The New Jerusalem—the Throne of YHVH
With this article The New Jerusalem—the Throne of YHVH, we are coming to the end of Revelation, if it is lawful to say that, as if the Revelation is not the beginning of a new world that is yet to come.
The first articles of the series The Revelation of YHVH are dedicated to the seven letters to the seven churches, letters few want to read. Then is the article “The Greatest Prophecy Ever Told, Few Can Hear” concerning the end of the world as we know it and the blasts of the seven trumpets.
In this article, which is the continuation of “The New Jerusalem—the Glory of YHVH”, we will continue our study of the New Jerusalem, the throne of YHVH.
As we will see below, the first five verses of this chapter obviously belong to the preceding one, from which they should not have been separated, but kept in there as they most certainly present one picture of the New Jerusalem as the glory of YHVH.
The river of water of life from the throne of YHVH
And he showed me a river of water of life, clear as crystal, coming from the throne of Elohim and of the Lamb. In the middle of its street, and on either side of the river, was the tree of life, which bore twelve fruits, each tree yielding its fruit every month. And the leaves of the tree were for the healing of the nations. And no longer shall there be any curse, and the throne of Elohim and of the Lamb shall be in it, and His servants shall serve Him. (Rev 22:1-3)
In Jer 3:16-17 the returned Israelites will increase and be fruitful in the land and they will no longer remember the ark of the covenant of YHVH nor will they feel the desire to have it, because Jerusalem will then be called the throne of YHVH. And all spared nations that did not fight against the chosen people will gather to Jerusalem, the throne of YHVH, and will be cleansed from all sins they had committed.
And it shall be, when you have increased, and shall be fruitful in the land in those days, declares Yehovah, that they no longer say, ‘The ark of the covenant of Yehovah’. Neither would it come to heart, nor would they remember it, nor would they visit it, nor would it be made again. At that time Jerusalem shall be called the throne of Yehovah, and all the nations shall be gathered to it, to the Name of Yehovah, to Jerusalem, and no longer walk after the stubbornness of their evil heart. (Jer 3:16-17)
This picture of the preserved remnant that will inherit the Promised Land is a constant feature of the Messianic future in the millennial kingdom (see Jer 23:3, Eze 36:11) and the Third Temple with the ark of the Covenant in Jerusalem has always been a dream of the scattered Israel.
However, in the New Jerusalem there will be no longer Temple, nor the ark in it. In chapter 21 which we studied in the article “The New Jerusalem—the Glory of YHVH” we are told that Yochanan saw no Temple in the New Jerusalem, because YHVH and His Messiah are the Dwelling Place. And Yochanan wrote down that the city had no need of the sun, nor of the moon, to shine in her, because the glory of Elohim lightened it. (Rev 21:22-23) (see also Isa 60:19-21)
Does this mean that the most set-apart object in the Temple and the Temple of the Highest will be no longer? The answer may be contained in Jer 3:17 and in our verses in Revelation where we read that at that time Jerusalem will be called the throne of YHVH, just as the ark was called the footstool of YHVH (1Ch 28:2, Psa 99:5, Psa 132:7, and in Lam 2:1)
Because, by comparison and only by comparison to the Highest’s appearance, Jerusalem will take her proper place to be the throne of YHVH and of the Messiah. And if the new Jerusalem is to be the most set-apart dwelling-place of YHVH, and if she is to become the throne of YHVH and of the Messiah instead of the Ark, then Jerusalem must herself become a sanctuary of YHVH, as He will fill all Jerusalem with His glory.
And when Jerusalem will be raised to the glory of being the throne of YHVH, all nations will gather themselves to her in fulfillment of Eze 47:1-12 and Rev 22:1-2.
And he turned me back to the door of the House. And look, water was flowing from under the threshold of the House toward the east, for the House faced east, and the water was flowing from under the right side of the House, from the south of the slaughter-place. … When I returned, then look, along the bank of the stream were very many trees on one side and the other. And he said to me, These waters are flowing toward the eastern country, and go down into the Arabah, and enter the sea, being made to flow into the sea, and the waters shall be healed. … And by the bank of the stream, on both sides, grow all kinds of trees used for food, whose leaves do not wither and fruit do not fail. They bear fruit every month, because their water flows from the set-apart place. And their fruit shall be for food, and their leaves for healing. (Eze 47:1-12)
When the time comes for YHVH to judge all the nations in the valley of Yehoshaphat, and to dwell as King of His people, all the streams of Israel will flow with water, and a spring will flow from the House of YHVH.
Ezekiel is taken to the front of the door of the millennial Temple to be shown a spring of water, flowing out from under it, which flows down to the Jordan valley, to empty itself into the Dead Sea with the life-giving power of its water.
This spring water must flow in the river bed that will be created by the earthquake described in Zec 14:4-5 which will split the Mount of Olives in two, from east to west, and half of the mountain will move to the north and half of it to the south, and a very great valley will be formed. (Read more in chapter The Two Scenarios for the War of Gog of Magog). That valley which the remnant will use for the escape must be the river bed Zechariah speaks of in his prophecy.
And when Zechariah speaks of living waters that will flow from Jerusalem: half into the eastern (the Dead) sea, and half into the western (the Mediterranean) sea (Zec 14:8), he must have spoken of the living water we find in Rev 22:1-2.
With these figures in Ezekiel and Zechariah, Joe 3:18 (Joe 4:18 JPS) has already described the fountain of water that will flow from the throne of YHVH, which must be the river of water of life, clear as crystal, coming from the throne of Elohim and of the Lamb which we see in Rev 22:1.
In other words, Zechariah saw the valley that would be formed as a result of the earthquake that would split the earth; that valley would be the river bed of the water that would be flowing from under the threshold of the House of YHVH during the Millennial Kingdom Ezekiel and Joel described, and the river of water of life coming from the throne of Elohim and of the Lamb Yochanan saw in the New Jerusalem. All of them saw in their time pieces of the picture of the world to come which Yochanan was given to see, namely the New Jerusalem as the throne of YHVH.
The heavenly throne of YHVH
And I looked and saw in the expanse that was above the head of the cheruvim, like a sapphire stone, having the appearance of the likeness of a throne. … And the House was filled with the cloud, and the court was filled with the brightness of the glory of Yehovah. (Eze 10:1-4)
Ezekiel sees the visible (but not necessarily material) manifestation of YHVH to him, and on the firmament above the cheruvim, like sapphire-stone, he sees the likeness of a throne on which YHVH appeared. To avoid giving the bodily or human form appearance of YHVH (the prophet does not speak of any human form of YHVH), Ezekiel simply gives a short description of His throne, as he does in the same manner as in Eze 1:26, where he simply says, And on the likeness of the throne was a likeness as the appearance of a man high above it.
Since the Creator does not have a human body, and as long as the Scripture refers to such in the form of Hebrew poetry and metaphor, we may infer that the appearance of a man on the throne of YHVH is none other than the transcendent figure of the Messiah who will sit on the throne of YHVH in glory and majesty.
We should recall that Daniel (Dan 7:9) was also given to see the Ancient of Days sitting on His throne.
I was looking until thrones were set up, and the Ancient of Days was seated. His garment was white as snow, and the hair of His head was like clean wool, His throne was flames of fire, its wheels burning fire.
This is the same “the Ancient of Days” sitting on His throne, the transcendent Messiah, Zechariah saw in the vision given to him.
Behold, the Man whose name is the Tsemach! And from His place He shall branch out, and He shall build the Temple of Yehovah. It is He who is going to build the Temple of Yehovah. It is He who is going to bear the splendor. And He shall sit and rule on His throne, and shall be a priest on His throne, and the counsel of peace shall be between Them both. (Zec 6:12-13)
In Zec 6:12-13 we are told that it is He who is going to build the Temple of YHVH and it is He who will sit and rule on His throne and be a priest, and the counsel of peace shall be between them both. The One who will build the Third Temple is clearly called “the man” whose name is Tsemach (JPS the Shoot; KJV the Branch) (see also Jer 33:15).
Zechariah spoke of the historical High Priest Yehoshua at the time of building the Second Temple (see Zec 6:11). This is the simple meaning of the crowning of the High Priest Yehoshua. But another feature is added to this. The crown, which was placed upon the head of Yehoshua, was to be kept in the Temple of YHVH after the crowning (see Zec 6:14).
But, since a high priest was always to wear a crown in the Temple service, we may infer that the crowning of Yehoshua also designated him as the type of the Messiah, which prophetically alludes in a shadow picture to the name of that priest who would sit on the throne in Revelation with the vision of the future High Priest Yehoshua the Messiah in Zech 6:12-13.
This Tsemach will indeed build the Third Temple of YHVH as Zec 6:12-13 refer to the building of the earthly temple of stone and wood. But, the Dwelling Place, the eternal Temple in Rev 21 and 22 in the New Jerusalem that will come down out of heaven, is YHVH and the Lamb.
Because, when the prophecy speaks, And He shall sit and rule on His throne, and shall be a priest on His throne, and the counsel of peace shall be between them Both (Zec 6:13), it must refer to the prophecy in Revelation 21 and 22 where we are told that YHVH and the Messiah are the Temple (Rev 21:22) and the living water will flow from their throne (Rev 22:1,3). We infer this from the phrase the counsel of peace shall be between them Both, because when YHVH and the Messiah will rule in agreement only then it may be said about them that the counsel of shalom (lit. completeness) shall be between them Both. (See also Heb 8:1)
The Face of YHVH
And they shall see His face, and His Name shall be upon their foreheads. And night shall be no more, and they shall have no need of a lamp or the light of the sun, because Yehovah shall give them light. And they shall reign forever and ever. (Rev 22:4-5) (See also Isa 60 19-20)
We have the reason to believe that the they in verse 4 are the servants in verse 3, not the nations in verse 2 that will survive His wrath at the end of days. The reason being is that since only those who will remain faithful and overcome until the end will be given to see His Face and His Name on their foreheads.
Just as in Rev 7:9 an inspiring look at the heavenly glory was granted to the faithful in the great tribulation, so also in the heavenly Jerusalem they will stand with the Lamb by the throne of God, serving Him as His attendants, seeing His Face, and bearing His Name upon their foreheads (Rev 22:3-4), and that they learn the new song sung before the throne of YHVH and the Lamb.
YHVH comes to His people in His Messenger of the Presence (lit. faces), in whom are His Name (Exo 23:21), and His Face (Exo 33:14), that is the angel of His Face (Isa 63:9), who reveals His nature, to dwell in the midst of the congregation.
This dwelling of YHVH and His Messiah, in the New Jerusalem the throne of YHVH, is essentially different from the dwelling of YHVH in the Most Set-apart Place of His Tabernacle and later the Temple. It commences with the coming of the transcendent Son of Elohim in flesh (Joh_1:14) and will be completed by His return in glory (Rev 21:3 and Rev 22:1-5).
But, probably the most exciting moments of the revealing of the Face of YHVH can be found in the stories of Avraham and Mosheh. But where did Abraham and Mosheh see the Face of YHVH?
To see them, we first need to go back to Genesis when YHVH asked Avraham to sacrifice his son Yitschak. In Gen 22:13, there was indeed a physical ram Avraham saw, but as seen only in Hebrew, Avraham was directed to time in the future when a sacrificial Lamb would take the place of the sinful world just as the ram took the place of Yitschak, which experience the Lamb of YHVH confirmed in Joh 8:56.
Then, we need to forward to Exo 33:18-23 when Mosheh beseeched Elohim to show him His glory. When Mosheh asked YHVH to show him His glory, he was told to go to the cleft of the rock where he was given to see the glory of YHVH in the future, as his father Avraham saw Him.
But, for more insight on what Avraham and Mosheh saw, refer to the article “To Foresee Yeshua the Messiah“.
Returning to Revelation, we are told that those who will overcome the great tribulation will see His Face and will receive His Name on their foreheads.
And where it is said that the night shall be no more, and they shall have no need of a lamp or the light of the sun, the messenger again reiterated, as he did in Rev 21:22-23, that the city would need neither the shining of the sun nor of the moon, because the glory of YHVH would lighten by the manifestation of the presence of YHVH from the Son (Rev 21:23).
In its time it will be hastened
And he said to me, These words are trustworthy and true. And Yehovah Elohim of the set-apart prophets has sent His messenger to show His servants what must shortly be fulfilled. Behold, I am coming shortly! Blessed is he who guards the words of the prophecy of this book. (Rev 22:6-7)
Then the messenger said to Yochanan that he had been sent to show him what would take place quickly, followed by the Messiah’s quick coming.
This prediction must not be taken plainly as if the Messiah would come shortly after the prophecy of Revelation was given to the disciple, because we know that nineteen centuries after the giving of the prophecy, He has not come yet and we are still awaiting His return.
What the present author has made sense of it is, that this prediction is meant to say something else.
YHVH has promised the restoration of Israel in the Land in its time, as it is written in Isa 60:21-22, just after it is said in vv 19-20,
No longer is the sun your light by day, nor does the moon give light to you for brightness, but Yehovah shall be to you an everlasting light, and your Elohim your comeliness. No longer does your sun go down, nor your moon withdraw itself, for Yehovah shall be your everlasting light, and the days of your mourning shall be ended. (Isa 60:19-20)
And your people, all of them righteous, shall inherit the earth forever – a branch of My planting, a work of My hands, to be adorned. The little shall become a thousand, and the small one a strong nation. I, YHVH, shall hasten it in its time. (Isa 60:21-22)
Throughout history Jewry has eagerly awaited the ultimate redemption through the Messiah. The sages have identified in Sanhedrin 98a two times for His coming. One is — the preordained time by the Creator at the beginning of creation, and the second is — a hastened revelation before the destined time.
In the beginning of the present author’s book The Reckoning of Time we studied that the predetermined time has been set for 6,000 years. This ultimate time for the end is unconditional: it does not depend on Israel’s merit, as it is said, “For My own sake, for My own sake, I will do it…” (Isa 48:11).
However, in the phrase in its time I will hasten it, the phrase “in its time” means a set date and “I will hasten it” means that it may occur earlier, before its predetermined time. The seeming contradiction is resolved as follows: “If Israel is worthy, I will hasten it, if not: it will come in its time.” And again,
The vision is yet for an appointed time, but at the end it shall speak and not lie. Though it tarry wait for it, for it will surely come, it will not be late! (Hab 2:3).
The Rabbinical authority interprets in its time I will hasten it thus: If Israel is worthy, YHVH will hasten His coming; otherwise, it will be in its due time. And where it is said it will happen in its time it means it has been predetermined from the beginning of creation. This means that YHVH will either “hasten” the restoration of the Kingdom of Israel (Isa 60:1-22) or let it come “in its due time”, all depending on Israel, whether He will find repentance.
Yet, there is an explicit verse in Mal 3:1 that says, “The lord whom you seek (the king Messiah) will suddenly come to his palace, and the messenger of the covenant whom you desire, behold he comes…”
In chapter The Redemption Plan of YHVH of the aforesaid book, we studied that there seem to be two reckonings of time. And if this is so, we may say that one of the reckonings will come “in its time” and the other “in the hastened time”. Or, as it is defined in the chapter, the 6,000th year of the Redemption Plan will come “in its time” and the 6,000th year of the Labor of Man Plan: “in the hastened time”.
We also studied that this has been the understanding of the Sages. And indeed, if Israel is to be found worthy, the Messiah may hasten and come seven years earlier; if not He will come in the predetermined time per the Redemption Plan.
The present author tends to believe that Israel’s merits will determine the Messiah’s coming, for surely, He said to Israel referring to the last days:
Therefore, bear fruit worthy of repentance, and do not begin to say to yourselves, ‘We have Avraham as our father.’ (Luk 3:8)
For it shall come as a snare on all those dwelling on the face of all the earth. Watch then at all times and pray that you be counted worthy to escape all this about to take place, and to stand before the Son of man. (Luk 21:35-36)
And as for the Sages, R. Alexandri said:
R. Yehoshua b. Levi pointed out a contradiction. it is written, in its time [will the Messiah come], whilst it is also written, I [the Lord] will hasten it!— if they are worthy, I will hasten it: if not, [he will come] at the due time. R. Alexandri said: R. Yehoshua opposed two verses: it is written, And behold, one like the son of man came with the clouds of heaven (Dan 7:13) whilst [elsewhere] it is written, [behold, thy king cometh unto thee … ] lowly, and riding upon an ass! (Zec 9:9)— if they are meritorious, [he will come] with the clouds of heaven; if not, lowly and riding upon an ass. (ibid.)
Therefore, 6,000 years have been set unconditionally for mankind to labor. However, when Elohim has said in its time I will hasten it, there is a set date that may occur earlier than its predetermined time.
And when Yochanan saw and heard these matters, he fell down to worship before the feet of the messenger, but the messenger said to him, ‘Worship Elohim for I am your fellow servant’. (Rev 22:8-9)
And he said to Yochanan that ‘the time is near’,
Do not seal the words of the prophecy of this book, because the time is near. (Rev 22:10)
(See also Dan 8:26, Dan 12:4)
In Rev 22:10 Yochanan was told not to seal the words of the prophecy. But, in Dan 12:9 we find that his brother Daniel was told to seal but more properly to close the prophecy. Here, to seal up does not mean to hide, in the sense of keeping secret the Son’s of Man coming, but to close it, because it would be incomprehensible for Daniel’s and the nearest generations. Therefore, the revelation given to Daniel was sealed up that it might remain preserved for remote times when the future generation will understand it. We are that generation!
In other words, the prophecy was not given to Daniel to see, because it would be incomprehensible for him. And in the statement of the duration of the abomination that will take place it was said that it will come to an end, but at the same time it was also said that this end is determined beforehand (that is predetermined) by Elohim, as it is evident in Dan 12:7.
But, in the case of Yochanan, the messenger told him not to seal the prophecy, because the time was near. As said above, nineteen centuries later we are still awaiting the time, the time that is near. How is it to be understood then? If Yochanan was told not to seal the prophecy, for the time was near, why are still awaiting? Unless, it can be only understood prophetically, as the phrase the time is near means that it will be hastened and it will not be late.
Then the messenger told Yochanan that he who had done wrong, it would be to him as if he had done even more wrong; but he who would be found in righteousness, it would be to him even more righteousness. (Rev 22:11)
And again we see in the following verse the same theme, “I will hasten it, it will not be late!”, as the Messiah spoke of Himself, I am coming speedily.
The four crowns
But, it seems that this time something “new” was added here. We read thus (see also Mat 16:27, Joh 5:29),
And look, I am coming speedily, and My reward is with Me, to give to each according to his work. (Rev 22:12)
We should know that there are four crowns (rewards) that are awaiting the believers. Let us again review them.
The Crown of Life for those who endure trials.
The Savior said in His letter to Smyrna that beyond the suffering of this brief life there is the crown of Life, which would abundantly reward the faithfulness.
We find another reference to the Crown of Life in the letter of Yeshua’s brother Ya’akov (James), as we read,
Blessed is the man who does endure trial, for when he has been proved, he shall receive the crown of life which the Master has promised to those who love Him. (Jas 1:12)
Ya’akov haTzadik (James the Righteous) gives one more detail as to what the Crown of Life will require from those who will receive it. He says that those who endure trials when found proven will receive their promised reward, because they have loved the Messiah.
The Crown of Glory for those in humility.
Shepherd the flock of Elohim which is among you, serving as overseers, not by compulsion but voluntarily, not out of greed for filthy gain, but eagerly, neither as being masters over those entrusted to you, but being examples to the flock. And when the Chief Shepherd appears, you shall receive the never-fading crown of glory. (1Pe 5:2-4)
Service to the Lord as He wants to be served is worthy of the Crown of Glory. Notice what Apostle Shimon Kefa says that will be required from those who will receive it. We may say that Shimon meant those leaders of the congregations who are called to shepherd the flock of Elohim, as only leaders can shepherd the flock.
They will be expected to serve voluntarily, not out of greed for filthy gain, or as being masters over those entrusted to them.
We should recall too the words of our Master who says,
I am the good shepherd. The good shepherd lays down His life for the sheep. But the hireling, and not being a shepherd, one who does not own the sheep, sees the wolf coming and leaves the sheep and flees. And the wolf snatches the sheep and scatters them. Now the hireling flees because he is a hireling and is not concerned about the sheep. (Joh 10:11-13)
The Crown of Righteousness for those who have preached the Word (2Ti 4:2), fought the good fight, finished the race, guarded the faith (2Ti 4:7), and have loved, anticipated, and taught prophecy concerning His Second Coming.
For the rest, there is laid up for me the crown of righteousness, which the Master, the righteous Judge, shall give to me on that Day, and not to me only but also to all those loving His appearing. (2Ti 4:8)
The Crown of Faithfulness.
I know your works, See, I have set before you an open door, and no one is able to shut it, that you have little power, yet have guarded My Word, and have not denied My Name. (Rev 3:8) Hold what you have that no one take your crown. (Rev 3:11)
This Crown of Faithfulness is also a subject of the article “The Letter to Philadelphia” from the series The Seven Letters to the Seven Churches of the Revelation from YHVH.
The Aleph and Tav—the Offspring of David
Back to Revelation, we see that He who began the book (Rev 1:8 and Rev 1:11) used of Himself the same heavenly monogram of Aleph and Tav to close it (Rev 21:6 and Rev 22:13).
I am the ‘Aleph’ and the ‘Tav’, the Beginning and the End, the First and the Last. Blessed are those doing His commands, so that they may have the right to the tree of life, and to enter through the gates into the city. But outside are the dogs and those who enchant with drugs, and those who whore, and the murderers, and the idolaters, and all who love and do falsehood. (Rev 22:13-15) (See Rev 21:27)
Yeshua the Messiah says it very explicitly that He is coming speedily to give to each according to his work: those who have done YHVH’s commands will be blessed to have the right to the tree of life and to enter through the gates of the New Jerusalem—the throne of YHVH. But, those who have chosen not to do His commands will be excluded from the blessing of YHVH.
But, we know that this is not a new blessing, because we find it throughout the Torah and the Prophets, and reiterated by Yeshua in Mat 19:17.
But if you wish to enter into life, guard the commands. (Mat 19:17)
(See also Luk 10:28, Joh 12:50)
In Revelation 22:16 Yeshua who will be sitting on the throne of YHVH identified Himself thus,
I, Yehoshua, have sent My messenger to witness to you these matters in the assemblies. I am the Root and the Offspring of David the Bright and Morning Star. (Rev 22:16)
… quoting directly from the prophecy concerning the Messiah in Isa 11:1 and Isa 11:10.
The royal tree of the Davidic dynasty was cut down and nothing was left except the root. The Offspring of David is the root-sprout of Jesse (Isa 11:1), and the root itself, because the tree had perished long ago. But He who had been hidden in the root of Jesse has become the root itself (Rev 22:16).
However, despite the fact that tree was cut, the Offspring of David was exalted from this lowly state of being an offshoot, to become the Bright and Morning star visible to all the world, who would attract the attention of the nations to seek Him (see also Isa 11:10).
And the Spirit and the bride say, “Come!” And he who hears, let him say, “Come!” And he who thirsts, come! And he who desires it, take the water of life freely! (Rev 22:17)
To whom is the call of the Spirit and the bride who say “Come!”?
The appeal of YHVH (that is Ruach) and the faithful (that is the bride) in Rev 22:17 is to Yeshua the Messiah, asking Him to make haste to come before the ordained time (Isa 60:21-22). This appeal we see it answered in Rev 22:20.
For I witness to everyone hearing the words of the prophecy of this book: If anyone adds to them, Elohim shall add to him the plagues that are written in this book, and if anyone takes away from the words of the book of this prophecy, Elohim shall take away his part from the Book of Life, and out of the set-apart city, which are written in this Book. (Rev 22:18-19)
If Yochanan has warned in the end of the prophecy not add to or take away from it, it must have been of high importance to say it. So, why is this so important not to add to nor take away from what was written in the Book of Revelation?
YHVH requires that His self-revelation at Mt Sinai, the Torah, must be kept and the commands done as it was given originally; nothing is to be added to or taken from it, and those who claim to be children of YHVH should submit to it.
Sadly, by additions and by omissions the Torah the self-revelation of YHVH has been weakened and turned into traditions of men; by additions of the Pharisees who added the so-called “Oral Law” and by omissions of the Christians who rejected the entire Torah of YHVH, changed the prophets, replaced the covenant nation Israel with the Church, and assumed only the so-called “New Testament”.
But, the warning not to add to or take from it was given long ago by Mosheh in Deu 4:2 and Deu 12:32; it is then enforced by the prophets (Jer 26:2; Pro 30:6) and re-enforced again here at the end of Revelation.
And if this warning in the Torah and in the prophets was not explicit enough, Yeshua the Messiah had also warned that He had not come to destroy the Torah nor the prophets, but to fulfil them, to substantiate them (Mat 5:17-20). Thus, He did not revoke the Word of His Father, far be from it, but glorified and perfected it in its renewal.
As we are coming to the end of the book, He who bears witness of these matters says,
“Yes, I am coming speedily“. Amein.
And we say,
Yes, come, Master Yeshua! The favor of our Master Yeshua Messiah be with the set-apart ones. Amein. (Rev 22:20-21)
The Prophet Habakkuk, seemingly dissatisfied with the supreme judgment, complained against Elohim in Hab 1:12-17, that He let the wicked go on unpunished.
In response, YHVH patiently gave His prophet the answer in what follows in Hab 2:2-3 commanding him to write the vision, that is the revelation, so clearly, that men would be able to read it quite easily. And we are reading it quite easily, thus,
For the vision is yet for an appointed time, and it speaks of the end, and does not lie. If it lingers, wait for it, for it shall certainly come, it shall not delay. (Hab 2:3)
The reason for the writing of the prophecy in such a manner that can be easily read is given right there in Hab 2:3: it shall certainly come, it shall not delay. The prophecy is for its appointed time and relates to the period fixed by the Almighty for its fulfillment.
Like in Daniel’s case, the vision given to Habakkuk was still in the future and it was not given to the prophet to see it. Its goal was the end of time towards which it hastens (Dan 8:17-19 and Dan 11:35) in the Messianic times, not in Habakkuk’s time.
Only in the Messianic times the judgment will fall upon the wicked world, until then the world still has time to repent before the Supreme Justice. But, how many will repent?
With this the appeal of YHVH and the bride in Rev 22:17 to Yeshua the executioner of the judgment, asking Him to make haste to come before the ordained time, the question has been answered in Rev 22:20: it shall certainly come, it shall not delay.
May we merit seeing the coming of our Mashiach speedily in our days.