In Revelation chapter 7 we read about God savoring His
relationship with His people, and the ½ hour of silence. In chapter 8 we read
about the prayers of God’s people. God has been listening to Man’s prayers
since the first man Adam, and yet, these prayers move God’s hand in a way none
other have, setting off events that were predestined from the beginning of the
earth.
Incense was offered with the prayers of the saints. In the Old Testament incense was burned on the coals from the altar and added a sweet fragrance along with the sacrifice. We, the saints of God, offer up a sweet savor through our lives. The life of the overcomer is “the fragrance of the knowledge of Him… for we are to God the aroma of Christ among those who are being saved and those who are perishing,” (2 Cor 2:14-15).
The saints who sincerely offer their lives as living sacrifices are transformed by the renewing of their minds and are “able to test and approve what God’s will is – His good, pleasing and perfect will,” (Rom 12:2). Their prayers are powerful because they have begun to think like God, and pray according to His purposes. During a time when evil is increasing, the saints pray not only for God’s harvest of souls, but for justice. Looking ahead, we see that during the sounding of the 7th trumpet the elders around the throne say “The time has come for judging the dead, and for rewarding your servants the prophets, and your saints and those who reverence your name, both small and great – and for destroying those who destroy the earth,” (Rev 11:18b). Without God’s judgment, there is no reward. Without Jesus coming to reign in His Kingdom, there is no justice.
It is hard for men, who are afraid of judgment, to pray for justice. When we acknowledge that there is sin in the world, we feel condemned to point it out. It’s as if mentioning the sins of people against God and His people leaves us wide open to be accused ourselves, for we are subject to weakness also. How, then, are the saints of God to pray powerful prayers for justice and for Jesus to establish His rule? It is not because we boast in our perfection that we could pray these prayers; it is because we are covered in the blood of the Lamb. He is the acceptable sacrifice and His blood atones for our sins. Our prayers are heard because of the lives we live, and Jesus’ blood upon us.
The same fire which ignites our lives with the sweet aroma of Christ also purges the dross out of our souls. We are “salted with fire” so that we will not enter into judgment (Mk 9:49). The fire that purifies us is the same fire that is a witness against evil. As the first four trumpets sound, we see this fire released upon the earth.
Incense was offered with the prayers of the saints. In the Old Testament incense was burned on the coals from the altar and added a sweet fragrance along with the sacrifice. We, the saints of God, offer up a sweet savor through our lives. The life of the overcomer is “the fragrance of the knowledge of Him… for we are to God the aroma of Christ among those who are being saved and those who are perishing,” (2 Cor 2:14-15).
The saints who sincerely offer their lives as living sacrifices are transformed by the renewing of their minds and are “able to test and approve what God’s will is – His good, pleasing and perfect will,” (Rom 12:2). Their prayers are powerful because they have begun to think like God, and pray according to His purposes. During a time when evil is increasing, the saints pray not only for God’s harvest of souls, but for justice. Looking ahead, we see that during the sounding of the 7th trumpet the elders around the throne say “The time has come for judging the dead, and for rewarding your servants the prophets, and your saints and those who reverence your name, both small and great – and for destroying those who destroy the earth,” (Rev 11:18b). Without God’s judgment, there is no reward. Without Jesus coming to reign in His Kingdom, there is no justice.
It is hard for men, who are afraid of judgment, to pray for justice. When we acknowledge that there is sin in the world, we feel condemned to point it out. It’s as if mentioning the sins of people against God and His people leaves us wide open to be accused ourselves, for we are subject to weakness also. How, then, are the saints of God to pray powerful prayers for justice and for Jesus to establish His rule? It is not because we boast in our perfection that we could pray these prayers; it is because we are covered in the blood of the Lamb. He is the acceptable sacrifice and His blood atones for our sins. Our prayers are heard because of the lives we live, and Jesus’ blood upon us.
The same fire which ignites our lives with the sweet aroma of Christ also purges the dross out of our souls. We are “salted with fire” so that we will not enter into judgment (Mk 9:49). The fire that purifies us is the same fire that is a witness against evil. As the first four trumpets sound, we see this fire released upon the earth.
The blood of the saints slain “because of the Word of God
and the testimony they had maintained,” (Rev 6:9) is a legal witness against
the ungodly. From the beginning of time
God has avenged the blood of His people (Dt 32:43; Ps 79:10; Rev 16:6) and of
innocence slain. Blood cries out to the Lord (Gen 4:10) for His justice. When
the 5th seal was opened we heard the martyrs cry out to be avenged for their
shed blood. And so the Lord mixes their blood (symbolically) with the hail (a
symbol of judgment) and fire.
When the first trumpet sounds, hail and fire mixed with blood were hurled down to the earth causing a third of the vegetation on the earth to burn up. We know that, what God destroys by fire, He will make anew. In writing about the day of the destruction of the heavens and earth by fire, Peter says that we are “looking forward to a new heaven and a new earth, the home of righteousness,” (2 Pet 3:11-13). Those who love this present life will find it difficult to pray for the new one. However, we are strangers and aliens on this earth who look forward to a heavenly country wherein God has built His City (See Heb 11:8-16). Burning only 1/3 of the earth’s vegetation is a warning to Mankind and an opportunity to repent.
When the second trumpet sounds, something like a huge mountain all ablaze is thrown into the sea. This could be a meteor, and might explain the unstable activity that occurs in the skies, causing the sky itself to appear as if it were a scroll rolled back while the stars began dropping (sixth seal; Rev 6:12-14). We see this celestial crisis repeated during the sounding of the 4th trumpet, dimming the light of day and night.
When the second and third trumpets sound, the seas and rivers are hit. Not only do a third of the living creatures dies, but also a third of humans and their ships are destroyed. The drinking water becomes so bitter (Wormwood) that people die from it. It is, indeed, a very bitter time to be living on the earth. Yet it is not the end.
After the 1st four trumpets sound we hear a message from an eagle; “Woe! Woe!
Woe to the inhabitants of the earth, because of the trumpets blasts about to be
sounded by the other three angels! (Rev 8:13). We will read about them in the next lesson.When the first trumpet sounds, hail and fire mixed with blood were hurled down to the earth causing a third of the vegetation on the earth to burn up. We know that, what God destroys by fire, He will make anew. In writing about the day of the destruction of the heavens and earth by fire, Peter says that we are “looking forward to a new heaven and a new earth, the home of righteousness,” (2 Pet 3:11-13). Those who love this present life will find it difficult to pray for the new one. However, we are strangers and aliens on this earth who look forward to a heavenly country wherein God has built His City (See Heb 11:8-16). Burning only 1/3 of the earth’s vegetation is a warning to Mankind and an opportunity to repent.
When the second trumpet sounds, something like a huge mountain all ablaze is thrown into the sea. This could be a meteor, and might explain the unstable activity that occurs in the skies, causing the sky itself to appear as if it were a scroll rolled back while the stars began dropping (sixth seal; Rev 6:12-14). We see this celestial crisis repeated during the sounding of the 4th trumpet, dimming the light of day and night.
When the second and third trumpets sound, the seas and rivers are hit. Not only do a third of the living creatures dies, but also a third of humans and their ships are destroyed. The drinking water becomes so bitter (Wormwood) that people die from it. It is, indeed, a very bitter time to be living on the earth. Yet it is not the end.
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