*THE NATURE OF GOD
*Our mission is to preach the Gospel of Jesus Christ absolutely free. We do not want donation. We only want you to know the truth.
BY WILLIE WONG
Needless to say, God is the greatest mystery; it is not easy for mankind to know God because the creature is difficult to know the Creator. Not only that, God is Spirit, mankind is flesh. It is more difficult for an ameba to know about man than for man to know God. There are so much gibberish and hogwash that theologians who pontificate about God are completely unreliable. I propose we can only know God as far as revelation discloses. It is all written in the Word of God– outside the Holy Scriptures, all imaginations and speculations can be discarded.
- God is self-existent.
God exists by Himself before time and space, before anything else. Besides God, there is no one. A group of adjectives are not sufficient to describe God: sovereign, merciful, gracious, patient,
loving, faithful, forgiving, Omnipotent, Omniscient, Omnipresent, holy and just and more.
According to https://biblehub.com/topical/u/understanding_
the_nature_of_god.htm
- “Attributes of God
1. Holiness:
God’s holiness is a defining attribute, signifying His absolute purity and separation from sin. In Isaiah 6:3, the seraphim proclaim, “Holy, holy, holy is the LORD of Hosts; all the earth is full of His glory.” This thrice-repeated declaration underscores the perfection and majesty of God’s holiness.
2. Love:
God’s love is central to His nature and is demonstrated supremely in the sending of His Son, Jesus Christ. John 3:16 states, “For God so loved the world that He gave His one and only Son, that everyone who believes in Him shall not perish but have eternal life.” This sacrificial love is unconditional and extends to all humanity.
3. Justice:
God’s justice ensures that He is fair and righteous in all His dealings. Deuteronomy 32:4 affirms, “He is the Rock, His work is perfect; all His ways are just. A God of faithfulness without injustice, righteous and upright is He.” God’s justice is balanced with His mercy, as seen in His redemptive plan for humanity.
4. Omnipotence:
God’s omnipotence refers to His all-powerful nature. Jeremiah 32:17 declares, “Ah, Lord GOD! You have made the heavens and the earth by Your great power and outstretched arm. Nothing is too difficult for You.” God’s omnipotence is evident in creation, providence, and His ability to accomplish His purposes.
5. Omniscience:
God’s omniscience means He possesses complete and perfect knowledge. Psalm 147:5 states, “Great is our Lord and mighty in power; His understanding has no limit.” God’s knowledge encompasses all things past, present, and future, and He knows the thoughts and intentions of every heart.
6. Omnipresence:
God’s omnipresence signifies that He is present everywhere at all times. Psalm 139:7-10 expresses this truth: “Where can I go to escape Your Spirit? Where can I flee from Your presence? If I ascend to the heavens, You are there; if I make my bed in Sheol, You are there.” God’s presence is a source of comfort and assurance for believers.
In Exodus 3:14, God reveals Himself to Moses as “I
AM WHO I AM,”
a declaration of His eternal and self-existent nature. I say it again, God is not WHO because He is not a man. God is not WHAT because He is not a thing. The limitations of mankind cannot go beyong who and what. Science cannot study the spiritual, immaaterial, supernatural, invisible and eternal.
John 5:26, “For just as the Father has life in Himself, even so He gave to the Son also to have life in Himself.”
Psalm 90:2, “Before the mountains were born
Or You gave birth to the earth and the world,
Even from everlasting to everlasting, You are God.”
Revelation 1:8, “I am the Alpha and the Omega,” says the Lord God, “who is and who was and who is to come, the Almighty.”
Psa 145:3, “Great is the LORD, and greatly to be praised; and his greatness is unsearchable.”
- The Trinity
With respect to Trinity – the THREE in ONE- it is beyond human minds to grasph and understand. But the Holy Father, the Holy Son, the Holy Spirit are true. But this is not groundlees, it is totally based on the Holy Scriptures:
John 1:1-5, “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came
into being through Him, and apart from Him not even one thing
came into being that has come into being. And the Light shines in
the darkness, and the darkness did not grasp it.”
Matthew 28:19: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.”
2 Corinthians 13:14: “The grace of the Lord Jesus Christ, the love of God, andthe fellowship of the Holy Spirit be with you all.”
John 14:16-17: “And I will ask the Father, and he will
give you another Helper, to be with you forever, even
the Spirit of truth.”
The Holy Spirit is the Spirit of truth.
It is most important there are not three Gods. There is only One True God. A false and evil religion makes fun of Christianity having three gods. There is One God with three Persons. It is a mystery that cannot be explained in words.
- Same or Similar
There was a historical debate about the matter: the teachings of Arius. Arius taught “there was a time when Jesus was not–a brief moment in which the Son did not yet exist.”
What did Arius know? As the Word of God says,
1Co 3:19, “For the wisdom of this world is foolishness in the sight of God. For it is written: “He is THE ONE WHO CATCHES THE WISE BY THEIR CRAFTINESS”.
His craftiness put Arius accursed from the start. Do you think any man can fully explain the nature of God? The Christian Faith cannot be based on opinions of any man. The dirty trick of the devil to Eve was:
“For God knows that on the day you eat from it your eyes will be opened, and you will become like God, knowing good and evil.”
Now even worse, mankind wants to know everything like God.
What is the difference between homoousios and
homoiousios? Homoousios means “of the same
substance,” while homoiousios means “of a similar
substance.” Greek is a remarkable language. If you know the Bible, how can you forget the explanation of Jesus Himself, Jhn 10:30, “I and the Father are ONE.” One means the same. The Word of Jesus is worth more than a million church fathers and theologians and scholars combined.
Who cares about philosophical and theological nuances? The Word of God matters.
And He went a little beyond them, and fell on His face and prayed, saying, “My Father, if it is possible, let this cup pass from Me; yet not as I will, but as You will.”
He went away again a second time and prayed, saying, “My Father, if this cup cannot pass away
unless I drink from it, Your will be done.”
“All things have been handed over to Me by My Father, and no one knows who the Son is except the Father, and who the Father is except the Son, and anyone to whom the Son determines to reveal Him.”
But He answered them, “My Father is working until
now, and I Myself am working.”
“And we have already believed and have come to know that You are the Holy One of God.”
So they were saying to Him, “Where is Your Father?” Jesus answered, “You know neither Me nor My Father; if you knew Me, you would know My Father also.”
“If you had known Me, you would have known My
Father also; from now on you know Him, and have seen Him.”
“On that day you will know that I am in My Father, and you are in Me, and I in you.”
Jesus answered and said to him, “If anyone loves Me, he will follow My word; and My Father will love him, and We will come to him and make Our dwelling with him.”
Cambridge Bible for Schools and Colleges
23. Judas] Excluding the genealogies of Christ we have six persons of this name in the N.T.
23. Jesus answered] The answer is given, as so often in our Lord’s replies, not directly, but by repeating and developing the statement which elicited the question. Comp. John 3:5-8, John 4:14, John 6:44-51; John 6:53-58, &c. The condition of receiving the revelation is loving obedience; those who have it not cannot receive it. This shews that the revelation cannot be universal, cannot be shared by those who hate and disobey (John 15:18).
my words] Rather, My word; the Gospel in its entirety.
we will come] For the use of the plural comp. John 10:30.
abode] See on John 14:2. The thought of God dwelling among His people was familiar to every Jew (Exodus 25:8; Exodus 29:45; Zechariah 2:10; &c.). This is a thought far beyond that,—God dwelling in the heart of the individual; and later Jewish philosophy had attained to this also. But the united indwelling of the Father and the Son by means of the Spirit is purely Christian.
In these two verses (23, 24) the changes ‘words’ … ‘sayings’ … ‘word’ give a wrong impression: they should run—‘word’ … ‘words’ … ‘word.’ In the Greek we have the same substantive, twice n the singular and once in the plural.”
“I AM no longer going to be in the world; and yet they themselves are in the world, and I am coming to You. Holy Father, keep them in Your name, the name
which You have given Me, so that they may be
one just as We are.”
Cambridge Bible for Schools and Colleges
11. but these] Rather, and these. The coupling of the sentences is solemnly simple; ‘And now … and these … and I.’
Holy Father] The expression occurs nowhere else; but comp. Revelation 6:10; 1 John 2:20; and ‘Righteous Father,’ John 17:25. The epithet agrees with the prayer that God would preserve the disciples from the unholiness of the world (John 17:15) in the holiness which Christ had revealed to them and prays the Father to give them (John 17:17).
keep … given] The true reading gives us, keep them in Thy name which Thou hast given Me. In any case the Greek here rendered ‘through Thy name,’ and in John 17:12 ‘in Thy name,’ is the same, and should be translated in the same manner in both verses. Comp. Revelation 2:17; Revelation 19:12; Revelation 22:4. God has given His name to Christ to reveal to the disciples; and Christ prays that they may be kept true to that revelation. On the meaning of ‘name’ see on John 1:12.
may be one] They had just received a new bond of union. For long there had been oneness of belief. Now they had been made one by union with Jesus; they were one bread and one body, for they had all partaken of the one Bread (1 Corinthians 10:17).
as we are] Or, even as we are (comp. John 17:2): in perfect spiritual union conforming to the essential union between the Father and the Son.
11–16. In John 17:6-8 the disciples’ acceptance of Christ is given as the basis of intercession for them: here another reason is added,—their need of help during Christ’s absence. This plea is first stated in all simplicity, and then repeated at intervals in the petition.”
that they may all be one; just as You, Father, are in Me and I in You, that they also may be in Us, so that the world may believe that You sent Me.”
Verse 21. – That they all may be one. My prayer is that the many may become one, form one living glorious unity; – every part of which spiritual organism, while living a separate and differentiated life, is yet a part of a whole. In the natural sphere, as the parts of a whole organism are mere and more developed, and increasingly resemble individualities in their separation, they are in the same proportion dependent on the whole for the life that is in them. Even in a highly organized community, as the separate individuals have more and more personal consciousness of special function, they become the more dependent on the whole, and in one sense lost in the unity to which they belong. The branches in the vine form together one vine; the members of a body, being many, are one body and members of one another. It is open to discussion whether the καθὼς clause, which here follows, characterizes the above statement, as Meyer and many others urge, or whether, with Godet, the sentence, “That they all may be one,” should not be taken as a general statement, to be followed by the καθὼς clause, which characterizes the following words. The first method is a more rational interpretation, nor does the sentence drag. According as thou, Father, (art) in me, and I (am) in thee; i.e. the relation between the Father and Son, the manner in which the Father lives in the Son, as in his organ or instrument of manifestation and object of supreme affection, and as the Son is in the Father, abiding ever in the light of his glory, in the power of his Name, and as these two are thus One in being, so, or similarly, the believers are to live in and for each other, becoming a unity, just as the Father and Son are unity. In order that they themselves also may be [one] in us. This ἵνα does not offer a parallel sentence in apposition with the former, nor is the “that” to be inverted, with Godet, who translates, “that according as thou.., they also may be one in us;” but it is the climax of the whole unifying process, after the likeness of the union between the Father and the Son, viz. that they themselves may be included in this unity. Though they are thus to be lost in God, yet they do not lose their own individuality. Nay, in proportion to their organic relation to the fullness of the Godhead and the completeness of their own spiritual fellowship with one another, will this personal consciousness of theirs become more and more pronounced. There is yet a further process contemplated, viz. in order that the world may believe (πιστεύῃ, as in the next verse; γινώσκῃ, in the present subjunctive, rather than the aorist) that thou didst send me. The spiritual life and unity of the Church will produce an impression on the world which now rejects the Christ and does not appreciate his Divine commission. The union which springs from the blended life of the various and even contradictory elements in the Church will prove the reality of its origin. The world will believe, – this is the final purpose of the intercession concerning the disciples; so though above he did not pray for the world as the then immediate object of his intercession, the poor world is in his heart, and the saving of the world the end of his incarnation. If the union between the Father and the Son is the sublime type of the union between those who shall believe, it is not the union of a great society in accordance with certain invincible rules of affiliation and government. The union between the Father and Son is not a visible manifestation, but a spiritual inference. The common indwelling in the Father and Son, the identity of the spiritual emotion and purpose in all who have one Lord, one faith, one baptism, will convince the world by producing a similar inference. Alford: “This unity is not mere outward uniformity, nor can such uniformity produce it. At the same time, its effects are to be real and visible, such that the world may see them.” John 17:21.”
“The glory which You have given Me I also have given to them, so that they may be one, just as We are one.” that the world may believe that You sent Me.”
Verse 22. – Our Lord now proceeds to record how he has already contributed to produce this result. I also – very emphatic – have given to them – that is, to my disciples – the glory which thou gavest me. Numerous interpretations of this “glory” have been suggested, as e.g., the glory into which he is about to enter in his glorified body; but the emphatic perfect δέδωκα, in connection with the ἐδωκάς, viz.: “I have given and am now and still giving,” renders this improbable. Meyer, who does not accept Baumgarten-Crusius’s view that διδόναι here means “to destine,” yet comes very much to the same thought, and regards it as the heavenly glory of which he had eternal experience, and would ultimately share with his people. But the view variously set forth by Oldhausen, Hengstenberg, Maldonatus, Bengel, Tholuck, Moulton, and Godet appears to be in full harmony with the context, viz. the glory of the supernatural life of Divine Sonship and self-sacrificing love as of the very essence of God. This glory that he should taste death for every man, this glory of nature and character as the incarnate Head of a new humanity, I have given to them, in order that they may be one, living in and for each other, even as we are one. The contrast between his own relation to the Father and theirs is most wonderfully maintained. The union between the Father and Son is once more made the type, in his own unique consciousness, of the union among men who have received as his gift the eternal life and glory of a supernatural love. This is more evident from what follows. John 17:22.”
“yet for us there is only one God, the Father, from whom are all things, and we exist for Him; and one Lord, Jesus Christ, by whom are all things, and we exist through Him.”
“When all things are subjected to Him, then the Son Himself will also be subjected to the One who subjected all things to Him, so that God may be all in all.”
It is not unambigous, I believe no one, not even Apostle Paul knows the fulness of the nature of God.
So Apostle Paul was inspired to say, 1Co 13:12,
“For now we see in a mirror dimly, but then face to face; now I know in part, but then I will know fully, just as I also have been fully known.”
Arius was really stupid, what he thought himself to be, greater than Apostle? I am always uneasy when anyone compares himself to Apostle Paul. There was an American evangelist who claimed he had preached to more people thatn Paul. Here lies the dangerous vain glory. Blessed be humility.
ACCORDING TO https://www.compellingtruth.org/nature-of-God.html#:~:text=
“The nature of God is a truly monumental subject. Theologians have written thousands upon thousands of pages on the topic. Terms and categories exist for describing God’s nature and attributes that are sometimes beyond our complete understanding (e.g., the Trinity) and oftentimes beyond our experience (e.g., self-existence). Because of this, we will first look at the attribute of God called His incomprehensibility. This does not mean that we cannot understand God at all. It means that we cannot totally or fully understand God. He is infinite (Psalm 93:2); we are finite (1 Peter 1:24). He is the Creator (Isaiah 40:28); we are the created (Isaiah 45:12). He is holy (Isaiah 6:3; Revelation 4:8); we are sinful (Romans 3:23). Because of these and other differences, we cannot completely understand Him (Isaiah 55:8–9; Romans 11:34). There are those who seem to enjoy judging God or even deny His existence altogether. In opposition to Scripture, they claim that due to sin or suffering it is impossible for God to exist or be all-good (omnibenevolent), all-knowing (omniscient), and all-powerful (omnipotent). However, this is as foolish and futile an endeavor as a clay pot sitting in judgment on or even denying the existence of the potter who made it (Psalm 14:1; Job 15:8; 40:2; Romans 9:20–21). We can only understand the nature and attributes of God to the extent that He reveals Himself to us (Deuteronomy 29:29; Job 42:3; Psalm 131:1; Romans 11:33). Thankfully, God has revealed a tremendous amount to us both concerning His nature and how we can come to know Him in a personal and saving way.”
- The Supremacy of Christ
Col 1:18, ”He is also the Head of the body, the Church; and He is the beginning, the firstborn from the dead, so that He Himself will come to have first place in everything.”
In Heaven and on earth, Jesus Christ has the first place in everything. Jesus Christ has the preeminence in everything.
Cambridge Bible for Schools and Colleges
18–20. The thought continued. Greatness of the Redeemer as Head of the Church, Bearer of the Divine Plenitude, and Atoning Sacrifice
18. And he is] The same words as just above, and a solemn echo of them. He, the same Person, is also, necessarily, all that is now to be stated. The Head of Nature is the Head of Grace; the Person one, the operations analogous though differing.
the head] A word combining the thought of supremacy with that of the origination and conveyance of life and energy. The Son of God presides over His Church, but more—He is to it the constant Cause and mighty Source of spiritual vitality. “Because He lives, it lives also.” Its organization is rooted in Him, grows from Him, and refers to Him. Cp. 1 Corinthians 11:3; Ephesians 1:22; Ephesians 4:15; Ephesians 5:23; and below, Colossians 2:10; Colossians 2:19. The idea, it will be seen, appears in this precise form (the Headship of the Body) only in Eph. and Col.; but cp. Romans 12:5; 1 Corinthians 10:17; 1 Corinthians 12:21.
the body] Cp. Romans 12:5; 1 Corinthians 10:17; 1 Corinthians 12:27; Ephesians 1:23; Ephesians 2:16; Ephesians 4:4; Ephesians 4:12; Ephesians 4:16; Ephesians 5:23; Ephesians 5:30; below, Colossians 1:24, Colossians 2:19, Colossians 3:15. This side of the imagery is strictly correlative to that of “the Head.” It presents the believing Company as an Organism subject to the Lord, dependent vitally on Him for its being, cohesion, and energy, and forming an animated vehicle for the accomplishment of His will. And it indicates of course the mutual relations of “the members” (see on this esp. 1 Corinthians 12) in their widely differing functions of life and service.
“To know, to do, the Head’s commands,
For this the Body lives and grows:
All speed of feet, all skill of hands,
Is for Him spent, and from Him flows.”
the church] The Greek admits the rendering, “of the body of the Church;” i.e., of the Church defined, or described, as a body; viewed as being a body. The difference between this rendering and that of A.V. and R.V. is however almost imperceptible; and Colossians 1:24 below, and Ephesians 1:23, incline the rendering in their direction.
The word “Church” here appears in its highest reference, denoting the society of human beings “called out” (as the word ecclêsia implies) from the fallen world into vital union with the glorified Christ as Head. It occurs again Colossians 1:24, and nine times in Eph. (Ephesians 1:23,Ephesians 3:10; Ephesians 3:21, Ephesians 5:23-25; Ephesians 5:27; Ephesians 5:29; Ephesians 5:32), always with the same reference. See also Hebrews 12:23; and cp. Acts 20:28; 1 Corinthians 15:9.—As presented here, the idea rises above the level of “visibility;” it transcends human registration and external organization, and has to do supremely with direct spiritual relations between the Lord and the believing Company. It is in fact “the Bride, the Lamb’s Wife,” of Revelation 21, only not yet manifested in bridal splendour. It is the “called, justified, and glorified” of Romans 8; “the Church of the firstborn” of Hebrews 12; “the royal priesthood, the people of possession,” of 1 Peter. All other Christian meanings of the word Church are derived and modified from this, but this must not be modified by them. See Hooker, Eccl. Polity, iii. 1, quoted below, Appendix H.
who is] Seeing He is (Ellicott).
the beginning] The Origin, the Principle and Secret, of the life of the living Body. Cp. Revelation 3:14, where the probable reference is not (as here) to the spiritual creation specially but to created existence generally. Perhaps also (as Wordsworth suggests) the word (Archê) points also to the Son’s governing primacy, supreme above all possible angelic “Governments.” But this would be a secondary reference.
the firstborn from the dead] Not merely “of the dead,” but “from them;” passing in a supreme and unique sense “from death unto life;” rising in “the power of an indissoluble life” (Hebrews 7:16), a life-originating life (cp. 1 John 5:11-12).—The word “Firstborn” here echoes Colossians 1:15, where the Son appears as (by right of nature, “First-born,”) antecedent and supreme with regard to the whole natural creation. Here He is such, by a similar right, as to the whole spiritual creation. But now comes in the great paradox that He is this, in the sphere of grace, through the process of death, not through Incarnation alone apart from death. As slain and risen He enters, by right and in fact, on His position as living Head of Grace for His Church; “declared to be the Son of God with power” (Romans 1:4), in order to our adoption and regeneration. Not as if He could be thus “born” a new Personality; but as being thus constituted actually the Second Adam of the new Race He is not only the “First-fruits” but the “First-Born” in His resurrection.—For the term in this connexion cp. Revelation 1:5.
in all things] Of grace as of nature, of new life as of old.
he] Emphatic in the Greek; He, the same, and without partner or rival.
have the preeminence] Lit., and better, might become (the) First, might take the first place (so Ellicott).—The thought here of “becoming,” as distinguished from “being,” must not be lost; what He “is” eternally to finite existence at large He “becomes” actually to His new Creation in His finished and victorious Sacrifice and risen Life. Nor must the echo from clause to clause (in the Greek) of the word “first” be lost.
“With this clause the predications respecting Christ seem to reach their acme” (Ellicott); an acme of calm but rapturous ascription and confession concerning the all-beloved Son of the Father, Secret of Creation, Life and Lord of His happy Church.—No passage in the N.T. more fully, perhaps none so fully, witnesses to the Divine “Nature, Power, and Eternity” of the Saviour of mankind.
I. HOOKER ON THE CHURCH. (Colossians 1:18.)
“That Church of Christ which we properly term His body mystical, can be but one; neither can that one be sensibly discerned by any man, inasmuch as the parts thereof are some in heaven already with Christ, and the rest that are on earth (albeit their natural persons be visible) we do not discern under this property whereby they are truly and infallibly of that body. Only our minds by intellectual conceit are able to apprehend that such a real body there is, a body collective, because it containeth a huge multitude; a body mystical, because the mystery of their conjunction is removed altogether from sense. Whatsoever we read in Scripture concerning the endless love and the saving mercy which God sheweth towards His Church, the only proper subject thereof is this Church. Concerning this flock it is that our Lord and Saviour hath promised: ‘I give unto them eternal life, and they shall never perish, neither shall any pluck them out of my hands.’ They who are of this society have such marks and notes of distinction from all others as are not object unto our sense; only unto God, who seeth their hearts and understandeth all their secret thoughts and cogitations, unto Him they are clear and manifest. All men knew Nathanael to be an Israelite. But our Saviour, piercing deeper, giveth further testimony of him than men could have done with such certainty as He did, ‘Behold indeed an Israelite in whom there is no guile.’ If we profess, as Peter did, that we love the Lord, and profess it in the hearing of men … charitable men are likely to think we do so, as long as they see no proof to the contrary. But that our love is sound and sincere … who can pronounce, saving only the Searcher of all men’s hearts, who alone intuitively doth know in this kind who are His? And as those everlasting promises of love, mercy, and blessedness, belong to the mystical Church, even so on the other side when we read of any duty which the Church of God is bound unto, the Church whom this doth concern is a sensible known company. And this visible Church in like sort is but one.… Which company being divided into two moieties, the one before, the other since the coming of Christ, that part which since the coming of Christ partly hath embraced and partly shall hereafter embrace the Christian religion, we term as by a more proper name the Church of Christ.… The unity of which visible body and Church of Christ consisteth of that uniformity which all several persons thereunto belonging have, by reason of that one Lord, whose servants they all profess themselves; that one faith, which they all acknowledge; that one baptism, wherewith they are all initiated.… Entered we are not into the visible before our admittance by the door of baptism.… Christians by external profession they are all, whose mark of recognisance hath in it those things (one Lord, one faith, one baptism) which we have mentioned, yea, although they be impious idolaters, wicked heretics, persons excommunicable, yea and cast out for notorious improbity.… Is it then possible that the selfsame men should belong both to the synagogue of Satan and to the Church of Jesus Christ? Unto that Church which is His mystical body, not possible; because that body consisteth of none but only … true servants and saints of God. Howbeit of the visible body and Church of Jesus Christ, those may be, and oftentimes are, in respect of the main parts of their outward profession.… For lack of diligent observing the difference, first between the Church of God mystical and visible, then between the visible sound and corrupted, sometimes more, sometimes less; the oversights are neither few nor light that have been committed.”
Of the Laws of Ecclesiastical Polity, iii. 1.”
Col 1:19-20, “For it was the Father’s good pleasure for all the fullness to dwell in Him, and through Him to reconcile all things to Himself, whether things on earth or things in Heaven, having made peace
through the blood of His cross.”
Jesus Christ has more than Homoousios “of the
same substance,” He has all the fullness.
I have said before, and I say it again. I do not believe I will receive any crown. If I receive any crown, when I get to Heaven, I shall request a private audience with Jesus Christ and put my crown at His feet, I shall bow three times saying Holy, Holy, Holy; and say to Jesus Christ who died for me and saved me, “Dear Jesus, I love Thee.”
“Then I heard a loud voice in heaven, saying,
“Now the salvation, and the power, and the
Kingdom of our God and the authority of His Christ
have come, for the accuser of our brothers and sisters has been thrown down, the one who accuses them before our God day and night.”
Verse 10. – And I heard a loud voice saying in heaven. The “great voice” is characteristic of all the heavenly utterances (cf. Revelation 5:2; Revelation 6:1, 10; Revelation 16:17, etc.). The personality of the speaker is not indicated. From the following chorus the voice would seem to proceed from many inhabitants of heaven. Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ; the salvation and the power, and the kingdom of our God, and the authority of his Christ (Revised Version). The Revised Version marginal reading may also be noticed, Now is the salvation… become our God’s, and the authority [is become] his Christ’s. The heavenly inhabitants celebrate the triumphant confirmation of God’s supremacy, which has been vindicated by the defeat and expulsion of the rebellious hosts. “The salvation of God” (σωτηρία) is that which proceeds from him; “that salvation which belongs to God as its Author” (Alford); cf. Revelation 7:10; Revelation 19:1. “The authority of his Christ” is first manifested in heaven; Satan is cast down to the earth, and here again at a subsequent epoch the authority of Christ is displayed, and another victory won over the devil. This seems to be the conclusion of the heavenly song. As before stated (see on ver. 7), the three and a half verses now concluded seem to relate to a period previous to the creation of the world. It seems equally probable that the following two and a half verses refer to those earthly martyrs and suffering Christians for whom this book is specially written. These two views can be reconciled by supposing the song of the heavenly voice to cease at the word “Christ” (ver. 10); and then the writer adds words of his own, as if he would say, “The cause of the victorious song which I have just recited was the fact that the devil was cast down, the same who is constantly accusing (ὁ κατηγορῶν) our brethren. But they (our brethren) overcame him, and valued not their lives, etc. Well may ye heavens rejoice over your happy lot, though it means woe to the earth for a short time.” For the accuser of our brethren is cast down, which accused them before our God day and night. The one accusing them (ὁ κατηρορῶν); not the past tense. Satan does not cease to accuse, though he may not do so with effect, since he may be overcome by the “blood of the Lamb.” The heavenly beings are henceforth beyond his reach. He can yet accuse men – our brethren – says St. John; but even here his power is limited by the victory of the death and resurrection of Christ referred to in ver. 5. “Accuser” (κατήγορος) is found in א, B, C, P, Andreas, Arethas. The form κατήγωρ, found in A, is rather the Targumic and rabbinic corruption of the word קטיגור, than the Greek word itself. “Of our brethren,” the saints and martyrs (see above); “is cast down” (or, “was cast down”) from heaven. Revelation 12:10.”
“And I heard a loud voice from the throne, saying, “Behold, the tabernacle of God is among the people, and He will dwell among them, and they shall be His people, and God Himself will be among them.”
Then the seventh angel sounded; and there were loud voices in heaven, saying,
“The kingdom of the world has become the Kingdom of our Lord and of His Christ; and He will reign forever and ever.”
And the seventh angel sounded – See the notes on Revelation 8:2, Revelation 8:6-7. This is the last of the trumpets, implying, of course, that under this the series of visions was to end, and that this was to introduce the state of things under which the affairs of the world were to be wound up. The place which this occupies in the order of time, is when the events pertaining to the colossal Roman power – the fourth kingdom of Daniel Dan. 2-7 – should have been completed, and when the reign of the saints Daniel 7:9-14, Daniel 7:27-28 should have been introduced. This, both in Daniel and in John, is to occur when the mighty power of the papacy shall have been overthrown at the termination of the twelve hundred and sixty years of its duration. See the notes on Daniel 7:25. In both Daniel and John the termination of that persecuting power is the commencement of the reign of the saints; the downfall of the papacy, the introduction of the kingdom of God, and its establishment on the earth.
And there were great voices in heaven – As of exultation and praise. The grand consummation had come, the period so long anticipated and desired when God should reign on the earth had arrived, and this lays the foundation for joy and thanksgiving in heaven.
The kingdoms of this world – The modern editions of the New Testament (see Tittmann and Hahn) read this in the singular number – “The kingdom of this world has become,” etc. According to this reading, the meaning would be, either that the sole reign over this world had become that of the Lord Jesus; or, more probably, that the dominion over the earth had been regarded as one in the sense that Satan had reigned over it, but had now become the kingdom of God; that is, that “the kingdoms of this world are many considered in themselves; but in reference to the sway of Satan, there is only one kingdom ruled over by the ‘god of this world'” (Prof. Stuart). The sense is not materially different whichever reading is adopted; though the authority is in favor of the latter (Wetstein). According to the common reading, the sense is, that all the kingdoms of the earth, being many in themselves, had been now brought under the one scepter of Christ; according to the other, the whole world was regarded as in fact one kingdom – that of Satan – and the scepter had now passed from his hands into those of the Saviour.
The kingdoms of our Lord – Or, the kingdom of our Lord, according to the reading adopted in the previous part of the verse. The word “Lord” here evidently has reference to God as such – represented as the original source of authority, and as giving the kingdom to his Son. See the notes on Daniel 7:13-14; compare Psalm 2:8. The word “Lord” – Κυριος Kurios – implies the notion of possessor, owner, sovereign, supreme ruler – and is thus properly given to God. See Matthew 1:22; Matthew 5:33; Mark 5:19; Luke 1:6, Luke 1:28; Acts 7:33; Hebrews 8:2, Hebrews 8:10; James 4:15, al. saepe.
And of his Christ – Of his anointed; of him who is set apart as the Messiah, and consecrated to this high office. See the notes on Matthew 1:1. He is called “his Christ,” because he is set apart by him, or appointed by him to perform the work appropriate to that office on earth. Such language as what occurs here is often employed, in which God and Christ are spoken of as, in some respects, distinct – as sustaining different offices, and performing different works. The essential meaning here is, that the kingdom of this world had now become the kingdom of God under Christ; that is, that that kingdom is administered by the Son of God.
And he shall reign forever and ever – A kingdom is commenced which shall never terminate. It is not said that this would be on the earth; but the essential idea is, that the scepter of the world had now, after so long a time, come into his hands never more to pass away. The fuller characteristics of this reign are stated in a subsequent part of this book Revelation 20-22. What is here stated is in accordance with all the predictions in the Bible. A time is to come when, in the proper sense of the term, God is to reign on the earth; when his kingdom is to be universal; when his laws shall be everywhere recognized as binding; when all idolatry shall come to an end; and when the understandings and the hearts of people everywhere shall bow to his authority. Compare Psalm 2:8; Isaiah 9:7; Isaiah 11:9; Isaiah 45:22; 60; Daniel 2:35, Daniel 2:44-45; Daniel 7:13-14, Daniel 7:27-28; Zechariah 14:9; Malachi 1:11; Luke 1:33. On this whole subject, see the very ample illustrations and proofs in the notes on Daniel 2:44-45; Daniel 7:13-14, Daniel 7:27-28; compare the notes on Revelation 20-22.”
It is about time you bow. Bow to the King of kings and the Lord of lords. It would be suicidal to neglect so great a salvation. Repent of your sins and believe in the Lord Jesus as your God and Savior. Grab the chance to accept the grace of God, to receive the gift of Salvation. You must do it now.
WILLLIE WONG THOUGHT
WILLIE WONG
DECEMBER 22, 2025
Copyright © 2018 – 2025 by Willie Wong
All African nations, South America, Asia and the world, where can you find a country which does not have large national debts and deficits? Africa is different because for 500 years, not one country has become self-sufficient and solvent, they glorify with their primitive cultures and brag about their scientists and experts, joy to kill each other. International aid actually fuel their official corruption. Any nation that shares destinies with Africa will be doomed! No resources can fill the Black holes! The international community should leave Africa alone, let them do or die.
China modernization must focus that every village will have:
- Electricity.
- Running water to drink and wash.
- Gas to cook and heat.
- Internet.
- Livelihood.
- NEW TOILET BY LAW