Into the Wilderness, Part 2 - Apr. 18th, 2021
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Notes
Transcript
21 And the Lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night: 22 He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people.
Introduction:
Introduction:
[Start Low]
A. Get Attention - Striking Statement:
B. Raise Need - Illustration:
C. State Purpose-
My task is simple today, I hope to help you consider the part that the wilderness plays in seeing the glory of God on display. By doing so, I trust that it will move you to your face to consider better and anew not only more of who the God of the Bible is, but where it is that we find His presence and power: the Wilderness. In this first time together, I want you to understand that the Wilderness is where we hear from God, for better or for worse.
D. Orient Theme-
A. Definition of Shechinah
By way of definition, the Shechinah Glory is the visible manifestation of the presence of God. It is the majestic presence or manifestation of God in which He descended to dwell among men. Whenever the invisible God becomes visible, and whenever the omnipresence of God is localized, this is the Shechinah Glory.
Main Thought:
It is in the Wilderness that we meet God: Where God meets with us: Where we experience the Shechinah.
Sub-introduction:
Adam met Jehovah in the Wilderness (Garden of Eden)
Abraham, Isaac & Jacob met Jehovah in the Wilderness (Negev of Hebron/Beersheba)
Moses met Jehovah in the Wilderness (Backside of Midian - Burning Bush)
Israel met Jehovah in the Wilderness (Mt. Sinai)
Israel was Tempted in the Wilderness (Book of Numbers)
Jesus met with the Father in the Wilderness (Matt. 4)
Jesus was Tempted in the Wilderness
I. In the Wilderness: God with Us through His Word
I. In the Wilderness: God with Us through His Word
II. In the Wilderness: God with Us in Our Wanderings
II. In the Wilderness: God with Us in Our Wanderings
A. Israel’s Wilderness Wandering
A. Israel’s Wilderness Wandering
1. The Tabernacle and the Ark of the Covenant
1. The Tabernacle and the Ark of the Covenant
The purpose of the Tabernacle is given in Exodus 29:42–46:
42 This shall be a continual burnt offering throughout your generations at the door of the tabernacle of the congregation before the Lord: where I will meet you, to speak there unto thee. 43 And there I will meet with the children of Israel, and the tabernacle shall be sanctified by my glory. 44 And I will sanctify the tabernacle of the congregation, and the altar: I will sanctify also both Aaron and his sons, to minister to me in the priest’s office. 45 And I will dwell among the children of Israel, and will be their God. 46 And they shall know that I am the Lord their God, that brought them forth out of the land of Egypt, that I may dwell among them: I am the Lord their God.
In verse 43, the Tabernacle was to be sanctified by the Shechinah Glory. In verse 45, the Tabernacle was for the purpose that God could dwell with the children of Israel. The Hebrew word for I will dwell has the same root as the word Shechinah.
Once the Tabernacle was finished, the Shechinah Glory made its residence within the Tabernacle according to Exodus 40:34–38:
34 Then a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle. 35 And Moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the Lord filled the tabernacle. 36 And when the cloud was taken up from over the tabernacle, the children of Israel went onward in all their journeys: 37 But if the cloud were not taken up, then they journeyed not till the day that it was taken up. 38 For the cloud of the Lord was upon the tabernacle by day, and fire was on it by night, in the sight of all the house of Israel, throughout all their journeys.
Verse 34 describes how the cloud covered the Tabernacle, and the glory of Jehovah filled the tabernacle. The Hebrew word for tabernacle is Hamishkhan and has the same root as Shechinah. Thus, the word tabernacle can also be translated as “the dwelling place of the Shechinah.” In verse 35, the cloud took its abode and dwelling with Israel. The word abode is a translation of the Hebrew word shachan, where once again the same root is found. Finally, in verses 36–38, this cloud led Israel through the Wilderness Wanderings.
On this occasion, the Shechinah Glory made its residence with Israel by making its abode in the Holy of Holies over the Ark of the Covenant and under the Cherubim. After the glory of Moses’ face faded, God manifested His Glory through the Tabernacle. The Tabernacle itself had no external beauty in that it was covered with weather-beaten animal skins, but God used the unattractive to reveal and manifest His Glory to Israel. The Holy of Holies had no window; it was absolutely dark and is referred to in other passages as “the thick darkness.” It was dark except for the shining of the Shechinah Glory. If one ever wondered how the high priest was able to perform his duties in the Holy of Holies in pitch blackness, the answer is that he had light as it was manifested through the shining of the Shechinah Glory.
2. The Book of Leviticus
2. The Book of Leviticus
During the Exodus, the Shechinah Glory authenticated the Law and eventually made its residence in the Holy of Holies. In the Book of Leviticus the Shechinah Glory authenticated those who had to carry out the practice of the Law and the Tabernacle; namely, the Aaronic Priesthood.
The key chapter is Leviticus 9. The promise of authentication is in verses 6–7:
6 And Moses said, This is the thing which the Lord commanded that ye should do: and the glory of the Lord shall appear unto you. 7 And Moses said unto Aaron, Go unto the altar, and offer thy sin offering, and thy burnt offering, and make an atonement for thyself, and for the people: and offer the offering of the people, and make an atonement for them; as the Lord commanded.
This is followed by the authentication by fire of the priesthood in verses 22–24:
22 And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings. 23 And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the Lord appeared unto all the people. 24 And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces.
3. The Book of Numbers
3. The Book of Numbers
In the Book of Numbers, the Shechinah Glory rendered judgment for sin and disobedience. This occurred on three occasions.
First, in Numbers 13:30–14:45, it was the Shechinah Glory that rendered judgment upon Israel at Kadesh Barnea when the people revolted against the rulership of Moses because of the discouraging report by ten of the twelve spies. This judgment sentenced the Tribes of Israel to wander in the wilderness for a period of forty years. In Numbers 14:10, the Shechinah Glory protected Moses and Aaron from stoning; and in Numbers 14:22, the reason for the severity of the judgment is given: they saw my glory, yet they rebelled and would not believe.
Secondly, the Shechinah Glory is seen in Numbers 16:1–50 in connection with the rebellion of Korah. In Num. 16:19, the Shechinah Glory authenticated the authority of Moses and rejected Korah. In Num. 16:42–45, the Shechinah Glory sent out a plague among the people for murmuring over Korah’s death.
And thirdly, in Numbers 20:6–13, the Shechinah Glory appeared in the incident over the Waters of Meribah.
4. The Period of Joshua and the Judges
4. The Period of Joshua and the Judges
During this long period, the Shechinah Glory continued to dwell in the Holy of Holies of the Tabernacle and, apart from that, there were no special manifestations of the Shechinah Glory.
When the Philistines captured the Ark of the Covenant from Israel and brought it into Philistia, there was fear among the people that they had lost the visible manifestation of God’s presence, according to 1 Samuel 4:21–22:
21 And she named the child I-chabod, saying, The glory is departed from Israel: because the ark of God was taken, and because of her father in law and her husband. 22 And she said, The glory is departed from Israel: for the ark of God is taken.
The name Ichabod means “the glory has departed.” Eli’s daughter-in-law was wrong, of course, for though the fear of it was certainly there, the Shechinah Glory had not yet departed from Israel at this time.
5. The Solomonic Temple
5. The Solomonic Temple
When Solomon built the First Temple, he also built a brand-new Holy of Holies. At this time, the Shechinah Glory was transferred from the Tabernacle to the Holy of Holies in the Temple.
The key passage is 1 Kings 8:1–13, with a parallel passage in 2 Chronicles 5:2–7:3. In verses 1–9, the Ark of the Covenant was brought into the Holy of Holies; then the transfer of the Shechinah Glory took place in 1Ki 8:10–13:
10 And it came to pass, when the priests were come out of the holy place, that the cloud filled the house of the Lord, 11 So that the priests could not stand to minister because of the cloud: for the glory of the Lord had filled the house of the Lord.
12 Then spake Solomon, The Lord said that he would dwell in the thick darkness. 13 I have surely built thee an house to dwell in, a settled place for thee to abide in for ever.
In verse 10, the cloud filled the house; in verse 11, the Glory of Jehovah filled the house. This is similar to what happened at the time that the Shechinah Glory made its abode in the Tabernacle in Exodus 40. In verse 12, the Shechinah Glory began to dwell in the thick darkness of the Holy of Holies. The phrase “to dwell” is a translation of the Hebrew word lishkhon, which is from the same root as Shechinah. In verse 13, the point is made that this was a house of habitation, a place for God to dwell in His visible manifestation as the Shechinah Glory. Like Moses before him, Solomon also prayed that the Shechinah Glory would dwell with Israel forever. But again, this was not a prayer God would answer at this time.
6. The Book of Ezekiel and the Departure of the Shechinah Glory
6. The Book of Ezekiel and the Departure of the Shechinah Glory
Historically speaking, the Shechinah Glory next appeared to Ezekiel in order to reveal its coming departure from Israel. That it was indeed the Shechinah Glory that was showing Ezekiel the revelation found in his book is seen in Ezekiel 1:28; 3:12, 23; and Eze. 8:3–4. In these passages, the Shechinah is always associated with the Cherubim as it was in the Garden of Eden, in the Tabernacle, and the Temple. It is also associated here with the Holy Spirit.
The Book of Ezekiel relates the departure of the Shechinah Glory, which left Israel reluctantly in four stages. The first stage of the departure was from the Holy of Holies—the first position—to the Threshold of the Door of the Temple—the second position. This is described in Ezekiel 9:3a: And the glory of the God of Israel was gone up from the cherub, whereupon it was, to the threshold of the house.
3 And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer’s inkhorn by his side;
And again in Ezekiel 10:4: And the glory of Jehovah mounted up from the cherub, and stood over the threshold of the house; and the house was filled with the cloud, and the court was full of the brightness of Jehovah’s glory.
4 Then the glory of the Lord went up from the cherub, and stood over the threshold of the house; and the house was filled with the cloud, and the court was full of the brightness of the Lord’s glory.
The second stage of the departure of the Shechinah Glory occurred with the movement of the Shechinah from the Threshold of the Door of the Temple to the Eastern Gate—the third position—in Ezekiel 10:18–19:
18 Then the glory of the Lord departed from off the threshold of the house, and stood over the cherubims. 19 And the cherubims lifted up their wings, and mounted up from the earth in my sight: when they went out, the wheels also were beside them, and every one stood at the door of the east gate of the Lord’s house; and the glory of the God of Israel was over them above.
In the third stage, the Shechinah Glory departed from the Eastern Gate and moved over to the Mount of Olives—the fourth position—in Ezekiel 11:22–23:
22 Then did the cherubims lift up their wings, and the wheels beside them; and the glory of the God of Israel was over them above. 23 And the glory of the Lord went up from the midst of the city, and stood upon the mountain which is on the east side of the city.
Finally, in the fourth stage of departure, the Shechinah Glory left Israel and disappeared from Jewish history. It is only here that we truly see the fulfillment of the name Ichabod: the Glory had departed.
7. The Second Temple
7. The Second Temple
After the return of the Jews from Babylon, the Second Temple was built. But the Shechinah Glory was not in the Second Temple as it was in the First Temple, according to Haggai 2:3:
3 Who is left among you that saw this house in her first glory?
And how do ye see it now?
Is it not in your eyes in comparison of it as nothing?
However, Haggai 2:9 contained a promise:
9 The glory of this latter house shall be greater than of the former, saith the Lord of hosts:
And in this place will I give peace, saith the Lord of hosts.
Haggai the Prophet promised that the Glory that had departed would come in a different and greater way to the Second Temple. Unlike the Tabernacle and the First Temple, the Second Temple did not begin with a manifestation of the Shechinah Glory. But the promise was made that the Glory that once departed would come in a greater way to that very same Second Temple. They would again see the manifestation of God’s presence in the Shechinah Glory. The fact that this Temple was destroyed in a.d. 70 necessitates the fulfillment of Haggai’s prophecy to be prior to that time.
B. Time of Visitation: The Shechinah Glory in New Testament History
B. Time of Visitation: The Shechinah Glory in New Testament History
1. The Appearance to the Shepherds
1. The Appearance to the Shepherds
The first historical appearance of the Shechinah Glory in the New Testament is in Luke 2:8–9:
8 And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. 9 And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid.
It was the glory of the Lord that appeared and it shone round about them. This is clearly the reappearance of the Shechinah Glory. It announced the birth of the Messiah to Jewish shepherds.
2. The Christmas Star
2. The Christmas Star
Matthew 2:1–12 contains the record of the visit of the Magi from the east who were led there by a visible star. That this was no ordinary star is evident by the actions that the star took. First, the star appeared and disappeared on at least two occasions. Secondly, the star led them from the east to the west. Thirdly, it led them from the north to the south. Fourthly, the star stood over the very house where Yeshua (Jesus) was. And fifth, it was His privately-owned star in a sense that is not true of any other star. All this rules out that this star was just an ordinary star. The Greek word for star means “radiance” or “brilliance.” Coming in the form of a light, this was the reappearance of the Shechinah Glory, announcing the birth of the Messiah to Gentiles.
3. The Coming of the Shechinah Glory in a New Form
3. The Coming of the Shechinah Glory in a New Form
The Shechinah Glory reappeared in a completely new form in the fulfillment of the Haggai prophecy. This is the point of John 1:1–14. This passage proclaims the coming of the Shechinah Light in a new, visible manifestation. Verse 14 focuses on the new form of the Shechinah Glory: And the Word became flesh, and dwelt among us (and we beheld his glory, glory as of the only begotten from the Father), full of grace and truth.
The Greek word skeinei was borrowed from the Hebrew Shechinah and Hellenized, because Greek does not have an “sh” sound. Although skeinei is translated as dwelt, there is a different Greek word meaning, “to dwell.” Skeinei actually means “to tabernacle.” Verse 14 literally reads, “The Word became flesh and tabernacled among us.” In other words, it was a new, visible manifestation of the presence of God dwelling among men.
The result of this “tabernacling” was that men were able to behold the Glory in the form of a man—the God Man. This was a fulfillment of Isaiah 9:2, which spoke of the coming light:
2 The people that walked in darkness have seen a great light:
They that dwell in the land of the shadow of death, upon them hath the light shined.
The many times that Yeshua walked in the Temple Compound during His ministry fulfilled the prophecy of Haggai. His Glory was manifested by His cleansing the Temple of the money changers and sellers of sacrifices, and by His teaching in the Temple Compound, especially during the Feasts of Passover and Tabernacles.
The parallel with the Old Testament should not be missed. In the beginning of its history, the Shechinah Glory appeared and disappeared before making a more permanent abode in the Tabernacle and Temple. It then departed from the Mount of Olives. In New Testament history, it first appeared and disappeared, and then came in a more permanent form in the person of the Messiah, abiding with Israel for an extended period of time. Later, it, too, departed Israel from the Mount of Olives.
4. The Transfiguration
4. The Transfiguration
a. The Descriptive Passages
The greatest manifestation of the Shechinah Glory in the person of Jesus is found in the Transfiguration passages. The four passages where a description is given are: Matthew 17:1–8; Mark 9:2–8; Luke 9:28–36; and 2 Peter 1:16–18. These passages give different descriptions of what occurred which, taken singularly or altogether, picture the brilliance of the Shechinah Glory.
1) Matthew 17:1–8
The Matthew passage states: his face did shine as the sun, and his garments became white as the light (v. 2). A bright cloud overshadowed Him, and the Voice of God spoke out of the cloud, authenticating the Messiahship of Yeshua (v. 5). The appearance of the cloud and the Voice of God speaking out of the cloud was the very same thing that had occurred at Mount Sinai. This description clearly reflects the Shechinah manifestations of the Old Testament that are developed further in the New Testament as they are fulfilled in the person of the Messiah. While the shining of the face of Moses was that of a reflected glory, the shining of Yeshua was the shining of the Shechinah Glory itself. Moses was like the moon, but Jesus was like the sun.
2) Mark 9:2–8
The passage in Mark states in verse 3: his garments became glistering, exceeding white, so as no fuller on earth can whiten them, and a cloud overshadowed them in verse 7.
3) Luke 9:28–36
The Luke passage states in verse 29: the fashion of his countenance was altered, and his raiment became white and dazzling.
They saw His glory while the cloud overshadowed Him.
4) 2 Peter 1:16–18
In the 2 Peter passage, Peter proclaimed what he saw on the Mount of Transfiguration and claimed to be an eyewitness of his majesty. The Messiahship of Yeshua was authenticated by this Majestic Glory.
Jesus was the visible manifestation of God’s presence in a new form. At the Mount of Transfiguration, the Glory that was veiled by the human body shown through, and three of the apostles were able to behold the Shechinah Glory in its brightness and in a form greater than what had appeared in the Old Testament. For, besides the repetition of the Old Testament manifestations, there was also the unique Shechinah manifestation of Yeshua Himself as the God-Man.
b. Other New Testament Writings
1) 2 Corinthians 4:5–6
The Messiah as the new manifestation of God’s presence is taught in later New Testament writings as well. Paul wrote in 2 Corinthians 4:5–6:
5 For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus’ sake. 6 For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.
This passage states that, through Yeshua, light shines out of darkness and the light is that of the knowledge of the glory of God in the face of Jesus Christ. Clearly, then, the Glory of God was manifested in the person of Yeshua, and He was indeed a new manifestation of God’s presence.
b. Hebrews 1:1–3
This is further developed by Hebrews 1:1–3:
1 God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, 2 Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; 3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;
In verse 1, it is stated that, in the past, God had revealed Himself in a number of different ways, but in verse 2, He has now revealed Himself through the Son. Then verse 3 describes the Son, and the description is that of the Shechinah Glory. The Son is described as the brightness of the Father’s glory and the very image of his substance.
c. Revelation 1:12–16
Another example is found in the midst of a description of the glorified Son of Man in Revelation 1:12–16. The latter part of verse 16 reads: and his countenance was as the sun shines in his strength.
The outward appearance of Yeshua exuded such brightness that the Glory of the shining is comparable to that of the sun. His physical body no longer veils the shining brightness of the Glory.
5. The Reflection of that Glory
5. The Reflection of that Glory
a. 2 Corinthians 3:12–18
Just as Moses for a time reflected the Glory that he beheld at Sinai when God manifested Himself to Moses in a greater way, believers today can also reflect the Glory of the Messiah, who was an even greater manifestation of the Shechinah Glory, according to 2 Corinthians 3:12–18:
12 Seeing then that we have such hope, we use great plainness of speech: 13 And not as Moses, which put a vail over his face, that the children of Israel could not stedfastly look to the end of that which is abolished: 14 But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which vail is done away in Christ. 15 But even unto this day, when Moses is read, the vail is upon their heart. 16 Nevertheless when it shall turn to the Lord, the vail shall be taken away. 17 Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty. 18 But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.
The imagery is taken from the account of the reflecting of God’s Glory through the face of Moses. In verses 12–13, it is pointed out that Moses’ face was veiled so that the fading of the Glory should not be seen. In verses 14–15, this veil still remains, for Israel has failed to see the passing away of the Dispensation of the Law. In verses 16–17, the veil is removed from Jewish eyes only when they turn from the Law to Yeshua the Messiah. When Moses turned away from the people to the Lord, the veil was removed. In the same way, when the Jew turns away from the Law to Yeshua the Messiah, that veil is also removed.
Then in verse 18, Paul deals with the reflection of the Shechinah Glory by believers. The believer beholds the Glory of the Lord with an unveiled face and he is transformed into the same image from glory to glory. The glory seen in the Messiah creates a similar glory in the believer. It is Jesus who possesses the Shechinah Glory, but the believer is to reflect the glory of the Messiah in himself. While with Moses the reflection was seen by the shining of his face, in the case of the believer the reflection is to be seen in the transformation of the believer’s life into one with a spiritual character. As it was in the case of the Ezekiel passages, the Shechinah Glory in this passage is connected with the Holy Spirit, for the means of spirituality is by means of being filled or controlled by the Holy Spirit.
b. The Book of Ephesians
That believers are to reflect the Shechinah Glory of the Messiah is also taught in Ephesians 1. In Eph. 1:6, the believer is to the praise of the glory of his grace. In verse 12, the believer should be to the praise of his glory. In verse 14, the believer is unto the praise of his glory. In verse 18, the believer is the glory of his inheritance in the saints. Parallel passages include: Romans 8:29; Philippians 3:21; and Colossians 3:10.
c. Summary
To summarize this section, the historical appearance of the Shechinah Glory was primarily manifested in the person of the Messiah in the New Testament; He was the new visible manifestation of God’s presence. However, today it is the obligation of the believer to reflect that Glory.
6. The Book of Acts
6. The Book of Acts
The Shechinah Glory was seen on two occasions in the Book of Acts.
a. The Feast of Pentecost
The first occasion is found in Acts 2:1–3:
1 And when the day of Pentecost was fully come, they were all with one accord in one place. 2 And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. 3 And there appeared unto them cloven tongues like as of fire, and it sat upon each of them.
The visibility of tongues parting asunder, like as of fire was the manifestation the Shechinah Glory. Following the motif already found in the Old Testament, the Shechinah appears in the form of fire with a close association with the Holy Spirit.
b. The Apostle Paul
The second occurrence is far more evident: the appearance to Paul on the Damascus Road, recorded in three different parts of the Book of Acts. First, it is described as a light shining out of Heaven in Acts 9:3–8:
3 And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven: 4 And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me? 5 And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks. 6 And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do. 7 And the men which journeyed with him stood speechless, hearing a voice, but seeing no man. 8 And Saul arose from the earth; and when his eyes were opened, he saw no man: but they led him by the hand, and brought him into Damascus.
Secondly, it is further described as being a great light out of Heaven; Paul testifies that he was blinded because of the glory of that light in Acts 22:6–11:
6 And it came to pass, that, as I made my journey, and was come nigh unto Damascus about noon, suddenly there shone from heaven a great light round about me. 7 And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why persecutest thou me? 8 And I answered, Who art thou, Lord? And he said unto me, I am Jesus of Nazareth, whom thou persecutest. 9 And they that were with me saw indeed the light, and were afraid; but they heard not the voice of him that spake to me. 10 And I said, What shall I do, Lord? And the Lord said unto me, Arise, and go into Damascus; and there it shall be told thee of all things which are appointed for thee to do. 11 And when I could not see for the glory of that light, being led by the hand of them that were with me, I came into Damascus.
Thirdly, this light is described as being above the brightness of the sun; the Shechinah Glory appeared to Paul to commission him to become the Apostle to the Gentiles in Acts 26:13–18:
13 At midday, O king, I saw in the way a light from heaven, above the brightness of the sun, shining round about me and them which journeyed with me. 14 And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? it is hard for thee to kick against the pricks. 15 And I said, Who art thou, Lord? And he said, I am Jesus whom thou persecutest. 16 But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee; 17 Delivering thee from the people, and from the Gentiles, unto whom now I send thee, 18 To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.
7. The Book of Revelation
7. The Book of Revelation
The last historic appearance of the Shechinah Glory was to the Apostle John in Revelation 1:12–16, which was discussed earlier. This passage describes how Yeshua looks today in the fullness of His Glory; His physical body no longer veils the shining brightness of His Glory.
12 And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; 13 And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. 14 His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; 15 And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. 16 And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength.
The purpose of this final manifestation was to commission John to write the Book of Revelation and, by so doing, to bring the Scriptures to a close.
Conclusion:
Conclusion:
God has not left us without help. While in this fallen world, we are bound to wander, drifting in sin, sometimes going astray, God has given us His Word, and has guided us in our wanderings. When you experience His glory, it is humbling, and it is there, in the midst of His presence, you find your Commission (i.e. the Disciples in Galilee, Mt. 28).
[Outline adapted from: Arnold G. Fruchtenbaum, The Messianic Bible Study Collection, vol. 22 (Tustin, CA: Ariel Ministries, 1983), 12–20.]