Satan’s malignant forces shape-shift, donning different disguises in different eras. Whatever forms his attacks may take, Satan is already defeated (Rev. 12:7–13; 20:1–3). So, the triumphant Lamb gave us the book of Revelation to instill in us the discernment, courage, and fidelity to hold fast to His Word as we eagerly anticipate the blessing of His presence in the new heaven and earth (Rev. 1:3; 22:7, 14).

Confusing. Controversial. Troubling. Terrifying. If the book of Revelation brings these descriptions to your mind, you are not alone. Yet God’s purpose for Revelation is to reveal, not conceal—to encourage, not distress. Revelation promises blessing to “the one who reads aloud the words of this prophecy, and . . . those who hear, and who keep what is written in it” (Rev. 1:3, emphasis added). Envision the scene in the first-century congregations to which Revelation was first sent: one leader stands to read the scroll aloud, while everyone else listens. They can grasp Revelation’s message and receive the blessing it promises simply by hearing it read aloud and taking its truths to heart. So can we. To receive the blessing, you should know three things about this climactic book of the Bible.
1. Revelation unveils the triumph of the Lamb in a world run amok.
The first verse of Revelation is the book’s title: “The revelation of Jesus Christ” (Rev. 1:1). The Greek term represented by “revelation” (apocalypsis) suggests that an “unveiling” is needed for us to see through the surface appearances of our experience and world history, and to perceive the core reality that lies behind them and explains their source. If we see only superficial symptoms—war’s atrocities, environmental catastrophes, economic collapse, famine and starvation, disease and death—we will never discern why our world has run amok. Only a glimpse behind the veil into the spiritual realm where God, who is sovereign over everything, combats “the great dragon . . . that ancient serpent, . . . the devil and Satan” (Rev. 12:9; 20:2), makes sense of the miseries and mysteries that surround us.
This book is a “revelation of Jesus Christ” in two senses: Jesus is both the agent who unveils and the subject who is unveiled. First, “God gave” this revelation to Jesus Christ “to show to his servants the things that must soon take place” (Rev. 1:1). That transfer from the Father to the incarnate Son is dramatized in Revelation 4 and 5, as the Lamb receives from the Enthroned Sovereign a scroll and then breaks its seals, one by one, to initiate and control the events that unfold in history. The Lamb alone is worthy to disclose and execute God’s agenda since the Lamb has triumphed by enduring violent death to ransom “people for God from every tribe and language and people and nation” (Rev. 5:5–10).
Second, Revelation also unveils Jesus Christ.
Read More
Related Posts:

If Jesus death hasn’t paid for anybody’s sin then his death was ultimately pointless. He is a failed saviour who was unable to save any of his people. When he said ‘it is finished’ on the cross, he may as well have said ‘I am finished’. Fortunately, the Bible tells us clearly enough that Jesus’ death has actually redeemed a people. Revelation 5:9-10 says Jesus’ blood has actually ransomed people from every tribe, tongue and nation. 1 John 2:2 tells us that Jesus’ death has actually paid for the sins of the whole world. ‘Whole world’ cannot mean every single person in the world regardless of repentance or belief in Jesus, not least as John himself has ruled that out. John’s usual use of ‘world’ tends to mean something like ‘all kinds of people’, Jews and every kind of Gentile. 

Of all the Five Points of Calvinism, none cause quite as much upset as Limited Atonement. It’s not the most helpfully named thing, which is aimed at saying the scope of the atonement is limited to the elect rather than all people in general, but it sounds like its saying its effects are limited which is why some prefer Particular Redemption or Definite Atonement. The doctrine is ultimately driving at the idea that Jesus died for particular people, as opposed to all people in general (particular redemption), and that the people Jesus intends to save are actually saved by his death on the cross (definite atonement) rather than just potentially saved by his death and then only actually saved upon their belief.
The issue concerning Limited Atonement is brought into sharp focus when we ask two simple questions: (1) did Jesus’ death actually pay for anybody’s sin; and, (2) did Jesus death actually save anyone? There are only three possible answers to these questions:

Jesus’ death paid for everybody’s sin and therefore saves everyone
Jesus’ death paid for nobody’s sin and therefore saves no one
Jesus’ death paid for particular people’s sin and therefore saves those particular people

Those who affirm option one fall for the heterodox doctrine of universalism. If Jesus has paid for everybody’s sin, God has nothing to hold against anybody; there is no further price to be paid and there is no condemnation for anybody. History’s greatest wrong’uns are all heading straight for Heaven on such a view. But the fact is, Jesus did not speak about the ‘outer darkness’ on the basis that nobody is going there. Matthew 8:11-12 fairly clearly rules out any possibility that everyone is saved and there are many other bible passages that make the matter clear. Jesus death did not pay for everybody’s sin and evidently all are not saved.
Option 2 is not a great deal better. If Jesus death hasn’t paid for anybody’s sin then his death was ultimately pointless. He is a failed saviour who was unable to save any of his people. When he said ‘it is finished’ on the cross, he may as well have said ‘I am finished’. Fortunately, the Bible tells us clearly enough that Jesus’ death has actually redeemed a people. Revelation 5:9-10 says Jesus’ blood has actually ransomed people from every tribe, tongue and nation. 1 John 2:2 tells us that Jesus’ death has actually paid for the sins of the whole world. Unless we want to fall back onto option one and argue everybody is saved, ‘whole world’ cannot mean every single person in the world regardless of repentance or belief in Jesus, not least as John himself has ruled that out.
Read More
Related Posts:

Matthew was not just writing to convey information; he wanted his readers to know that Jesus is the king of Israel. By the titles he used, we know that Matthew did not just think of Jesus as a historical figure. He was the Christ, the promised Messiah, the one sent to save his people from their sins (Matt 1:21).

The names we call others provide a snapshot of our relationship. It is drastically different, for example, to hear a child refer to an adult as “Mr. Smith,” “Officer Thomas,” or “Daddy.”
Names and titles matter throughout the Scriptures, and I’ve recently started a project examining the use of titles and names for Jesus in the Gospels. My first article laid out my methodology and looked at the top 10 titles of Jesus in the Gospels.
In this article we’ll consider the titles used for Jesus in the Gospel of Matthew.
Top 5 Titles
By my accounting, there are 131 titles used for Jesus in Matthew. There are 443 in all four Gospels, so the titles in Matthew account for about 29.6% of the all titles. (Matthew contains about 28% of the verses in the Gospels.)
Here are the top 5 titles in Matthew.

Son of Man (30 times)
Lord (23 times)
Christ (13 times)
teacher (10 times)
the child (9 times)

The next few entries on the list are also interesting: Son of David (8 times), Son of God (8 times), and Son (6 times). The top four titles used in Matthew are the same as the top four titles used in all the Gospels, just in a slightly different order.
Perhaps also of interest: the title “Lord” comes from Peter five times, and five of the 13 uses of “Christ” are by Matthew himself.
Titles Used by Matthew
Most of the titles used in the Gospels are put in the mouth of someone else by the Gospel author. But there are times when the author himself refers to a name or title of Jesus.
There are ten such occasions in Matthew. He refers to Jesus as “Christ” five times, as “the child” four times, and as the “Son of David” once. Nine of these occasions are found within the first two chapters of the Gospel; the other one (“the Christ”) is found in Matthew 11:2.
Read More
Related Posts: