, this title deed or document of inheritance must be bequeathed and then opened in order for all to learn its contents. This naturally leads to an important question.

2. ELEMENT #2: An Important Question-5:2-3

John continues his report with “And I saw a strong angel proclaiming with a loud voice, ‘Who is worthy to open the book and to break its seals?’…” (5:2a). Though the identify of this angel is unknown (some have suggested Gabriel and Michael as possibilities) what is known is that he is described as mighty and appears making an important inquiry. What follows next in the vision (everything moving forward in the book) appears to be contingent on the contents of this scroll. The next thing would be to hand it over and have it opened so as to reveal its contents and usher in the glorious end culminating in a new heaven and new earth. However, in order for this to happen, someone worthy of the scroll must surface.

The rising tension of the scene reaches fever pitch when in verse 3 John reveals “and no one in heaven or on the earth or under the earth was able to open the book or to look into it,…” (5:3). “The worthiness required for this is so great that no created being can even contemplate it, much less attain it” (Bullinger).

Let’s pause for a moment to reflect on how the vision that began in chapter 4 has unfolded. It is similar to a glorious piece of music (say, “Adagio for Strings” by Samuel Barber) that exists as one large crescendo leading to a climax. Everything from the new time (“after these things”) to the new domain (being taken up into heaven) to the perspective offered (“in the Spirit”) to the focus given (to the one sitting on the throne) to the strange phenomena (rainbows, lightning, etc.) to the other characters present (twenty four elders and four living creatures) has increased John’s expectation (and the expectation of his readers) for something incredible to happen. This is only accentuated by the crisis of verse 3. Is all this build-up for naught? Like a lingering dissonant chord in need of resolution, the scene appears to stall, and it is too much for John to handle.

3. ELEMENT #3: A Grievous Proposition-5:4

John’s emotions boil over in verse 4—“Then I began to week greatly” (5:4a). The verb means to weep or wail, with emphasis upon the noise accompanying the weeping (Louw Nida). There in the middle of this glorious worship service, stanzas of praise are replaced by the vociferous cries of this humble guest who is overwhelmed by the grievous presumption that now confronts him.

“because no one was found worthy to open the book or to look into it,…” (5:4b). Though we might find John’s behavior a bit curious, consider what might have been going on in his mind. Because no one was found to open the seven-sealed scroll, John probably believed there was no way he could receive the knowledge of the revelation that he was told to expect in 5:1. Also, because there appears to be no way for the book to be opened, John probably wondered whether or not God’s glorious plan contained therein could be carried out. Therefore, John is not weeping for his own sake (say unfulfilled curiosity). Instead, he is grieved by the apparent indefinite postponement of God’s final and decisive action to bring about the new heaven and the new earth and, by proxy, the ultimate salvation and hope of God’s people (Mounce).

Thankfully, the extreme tension is satisfied, the dissonant chord resolves, John’s tears are wiped away, and overwhelming grief is itself overwhelmed by profound comfort.

4. ELEMENT #4: A Profound Comfort-5:5

The comfort that John desperately needed and the satisfaction the scene requires to move forward is introduced by one of the elders sitting around the throne—“and one of the elder said to me” (5:5a).

 “Stop weeping” (5:5b-d). The prohibition is offered quickly and directly. “The…messenger sees beyond John’s limited human perspective that such sorrow is inappropriate and instructs him to cease wailing” (Thomas, Revelation, 386). After all, the elder wouldn’t want John cries to interrupt the most glorious introduction of the most important character in the book.

For “Behold,” the Elder exclaims, “the Lion that is from the tribe of Judah, the Root of David” (5:5c). The elder’s exclamation immediately directs John’s attention to this occasion as a source of joy rather than sorrow for there is one who is present who is worthy to take and open the scroll—the victorious Christ. In other words, a hero exists that has provided salvation and as a direct result is qualified to provide salvation for John’s present distress (opening the seven-sealed scroll and paving the way for the eschatological judgment and salvation to be disclosed in the remainder of the Apocalypse). Two descriptive phrases introduce Christ as the long-expected conquering messiah. First he is called “the Lion that is from the tribe of Judah” (5:5). This is an allusion to Genesis 49:9.

Genesis 49:9-“Judah is a lion’s whelp; from the prey, my son, you have gone up. He couches, he lies down as a lion, and as a lion, who dares rouse him up.”

The description connects the figure in view to the Jewish people and the much-anticipated Savior thereof. It is a powerful regal image (lions were, after all, used as decoration in Solomon’s palace—one of the most impressive architectural wonders in his day—1 Kings 7:29, 36). The regal theme is carried along by the figure’s connection to “the Root of David” (5:5). “Root” is a metaphor for offspring and here probably refers to Isaiah 11:1, 10.

Isaiah 11:1, 10-“Then a shoot will spring from the stem of Jesse, and a branch from his roots will bear fruit… Then in that day the nations will resort to the root of Jesse, who will stand as a signal for the peoples; and His resting place will be glorious.”

Such terms and references describe Christ’s headship in the final Davidic kingdom—the same forever kingdom that was promised David in the Davidic covenant found in the Old Testament. In many ways, the Christ described in this passage is the same Messiah that the Jews expected when he first came and that they have continued to anticipate. Though in his first coming he was born as a baby boy and laid in a manger, here he is described as a royal lion of victory.

John is encouraged by the elder to gaze upon this Lion because he “has overcome so as to open the book and its seven seals.” The perfective aorist of “has overcome” highlights both the completeness of the action and the ongoing implications thereof. Here, the completed action is a victory that was won. This victory came three days after Jesus was crucified. In conquering the grave, Jesus confirmed his unique identity as Savior and Lord of his people—the rightful heir of the new heavens and new earth. As such, he alone is worthy of taking the scroll and breaking open its seals. This action will bring the judgements upon the world and future events that will lead to the new heavens and the new earth. As Tenney states “because He (Christ) has redeemed the world, He has the right to judge it and to cleanse it for His use” (Tenney, Interpreting Revelation, 129). Put another way, the same one who purchased salvation for his people in his first coming is the one who alone is worthy to bring about the conditions necessary for the future glory of those saved (in a new heaven and new earth).

So What?

In this incredible scene we witness the rise and relief of tension that follows an interruption of the worship witnessed in heaven. In many ways this passage—Revelation 5:1-5—contains the hinges of history, for in it, one era closes (essential salvation in a spiritual sense for the people of God) and another opens (existential salvation to follow the purge of the tribulation). To be sure, the tension that exists in this passage is other-worldly scale and the relief that is achieved by the one introduced ushers in a new era. However, the same Christ who brings peace to John and an answer to the question raised in this text is equally qualified to bring you ultimate relief and hope today. Why? Because he is the one who overcame it all—sin and death—and by extension offers that same victory to those who follow him. Praise the Lord! Though we may face things we are made to endure in this life (interruptions that disrupt our lives), we have a coming king who promises us victory and relief in the end! Certainly he is worthy of our worship and our praise! Does he receive that from you today? Do you know the overcomer and, as a result, hold the promise to overcoming yourself?

After These Things-Revelation 4:1-11

I can’ think of a better way to enter a New Year than to return to our series in the Book of Revelation. As it would happen, we pick things up in Revelation 4:1-11 and are confronted with a spectacular scene. Aside from all the fantastic, miraculous, and other-worldly phenomena, this passage will serve as a reminder of a very simple lesson that I pray will remain with us this upcoming year and every year thereafter—a lesson that has everything to do with the focus of our worship. Therefore, without any further ado let’s pick up our texts and make FOUR OBSERVATIONS of a glorious scene that erupts into view in Revelation 4:1-11 and be reminded of God’s rightful place of worship in our lives.

1. OBSERVATION #1: An Invitation to a Holy Spectacle-4:1

Before we dive into this wondrous spectacle, let’s remind ourselves of where we are in the Book of Revelation. John’s phrase in verse 1—“after these things” (meta tautau) marks a major division in his presentation. In chapter 1 we saw a preface to the book and in chapters 2-3 we listened to a series of proclamations (to the seven churches). Chapter 1 dealt with what John was viewed earlier (in the vision provided first in the book), while chapters 2-3 dealt with Jesus’ message for John’s contemporary context (the seven churches of Asia minor in the late first century). These opening chapters deal with the things which were (chapter 1) and the things which are (chapters 2-3). However, with “after these things” opening up the fourth chapter, we are now moving to “the things which must take place after these things” (see Revelation 1:19). In other words, verse 1 doesn’t just begin the next section or the next chapter, it transitions the book from introduction and epistle (chapters 1 and 2-3 respectively) to prophetic apocalypse (chapters 4ff). 

It is “after these things” that John witnesses a threshold to a new domain—“and behold, a door standing pen in heaven,…” (4:1b). Notice, not only is the reader now dealing with a different time (“after these things”), but he/she is dealing with a different dimension (“heaven”). The access John has into this new continuum is granted him by means of “a door standing open.” This threshold seems to allude (at least potentially) to Christ himself. In John’s gospel Jesus calls himself the “door” (“I am the door; if anyone enters through Me, he will be saved, and will go in and out and find pasture.”-John 10:9). After all, Jesus is “the way, the truth, and the Life, no one comes unto the Father except through” him (John 14:6). Not only is this true in Jesus’ earthly ministry, but so too is it in his eschatological ministry. The only way that John can access the domain of the Father is through the door—access granted him by Christ himself.

In fact, Christ may not only serve as the door granting access to heaven, he also is presented as the one who invites John into heaven. From the other side of the door, John hears a voice—“and the first voice which I had heard, like the sound of a trumpet speaking with me said, said, ‘Come up here, and I will show you what must take place after these things,’…” (4:1c).  Who’s voice is speaking here? The same voice that spoke in Revelation 1:10—“I was in the Spirit on the Lord’s day, and I heard behind me a loud voice like the sound of a trumpet.” Given the description of the speaker in Revelation 1 and what he calls John to do, it is clear that Christ is the speaker in both Revelation 1 and in Revelation 4. In Revelation 4:1, Christ invites John to witness “what must take place after these things,” again highlighting prophetic nature of the phenemona that will soon be revealed.

The repetition of “after these things” along with what follows helps us identify the nature of the large section of the book spanning from Revelation 4-22. It might surprise you to learn that there are at least four approaches to John’s Apocalypse that have garnered support throughout church history. 

One approach is called the idealist approach or the spiritual view. This view uses the allegorical method to interpret the Book of Revelation. Such an approach to John’s apocalypse was introduced by ancient church father Origen (AD 185-254) and made prominent by Augustine (AD 354-420). According to this view, the events of Revelation are not tied to specific historical events. The imagery of the book symbolically presents the ongoing struggle throughout the ages of God against Satan and good verses evil. Another approach is called preterism. “Preter,” is Latin for “past.” Something all preterists believe is that all or most of Revelation is a description of historical events already completed in the first century.  According to preterists, chapters 1-3 describe the conditions in the seven churches of Asia Minor prior to the Jewish war (AD 66-70). The remaining chapters of Revelation describe the fall of Jerusalem to the Romans (mostly through metaphor). There are two major views among preterists. 1) Full preterists believe that all the prophecies found in Revelation were fulfilled in AD 70 and that we are now living in the eternal state, or the new heavens and the new earth. 2) Partial preterists (the majority view among preterists) believe that most of the prophecies of Revelation were fulfilled in the destruction of Jerusalem but that chapters 20-22 point to future events such as a future resurrection of believers and return of Christ to the earth. Partial preterists view full preterism as heretical since it denies the second coming of Christ and teaches an unorthodox view of the resurrection. A third position is the historicist approach. This view teaches that Revelation is a symbolic representation that presents the course of history from the apostle’s life through the end of the age. The symbols in the apocalypse correspond to events in the history of Western Europe, including various popes, the Protestant Reformation, the French Revolution, and rulers such as Charlemagne. Most interpreters place the events of their day in the later chapters of Revelation. Finally, there is the view that I hold and that seems to be in keeping with a more literal reading of the text (a view that also appears compliant the repetition of “after these things” in verse 1). This view is called the futurist view and it teaches that the events of Revelation chapters 4-22 will occur in the future. Most futurists divide the book of Revelation into three sections as indicated in 1:19: “what you have seen, what is now and what will take place later.” Chapter 1 describes the past (“what you have seen”), chapters 2-3 describe the present (“what is now”), and the rest of the book describes future events (“what will take place later”). All views are still able to appreciate the glorious scene currently underway in the text and glean the important application from this particular passage.

2. OBSERVATION #2: The Focus of the Glorious Scene-4:2-3, 5-6a

This is because the focus of the glorious scene is not on when this takes place, but on who is described next. John captures the moment much as he did in the first vision he was given earlier (in 1:10). In 4:2a he states “immediately I was in the Spirit.” Let’s stop for a moment just admire how all three members of the Trinity are already involved in this most wondrous vision. Soon, God the Father will be revealed as the focus of this text. Already we’ve learned that access is granted to John by Jesus the Son (who invited the apostle to enter the domain through the special door). And finally, the ability to behold what is disclosed is brought about by the Holy Spirit. One commentator has described John’s abilities “in the Spirit” as “. . .a state of ecstasy; the outer world being shut out, and the inner and higher life or spirit being taken full possession of by God’s Spirit, so that an immediate connection with the invisible world is established.” Whether John saw this as a dream, was literally carried into heaven, or was impressed upon in some other spiritual way, all that is disclosed is viewable and discernible because of the Spirit’s activity in the life of this last-living apostle.

Now “in the Spirit” John beholds “a throne…standing in heaven, and One sitting on the throne” (4:2b). Occupying the “seat of absolute power” is none other than God the Father. This is brought into focus by the worship he receives later in the chapter, the distinction that is drawn between He and others around him in chapter 5, and the description that follows in the next few verses.

While the Father is unviewable (after all “no one can see God and live”—Exod. 33:20) at times in the Scriptures he is represented as assuming a visible form. In 4:3, John describes the glory that he observes, not the essence of the one producing the white hot rays emanating from the throne—“And He who was sitting was like a jasper stone and a sardius in appearance” (4:3a). Ordinarily, the jasper is a stone of various wavy colors that are somewhat transparent. In Rev 21:11 it represents watery crystalline brightness. The sardine, our cornelian, is typically a fiery red. Some have suggested that as the watery brightness represents God’s holiness (jasper), so the fiery red His justice executing fiery wrath (the sardius). The same union of white or watery brightness and fiery redness appears in Rev 1:14; 10:1; Ez 1:4; 8:2; Da 7:9.

Revelation 1:14-“His head and His hair were white like white wool, like snow; and His eyes were like a flame of fire.”

Revelation 10:1-“…and his face was like the sun, and his feet like pillars of fire;”

See also: Ezekiel 1:4; 8:2; Daniel 7:9.

More is said about what exists further out from the center of the throne space-“and there was a rainbow around the throne, like an emerald in appearance,…Out from the throne come flashes of lightning and sound and peals of thunder (4:3b, 5a). The rainbow is a divine symbol of beauty and promise—a promise that has been kept since the days of Noah. This particular rainbow is compared to an emerald…?... Remember John is doing his very best to describe what he is seeing in another realm—something that is only remotely possible by means of the Holy Spirit. Later we learn (in verse 5) that the emerald rainbow is accompanied by flashes of lightning and sounds and peals of thunder. It is an awesome, loud, and almost frightening vision complete with powerful manifestation of natural wonders. 

John continues with “and there were seven lamps of fire burning before the throne, which are the seven Spirits of God;” (4:5b). Seven Spirits of God? Both here and in Revelation 5:6 “seven Spirits” is employed as a sophisticated way to refer to God’s complete Holy Spirit (inasmuch as the number 7 is a number of completion and, at least here, appears to be utilized in a figurative way). Another translation of this might read “the seven-fold Spirit of God.” The description used of the Spirit “lamps of fire” is in keeping with the manifestation of the Spirit described in Acts 2 and with the Spirit’s unique ability to illuminate the things of God!

Also “before the throne there was something like a sea of glass, like crystal;…” (4:6a). A churning sea in the ancient world was believed to be a place of mystery, chaos, and danger. However, the sea before the throne of God in heaven is perfectly placid. The pure ether which separates God’s throne from John, and from all things before it, may be meant to symbolize the “purity, calmness, and majesty of God’s rule” (Alford). There is, in other words, no disturbance in God’s holy realm.

3. OBSERVATION #3: The Worshipers Gathered Around-4:4, 6b-8

Next, we observe along with John, the worshipers that are gathered around the throne. There are two groups of worshipers identified in this passage. The first are twenty four elders—“around the throne were twenty-four elders” (4:4a). Of all the biblical numbers (7, 3, 12, etc.) 24 is a bit peculiar. However, context clues might help us ascertain who these 24 elders represent.

John describes these elders as “sitting, clothed in white garments, and golden crowns on their heads” (4:4b). Some have wondered if these are angels. However, angels are never said to be clothed in white with crowns. Given what we read elsewhere in the New Testament white robes and crowns of victory, implying victory after enduring some conflict.

James 1:12-“Blessed is the one who perseveres under trial because, having stood the test, that person will receive the crown of life that the LORD has promised to those who love him.”

1 Corinthians 9:25-“Everyone who competes in the games goes into strict training. They do it to get a crown that will not last, but we do it to get a crown that will last forever.”

Both Paul and James seem to be encouraging the church. Perhaps these twenty four elders represent the church! (after all, church leaders are even referred to as “elders” throughout the New Testament). However, there is this awkward 24 number. Certainly the church has twelve founders (the apostles), but that only gets us halfway to what we see in this scene. Where might another twelve make up the difference? The twelve tribes of Israel! After all, were not Old Testament saints God’s people as well? Sure! Therefore, these 24 elders probably represent all who make up the people of God (Old and New Covenant)—those who were saved by looking ahead to Jesus’ coming and those who embraced Christ’s completed ministry after the fact.

2 Timothy 4:8-“Now there is in store for me the crown of righteousness, which the LORD, the righteous Judge, will award to me on that day-and not only to me, but also to all who have longed for his appearing.”

Therefore, the prophecy disclosed to John includes all the redeemed, pictured here in the heavenly throne room surrounding the throne of God in worship.

But these are not the only worshipers present, “and in the center and around the throne, four living creatures, full of eyes in front and behind, the first was like a lion, and the second creature like a calf, and the third creature had a face like that of a man, and the fourth creature was like a flying eagle …” (4:6b). If this scene could not get any more other-worldly, just add four different multi-winged creatures covered in eyes! The identity of these creatures and exactly what they represent is unknown and largely up for speculation. One possible explanation is that each represents a gospel with the one like a lion representing Matthew (the gospel that exalts Christ as a Jewish Messiah), the one like a calf representing Mark (a beast of burden that sympathizes with Mark’s presentation of Christ as suffering servant), the one like a man representing Luke (who loves to call Jesus the Son of Man and accentuate Christ’s humanity), and the one like the eagle representing John (the gospel who argues for Jesus’ divinity). Regardless of what they represent, one thing is for sure, they are not of this world.

Though their identity is left a mystery their activity absolutely clear—“And the four living creatures, each one of them having six wings, are full of eyes around and within, and day and night they do not cease to say, ‘Holy, holy, holy is the Lord God, the Almighty, who was and who is and who is to come,’…” (4:8). These creatures are shown praising the Lord for his unique and supreme holiness. The thrice proclaim accolade of “holy!” (agioV) probably means something close to “holy to the third power” and identifies God’s other-worldly character. The four living creatures also invoke the Father’s proper name in their praise—"Lord God” (kurioV qeoV--a Greek translation of yhwh Elohim). They even comment on God’s supreme power by referring to him as “the Almighty.” Finally, the four living creatures celebrate God’s eternality—“who was and is and is to come” (a triad that demonstrates one of God’s enduring qualities—sovereign over time).

By now it is clear what is taking place in this unfolding spectacle—John has been invited to a wondrously glorious worship service in which many have gathered around the heavenly throne to offer praise to its occupant. In fact, worship preoccupies the remainder of the passage.

4. OBSERVATION #4: The Praises lifted to the Almighty Creator-4:9-11

Praises continue to echo against the celestial walls of this hall “when the living creatures give glory and honor and thanks (another triad 😊) to him who sits on the throne, to him who lives forever and ever.”

For every time the four living creatures cry “holy, holy, holy” (agioV, agioV, agioV) “the twenty-four elders will fall down before Him who sits on the throne, and will worship Him who lives forever and ever, and will cast their crowns before the throne” (4:10). The example of worship introduced by the four living creatures is followed by the collective people of God who fall in humility before the eternal God and accompany their praise with a demonstration of their adoration –they cast all their crowns (any merit they have achieved in the Lord’s strength, any good works they have accrued in the Spirit who saved them, any eternally redemptive act that follows Christ’s example) before the Father.

And this they do while saying, “Worthy are You, our Lord and our God, to receive glory and honor and power (another triad 😊); for You created all things, and because of Your will they existed, and were created” (4:11). God the Father is worthy (axioV) to receive praise because in his Holiness (agioV) he created the universe. Allusions to Genesis abound in this opening worship service as the Father is celebrated here principally for his ability to create. Earlier, the sign of the covenant with mankind never to flood the earth again (the rainbow) hints at God’s ability to restart things in a most miraculous way. These subtle references to creation and the flood foreshadow what the majority of the rest of this book is about—the re-creation of the world. The same one who spoke the world into existence at the beginning will bring about a new heaven and new earth in the end and for this he is worshiped.

So What?

What if you were shown the door to heaven, called up by Christ, and were the one tasked with recording all of this! I can’t imagine how hard it was for John to keep up and put into words what he saw at the beginning of this vision. However, stripped of all of the pomp and circumstance, behind all of the wonder and glory, there is a very simple lesson to be learned here that has everything to do with God’s rightful place of worship. In this scene, we witness the Father in what might be referred to as his most natural habitat—the center of heaven sitting on his throne, receiving worship and adoration form all who are present. While we might revere what is described in this passage with awe and wonder, what is keeping it from being a reality be albeit on a small scale, in our everyday lives? God’s people ought to praise the Father (the audience of one and writer of the unfolding opus), because of the Son (the instrument of praise that carries the melody to the Father’s ear) through the Spirit (who enables us with the ability to play well). When we do this, we live in our most natural state as worshipers of a God who brought this entire world into being and one day will bring about a new heaven and a new earth. May he receive glory, and honor, and thanks forever and ever. 

The Sounds of Christmas -Luke 1:46-55

One of my favorite things about the Christmas season is the music. Some of my favorite Christmas tunes include O Holy Night, Sleigh ride, and anything by the Tran-Siberian Orchestra. However, I’m not the only one who enjoys carols and familiar musical phrases. The research shows that Christmas music is a powerful marketing force.

One thing that many arrangers or recording artists have done is provide compilations or medleys of several different songs that have already been written. Whether it’s a medley of carols or a grouping of holiday favorites, I always enjoy how arrangers use what has already been made available or already written to create something new (with its own spin and flavor). I had the privilege of singing such medley at the holiday pops along with the symphony orchestra choir and an entire auditorium full of people just the other day.

However, songs or groupings of songs used to commemorate a season are not new. In fact, many might be unaware of the very first Christmas song ever written. Though this first ever Christmas song is a single tune, Mary’s Magnificat is also a compilation of previous melodies that existed well before the first century.  Written by the Holy Spirit and originally recorded by the virgin Mary, this song is a hymn of praise and reflection that continues to inspire those who hear it today. Let us look at its two profound stanzas in Luke 1:46-55.

I. STANZA #1: MARY’S PERSONAL PRAISE BALLAD-1:46-49

The very first Christmas song was sung by a virgin girl who would one day give birth to Christ Himself. The word “magnificat” is Latin for “my soul magnifies” and it comes from the first words used in the Latin translation of this passage (in this translation, the opening lines read, “my soul exalts”). Mary begins this ancient hymn and most beautiful Christmas melody with praise and adoration for the Lord God in Heaven. The direction of her praise and adoration is to the Lord in whose eyes she had found undeserved favor.  While we have already observed how she reacted to such grace with obedience (putting her “yes” one the table), she now responds in praise and explodes in worship. 

Such exaltation is seen in Hannah’s song in 1 Sam. 2:1-10- “my heart exults in the Lord.” Interestingly, she too had found favor with God by means of a miraculous conception and in response chose to praise her God.

It is important to understand that although God had shown Mary grace by choosing her for this task, the result of this journey, the completion of this task, would result in her own salvation. In a very Jewish way, Mary had also waited for the Savior that she now bore and would deliver. In essence, Mary was asked to be a small part in the program of salvation by acting as the vessel through which the God-child would come to earth. In this she rejoices in God who would save her through her child saying, “and my spirit has rejoiced in God my Savior” (1:47).  It is obvious by this personalization (“my Savior”) that Mary saw herself as part of the godly remnant that had served the Lord.  

Hannah (Samuel’s mother in the Old Testament) also understood how God had saved her in spite of her barrenness by providing for her pregnancy. In her prayer (recorded centuries earlier) we read that she also rejoiced in the salvation that God provided.

1 Samuel 2:1-“My heart rejoices in the Lord; my horn is lifted up by the Lord. My mouth boasts over my enemies, because I rejoice in Your salvation.”

One reason for Mary’s praise ballad is the attention God gave to her humble situation.  Luke cannot seem to shake the theme of humility in the account of Jesus’ birth. This awesome and Mighty God took notice of Mary’s humble state (a teenage girl from a small township in the middle nowhere) and chose her for a most important task. Because of His unique and surprising choice in this matter, Mary can help but to sing his praises, “…For He has had regard for the humble state of His bond slave;…” (1:48a).

Have you ever considered that only the smaller birds sing in a pleasing way? You never hear a note worth whistling from the eagle, nor admire the sound a turkey makes, nor find the squawking of an ostrich pleasant to the ear. But we love to listen to the sophisticated tunes of the canary, the wren, and the lark. Similarly, the sweetest music comes from those Christians who are small in their own estimation and before the Lord.

Not only does Mary praise the Lord because of His recognition of her in spite of her humility; but she also understood the eternal implications of the child she bore and that she too would be remembered for her humble service in God’s incarnational program, “for behold, from this time on all generations will count me blessed…”(1:48b). The small role she played would be remembered by all who know the Bible and appreciate her example of courageous obedience. The opportunity to be a testimony of obedience is yet another reason that she praises the Lord in the first verse of this song.

However, while some might be tempted to venerate Mary herself. Mary is careful in her song to keep attention where it should be--the Lord God. God and His mighty power is the third reason she give Him praise, “for the Mighty One has done great things for me…” (1:49a). Even in her song Mary expresses that she was undeserving of any credit or any glory. Instead, she points all glory to the One who made her great because of His grace. The great things God did in her life are the only source of her goodness and that is the reason we see her praise the Lord in song, rather than sing about herself.

Mary concludes her praise ballad with a proclamation of God’s holiness—the fourth reason for her praise. Perhaps God’s most over-arching quality, holiness describes His unique and separate character that made everything transpire in both Mary’s life and in the world. It was God’s holy and awesome will that put this program of salvation together and now was pleased to bring Jesus to Earth. It is His holiness that authored salvation in the first place and it was his holy wisdom that saw fit to extend to Mary His grace and favor. For that reason Mary sings her humble praises.

Mary’s personal praise ballad is a rubric that can be followed today. Just as Mary borrowed from Hannah’s Old Testament hit, we can borrow several principles from this song to apply in our lives. Taking from this song’s template so far, we must pick up the melody and praise the Lord by our obedience in all things. Following Mary’s example, we are compelled in this text to glorify God for all of the good that He has given. When we do this, the melody is beautiful. With that spirit, let us now stand and sing.

II. VERSE #2: MARY’S REFLECTIVE REFRAIN-1:50-55

In this second verse of Mary’s song, she borrows lyrics from several popular Psalms and makes a transition from praise to reflection. First, Quoting from Psalm 103:17, Mary reflects on God’s activity in Israel’s history in general and how this miraculous conception in her life fits into a much larger story, “And His mercy is upon generation after generation toward those who fear Him…” (1:50). The entire story of the Old Testament leading up to this moment in Mary’s life was characterized by rebellion and mercy. In rebellion mankind sinned in the garden and God provided his mercy with the coverings of animal skin through a sacrifice. In rebellion, mankind grew so wicked that God determined to annihilate mankind in a flood and yet because of God’s mercy Noah and his family were saved. In rebellion, mankind built a tower to God and they were confused in their languages, forming all kinds of peoples and nations. In mercy, God chose Abraham to start a new nation that would bless the world. In rebellion, the nation God chose was disobedient and as a result was displaced and thrown into slavery. In God’s mercy Moses was raised and led his people to the Promised Land. In rebellion, God’s people demanded a king when they were supposed to follow Him. In God’s mercy he provides King David (albeit after Saul). In rebellion God’s people turn toward idols and are thrown into exile. In God’s mercy, He returns them to the land and rebuilds their city, their temple, and its walls. The entire Old Testament is a testimony of the incredible mercy of God. Most recently for Mary, God had been silent for 100s of years because of her people's rebellion. But now, in this single act, He breaks that silence in a big way and shows Israel, once again, His incredible mercy by sending His son.  As Mary reflects she cannot help but say (again) "And His mercy is upon generation after generation…". 

Along with God’s mercy as demonstrated in the Old Testament, Mary reflects on God’s mighty deeds—floods, fires, healing, victory, etc. “…He has done mighty deeds with His arm; He has scattered those who were proud in the thoughts of their heart, He has brought down rulers from their thrones, and has exalted those who were humble…”(1:51-52). Each mighty act showed favor to the humble and judged the proud. Fires or floods were sent to scatter or destroy those who had become too proud to worship the one true God (Proverbs 8:13-The fear of the Lord is to hate evil; pride and arrogance and the evil way and the perverse mouth I hate). Defeat was handed to those nations who were haughty in the face of Israel. Even for Israel herself, pride led to exile, destruction, and defeat (cf. Amos 6:8-The Lord God has sworn by Himself, the Lord God of hosts says: “I abhor the pride of Jacob, and hate his palaces, therefore I will deliver up the city and all that is in it”). However, when she returned to her correct state of humility, Israel was blessed, protected, and provided for. Victory and promise is given to the humble. Reflecting on this principle for Israel, Mary realizes that because of her humility, she was able to experience her own mighty act of God.

Quoting from another Song (Psalm 107:9), Mary also reflects on God’s unique provision in response to man’s desperate need “…he has filled the hungry with good things; and sent away the rich empty -handed” (1:53). It is clear when one looks at this Psalm (Psalm 107:5-6-“they were hungry and thirsty their soul fainted within them. Then they cried out to the Lord in their trouble…”), that Mary is not condemning the rich, but rather a failure to recognize dependency on the Lord for all things. This line in her reflective refrain reveals that those who recognize their hunger before the Lord are filled; however, those who already think they have it all will be sent away with nothing. Mary recognizes this throughout Israel’s history and in her own life as well. In no way did she pretend to have it all and not need God. In her own mind, she understood that God’s grace had filled her and her life with good things because of her dependency on Him. That was something to sing about.

The final lines of this early Christmas song reveal that Mary understood how her baby’s life carried on the promise that was made to Abraham thousands of years before her time “…He has given help to Israel, His servant, In remembrance of His mercy as He spoke to our fathers, to Abraham and his descendants forever...”(1:54-55). As the child meant so much to Mary personally (the self-proclaimed bond-slave of God) because He was the means God had used to bring grace into her life, so to would this child fulfill a greater purpose for Israel who is called “God’s servant.” This baby would continue God’s program of grace for the nation of Israel as it had for Mary individually because He would carry out the promise that was made to Abraham. In fact, Mary’s humble life and obedient response to grace provides an exceptional example of how Israel should have responded all along to God’s grace. In so many ways, Mary was uniquely humble, obedient, and selfless, traits that are rare in Israel’s history.  Here was yet another opportunity for Israel respond correctly as Jesus entered the world. Would they make the most of it?

So What ?

With that, Mary’s compilation of Old Testament hits is complete. Having borrowed from Hannah’s timeless hit and a couple of noteworthy tunes from the Psalms, Mary was able to create something new for the first ever Christmas season. Both her personal praise ballad and reflective refrain sing of God’s greatness, mercy, and sovereign purpose in the world to bring about redemption to mankind. First, Mary’s personal praise reveals that this experience was one that brought much joy and wonder to her life. She recognized that her humility had been awarded with this opportunity to shine brightly for the Lord. After praising God for this she reflects on how God has done similar wonders in the life of her people. He extended mercy to Israel following prideful rebellion, had done mighty acts, and would continue to see the promises He made fulfilled.

These verses teach us that God is eager to bless the humble and desires to perform the miraculous with the lowly. Mary’s humility was an opportunity for God to use her. Israel’s humility led to incredible victory. Your humility before the Lord today is also an opportunity for God to use you in extraordinary ways.

This Christmas, humble yourself before the Lord in order that He might shine brightly in your life. Recognize that your humble state, my humble state, and the humble state of this church is not an obstacle we are having to fight against. Instead, it is an opportunity we have for God to shine in ways other people or places who fail to realize this cannot.

When used in a special way, this song also outlines how we should respond to God’s greatest gift—Jesus Christ. Like Mary, we are always to give God the credit and praise His holy Name. Who do you praise? Who gets the credit for what takes place in your life? Choose this Christmas to sing a new song in place of the selfish tunes we are prone to belt. Choose this day and everyday to make your life’s song all about the one who came to save!

For Unto Us is Born a Prince-Isaiah 9:2-7

Over the last several weeks we have been looking at Old Testament passages that figuratively foreshadow the coming Lord and Savior-Jesus Christ. In Genesis we learned that in Christ is born a defeater of sin (the “Seed of the woman”). Later in Genesis we learned that in Christ is born a superior substitute (who takes our place as an offering unto the Lord like the ram caught in the thicket near Abraham and Isaac). From Exodus we learned that in Christ is born a complete Revelation of God (while Moses only saw God’s back, we are allowed to behold more of God through the Son). Last week we saw that in Christ is born a great Redeemer (just as Boaz redeemed a foreign woman out of her desperation, so too does Jesus redeem lost sinners). All of these passages have hinted at the Christ child through subtle (and not-so subtle) imagery. However, today’s passage—Isaiah 9:2-7—comes right out with a direct and obvious prediction of the coming Messiah. This week we are going to learn that in Christ is born a Prince—the Prince that Israel anticipated and the Prince that we all need.

I. Darkness Illuminated-9:2

Isaiah is written at a low point in Israel’s history. The Kingdom that was once prosperous and united under David and Solomon is now divided (into the ten tribes of the north who were in captivity and the two tribes of the South). In addition to this, while the Assyrian empire was expanding, Israel was declining. Through some misplaced deals with foreign powers, Judah and her people’s future in exile is pretty much sealed. Although the fall of Jerusalem would not take place until much later, Isaiah assumes the destruction of Judah is as good as done and proceeds to predict a future restoration of the people following their looming captivity. Much as God redeemed his people out of Egypt, Isaiah, even before his audience is thrown into exile, predicts that after they are taken over, they will be rescued once again. Ultimately, the book is written to exhort God’s people to place their trust in God for their deliverance in spite of what is going to take place. Then, and only then would they receive God’s blessing.

Shades of this central message are witnessed in this passage that opens with “The people who walk in darkness will see a great light” (9:2). This short phrase highlights the ones who will receive the special revelation that is coming and the character of the revelation to be given. First, those to whom this revelation belongs include “the ones who walk in darkness” (9:2a). This refers to the state of Israel in Isaiah’s context—”the northern kingdom of Israel had been carried into captivity (722 B.C.), and the kingdom of Judah was in the middle of idolatry and evil” (Allen Ross). In other words, Isaiah predicts that those in both spatial and moral darkness would receive a special revelation from God.

Such a prediction highlights the grace of God for his people. Though many might be tempted to hold back communication from those who perpetually disappoint, God meets Israel’s failure with a message (and a positive one at that!). Why? Because these are God’s people and they have received unconditional promises from the Lord involving land, descendants, and forever blessing (see Genesis 12 and 15).

To his undeserving children God predicts that they will see “a great light” (9:2b). Light is a familiar and important symbol. Light reveals (Gen. 1), illuminates the proper path (Psalm 119:11), exposes darkness (Psalm 18:28), and serves as a figurative image for the revelation of God (John 8:12). In fact, this last use of the symbol of light is what is most appropriate to consider in this prophecy inasmuch as it is, in many ways, a prediction of the coming Christ who is, according to Hebrews 1:3, is called radiance of the glory of God. The idea is that those living in separation and spiritual darkness will receive the revelation of God in a way never-before-seen—in the coming Messiah.

In keeping with familiar Hebrew parallel structure, the prophet reiterates his thought by saying the same kind of thing, but in a different way—“Those who live in a dark land, the light will shine on them” (9:2c). Often there is a connection drawn between the prosperity of God’s people (practically and spiritually) and their land. The Promised Land was to be the terminus of the Jews from which they would be used to bless the world. However, as a consequence of their disobedience, they were thrown into exile and displaced from the land. Now they were in a spiritually impoverished domain—“dark land.” However, these same sojourners would soon have the light of God shine on them, principally in the person of Jesus Christ—the coming Messiah.

II. National Blessing-9:3

In addition to revelation (found eventually and most completely in Christ), the prophet predicts national blessing for the people of God. He frames this blessing both practically and psychologically. First he says, “you shall multiply the nation” (9:3a). A nation’s prosperity was often measured in its numbers. Whether or not this prediction envisions a spike in population is secondary to the idea of practical and observable blessing upon God’s people. The multiplication of the nation comes only after the light shines, indicating that God’s blessing is inextricably tied to his revelation.

Positive response to God’s revelation doesn’t just lead to existential blessing; it also bring forth psychological health—“you shall increase their gladness, they will be glad in Your presence” (9:3b). The gladdest people in the world ought to be God’s people who respond well to God’s message. Is that true in your circle or is that the case for the people in this church who know the revelation of God today? Something to consider 😊.

Certainly the Israelite’s situation (characterized by division and coming exile) stifled their morale. However, Isaiah predicts a time in which their spirit would be restored and their joy made great following a special revelation of God in a coming Messiah.

The prophet illustrates both the practical and psychological blessing foretold with the following illustration—“As with the gladness of harvest, as men rejoice when they divide the spoil” (9:3c). In the principally agrarian context in which this was originally written people measured their season or year’s success based on the yield of their crop. If the harvest was abundant and able to be spread around, it was an occasion of rejoicing. The prophet foretells such a blessing (both practically and spiritually) for the people of God.

III. Existential Relief-9:4-5

The third prediction the prophet makes is existential relief (revelation, blessing, and relief). Isaiah says, “for You shall break the yoke of their burden and the staff on their shoulders” (9:4a). This figurative language is used both to highlight near and future relief from oppression. “breaking the yoke” and “the staff on their shoulders” envisions a people under the control of a dominating figure. Nearest to Isaiah’s original context, this probably referred to Assyria and other oppressors both of the southern kingdoms and of the ten northern tribes. However, further on into the future, this predicts a time in which the coming Messiah will break the chains of all tyranny including the subjugation brought about by the Antichrist.

Prophecies in the Scriptures often have a dual fulfillment (both near to the original context and down the line into the future). For instance, many of the predictions concerning the kingdom of God saw a partial fulfillment at the death and resurrection of Christ (in which the kingdom of God was said to be “at hand” or “has come”). However, the kingdom of God is still something that is yet to be realized in many respects (see Revelation 20-22). Isaiah 9:4 operates in much the same way. The prophet promises relief from a present threat and a greater future threat.

The prophet compares relief from these threats to a familiar and inspiring Old Testament story—“the rod of their oppressor as at the battle of Midian” (9:4b). This refers to the incredible victory God handed to his people in Judges 7:1-24. There, God took the Israelite forces from 22,000 to 10,000 to then just 300. Thereafter, he divided this small band of brothers into three microscopic units, outfitted them with trumpets and empty pitchers and torches. With this small troop and their peculiar tools God caused a cacophony so overwhelming that the much larger forces of the Midianites and Amalekites ended up taking up arms against each other and fleeing from the scene. It was a supernatural victory that involved a few winning over many.

The same will be true in the end. On that day, one (a coming Christ) will overwhelm many and win supernatural victory over a host of forces led by Satan and the Antichrist. In fact, the battle won’t even be fair.

So total will the victory prophesied be that “....every boot of the booted warrior in the battle tumult, and cloak rolled in blood, will be for burning fuel for the fire” (9:5). In other words all warlike accoutrements will be destroyed as they will no longer be required in the new era of peace.

Of all the tragic conflicts that have plagued our planet throughout history, WWI, because of its global scope, mass casualties, and many geopolitical and economic implications was referred to as “the war to end all wars.” Many must have believed that there was no way any nation would ever allow conflict to ever rise to a similar degree ever again. Little did they know that an even worse horror awaited them just a few years later in WWII. When men fight, the peace that is achieved is temporary. However, this passage reveals that when the coming Messiah wages war, he deals with his foes completely—so completely that there is no threat ever to follow.

Malachi 4:1-“’For behold, the day is coming, burning like a furnace; and all the arrogant and every soldier will be chaff; and the day that is coming will set them ablaze,’ says the Lord of hosts, ‘so that it will leave them neither root nor branch.’”

IV. Prince of Peace-9:6

The coming revelation, blessing, and relief is found in a single figure. He is introduced as the fourth prophecy of this exciting passage—“For a child will be born to us, a son will be given to us” (9:6a). Though one might find it odd to consider such great victory and blessing from a small child, this child is unique—he is the promised child of God, the “seed of the woman” sent to crush the head of the serpent” (Gen. 3:15), and the coming King that will rule a forever kingdom (see 2 Sam. 7:13).  Stately and powerful though he will prove to be, he will come as a small baby—humble and lowly. Also, this child is given first and foremost to his people (the Jews). Notice the repetition of “to us” in the first part of verse 6. This indicates, even at this early juncture,that salvation is both from the Jews and for the Jew first (John 4:22; Rom. 1:16). This child and all that comes with him is also “given” out of the grace of mercy of God to a people that, in many ways did not deserve him (indeed to a world that does not deserve him).

“And the government will rest on his shoulders” (9:6b). Eventually, he will exercise all authority on the earth. Here again is an example of a near and far fulfillment. Though, to be sure, Jesus had all authority in his first coming, this authority was veiled and/or inconspicuous. Later, the full expression of his might will be revealed in his second coming. While God’s people have throughout history been ruled under the yolk of authoritarians and tyrants, one day God will remove this yolk, take on the raiment of power, and rule his followers perfectly.

“And His name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace” (9:6c). These four descriptive phrases reveal something of the character of the coming Messiah. “Wonderful” (‘exceptional’ or ‘distinguished’) “Counselor” speaks of ability to teach God’s ways and instruct in the ways of righteousness. Though many ignored God’s commands and protocols throughout history, the people of God will be anxious to hear what he advises in this future fulfillment as he is the most distinguished mentor.

Not only that, but this child will prove to be the mighty God—not merely a prophet, miracle worker, or preacher. The Messiah would be God incarnate. He is also called “eternal Father.” This is curious as it seems to confuse the members of the Trinity (I thought we were talking about Jesus but now he is called the “eternal Father?”). Several things worth mentioning might help us to understand what this title might mean. First, the Messiah, being the 2^nd person of the Trinity, is in His essence, God. Therefore, He has all the attributes of God including eternality. Since God is One (even though He exists in three Persons), the Messiah is God. Second, the title “Everlasting Father” is an idiom used to describe the Messiah’s relationship to time, not His relationship to the other Members of the Trinity. He is said, in other words, to be everlasting, just as God. Third, perhaps Isaiah had in mind the promise to David in 2 Samuel 7:16.

2 Samuel 7:16-“Your house and your kingdom shall endure before Me forever; your throne shall be established forever”

In this passage, the “foreverness” of the kingdom of God is prophesied as coming through David’s line. The Messiah, a descendant of David, will fulfill this promise for which the nation had been waiting. Therefore, in these ways, “eternal Father” is not so awkward a title for this coming Messiah.

Finally, he is called the Prince of Peace. Though many before him would promise peace without delivering it, He will actually bring everlasting peace to the earth. Together, these four titles prophecy an exceptionally marvelous coming Messiah who will one day rule over the world and his people.  

V. Eternal Rule-9:7

This rule is highlighted in the fifth prediction—eternal rule. Isaiah concludes this passage by saying “there will be no end to the increase of His government or of peace” (9:7a). Kings come and go, regimes rise and fall, presidents serve brief terms in office, but the Messiah will come to reign forever in perfect peace.

This he will do “on the Throne of David and over his kingdom…” (9:7b). Again, as mentioned before, Isaiah is predicting the fulfillment of the Davidic covenant—a forever literal kingdom of God established through someone from the line of it’s premiere monarch.

Christ will rule this kingdom “to establish it and uphold it with justice and righteousness from then on and forevermore” (9:7c). Everything about this prediction is the antithesis of what the people of God were experiencing at the time this was written. In their world, the nation was divided and fallen (or falling). Different rulers were coming and going and the moral framework of the majority was anything but righteous. Peace? Yeah right! However, this is the hope that the prophet Isaiah spells out for his people—a secure kingdom at perfect peace, led by the great Messiah, forever. It was everything they would need and the sign that this would eventually be fulfilled would come at the birth of a small child in Bethlehem that first Christmas morning—For unto us is born a Prince!

So What?

That same Prince of peace promised to the people of God in the Old Testament is alive today. He was willing to come to this earth as a baby boy not just to provide hope for the Jews but hope for all men and women. Just as his birth signals a hope for the nation of Israel, it also spells hope for you and for me. Perhaps like the people of Israel in the time of Isaiah you are out of sorts, divided, in darkness. TO be sure, God’s people are called sojourners, refugees, and aliens in this world in both the Old and the New Testament. What/who is going to get you through? The Prince spoken of in this passage? Do you have hope today? Are you listening to the wonderful Counselor who wants to lead you in the ways of righteousness? Do you trust that there is a mighty God who is stronger than your greatest problems? Have you fallen into the embrace of the loving and eternal Father? Are you living with the expectation of perfect peace one day in eternity with the Lord? For unto us is born the Prince who gives all of this and more as gifts to those who after witnessing his light, turn from the darkness and place their faith in Him. This Christmas, before you receive any other gift, be sure you’ve already opened those that Christ offers to you in his grace.