Revelation

BLESSED BY THE BOOK OF REVELATION

New Hope Christian Church, 2/27/22

A scary book! A mystifying book! A blueprint for explaining current events! Indeed, an ignored book. The last book of the Bible to be written should not be the last one to be enjoyed. If we get past our reservations about the book, we can look at it anew, with a new approach. We will be blessed by our reading of Revelation if we approach it correctly. This book was not intended to scare us, mystify us, or divide us over interpretation. Nor was it intended to predict current events. Why is Revelation in the Bible? That question can be answered when we consider four intentions of the book of Revelation.

Revelation Was Intended to Be Read

Revelation was not intended to be ignored but rather to be read. “Blessed is the one who reads the words of this prophecy, and blessed are those who hear it and take to heart what is written in it, because the time is near” (1:3). Before books (and literacy) became common, Scripture was often read aloud by someone (such as a priest) so that others could learn God’s word. This verse is usually understood to reflect such a situation.

However, the reference may not intend to differentiate between the reader and the hearers but simply be referring to two aspects of acquiring the information. (The expression “take to heart” probably refers to the intentions of the book discussed in points 3 and 4 below.) We must not only read the words but pay attention to (hear or heed) them. The book uses the word hear in several significant places; for example, at the close of each message to the churches in chapters 2-3: “He who has an ear, let him hear what the Spirit says to the churches.” Other significant exhortations include 13:9 and 22:17-18.

Thus we can say that hearing implies that we are reading and paying attention to the written word. If we are not reading this book, then we surely are missing out on the blessings that come from reading and hearing its message.

Revelation Was Intended to Be Understood

Revelation is a translation of the Greek word apokalupsis in the original text. It is defined as the drawing back of a curtain or a veil, thus revealing the object behind it. If the object were not then known, it would not be much of an unveiling! Thus, the word itself shows that the book is intended to be understood—it is called a revelation: “The revelation of Jesus Christ, which God gave him to show his servants what must soon take place. He made it known by sending his angel to his servant John, who testifies to everything he saw—that is, the word of God and the testimony of Jesus Christ” (1:1-2). Notice that this revelation was made known, not hidden from view.

The problem comes when we read the book and find it teeming with persons, things, and situations which are mysterious! In fact, the word translated revelation has given rise to a genre of literature that is highly symbolic. The Old Testament, especially the prophets, has many examples of this type of language. In Genesis 37:9 Joseph told of a dream about sun, moon, and stars. His father and brothers immediately interpreted it to refer to Joseph’s father, mother, and brothers. The prophets were especially prone to apocalyptic symbols, which really hid rather than revealed what they meant!

What does this concept of apocalyptic language mean for the interpretation of Revelation? It points to the fact that the book is highly, even mostly symbolic. Things don’t really mean what they say! At the onset of the book, we are told that it is a revelation. But a revelation of what? We are on the wrong track at the very beginning if we assume that it is a revelation from Christ, intended to describe in detail the events of the future. It is not so much a revelation from Christ as it is of Christ. The subject matter is not history but Jesus. Many of the symbols are explained within Revelation or in apocalyptic passages in the Old Testament, but they also often call us to look beyond the symbol to the lessons embodied in the passages. Too often we try to identify, for example, “the beast” and miss the point about Jesus’ dealing with the beast.

Revelation Was Intended to Encourage

Revelation was not written to show us the future of world events but rather how the church of Jesus should deal with those events. The church, including at the time of the author, the apostle John, has frequently suffered from persecution. Sometimes in limited localities, and other times in broad sweeps, the church suffers just as her Lord did. She needs encouragement.

In addition to times of persecution, the church is not immune to the struggles, pains, and troubles that others in the world go through. We suffer illness, even plague, economic disasters, warfare, hurricanes, earthquakes, and other kinds of natural disasters. We also suffer from the injustices of sinful humanity, just as others do. We need encouragement. “If anyone is to go into captivity, into captivity he will go. If anyone is to be killed with the sword, with the sword he will be killed. This calls for patient endurance and faithfulness on the part of the saints” (13:10). Revelation provides hope and encouragement to persevere.

Revelation Was Intended to Warn

Another blessing, that may not seem like a blessing, is the warnings that Revelation sends out. A warning is indeed a blessing if it enables us to escape coming trauma. For those who heed the warning, it is a blessing. But not all do. “The prudent see danger and take refuge, but the simple keep going and suffer for it” (Proverbs 27:12). Individuals and societies often think their lives are pretty good, in spite of their ignoring God’s will. Revelation puts up a big warning sign: STOP!

God often lets evil go unpunished, but his tolerance of evil is only temporary. Scripture, especially the Old Testament prophets, shows us that God sometimes uses natural or moral catastrophes to punish individuals, nations, and even regions. Of course, not all disasters are punishments from God; and so, we can never know for sure whether something happening in our day is the divine rod. The book of Revelation demonstrates that God’s tolerance of evil is only temporary. And some day, he is going to put an end to it all: “Look, he is coming with the clouds, and every eye will see him, even those who pierced him; and all the peoples of the earth will mourn because of him. So shall it be! Amen” (1:7). We are reminded of Hebrews 10:31, “It is a dreadful thing to fall into the hands of the living God.”

Conclusion

We miss the blessing of Revelation when we do not read and study it. We also miss this blessing when we get tangled up in the details, when we miss the message while attempting to satisfy our curiosity about those details. Appreciating the book of Revelation comes down to this: What is its true intention? Approach it from that point of view.

JESUS REVEALED

New Hope Christian Church, 3/6/22

We are blessed by reading the book of Revelation (see 1:3), as long as we approach it properly. In the previous message we saw that the book was intended to be read, to be understood, to provide encouragement, and to give warning that God will not ignore evil forever. In addition, we need to understand that the primary purpose of the book of Revelation is to reveal, not the future, but Jesus and his church. When we get caught up in the futile search for demystifying every symbol, then we miss the overall purpose, like missing the forest for the trees.

It is a revelation about Jesus Christ (1:1) more than from him. The revelation concerns “Jesus Christ, who is the faithful witness, the firstborn from the dead, and the ruler of the kings of the earth” (1:5). Furthermore, it is a revelation of the relationship between Christ and his church. The apostle John was told, “‘Write on a scroll what you see and send it to the seven churches: to Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia and Laodicea’” (1:11). Then he described his vision (1:12-20): “I turned around to see the voice that was speaking to me. And when I turned I saw seven golden lampstands, and among the lampstands was someone ‘like a son of man,’ dressed in a robe reaching down to his feet and with a golden sash around his chest. His head and hair were white like wool, as white as snow, and his eyes were like blazing fire. His feet were like bronze glowing in a furnace, and his voice was like the sound of rushing waters. In his right hand he held seven stars, and out of his mouth came a sharp double-edged sword. His face was like the sun shining in all its brilliance. When I saw him, I fell at his feet as though dead. Then he placed his right hand on me and said: ‘Do not be afraid. I am the First and the Last. I am the Living One; I was dead, and behold I am alive for ever and ever! And I hold the keys of death and Hades. Write, therefore, what you have seen, what is now and what will take place later. The mystery of the seven stars that you saw in my right hand and of the seven golden lampstands is this: The seven stars are the angels of the seven churches, and the seven lampstands are the seven churches.’”

We are blessed with this record of John’s vision (as well as other Scripture), for the only way we can know the truth about Jesus is through the revelation of the Father about him. In this book we receive three revelations about Jesus.

Jesus Revealed as a Witness

Jesus is called “the faithful witness” (1:5). A witness is one who sees or hears something and then testifies to what he saw or heard. In the Bible, particularly the Old Testament, the definition is expanded to one who is able to see into the spiritual dimension, that is, supernatural visions. That’s why prophets were originally called seers. As the witness, Christ sees the future as though it were the present. As the faithful witness, his revelation can be trusted because it came from God.

John also informed the readers that this revelation concerned events that were to start being fulfilled shortly after he saw them (1:3). (John was probably writing around A.D. 100.) But he also saw events at the end of time when everyone will see the returning Christ (1:7). The majority of the book concerns events that were to happen between his time and the Second Coming.

As the witness, Jesus became Revealer, pointing us to the future. His message was to help us prepare for that future.

Jesus Revealed as the Firstborn from the Dead

Jesus is also called “the firstborn from the dead” (1:5). Others, of course, had come back from the dead. Elijah (1 Kings 17:17-24) and Elisha (2 Kings 4:18-37) had each raised from the dead at least one person. Jesus raised several persons from the dead (Matthew 11:5; Luke 7:11-15; 8:49-55; John 11:38-45), and at the death of Jesus, the “earth shook and the rocks split. The tombs broke open and the bodies of many holy people who had died were raised to life” (Matthew 27:50-53).

Jesus’ resurrection was different from any of those. The most obvious difference was that he, unlike every one of them, did not die again. The most important difference was the significance of his resurrection. It proved that he was the Son of God, “who through the Spirit of holiness was declared with power to be the Son of God by his resurrection from the dead” (Romans 1:4). His resurrection proved that he knew what he was talking about when he predicted his death and resurrection. Being confirmed as the Son of God, his claims to free us from sin were thus verified: He “has freed us from our sins by his blood (Revelation 1:5).

His resurrection was also different because in it he won the victory over sin, Satan, and death. The apostle Paul referred to the power of God (Ephesians 1:19-23) as “the working of his mighty strength, which he exerted in Christ when he raised him from the dead and seated him at his right hand in the heavenly realms, far above all rule and authority, power and dominion, and every title that can be given, not only in the present age but also in the one to come. And God placed all things under his feet and appointed him to be head over everything for the church, which is his body, the fullness of him who fills everything in every way.”

Indeed, “he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death” (1 Corinthians 15:25-26).

In addition to forgiving us, Christ has also made us to be a kingdom and priests (1:6). The apostle Peter called it a holy and royal priesthood, “offering spiritual sacrifices acceptable to God through Jesus Christ” (1 Peter 2:5,9). The kingdom is one in which we are currently participants: “For he has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves, in whom we have redemption, the forgiveness of sins” (Colossians 1:13-14). See also John’s affirmation that he was a “brother and companion in the . . . kingdom” (Revelation 1:9). Another dimension to the kingdom yet awaits us: “you will receive a rich welcome into the eternal kingdom” (2 Peter 1:11). This will be the kingdom that frees us from all of this world’s trials and temptations.

As the firstborn from the dead, Jesus became our Rescuer, pointing us to the past. We can count on his promises for the present and future because of what he has done in the past.

Jesus Revealed as the Ruler of the Kings of the Earth

Jesus is also revealed as the Ruler of the kings of the earth (1:5). In what sense is he their ruler? Obviously not in the sense that they give their allegiance to him! “The kings of the earth take their stand and the rulers gather together against the Lord and against his Anointed One” (Acts 4:26). History, both sacred (Scriptural) and secular, demonstrates that many rulers come and go, some good and many evil, and God most of the time seems to let them go their way. Scripture also teaches us, however, that God has often elevated certain rulers and dethroned others. Now that “all authority in heaven and on earth” has been given to Jesus, he is in charge. The book of Revelation assures us that no matter how things may be going on earth, Jesus has a plan. His plan involves nations and peoples, and he often intervenes to move things along according to that plan. We have no way of knowing which events are just following the natural course, with Jesus aware but not taking an active role, and which events are the results of his actions.

As the ruler of kings, we can make some assertions regarding the relationship between them and Jesus. He is, after all, the King of kings. In John’s vision, Jesus appears more majestic than the kings of the earth could even imagine. Their glory comes in the way they dress, their palatial surroundings, their conquered territories, or their amassed valuables. However, they are not in the same league as Jesus. In a vision that is truly majestic, John describes him: “And when I turned I saw seven golden lampstands, and among the lampstands was someone ‘like a son of man,’ dressed in a robe reaching down to his feet and with a golden sash around his chest. His head and hair were white like wool, as white as snow, and his eyes were like blazing fire. His feet were like bronze glowing in a furnace, and his voice was like the sound of rushing waters. In his right hand he held seven stars, and out of his mouth came a sharp double-edged sword. His face was like the sun shining in all its brilliance.”

Not only different in glory, Jesus’ power is also far above the rulers of the earth because he holds the keys of death and Hades. And one day all will bow before him. “Look, he is coming with the clouds, and every eye will see him, even those who pierced him; and all the peoples of the earth will mourn because of him. So shall it be! Amen” (1:7). Therefore, the rulers of the nations must beware of rejecting him. As King David said in Psalm 2:10-12, “Therefore, you kings, be wise; be warned, you rulers of the earth. Serve the Lord with fear and rejoice with trembling. Kiss the Son, lest he be angry and you be destroyed in your way, for his wrath can flare up in a moment. Blessed are all who take refuge in him.”

As Ruler, Jesus points us to the present. No matter what we may experience in this world, he has ultimate control. We can count on him.

Conclusion

The Jesus that is revealed in this book is truly awesome! We must bow before him and then rise to serve him. As we study the book of Revelation, let’s try to avoid the trap of looking at the trees so much that we miss the forest.

JESUS AND HIS CHURCH (1)

New Hope Christian Church, 3/13/22

In 1900, a writer in The New York Times predicted that the advent of the automobile would solve the parking problem, since an auto occupied less space at a curb than a horse and wagon! Human predictions of the future are frequently way off, but not God’s.

But what about God’s predictions in the book of Revelation? Have some already been fulfilled? Will we recognize them when they are? Many of them are presented in symbols, some of which we can generally identify, with help from Scripture. Many of the characters and events in the book, however, are presented in such a way that certainty of explanation eludes us. That is intentional. Many of these events are both timeless and timely (a phrase borrowed from one of my professors, Lewis Foster). That is, they can appear to refer to current events in many places and generations. When we look at the “forest” rather than the “trees” of Revelation, we can come to understand that the book reveals (uncovers, draws back the veil) not the future per se but Jesus and how he prepares the church to navigate the difficult waters of the future. In chapter 1 we read about a majestic vision of Jesus. In chapters 2 and 3 we have a revelation of Jesus and his church.

From these two chapters, we are led to conclude that “church” is serious business because Jesus is there. Church was not established by man but by God. Here we will explore three relationships between Jesus and his church.

Jesus Is Active in His Churches

The basic, foundational relationship between Jesus and his churches, of course, is procuring salvation through his death, burial, and resurrection; followed by gathering his disciples into the church, empowered by the gift of his Holy Spirit (see Acts 2). In John’s vision, he saw Jesus among seven golden lampstands (1:12), identified (1:20) as the seven churches of Asia (a Roman province in modern-day western Turkey). Jesus identified himself to the church in Ephesus as the one “who holds the seven stars in his right hand and walks among the seven golden lampstands” (2:1). Jesus is actively present in his churches.

With his eyes and feet (2:18), he searches hearts and brings punishment where needed. To the church in Thyatira he warned (2:22-23): “I will cast her on a bed of suffering, and I will make those who commit adultery with her suffer intensely, unless they repent of her ways. I will strike her children dead. Then all the churches will know that I am he who searches hearts and minds, and I will repay each of you according to your deeds.”

With the sharp, double-edged sword (2:12) coming out of his mouth (1:16), he fights against a church that allows the teaching of doctrines that lead people away from loyalty to his word. He warned the church in Smyrna that they had some who were doing so: “I will soon come to you and will fight against them with the sword of my mouth" (2:16). This expression, sword of my mouth, does not describe how he will fight with them, but it will be destructive, the order coming from him.

Through his death and resurrection (2:8), he can give the crown of life to those who overcome and are faithful unto death, insulating them against the second death (2:10-11).

In the meantime, he opens and closes doors: He “holds the key of David. What he opens no one can shut, and what he shuts no one can open. I know your deeds. See, I have placed before you an open door that no one can shut. I know that you have little strength, yet you have kept my word and have not denied my name” (3:7-8).

Jesus Recognizes Each Church’s Strengths

The second relationship between Jesus and his churches is that he recognizes each congregation’s strengths, even amid their weaknesses. He told the church in Ephesus: “I know your deeds, your hard work and your perseverance. I know that you cannot tolerate wicked men, that you have tested those who claim to be apostles but are not, and have found them false. You have persevered and have endured hardships for my name, and have not grown weary” (2:2-3). And after reprimanding them for forsaking their first love, he added, “But you have this in your favor: You hate the practices of the Nicolaitans, which I also hate” (2:6).

He told the church in Smyrna that in spite of their afflictions and poverty, in reality they were rich (2:9). He assured the church in Pergamum that, even though Satan’s throne was in their city, he knew where they lived and that they had remained true to his name. He added, “You did not renounce your faith in me, even in the days of Antipas, my faithful witness, who was put to death in your city—where Satan lives” (2:13). According to tradition, Antipas had been put to death by being fried in a large skillet.

Love, faith, service, perseverance, and doing more than at first: these were Jesus’ remarkable commendations for the church in Thyatira (2:19). And the disciples in Philadelphia were told that they had remained faithful, in spite of their small strength (3:8). They had kept his word, not denied his name, and kept his command to endure patiently (3:10). In Sardis, there were a few people who had not “soiled their clothes.”

Jesus had something good to say about six of the seven churches, the exception being the one in Laodicea. (Sardis came close to being another exception.)

Jesus Calls His Churches to Repentance

In spite of Jesus’ commendations of the churches, he found serious problems in five of them, the exceptions being Smyrna (2:8-11) and Philadelphia (3:7-13).

The church in Ephesus was criticized, in spite of their glowing commendation (2:2-3), for forsaking their first love (2:4). Jesus’ prescription for them? “Remember the height from which you have fallen! Repent and do the things you did at first. If you do not repent, I will come to you and remove your lampstand from its place” (2:5).

The first century church seemed to struggle with idolatry and sexual immorality. The congregation in Pergamum was told (2:14-15), “I have a few things against you: You have people there who hold to the teaching of Balaam, who taught Balak to entice the Israelites to sin by eating food sacrificed to idols and by committing sexual immorality. Likewise you also have those who hold to the teaching of the Nicolaitans.” The prescription? “Repent therefore! Otherwise, I will soon come to you and will fight against them with the sword of my mouth” (2:16).

Similarly, the church in Thyatira, also having received a glowing commendation, was charged (2:20): “Nevertheless, I have this against you: You tolerate that woman Jezebel, who calls herself a prophetess. By her teaching she misleads my servants into sexual immorality and the eating of food sacrificed to idols.” The prescription? “I have given her time to repent of her immorality, but she is unwilling. So I will cast her on a bed of suffering, and I will make those who commit adultery with her suffer intensely, unless they repent of her ways. I will strike her children dead. . . . Now I say to the rest of you in Thyatira, to you who do not hold to her teaching and have not learned Satan’s so-called deep secrets (I will not impose any other burden on you): Only hold on to what you have until I come” (2:21-25).

The church in Sardis had a reputation of being alive (perhaps growing numbers, good reputation with outsiders), but they were “dead” (3:1). Jesus had not found their deeds complete in the sight of God. He did not explain what he meant by that, but even the most “successful” congregations should sit up and take notice! The prescription? “Wake up! Strengthen what remains and is about to die, for I have not found your deeds complete in the sight of my God. Remember, therefore, what you have received and heard; obey it, and repent. But if you do not wake up, I will come like a thief, and you will not know at what time I will come to you” (3:2-3).

The church coming under the most blistering criticism was the one in Laodicea. This was a small town near Colosse and Hierapolis, forming a sort of tri-city region. The region apparently attracted many tourists because of the presence of hot springs. Jesus, in effect, called them good for nothing (3:15-17): “I know your deeds, that you are neither cold nor hot. I wish you were either one or the other! So, because you are lukewarm—neither hot nor cold—I am about to spit you out of my mouth. You say, ‘I am rich; I have acquired wealth and do not need a thing.’ But you do not realize that you are wretched, pitiful, poor, blind and naked.” The expression “neither cold nor hot” is not referring to zeal or effort but rather to the temperature of water. Hot water is good for cleaning, bathing, even drinking. Cold water is refreshing to drink and also effective in soaking out certain kinds of stains. Lukewarm water? It’ll do for a shower when you have no choice, but don’t drink it! Especially if it comes from the spas around Laodicea. It will make you throw up. Jesus said as much when he said he was about to spit—the original word actually means to vomit—them out of his mouth.

The prescription for Laodicea? “I counsel you to buy from me gold refined in the fire, so you can become rich; and white clothes to wear, so you can cover your shameful nakedness; and salve to put on your eyes, so you can see. Those whom I love I rebuke and discipline. So be earnest, and repent” (3:18-19).

Notice that these churches coming under the judgment of Jesus often were too spiritually unaware to realize their true character. Only the word of God could accurately assess their true spiritual condition. And only repentance could assure Christ’s continuing blessings.

Conclusion

That Jesus is here among his church is both frightening and assuring. How would our church services (and our lives) be different if Jesus were visiting? Surprise! He’s here! “Here I am! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with him, and he with me. To him who overcomes, I will give the right to sit with me on my throne, just as I overcame and sat down with my Father on his throne” (3:20-21).

Jesus is standing at the door. What will he do with the New Hope Christian Church?

JESUS AND HIS CHURCH (2)

Revelation 2-3

New Hope Christian Church, 3/20/22

Following his spectacular win over the prophets of Baal on Mt. Carmel, the prophet Elijah ran to Horeb (Mt. Sinai) to escape from the evil Queen Jezebel (1 Kings 18-19). Upon his complaint to God about his dire straits—he thought he was the last true believer—God reassured him and told him to get back to work. Difficult times usually find us crying out to God for relief when we really ought to become more determined to overcome. Difficult times call for faithful people, who are rewarded for overcoming.

In this message we are examining two more ways in which Christ relates to his church.

Jesus Calls His Church to Persevere

Revelation warns us that perilous times lie ahead for his church, for those who hold to the testimony of Jesus. It does not sugarcoat the Christian way of life by promising that all our troubles will be over if we just believe. Instead, it calls for us to face our suffering, even death, for Christ’s sake, with faithfulness to him and his word. For example, he encouraged the church in Smyrna (2:10), “‘Do not be afraid of what you are about to suffer. I tell you, the devil will put some of you in prison to test you, and you will suffer persecution for ten days. Be faithful, even to the point of death, and I will give you the crown of life.’” “To the point of death” does not mean until you die but rather even if it leads to your martyrdom.

Remaining faithful must be our watchword until Christ comes again. To the remaining few loyal believers in Thyatira, he said (2:24-25), “‘Now I say to the rest of you in Thyatira, to you who do not hold to her teaching and have not learned Satan’s so-called deep secrets (I will not impose any other burden on you): Only hold on to what you have until I come.’”

Jesus is not unaware of the struggles of life, and particularly the sacrifices and persecutions that may come from an obedient life. He encouraged the church in Philadelphia (3:10-11), “‘Since you have kept my command to endure patiently, I will also keep you from the hour of trial that is going to come upon the whole world to test those who live on the earth. I am coming soon. Hold on to what you have, so that no one will take your crown.’” Enduring patiently is recognized by Jesus.

Jesus’ call for his church to persevere in the face of hardship and persecution is the key to understanding the purpose of the book of Revelation. Believers in all generations and all places experience the hardships of life, and this call for perseverance applies to all; but it is most useful to those who are being persecuted for their faith.

Jesus Rewards Those Who Overcome

Overcoming is the name of the game in the book of revelation. Those who overcome have the right to eat from the tree of life. “‘To him who overcomes, I will give the right to eat from the tree of life, which is in the paradise of God’” (2:7). The tree of life is a symbol of the grace of God which will enable the saved to live eternally with him. “And the leaves of the tree are for the healing of the nations” (22:2). They will not be hurt by the second death: “‘He who overcomes will not be hurt at all by the second death’” (2:11), that is, the lake of fire (20:14).

The rewards are not just negative (salvation from death and the punishment of eternity without God). “‘To him who overcomes, I will give some of the hidden manna. I will also give him a white stone with a new name written on it, known only to him who receives it’” (2:17). The manna is hidden in the sense that it is not of this physical universe. This symbol refers to our every need being provided by Heaven. (Whether we will literally eat and drink in eternity is unclear.) The white stone may be a reference to a ticket or medal authorizing its owner to the enjoyment of eternal blessings.

Another reward, one that we may not normally associate with eternity, is promised to the faithful (2:26-27): “‘To him who overcomes and does my will to the end, I will give authority over the nations—“He will rule them with an iron scepter; he will dash them to pieces like pottery” [quoting Psalm 2:9]—just as I have received authority from my Father.’” This cryptic authority over the nations may simply mean that the international threat, led by Satan, against the “camp of God’s people” (Revelation 20:9) will no longer be a concern. Those nations will have been judged and sentenced to eternal punishment. Peace will reign forever!

Along with the authority over the nations, the faithful few in Thyatira were promised the morning star (2:28). In 22:16 Jesus himself is called the bright morning star. 1 Peter 1:19 refers to a morning star, although using a different Greek word: “And we have the word of the prophets made more certain, and you will do well to pay attention to it, as to a light shining in a dark place, until the day dawns and the morning star rises in your hearts.” The morning star in ancient times referred to Mars and Venus when they appeared in the early morning sky, after the night-time stars had disappeared. Just what the promise in 2:28 refers to is uncertain. Perhaps the morning star is a promise of an eternal day, living with Jesus.

Overcomers will also be rewarded with a new wardrobe. “‘He who overcomes will, like them, be dressed in white’” (3:5). Robes will have been washed in white by the blood of the Lamb (7:13-14), signifying their complete cleansing from sin. Along with these white robes, “‘I will never blot out his name from the book of life, but will acknowledge his name before my Father and his angels’” (3:5). Only those whose names were recorded in that book would be admitted into such bliss (20:15).

Two rewards for overcomers are mentioned (3:12): “‘Him who overcomes I will make a pillar in the temple of my God. Never again will he leave it. I will write on him the name of my God and the name of the city of my God, the new Jerusalem, which is coming down out of heaven from my God; and I will also write on him my new name.’” The descent of the new Jerusalem onto the new earth is described in 21:1-7. Becoming a pillar may not seem like much of a reward, but we must remember that he is speaking in symbols. He actually explains this symbol: the overcomer will become a permanent fixture, that is, worshiper, in this new temple. The temple itself is only symbolic, for there will be no temple in the heavenly city (21:22)—it symbolizes the presence of God.

The new name written on the overcomer will be Christ’s new name—not identified, but signifying that the person who receives it will belong eternally to Christ.

“‘To him who overcomes, I will give the right to sit with me on my throne, just as I overcame and sat down with my Father on his throne’” (3:21) is the last reward mentioned. Although always subjects of God, we will reign with Christ. We can only speculate and leave the details to God as to how this reign will be exercised.

Conclusion

Each letter to the seven churches closes with the same exhortation: Listen to what the Spirit says. We also must go to Scripture and prayer for comfort, but keep on working. “Never, never, never, give up!”

Next, John turns to his visions of the future. But don’t lose the forest for the trees! We must not seek to satisfy our curiosity by trying to identify elements of the visions that are not identified for us. Look for the warnings, blessings, and exhortations.

WORTHY OF OUR WORSHIP

Revelation 4-5

New Hope Christian Church, 3/27/22

Let’s go to Heaven! Revelation 4:1-8 reveals to us John’s vision of the throne room of God. As in the entire book, many symbols are placed before our eyes, indicating that the vision may be suited to our known experiences rather than a literal view of Heaven. Nevertheless, the intent is to stretch our imaginations so that we can have an appropriate appreciation for our God. John tells us that he saw God, but like others who had seen God, he could not describe him. For example, Exodus 24:9 says, “Moses and Aaron, Nadab and Abihu, and the seventy elders of Israel went up and saw the God of Israel. Under his feet was something like a pavement made of sapphire, clear as the sky itself.” And that’s all it says about what they saw. Others saw God in some sense (Ezekiel 1:26-28; Genesis 12:7; 26:2; Exodus 6:3), but in each case he appeared (probably) in human form. Ezekiel’s vision was very similar to John’s vision of Christ in Revelation 1. And Moses saw God “face to face, clearly and not in riddles; [seeing] the form of the Lord” (Numbers 12:8). Nevertheless, he was told, “you cannot see my face, for no one may see me and live” (Exodus 33:20). Therefore, it is safe to conclude that all those who have seen God only saw an image created for their benefit. Jesus, of course, is an exception: “‘No one has seen the Father except the one who is from God; only he has seen the Father’” (John 6:46).

As we approach John’s vision in Revelation 4 (and elsewhere), we must remember that the images he describes are not to be taken literally. Rather they are to instill in us a sense of total awe and majesty. In Revelation, chapters 4 and 5, we encounter four facts that call us to worship, four facts that prove Jesus is worthy of worship. Let’s go to Heaven!

His Throne Room Is Majestically Awesome

The first fact is demonstrated in John’s vision of God’s throne room (4:1-8). The central and most important item is the throne and the One seated upon it, having “the appearance of jasper and carnelian” (4:3). A rainbow encircled the throne—a full 360°, vertically or horizontally?—with the appearance of an emerald—green rather than typical rainbow colors? Flashes of lightning with rumblings and peals of thunder came from the throne. Before the throne was a “sea”—a large, lake-like pavement?—of glass (4:6), clear as crystal. Truly, an awesome sight! But wait, there’s more!

Not mentioned here—probably because he is not at the time present—is the fact that this throne is also the throne of God the Son. In the Heavenly Jerusalem, the river of the water of life flows “from the throne of God and of the Lamb” (22:1). “The throne of God and of the Lamb will be in the city” (22:3). Furthermore, Jesus had already promised the overcomers, “‘To him who overcomes, I will give the right to sit with me on my throne, just as I overcame and sat down with my Father on his throne’” (3:21).

“Before the throne, seven lamps were blazing. These are the seven spirits of God” (4:5). (By the way, another example that John was not seeing things as they really were but rather in symbolic representation.) We were first introduced to these spirits in 1:4 where they are included in the greeting from the One “who was, and who is to come” and from Jesus Christ (1:4-5). Certainly we are correct in interpreting these as the “sevenfold Spirit of God,” that is, the Holy Spirit. The concept of seven spirits may (and I emphasize, may) come from Isaiah 11. That Messianic psalm affirms (11:1-2) that resting upon the Branch (or Root) of David will be (1) the Spirit of the Lord, (2) the Spirit of wisdom and (3) of understanding, (4) the Spirit of counsel and (5) of power, (6) the Spirit of knowledge and (7) of the fear of the Lord.

In this throne room we also encounter some spectacular beings. “Surrounding the throne were twenty-four other thrones, and seated on them were twenty-four elders. They were dressed in white and had crowns of gold on their heads” (4:4). These elders are not identified, although some commentators suggest that they might be the twelve patriarchs (sons of Jacob) and the twelve apostles of Jesus. However, in their worship of God they never include themselves as objects of God’s salvation (5:8-11; 11:16-18). They are usually mentioned in connection with the four living creatures (5:8,11,14; 19:4).

The four living creatures (“beasts,” KJV) are probably seraphs (Hebrew plural, seraphim), creatures in Heaven with six wings and covered with eyes. They seem to be the same creatures as in Isaiah’s vision: “With two wings they covered their faces, with two they covered their feet, and with two they were flying. And they were calling to one another: ‘Holy, holy, holy is the Lord Almighty; the whole earth is full of his glory.’ At the sound of their voices the doorposts and thresholds shook and the temple was filled with smoke” (Isaiah 6:2-4). These in Revelation also are each said to have four faces, just as Ezekiel’s cherubs (Hebrew plural, cherubim) had: “Each of the four had the face of a man, and on the right side each had the face of a lion, and on the left the face of an ox; each also had the face of an eagle” (Ezekiel 1:10). However, these cherubs had only four wings, and the images of cherubs in Solomon’s Temple only had two wings each (2 Chronicles 3:11-13). The images of cherubs on the Ark of the Covenant (Exodus 25:18-20; 37:7-9) are usually understood to have had only two wings each, although the text is not specific.

He Is the Creator

The second fact that proves Jesus is worthy of our worship is in the praise to God as Creator. Day and night the living creatures “never stop saying: ‘Holy, holy, holy is the Lord God Almighty, who was, and is, and is to come.’ Whenever the living creatures give glory, honor and thanks to him who sits on the throne and who lives for ever and ever, the twenty-four elders fall down before him who sits on the throne, and worship him who lives for ever and ever. They lay their crowns before the throne and say: ‘You are worthy, our Lord and God, to receive glory and honor and power, for you created all things, and by your will they were created and have their being’” (4:8-11).

Now one might ask, what does this praise to the Creator have to do with Jesus? True, the passage is referring to God in a general sense. This general statement may be explained by the fact that the second person of the Deity has not yet appeared. However, scripture is clear that the creation, although certainly referring to the Father and the Spirit (Genesis 1:1-2) as well, specifically attributes creation itself to the Word (Son): “Through him all things were made; without him nothing was made that has been made” (John 1:3). The apostle Paul concurs: “He is the image of the invisible God, the firstborn over all creation. For by him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created by him and for him. He is before all things, and in him all things hold together” (Colossians 1:15-17). Hebrews 1:2 affirms that God made the universe through him.

Therefore, we are correct in attributing the worship of “our Lord and God” by these heavenly creatures to refer to Jesus as well, and maybe particularly so.

He Is the Revealer

Jesus is also worthy of our worship because he is the One who reveals to us, not only truth about the Father and our salvation, but also the future, as he is about to do so in the following chapters. Not only is he the revealer, but also the only one who is worthy of being entrusted with the events of the future. In John’s vision heaven and earth were searched for someone worthy to open the scrolls, but no one was found until the Hero of the hour finally stepped into the scene (5:2-6). One of the elders said to John, “‘Do not weep! See, the Lion of the tribe of Judah, the Root of David, has triumphed. He is able to open the scroll and its seven seals.’”

John looked, but did not see a Lion. Instead he saw a Lamb, looking as if it had been slain but obviously now alive (therefore a reference to both the crucifixion and resurrection). Jesus had been introduced by John in his Gospel as a Lamb (1:29): “John saw Jesus coming toward him and said, ‘Look, the Lamb of God, who takes away the sin of the world!’” This Lamb was worthy because he was the perfect, sinless Man (implied in the unworthiness of others), the slain Lamb, the victorious Lion, and the all-powerful and all-knowing God. His omnipotence (all-powerful) was symbolized in the seven horns. His omniscience (all-knowing) was symbolized in the seven eyes. (Seven is a symbol of perfection.)

John had previously written, “We know also that the Son of God has come and has given us understanding, so that we may know him who is true. And we are in him who is true-- even in his Son Jesus Christ. He is the true God and eternal life” (1 John 5:20).

Hundreds of millions (more or less) of angels joined in the praise of the Lamb, saying, “‘Worthy is the Lamb, who was slain, to receive power and wealth and wisdom and strength and honor and glory and praise!’” (5:11-12). Joining in the praise were “every creature in heaven and on earth and under the earth and on the sea, and all that is in them,” saying, “‘To him who sits on the throne and to the Lamb be praise and honor and glory and power, for ever and ever!’” (5:13). “The four living creatures said, ‘Amen,’ and the elders fell down and worshiped” (5:14).

We should do no less! He is worthy!

He Is the Redeemer

Finally (and most importantly to us), he is worthy of our worship because he is our Redeemer. He was acclaimed to be worthy of opening the scroll partially because he is the Redeemer. “‘You are worthy to take the scroll and to open its seals, because you were slain, and with your blood you purchased men for God from every tribe and language and people and nation. You have made them to be a kingdom and priests to serve our God, and they will reign on the earth’” (5:9-10).

Paul had told the elders in the church at Ephesus, “‘Be shepherds of the church of God, which he bought with his own blood’” (Acts 20:28). The apostle Peter had written to recent believers that they were “a chosen people, a royal priesthood, a holy nation, a people belonging to God” (1 Peter 2:9). Notice the concept of a “royal priesthood,” implying both kings and priests. The Colossian believers were told that they had been rescued “from the dominion of darkness and brought us into the kingdom of the Son he loves, in whom we have redemption” (Colossians 1:13-14).

Conclusion

Along with the living creatures, the twenty-four elders, the myriads of angels, and all creatures of this universe, we can only and must add our Amen!

(Scripture taken from the HOLY BIBLE: NEW INTERNATIONAL VERSION®. NIV®. ©1973, 1978, 1984 International Bible Society. Used by permission of Zondervan Publishing House.)

WHO’S IN CHARGE HERE?

Revelation 6-7

New Hope Christian Church, 4/3/22

The farmer had experienced a difficult year. At the revival he gave this testimony: “I have a mountaintop experience every day. One day I’m on top of the mountain. Then the next day the mountain is on top of me.” Do you identify with him? And when you do, do you wonder, why doesn’t God do something? How often have you thought this? No matter how bad things get—and they can get pretty bad—God is still in control. In fact, that’s the theme of this whole book! To help us understand this theme, John opens his vision of the future with three stages in the seemingly eternal quest for an answer to the question, Who’s in charge here?

CONFLICT

The first stage in answering the question is the ever-present conflict that we see in the world. Conflict between light and darkness is always present, often erupting at different times and places. John reveals the vision in the first four seals opened by the Lamb, each presenting a horse and rider (6:1-8).

The first horse (6:2) was white, a symbol sometimes of purity but probably here of victory. After achieving a major victory in war, Roman commanders returned, riding a white horse to the praise of all. John writes of a rider holding a bow and wearing a crown. (This crown, a wreath given as a reward for victory, was different from the one worn by the Rider on a white horse in Revelation 19:11-12.) The rider could be representative of Trajan, who was emperor when John wrote this book. He was a “successful soldier-emperor who presided over the greatest military expansion in Roman history, leading the empire to attain its maximum territorial extent by the time of his death” (Wikipedia). John’s rider “rode out as a conqueror bent on conquest.” It seems certain that John’s readers would have thought of Trajan as they read. However, throughout time there have been many military excursions similar to his; and this seal could be referring to some time yet in the future. We should remember regarding the prophecies in Revelation, that they are timeless and timely, for all times and for the present time.

The second horse (6:4) was fiery red, a symbol of warfare. Its rider represented, not conquest, but continual warfare, shattering the peace.

The third horse (6:5-6) was black, symbolizing dark times. Its rider held a pair of scales, apparently to signify a time of inflation (high prices for wheat and barley) and scarcity (protecting supplies of olive oil and wine), which often occurs after long periods of warfare.

The fourth horse (6:8) was pale, or more literally, sickly green, signifying physical illness. Its rider was Death, followed by Hades, the results of the previous three “horses.” (Hades can refer to either the grave or the after-death location of wicked souls.) “They were given power over a fourth of the earth to kill by sword, famine and plague, and by the wild beasts of the earth.”

Warfare, famine, plague, death—few generations, if any, escape the four horsemen. The message of this book is for those who are experiencing the four horsemen nationally, locally, congregationally (persecution), or personally. Evil characters often get the upper hand, even for long periods of time. And Christians are not immune to them. “In fact, everyone who wants to live a godly life in Christ Jesus will be persecuted, while evil men and impostors will go from bad to worse, deceiving and being deceived” (2 Timothy 3:12).

CONQUEST

Nevertheless, God is still in charge (6:9-17). The four horsemen do not have the final say. The fifth seal reveals under the “altar” the souls of those who had been persecuted. These souls call out for vengeance upon those who had killed them. The Bible does not prohibit vengeance, just personal vengeance. Even the “eye for an eye” in the Old Testament was not meant for personal retribution but rather for judicial action. In all times, vengeance belongs to God. He promises to repay. (And one way he does that is through judicial action by the authorities.) God’s victory over those who bring conflict into the world will come at the proper time, whether now or at the final day of reckoning. God will have the last word. Those under the altar were given a white robe and told to wait for God’s justice.

The sixth seal revealed God’s conquest over those wicked forces. His victory comes in apocalyptic (Revelation-like) terms (6:12-14): “There was a great earthquake. The sun turned black like sackcloth made of goat hair, the whole moon turned blood red, and the stars in the sky fell to earth, as late figs drop from a fig tree when shaken by a strong wind. The sky receded like a scroll, rolling up, and every mountain and island was removed from its place.” This language makes us think in terms of the end of the world, and it may indeed be. However, those acquainted with the Old Testament prophets know that such language was often used for world-changing events such as the defeat of the Babylonians by the Persians or the first coming of the Messiah. We should be careful that we do not jump to the conclusion that this seal must refer to the Second Coming of Christ. It may, but not necessarily so. The powers of the heavens (sun, moon, stars, etc.) are often symbolic of more earthly things. We even have at least one hint in this passage that it is not to be taken literally: the stars in the sky could not fall to earth without completely obliterating it. Furthermore, why would people call for the mountains and rocks to hide them from the wrath of the Lamb (6:16) if the mountains and islands had already been removed from their places (6:14)!

The point of the sixth seal is that God’s patience eventually runs out and brings judgment. Many times throughout history this has been so, and many more times it will be so. Of course, there is a final judgment to come upon mankind, but we cannot know for certain that this is the subject of the sixth seal. In any case, this is a warning that God is still in charge, and we must be on his side!

The apostle Paul had written decades earlier these comforting words (Romans 8:35-39): “Who shall separate us from the love of Christ? Shall trouble or hardship or persecution or famine or nakedness or danger or sword? As it is written: ‘For your sake we face death all day long; we are considered as sheep to be slaughtered.’ No, in all these things we are more than conquerors through him who loved us. For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.”

CELEBRATION

We will not see the opening of the seventh seal until chapter eight. While we wait for that, we learn of the third stage in our quest for an answer to the question, who’s in charge here. God’s response (conquest) to the first four seals includes celebration. The final judgment will not come until God’s salvation for both Jews and Gentiles reaches its fullness (7:1-9). Four angels at the “four corners” of the earth are given power to harm the land and sea, but not yet. We will hear nothing more of them until 9:14. For now, they are told, “Do not harm the land or the sea or the trees until we put a seal on the foreheads of the servants of our God” (7:3).

Twelve thousand from each of the tribes of Israel are sealed, that is, identified as belonging to God. Intriguing is the fact that the tribe of Dan is not included, with Manasseh (son of Joseph) taking their place. Perhaps Dan was excluded because of that tribe’s long-time idolatry (Judges 18:30). That these numbers are symbolic is evident from their form—12,000 is 4 times 3 times 1,000. One thousand is also 10 to the power of 3. Furthermore, 144,000 is 12 times 12 times 1,000. Surely these are symbolic numbers, not to be taken literally. The usage of these and some other numbers in the Bible demonstrates their symbolism, but the Bible never explains them; so we are left to infer their meaning.

The 144,000 are again mentioned in 14:4 as being those who “did not defile themselves with women, for they kept themselves pure. They follow the Lamb wherever he goes. They were purchased from among men and offered as firstfruits to God and the Lamb.” Apparently, then, the 144,000 represent those of the Jewish people who are included among the Messiah’s believers. They are joined then by the countless (relatively speaking) numbers of Gentiles who also are believers in the Messiah (Christ).

Like the souls under the altar, they “were wearing white robes and were holding palm branches in their hands. And they cried out in a loud voice: ‘Salvation belongs to our God, who sits on the throne, and to the Lamb’” (7:9-10). They are identified by one of the elders, “‘These are they who have come out of the great tribulation; they have washed their robes and made them white in the blood of the Lamb’” (7:14). (The word for tribulation is the same word as in 1:9 where John says he was a sharer in the suffering of his readers.) The great tribulation does not appear to be some time in the distant future but rather the times of the four horsemen. Remember, both timeless and timely.

The angels, elders, and four living creatures join in the celebration: “They fell down on their faces before the throne and worshiped God, saying: ‘Amen! Praise and glory and wisdom and thanks and honor and power and strength be to our God for ever and ever. Amen!’” (7:11-12).

It seems to be safe to affirm that this vision is one that has already occurred, is occurring now, and will be. Those who die in Jesus will know no more troubles. Death for us is merely a passing into that glorious, welcoming chorus: They “‘are before the throne of God and serve him day and night in his temple; and he who sits on the throne will spread his tent over them. Never again will they hunger; never again will they thirst. The sun will not beat upon them, nor any scorching heat. For the Lamb at the center of the throne will be their shepherd; he will lead them to springs of living water. And God will wipe away every tear from their eyes’” (7:15-17).

CONCLUSION

Remember, troubles do not mean that God is losing. It just means we are in the trenches and cannot see how the whole war is going. Someday it will all be over, and the celebration will be unimaginable!

Why wait? Let’s celebrate now! When we cannot celebrate, let’s hold on until we can.

TIME TO PRAY

Revelation 8-11

New Hope Christian Church, 4/24/22

Revelation reminds us that troublesome times are a part of this life, that God is still in charge; and so we must put our trust in him. We need to be reminded of the lessons to be learned, that the message is timeless and timely, and therefore we must not be distracted by trying to figure out the specific and primary fulfillment of many of these events.

When the seventh seal is opened (8:1-5), seven angels with seven trumpets introduce the next cycle of events. Since it is a new cycle, these events do not follow the seven seals but run to some degree during the same time covered by the seals. In the first cycle (chapters 6-7), we were taught that those events call for believers to persevere. In this cycle (chapters 8-11) we are taught that it is time to pray (8:3-4): "Another angel, who had a golden censer, came and stood at the altar. He was given much incense to offer, with the prayers of all the saints, on the golden altar before the throne. The smoke of the incense, together with the prayers of the saints, went up before God from the angel’s hand." That a new cycle is beginning is indicated by the next action of this angel: “Then the angel took the censer, filled it with fire from the altar, and hurled it on the earth; and there came peals of thunder, rumblings, flashes of lightning and an earthquake” (8:5). (See similar introductions to new cycles in 11:19 and 16:17-21.)

Prayer is called for as three kinds of troubles will be experienced during this cycle. Sometimes we fall into the mistake of thinking that everything will go well if we just live in the will of God. However, Jesus warned us, “In this world you will have trouble” (John 16:33).

Troubles in the World

The first four trumpets in this cycle (8:6-12) announce troubles here on earth, specifically on a third of the earth, encompassing (respectively) land, sea, rivers, and authorities. Since the next few centuries following John’s vision were characterized by three areas of the world in relation to the Roman Empire (west, headquartered in Rome; east, in Constantinople; and the outlying areas in opposition to or outside the realm of the empire), some see these trumpets as referring to the fall of the western portion of the empire. After the fall of Rome, there came approximately 1,000 years of time that used to be called the Dark Ages.

That these prophecies are not to be taken literally but symbolically is seen, for example, in 8:12; for how could striking a third of the heavenly lights wreak havoc on only a part of the world? And how could only a third (four hours) of the day and of the night be dark? What then do they mean? Although there may be one particular time (past or future in relation to us) that is specifically meant (such as the “Dark Ages”), many such periods may be meant, times when the world teeters on the brink of destruction, leading to eras when it seems that no one has any answers.

Troubles for Unbelievers

“As I watched, I heard an eagle that was flying in midair call out in a loud voice: ‘Woe! Woe! Woe to the inhabitants of the earth, because of the trumpet blasts about to be sounded by the other three angels!’” (8:13). The fifth trumpet (9:1-11) announces troubles to be poured out upon unbelievers, “those people who did not have the seal of God on their foreheads” (9:4). An angel appearing as a star fallen to the earth (known today as a meteor) was given the key to “the shaft of the Abyss” (a word used to describe a place in the ocean so deep that it was deemed to be bottomless). Locusts coming from the abyss are symbolic of torturous times as a punishment for widespread wickedness. Their king was named Destroyer (9:11). We cannot be certain whether he was one of God’s angels or one of Satan’s.

These “locusts” numbered so many that the sun and sky were darkened. Unlike the first four trumpets, this one appears to be limited to certain people (the wicked) rather than certain territory (land, sea, springs, sky). If this conclusion is correct, then the troubles brought upon these people are perhaps spiritual in nature, although wicked behavior often yields physical and mental suffering as well as spiritual.

(An alternate view is that Satan’s angel is leading people of a false religion in a crusade to destroy true believers in Christ. This view understands those being attacked as being those who did not bear the seal of their false god.)

These “locusts” “were given power like that of scorpions of the earth. They were told not to harm the grass of the earth or any plant or tree, but only those people who did not have the seal of God on their foreheads. They were not given power to kill them, but only to torture them for five months. And the agony they suffered was like that of the sting of a scorpion when it strikes a man” (9:3-5). The suffering will be so intense that “men will seek death, but will not find it; they will long to die, but death will elude them” (9:6).

The sixth trumpet (9:13-19) announces an army of two hundred million troops mounted on horses, bringing plagues of fire, smoke, and sulfur, unleashed by the angels of God to kill a third of mankind. The language here is highly symbolic, as evidenced in the description that the plagues came out of the horses’ mouths, and the “power of the horses was in their mouths and in their tails; for their tails were like snakes, having heads with which they inflict injury” (9:18-19).

Again, we are not meant to understand the details. The point is that repentance is called for, but unheeded. Although one-third of mankind died from these plagues, those “that were not killed by these plagues still did not repent of the work of their hands; they did not stop worshiping demons, and idols of gold, silver, bronze, stone and wood—idols that cannot see or hear or walk. Nor did they repent of their murders, their magic arts, their sexual immorality or their thefts” (9:20-21).

Troubles for Believers

The sixth trumpet does not end, however, with the suffering brought on the wicked. God has a plan (10:1-11:13). First he sends forth a messenger with his word. This messenger was a “mighty angel coming down from heaven . . . robed in a cloud, with a rainbow above his head; his face was like the sun, and his legs were like fiery pillars” (10:1). This language resembles the pictures of Jesus in chapter 1 and God in chapter 4. “He was holding a little scroll, which lay open in his hand. He planted his right foot on the sea and his left foot on the land, and he gave a loud shout like the roar of a lion” (10:2-3). His message is for the world (land and sea). When he roars, the seven thunders (no doubt those who would silence him) speak but John is not allowed to record their words. The angel is given a two-fold task, to announce that the end is near, the time of the seventh trumpet, and also that there is much more to prophesy “about many peoples, nations, languages and kings” (10:11).

The scene then turns to the Temple of God, which for 42 months will be given to the Gentiles (11:1-2). During this time (also referred to as 1260 days, 30 x 42), two witnesses, with powers similar to those of Elijah and Moses, appear on God’s behalf. But rather than being accepted as messengers of the Good News, they are seen as a plague by unbelievers. The attempt, past or present, to suppress their message will seem to end in their death. But God always has the last word, and they are revived.

The seventh angel sounds his trumpet, and loud voices in heaven will proclaim, “‘The kingdom of the world has become the kingdom of our Lord and of his Christ, and he will reign for ever and ever’” (11:15). With this proclamation, this cycle comes to an end, and we are ready to go back in time and start a new one.

If God wanted us to know the details of the meaning of these visions of John, he could certainly have been more explicit. So what does he want us to learn from the seven trumpets? When it seems like the church, preaching the gospel, is about to be swallowed up, we must remember Jesus’ promises in Matthew 16:18: “‘I will build my church, and the gates of Hades will not overcome it,’” and, “‘surely I am with you always, to the very end of the age’” (Matthew 28:20).

Conclusion

God’s answer in 11:14-19 is clear: Christ’s kingdom will overcome all who seek to overcome it. The kingdom of Christ is already here; and one day those who seek to destroy it will meet their doom. In the meantime, it’s time to pray!

(Scripture from 1984 NIV, used by permission.)

WAR IN HEAVEN

Revelation 12

New Hope Christian Church, 5/1/22

How often have you seen an actor on a TV show and tried to remember where else you have seen that actor? Sometimes Eva and I can’t continue watching until we figure it out! As we study the book of Revelation, one of the difficulties in keeping our eyes on “the forest rather than the trees” is that we get hung up on identifying the characters and trying to connect each one with current events. We have so far noticed two cycles in John’s visions, the seven seals (chapters 6-7) and the seven trumpets (chapters 8-11). Now, as we look at the next two cycles (chapters 12-14, 15-19), we need to begin by identifying the main cast as identified in chapter 12. Only then can we understand what is really going in the rest of the book.

The Child

Identifying the child in Revelation 12 is the first key to the timing of this chapter. When do these events occur? Are they past, present, or future? What is the starting point? Only a correct identification of the starting point will prevent futile attempts to match persons and events in the text with current or specific historical events that were still future to John.

Identifying the Child in this chapter is actually fairly easy. The Child is certainly Jesus, “a son, a male child, who will rule all the nations with an iron scepter. And her child was snatched up to God and to his throne” (12:5). Quoting Psalm 45:6, Hebrews 1:8 says of Jesus: “Your throne, O God, will last for ever and ever, and righteousness will be the scepter of your kingdom.” Another Messianic psalm (quoted in Revelation 19:15) says of God’s Son, “‘You will rule them [“the nations . . . the ends of the earth”] with an iron scepter; you will dash them to pieces like pottery’” (Psalm 2:8-9). Jesus himself quoted (Revelation 2:27) the same passage in relation to his authority.

The question for our study of this chapter is, just when does Jesus receive such authority? That is an easy question to answer. “Then I heard a loud voice in heaven say: ‘Now have come the salvation and the power and the kingdom of our God, and the authority of his Christ’” (12:10). Just before going to the cross, Jesus prayed, “‘Father, the time has come. Glorify your Son, that your Son may glorify you. For you granted him authority over all people that he might give eternal life to all those you have given him’” (John 17:1-2). After the resurrection, he asserted, “‘All authority in heaven and on earth has been given to me’” (Matthew 28:18). When would he ever be able to receive more authority than all? And, of course, this authority was contemporaneous with the salvation made possible by the blood of the Lamb (Revelation 12:11).

Therefore, we can identify the Child and the starting time as Jesus at his first coming.

The Dragon

Identifying the dragon is the second key to the timing of this chapter. “Then another sign appeared in heaven: an enormous red dragon with seven heads and ten horns and seven crowns on his heads. His tail swept a third of the stars out of the sky and flung them to the earth. The dragon stood in front of the woman who was about to give birth, so that he might devour her child the moment it was born” (12:3-4). Before we get hung up on the significance of his size, color, and numbers of heads, horns, and crowns, we can easily identify who he is. He is “the accuser of our brothers, who accuses them before our God day and night” (12:10). The Old Testament word for “accuser” is Satan. This identification is verified in 12:9 as “that ancient serpent called the devil, or Satan, who leads the whole world astray.” (See also 20:2.)

The dragon is further identified as having been involved, along with his angels, in a war in heaven with the archangel Michael and his angels. The dragon lost the war because “he was not strong enough, and they lost their place in heaven” (12:8), resulting in the dragon being “hurled to the earth, and his angels with him” (12:9). The question now arises, when? Before the creation? “God did not spare angels when they sinned, but sent them to hell, putting them into gloomy dungeons to be held for judgment” (2 Peter 2:4). “And the angels who did not keep their positions of authority but abandoned their own home—these he has kept in darkness, bound with everlasting chains for judgment on the great Day” (Jude 6). These references certainly refer to some ancient time when Satan and his angels rebelled against God. But, is that what is meant here?

John appears to connect this event, this hurling down, with the first coming of Christ. “‘Now have come the salvation and the power and the kingdom of our God, and the authority of his Christ. For the accuser of our brothers, who accuses them before our God day and night, has been hurled down’” (12:10). Jesus answered this question for us. Just one week prior to the resurrection, he said, “‘Now is the time for judgment on this world; now the prince of this world will be driven out. But I, when I am lifted up from the earth, will draw all men to myself’” (John 12:31). And then the night before the crucifixion, “‘I will not speak with you much longer, for the prince of this world is coming. He has no hold on me, but the world must learn that I love the Father and that I do exactly what my Father has commanded me’” (14:30-31). A short time later he told the apostles, “‘the prince of this world now stands condemned’” (16:11).

If Revelation 12 is referring to Satan being cast out of heaven in connection with the victory of Christ upon the cross and in the empty tomb, how is that consistent with his being evicted from Heaven prior to the sin of Adam and Eve? The answer to that question is hinted at in both the Old Testament and the New. “One day the angels came to present themselves before the Lord, and Satan also came with them. The Lord said to Satan, ‘Where have you come from?’ Satan answered the Lord, ‘From roaming through the earth and going back and forth in it’” (Job 1:6-7). Although Satan’s place was on earth, he apparently had some access to Heaven.

After Jesus sent seventy-two disciples on an evangelistic mission, they returned with the following report, “‘Lord, even the demons submit to us in your name’” (Luke 10:17). He responded, “‘I saw Satan fall like lightning from heaven. I have given you authority to trample on snakes and scorpions and to overcome all the power of the enemy; nothing will harm you’” (10:18-19). He could have meant, “That’s nothing! I saw Satan when he was first thrown out of Heaven!” However, that does not seem to be the point. He was referring to Satan’s loss of power as a result of the disciples’ preaching of the gospel, the good news that the kingdom of God was near, and of their casting out demons. Jesus made the same connection with his own actions in casting out demons. “So Jesus called them and spoke to them in parables: ‘How can Satan drive out Satan? If a kingdom is divided against itself, that kingdom cannot stand. If a house is divided against itself, that house cannot stand. And if Satan opposes himself and is divided, he cannot stand; his end has come. In fact, no one can enter a strong man’s house and carry off his possessions unless he first ties up the strong man. Then he can rob his house’” (Mark 3:23-27). In other words, Satan was losing his grip on power. Therefore, Jesus (John 12:31, see above) connects Satan’s being driven out with his coming work of salvation. This conclusion is verified in Revelation 12:10, “‘‘Now have come the salvation and the power and the kingdom of our God, and the authority of his Christ.’”

Satan is still active, of course, but his power is very much limited in regard to those who have obeyed the gospel. “Since the children have flesh and blood, he too shared in their humanity so that by his death he might destroy him who holds the power of death—that is, the devil—and free those who all their lives were held in slavery by their fear of death” (Hebrews 2:14-15). “The reason the Son of God appeared was to destroy the devil’s work. No one who is born of God will continue to sin, because God’s seed remains in him; he cannot go on sinning, because he has been born of God” (1 John 3:8-9). “We know that anyone born of God does not continue to sin; the one who was born of God keeps him safe, and the evil one cannot harm him. We know that we are children of God, and that the whole world is under the control of the evil one” (1 John 5:18-19).

As a result of the dragon losing the battle in heaven, being hurled down to earth, he is obsessed with attempting to destroy the Child’s legacy. “‘Therefore rejoice, you heavens and you who dwell in them! But woe to the earth and the sea, because the devil has gone down to you! He is filled with fury, because he knows that his time is short.’ When the dragon saw that he had been hurled to the earth, he pursued the woman who had given birth to the male child” (Revelation 12:12-13). First he attempted to defeat the woman (see next point). “Then from his mouth the serpent spewed water like a river, to overtake the woman and sweep her away with the torrent” (12:15). Then, failing in that, he is pursuing succeeding generations of the Child’s disciples. “Then the dragon was enraged at the woman and went off to make war against the rest of her offspring—those who obey God’s commandments and hold to the testimony of Jesus” (12:17).

The Woman

Finally, we can now identify the woman. She is not identified in the text, but the clues are there. “A great and wondrous sign appeared in heaven: a woman clothed with the sun, with the moon under her feet and a crown of twelve stars on her head. She was pregnant and cried out in pain as she was about to give birth” (12:1-2). John does not explain the significance of the sun, the moon, and the crown of stars. (There are some hints in the Old Testament as well as the New, but that would be looking for the trees rather than the forest!) So what are the clues? First, she gives birth to the Christ Child. That might imply that she is Mary, but that identification would not fit with the following narrative.

“The dragon stood in front of the woman who was about to give birth, so that he might devour her child the moment it was born” (12:4). She escapes all attempts to destroy her. After the Child is snatched up to his throne in Heaven (12:5), “The woman fled into the desert to a place prepared for her by God, where she might be taken care of for 1,260 days” (12:6). Don’t worry about identifying the desert or the 1,260 days—they are just trees, not the forest.

“The woman was given the two wings of a great eagle, so that she might fly to the place prepared for her in the desert, where she would be taken care of for a time, times and half a time, out of the serpent's reach” (12:14). The dragon attempted to drown her, “But the earth helped the woman by opening its mouth and swallowing the river that the dragon had spewed out of his mouth” (12:16).

Now we are ready to identity the woman. Since she gave birth to the Child (but cannot be Mary), then it seems reasonable that she is the people from whom he came, that is, Israel. God’s Israel was initially the faith-descendants of Abraham, Isaac, and Jacob (see Romans 9). Then, the Gentiles who accepted the gospel were included in Israel (see Romans 9; Ephesians 2). And so we can identify the woman as the spiritual Israel (in both testaments). The narrative of the dragon’s failing obsession with destroying the initial church and then the succeeding generations, is consistent with Jesus’ instruction about his church: “on this rock I will build my church, and the gates of Hades will not overcome it” (Matthew 16:18). The woman’s children “overcame him by the blood of the Lamb and by the word of their testimony; they did not love their lives so much as to shrink from death” (Revelation 12:11).

Conclusion

When we see this twelfth chapter as a thumbnail of the entire book, especially chapters 14-20, we are prepared to learn the lessons of the book without getting tangled up in trying to decipher every little detail. What’s really going on in the world? Revelation is a call to awareness, to wake up and see history and indeed our own lives in the context of the battle between God and Satan. Thus we are reminded, “In fact, everyone who wants to live a godly life in Christ Jesus will be persecuted, while evil men and impostors will go from bad to worse, deceiving and being deceived. But as for you, continue in what you have learned and have become convinced of, because you know those from whom you learned it, and how from infancy you have known the holy Scriptures, which are able to make you wise for salvation through faith in Christ Jesus” (2 Timothy 2:12-15). Never forget, “we are more than conquerors through him who loved us” and that nothing in all creation “will be able to separate us from the love of God that is in Christ Jesus our Lord” (Romans 8:37-39).

(Scripture from NIV, 1984, used by permission.)

AGENTS OF SATAN (Revelation 13)

New Hope Christian Church, 5/15/22

Satan tried everything to destroy Jesus’ mission on Earth: destroying him as a baby (Matthew 2), tempting him to follow Satan (Matthew 4), tempting him with a crown apart from the cross (Matthew 4:8-9; John 6:14-15), and crucifying him (Luke 22:3-4). But none of it worked! Revelation 12 (see previous sermon) relates how Satan (the dragon) failed in his attempts to defeat Jesus and how he then resorted to the destruction of Jesus’ people (the church). We must be aware of these efforts to defeat us. Chapter 13 introduces us to two agents employed by the dragon in this quest. Here we will examine three sources of the powerful forces used by Satan in his attempt to destroy the church.

Out of the Sea, 13:1-8

From the sea arose the first of two Satanic agents in John’s vision (3:1-3):

And the dragon stood on the shore of the sea. And I saw a beast coming out of the sea. He had ten horns and seven heads, with ten crowns on his horns, and on each head a blasphemous name. The beast I saw resembled a leopard, but had feet like those of a bear and a mouth like that of a lion. The dragon gave the beast his power and his throne and great authority. One of the heads of the beast seemed to have had a fatal wound, but the fatal wound had been healed. The whole world was astonished and followed the beast.

We must not get caught up in trying to identifying all of these characteristics of the beast. Three general conclusions should suffice our understanding: (1) his authority, (2) his power, and (3) his sway over the world.

“Sea” probably represents the nations of the earth. Compare 17:15: “‘The waters you saw . . . are peoples, multitudes, nations and languages.’” This beast symbolized some person or institution who was to receive authority from the dragon. This authority would result in massive political power. John’s first readers, at the end of the century, no doubt thought of Rome. There had been rumors that the emperor Nero, who died in A.D. 68, was going to return to life. This rumor probably accounted for the number of this beast (13:14-18) in some copies of Revelation being changed from 666 to 616 (which in Greek numbers spelled out the name Nero).

This first beast would be elevated to a status above God (13:4-6). He would be “worshiped,” i.e., honored as the supreme authority, which would enable him to “make war against the saints and to conquer them” (13:7).

Out of the Earth, 13:11-18

If the first beast was some person or institution exercising political/governmental power, then it seems probable that the second beast was symbolical of religious power, sometimes using and other times serving governmental authority. This conclusion is based on three facts. First, “the earth” (or “land”) is widely regarded as a symbolic reference to Israel as opposed to the nations of the world. Second, this beast has two horns (symbolic of power) like a lamb (symbol of Jesus), although speaking like a dragon (13:11). Third, he is called “the false prophet” in 19:20 and 20:10. In 13:16-17, he forced all without the mark of the beast to be killed. History teaches us that most persecutions have been by “religious” people, and most persecutions of Christians have been by others who profess to be Christians.

Many Protestant commentators have suggested that the Roman Empire was the type (prophetic embodiment) of this war on the saints (the church) and that the medieval Roman church was the antitype (fulfillment), having achieved much of the political power that had been the Empire’s, thus symbolized as the one with the “fatal wound that had been healed” (13:3,14). One example of the power of the church occurred in 1075 when Henry IV, emperor of “the Holy Roman Empire,” had to wait in the snow barefooted for three days to apologize to the pope, Gregory VII. The pope had threatened to excommunicate Henry for daring to appoint bishops without the pope’s approval. Of course, the medieval Catholic Church is not the only example of denominations that have exercised raw political power in countries around the world. (This comment is not to be understood as an aspersion on the many members of the contemporary Catholic Church who sincerely love Jesus and seek to embody his teachings in their daily lives.)

Although in league with political/governmental forces, the second beast’s primary power is deception (13:13-14):

And he performed great and miraculous signs, even causing fire to come down from heaven to earth in full view of men. Because of the signs he was given power to do on behalf of the first beast, he deceived the inhabitants of the earth. He ordered them to set up an image in honor of the beast who was wounded by the sword and yet lived.

For this reason, this beast is usually identified with the man of lawlessness described by Paul in 2 Thessalonians 2:3-10:

Don’t let anyone deceive you in any way, for [the day of the Lord] will not come until the rebellion occurs and the man of lawlessness is revealed, the man doomed to destruction. He will oppose and will exalt himself over everything that is called God or is worshiped, so that he sets himself up in God’s temple, proclaiming himself to be God. . . . The coming of the lawless one will be in accordance with the work of Satan displayed in all kinds of counterfeit miracles, signs and wonders, and in every sort of evil that deceives those who are perishing. They perish because they refused to love the truth and so be saved.

Although there are many cases of religious persecution of Christians (“timeless and timely”), certainly the final and ultimate fulfillment will be at the loosing of Satan (Revelation 20:7-9): "When the thousand years are over, Satan will be released from his prison and will go out to deceive the nations in the four corners of the earth—Gog and Magog—to gather them for battle. In number they are like the sand on the seashore. They marched across the breadth of the earth and surrounded the camp of God's people, the city he loves."

(We will discuss the time and nature of this battle when we get to chapter 20).

We need to make one very important observation regarding the mark of the beast, often unnoticed by contemporary theories. In this vision, only those who were deceived by and thus worshiped the dragon and the first beast received the mark—we need not fear accidental or unwitting reception of the mark. Our best protection is to immunize ourselves against deception and worship of the beast through knowledge of Scripture and commitment to Jesus.

In the Church

Although Revelation mentions only the sea and land as the sources of the dragon’s agents, scripture refers to an additional source, the church itself (that is, that which passes for being the church). In 2 Corinthians 11:12-15 Paul wrote: "And I will keep on doing what I am doing in order to cut the ground from under those who want an opportunity to be considered equal with us in the things they boast about. For such men are false apostles, deceitful workmen, masquerading as apostles of Christ. And no wonder, for Satan himself masquerades as an angel of light. It is not surprising, then, if his servants masquerade as servants of righteousness."

The devil often does not look like a demon but rather like a teacher of the truth. Paul was often dogged by those who were angered at his teaching that the Gentiles are acceptable to Christ without regard to the law of Moses. These opponents often followed him from city to city, stirring up opposition to his preaching (see Acts 13-14). Some even came up from Jerusalem to Antioch of Syria, claiming to speak on behalf of the apostles. Paul wrote (Galatians 2:4-5): “This matter arose because some false brothers had infiltrated our ranks to spy on the freedom we have in Christ Jesus and to make us slaves. We did not give in to them for a moment, so that the truth of the gospel might remain with you.” Paul and Barnabas took the matter to Jerusalem (see Acts 15), to confront his opponents at the source. There, the apostles and elders agreed with Paul.

Late in the first century, Jesus’s half-brother Jude warned his readers (verses 3-4) of false teachers within the church who were taking advantage of others’ lack of scriptural knowledge: "Dear friends, although I was very eager to write to you about the salvation we share, I felt I had to write and urge you to contend for the faith that was once for all entrusted to the saints. For certain men whose condemnation was written about long ago have secretly slipped in among you. They are godless men, who change the grace of our God into a license for immorality and deny Jesus Christ our only Sovereign and Lord." Notice that this warning was not about differences of opinion but rather concerned the very core of Christian faith.

These references from the first century, when the apostles were still around, should be a serious warning to us at a time when we can rely only on the written word of Scripture. On the one hand, we are at a disadvantage because we have no genuine apostles of Christ to pronounce judgment on current teaching. On the other hand, we do not need to take a journey to some headquarters to check out views being promoted; for we have our Bibles to consult, if we will only humble ourselves to search and study those scriptures for the truth, and then yield ourselves to accepting the explicit teaching of scripture while allowing for differences of opinion when the scripture does not speak to a particular issue or is not explicit about it (see Romans 14).

We need also to remember that a false apostle, prophet, teacher, or brother is not necessarily someone who is merely mistaken about what scripture teaches. Even if he is teaching the truth, he may have false motives. Apparently the church in Philippi knew of some of these teachers: "It is true that some preach Christ out of envy and rivalry, but others out of goodwill. . . . The former preach Christ out of selfish ambition, not sincerely, supposing that they can stir up trouble for me while I am in chains. But what does it matter? The important thing is that in every way, whether from false motives or true, Christ is preached. And because of this I rejoice" (Philippians 1:15,17-18). (Paul may not be giving his approval to the fact of their preaching. He may have simply been acknowledging that he could not stop them and was therefore glad that their preaching was truthfully leading people to Christ.)

From the beginning of his ministry, Jesus warned his followers that false prophets would arise, and that they could be hard to identify merely from what they said or what was said about them: “‘Watch out for false prophets. They come to you in sheep's clothing, but inwardly they are ferocious wolves. By their fruit you will recognize them. . . . A good tree cannot bear bad fruit, and a bad tree cannot bear good fruit. . . . Thus, by their fruit you will recognize them’” (Matthew 7:15-20). We must remember that a preacher’s popularity does not guarantee his authenticity!

Conclusions

We can tell how valuable the church is by the price that people have paid to be a part of it. Persecution of the church is one of the weapons of Satan; and both political institutions and religious institutions are often used by him in his effort to destroy the “offspring of the woman,” “those who obey God's commandments and hold to the testimony of Jesus” (Revelation 12:17).

The heart of the book of Revelation, the key to understanding its purpose, probably resides in 13:9-10: “He who has an ear, let him hear. If anyone is to go into captivity, into captivity he will go. If anyone is to be killed with the sword, with the sword he will be killed. This calls for patient endurance and faithfulness on the part of the saints.” When you are persecuted in any way for your faith, remember: such occasions call for patient endurance and faithfulness.

One more conclusion: since in America government is by the people, we must be actively involved in the political process in our country to try to stem the tide of pluralistic religion becoming tied to governmental power. We must quit voting strictly by party, person, or political philosophy. These all have their place but not to the exclusion of protecting our religious liberty to follow God according to our own faith.

(Scripture from NIV 1984, used by permission)

REVELATION: HARVEST-TIME (Revelation 14)

New Hope Christian Church, 5/29/22

Chapter 12 introduced us to the war between God and Satan. Chapter 13 told us of the two beastly agents working for Satan, who is out to make war against the people of Jesus. (See previous two sermon summaries.) Those two chapters present a grim picture of the dire circumstances facing the church, whether they would occur at various times and places throughout the history of the church or at some time near the end of the world. As we consider this picture, let us not be scared but rather look for needed encouragement and perseverance in the face of the opposition.

Chapter 14 begins that encouragement by giving us insight into the two harvests that tell the story of the ultimate outcomes of this war. Although it is impossible to be too certain about our interpretation of these harvests, due to the lack of chronological details, some of the disclosed details do give us hints to help in our interpretation. Also, we must remember to look for the forest (general lesson) without getting lost in the trees (specifics).

Final Harvest (14:17-20)

The second of the harvests appears to refer to the time of the end of this world.

Another angel came out of the temple in heaven, and he too had a sharp sickle. Still another angel, who had charge of the fire, came from the altar and called in a loud voice to him who had the sharp sickle, “Take your sharp sickle and gather the clusters of grapes from the earth’s vine, because its grapes are ripe.” The angel swung his sickle on the earth, gathered its grapes and threw them into the great winepress of God’s wrath. They were trampled in the winepress outside the city, and blood flowed out of the press, rising as high as the horses’ bridles for a distance of 1,600 stadia.

Clearly, this harvest is the collection of sinners from the face of the earth, destined to suffer the wrath of God. They are apparently to be identified with “‘Babylon the Great, which made all the nations drink the maddening wine of her adulteries’” (14:8). Furthermore, they are connected to the events of chapter 13 as those who worship the beast and his image and receive “his mark on the forehead or on the hand” (14:9).

The penalty for worshiping the beast is described in horrifying detail (14:10-11): "he, too, will drink of the wine of God’s fury, which has been poured full strength into the cup of his wrath. He will be tormented with burning sulfur in the presence of the holy angels and of the Lamb. And the smoke of their torment rises for ever and ever. There is no rest day or night for those who worship the beast and his image, or for anyone who receives the mark of his name.”

God’s justice for deeds done will be expressed in his wrath being poured out upon them. They will suffer the punishment planned for the devil and his two agents, who will be thrown into the lake of burning sulfur to be “tormented day and night for ever and ever” (20:10).

Those who will suffer the wrath of God in this way are not limited to people from a specific time and place. At the final judgment (which seems to be the occasion of this harvest), all will stand before God’s throne to be “judged according to what they had done as recorded in the books” (20:12). “The sea gave up the dead that were in it, and death and Hades gave up the dead that were in them, and each person was judged according to what he had done. . . . If anyone’s name was not found written in the book of life, he was thrown into the lake of fire” (20:13,15), which is “the second death” (20:14).

This final harvest described in chapter 14 is certainly no encouragement! Or is it? Worshipers of God can take encouragement in the certainty that their enemies, who have participated in efforts to destroy the church, will not win in the end. Nevertheless, the greatest encouragement for Christ’s followers comes from the assurance that they will participate in the first harvest.

First Harvest, 14:14-16

The first harvest related in chapter 14 comes at the hand (the sickle) of Christ, “one like a son of man” (14:14). This identification of Christ comes from Daniel 7:13-14 and Jesus’ favorite description of Himself as “the Son of Man.” This reference was clearly intended as a Messianic claim to be the fulfillment of the Daniel prophecy. (See also Revelation 1:13.) When challenged by the Sanhedrin at his trial, Jesus asserted this claim: “In the future you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven” (Matthew 26:64). “In the future” (NIV) is literally “from now on”—see translation of the same Greek word in Luke 22:69. The translators apparently changed the translation because they interpreted (as is commonly done) “coming on the clouds of heaven” as referring to the Second Coming. Could it be that the “clouds” mentioned here are not referring to the Second Coming but rather to His returning to Heaven and taking up His place on the throne? (Notice that the Daniel passage refers not to coming to earth but rather approaching the presence of the Ancient of Days.)

If the above inference is true, then it follows that the Revelation 14 reference to the one seated on the cloud refers to Christ’s present reign, which began in the days of the Sanhedrin—“from now on”—and continues until the Second Coming. This understanding, therefore, yields itself to the conclusion that the first harvest is the church age. Consider the following scriptures. "When he saw the crowds, he had compassion on them, because they were harassed and helpless, like sheep without a shepherd. Then he said to his disciples, 'The harvest is plentiful but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field'” (Matthew 9:36-38).

He also said, “This is what the kingdom of God is like. A man scatters seed on the ground. Night and day, whether he sleeps or gets up, the seed sprouts and grows, though he does not know how. All by itself the soil produces grain—first the stalk, then the head, then the full kernel in the head. As soon as the grain is ripe, he puts the sickle to it, because the harvest has come.” (Mark 4:26-29)

“Do you not say, ‘Four months more and then the harvest’? I tell you, open your eyes and look at the fields! They are ripe for harvest. Even now the reaper draws his wages, even now he harvests the crop for eternal life, so that the sower and the reaper may be glad together. Thus the saying ‘One sows and another reaps’ is true. I sent you to reap what you have not worked for. Others have done the hard work, and you have reaped the benefits of their labor.” (John 4:35-38)

Obviously, Jesus used the symbol of harvesting to refer to evangelistic work, the spread of the gospel, and the gathering of those who obey the gospel into his church.

Those who are the subjects of this first harvest are blessed (14:13): “‘Blessed are the dead who die in the Lord from now on.’ ‘Yes,’ says the Spirit, ‘they will rest from their labor, for their deeds will follow them.’” They will join the 144,000 (probably a figurative number representing the number, 12 x 12 x 1,000, of Jewish believers, perhaps referring to the early believers) who “had his name and his Father’s name written on their foreheads” (14:1), in contrast to those who had received the mark of the beast. “And I heard a sound from heaven like the roar of rushing waters and like a loud peal of thunder. The sound I heard was like that of harpists playing their harps. And they sang a new song before the throne and before the four living creatures and the elders” (14:2-3).

They will be part of this first harvest as those who have been redeemed from the earth (14:3). "These are those who did not defile themselves with women, for they kept themselves pure. They follow the Lamb wherever he goes. They were purchased from among men and offered as firstfruits to God and the Lamb. No lie was found in their mouths; they are blameless" (14:4-5). This purity reflects a common Old Testament equation of idolatry or faithlessness toward God as a spiritual kind of adultery. In other words, those who are harvested are those who are, in the Old Testament era, faithful to God’s promise of a coming Messiah, and, in the Christian age, those who have obeyed the gospel of Christ.

Conclusion

Those who wish to avoid the final harvest must be a part of the first: "Then I saw another angel flying in midair, and he had the eternal gospel to proclaim to those who live on the earth—to every nation, tribe, language and people. He said in a loud voice, 'Fear God and give him glory, because the hour of his judgment has come. Worship him who made the heavens, the earth, the sea and the springs of water'" (14:6-7).

Fear God, worship him; and try to harvest as many as possible.

What is the big picture (the forest) in this chapter? No matter what happens, “This calls for patient endurance on the part of the saints who obey God’s commandments and remain faithful to Jesus” (14:12). Does this include you? If not, why not?

(Scripture, NIV 1984, used by permission)

REVELATION: PLAGUE! (Revelation 15-16)

New Hope Christian Church, 6/12/22

In Revelation 12-13 (see sermon, 5/15/22) we read of a war in Heaven, the archangel Michael and his angels versus the dragon and his angels. This war resulted in the persecution of the followers of Jesus (the church) by the dragon (Satan) and executed by two beasts (political and pseudo-religious powers). Chapter 14 (see 5/29/22) tells us of two harvests resulting from this conflict, one of which has been interpreted by this writer as the ongoing evangelistic efforts of the church and the other as the final defeat of Satan’s forces at the end of the world.

Chapters 15 and 16 reassure us that, in spite of persecutions that God’s people must endure, God will have the last word. When we are treated harshly through no fault of our own, sometimes it is hard to leave the vengeance up to God. At those times we need to be reminded that God does not let the persecution of His people go unpunished. John’s next vision takes up where chapter 13 left off. “I saw in heaven another great and marvelous sign: seven angels with the seven last plagues—last, because with them God’s wrath is completed” (15:1). In these two chapters we can discern four chain-link responses to this persecution. Each response leads to the next.

The Martyrs Respond with Faith and Praise

Under the fifth seal (6:9-11) those who had died for their faith in and their testimony for Jesus called out for God to take vengeance on their murderers. “Then each of them was given a white robe, and they were told to wait a little longer, until the number of their fellow servants and brothers who were to be killed as they had been was completed” (6:11). Now, instead of being under the altar, these stand beside the sea of fiery glass, having been “victorious over the beast and his image and over the number of his name” (15:2). Their victory was not based on their own merits or abilities but rather on their faith in God’s ultimate victory. They sing praises to God for five reasons: (1) His deeds are great and marvelous; (2) His ways are just and true; (3) He is the King of the ages; (4) all will fear Him and bring glory to His name for He alone is holy; and (5) all nations will come and worship before Him, for His righteous acts have been revealed (15:3-4).

God Responds with Plagues

God is not silent to the response of these victorious saints (15:5-8). He sends seven angels from the Tabernacle of the Testimony. Their attire, clean, shining linen, with golden sashes, signifies their beauty and holiness. They are on a mission from God. One of the four living creatures (seraphim) from chapter 4 gives each of the angels a golden bowl filled with the wrath of God. He is about to pour out vengeance on these who have followed Satan in an attempt to overthrow Him.

Until the plagues are completed, no one can enter the temple. The temple, also called the Tabernacle of the Testimony, calls to mind the tabernacle built in the wilderness (Exodus 25-40) and also the temple built by Solomon. Both were symbols of God’s presence among His people. Unlike pagan gods, God was never considered to have actually lived there. As King Solomon said, “‘But will God really dwell on earth? The heavens, even the highest heaven, cannot contain you. How much less this temple I have built!’” (1 Kings 8:27). There were times when no one could enter the tabernacle or temple on account of the presence of God’s glory (Exodus 40:35; 2 Chronicles 5:14; 7:2). In the present case, smoke from the glory of the Lord may be implying that no one can escape these plagues, that there is no repentance available to them. These plagues constitute God’s final judgment. (See below.)

Judgment in the form of plagues falls on them. Notice the comparisons and contrasts between the first four plagues and the first four trumpets. (1) The first bowl was poured out upon the land, where people live (16:2). The first trumpet announced hail, fire, and blood upon the earth (land), but only upon a third of it (8:7). The bowl, on the other hand, was poured out only upon a certain portion of the people, that is, upon those “who had the mark of the beast and worshiped his image” (16:2). There is no mention of it being restricted to a certain part of the land (earth, 16:1).

(2) The second bowl was poured out on the sea, turning it into blood and bringing death to every living being in the sea (16:3). The second trumpet (8:8-9) announced a blazing mountain thrown into the sea, turning it into blood. Only a third of the sea, however, was affected.

(3) The third bowl was poured out upon the rivers and springs, turning them into blood (16:4). The third trumpet announced a blazing star falling upon a third of the rivers and springs, turning them bitter and leading to the death of many people (8:10-11).

(4) The fourth bowl was poured on the sun, scorching people with fire (16:8-9). The fourth trumpet announced the striking of a third of the sun, moon, and stars, turning them dark, leaving a third of the day and the night without light (8:12-13).

With the fifth plague the comparison ceases, although the fifth and seventh plagues are similar to the events of the sixth seal in 6:12-17. The kingdom of the beast is plunged into darkness, leaving men gnawing their tongues in agony and cursing God because of their pains; however, their sores did not lead them to repent (16:10-11). The sixth plague (16:12-14) dried up the Euphrates to allow the kings of the East to gather for the battle of Armageddon. These kings are empowered by spirits of demons (an intriguing phrase) that looked like frogs. They came out of the mouth (that is, they were under the orders) of the dragon, the beast, and the false prophet (that is, the second beast), performing miraculous signs. The seventh plague (16:15-21) resulted in the greatest earthquake of all times, splitting Babylon into three pieces, accompanied by huge hailstones falling upon men. The wrath of God is poured out upon them.

The question that is not answered in these chapters (15-16) is when will these things happen? They certainly seem to related to the final events before the end of the world, but the fact that they are poured out only upon those people who are unrepentant is puzzling. Perhaps they are not to be taken literally, in a physical sense, but rather represent the spiritual condition of unbelievers. That view, though perhaps the correct one, is difficult for us to accept because we do not view the condition of the lost as seriously as God, who is infinitely holy, does.. Some suggest that these chapters refer to a time when the righteous are removed from the world, leaving only the unrepentant. This view has two major problems: (1) Other scriptures seem to teach that the wicked, not the righteous, will be removed first (see Matthew 13:30,41,49, for example). (2) Even if, as many believe, that the righteous will be raptured first, leaving the wicked for a long time on the earth, even this theory expects many people to turn to God during this time. There does not seem to be a satisfactory answer regarding the timing or nature of these plagues. It has been suggested that perhaps these plagues are a description of conditions, not upon the earth, but “in the earth,” that is in Hades. See Luke 16:19-25. The strictly literal translation of Revelation 16:1 is “into the earth.” That view, however, would require us to view the land, sea, rivers, and sun as highly symbolic portrayals of the actual environs of those suffering God’s wrath. And, if that were the case, then the scene would necessarily change back to earth for the sixth and seventh bowls.

The Persecutors Respond with Curses

The victorious martyrs responded to the persecution they had endured, God responded to the persecutors, and the persecutors responded to the wrath poured upon them. First, notice that in spite of their severe suffering, “they refused to repent and glorify” God (16:9, see also 16:11). In this refusal they were not unlike present-day responses to afflictions that ail those who suffer as a result of their own sinful behavior such as drug abuse and sexual immorality,

Not only did these enemies of God refuse to repent, but they cursed God for the punishment that came as a result of their own actions. They “cursed the God of heaven because of their pains and their sores” (16:11,21).

Finally, they intensified their persecution of God’s people by following the “frogs” into the battle of Armageddon (16:12-16). “Armageddon” is a Greek word, translating the Old Testament Hebrew for Hill of Megiddo, referring to the pass where the righteous King Josiah died in battle against the Egyptian army (2 Kings 23:29). It thus became a fit symbol of the final battle between Satan and God.

God’s Final Response

Their lack of repentance, cursing of God, and efforts to defeat God’s plan brought on God’s final response. The seventh bowl, with the final plague, was poured out into the air, bringing about the destruction of “Babylon” (16:17-21). (God’s final punishment of Israel in the Old Testament for their idolatry was at the hands of the Babylonian Empire. Babylon then became a symbol of Israel’s, and thus God’s, greatest enemy.) This destruction was first announced in 14:8, with more details here. “Babylon’s” opposition to the people of God and the resulting defeat is described in greater detail in chapters 17-19.

The upshot to this destruction? No place to hide. “The great city split into three parts, and the cities of the nations collapsed. God remembered Babylon the Great and gave her the cup filled with the wine of the fury of his wrath. Every island fled away and the mountains could not be found” (16:19-20). Compare the seventh seal: “The sky receded like a scroll, rolling up, and every mountain and island was removed from its place. Then the kings of the earth, the princes, the generals, the rich, the mighty, and every slave and every free man hid in caves and among the rocks of the mountains. They called to the mountains and the rocks, ‘Fall on us and hide us from the face of him who sits on the throne and from the wrath of the Lamb! For the great day of their wrath has come, and who can stand?’” (6:14-17).

Conclusion

What is the “forest, not the trees” lesson in these two chapters? No matter what happens or how bad things might be, especially at the end of time, we must be ready. “‘Behold, I come like a thief! Blessed is he who stays awake and keeps his clothes with him, so that he may not go naked and be shamefully exposed’” (16:15). Are you dressed? If you thought there was a possibility that your house might catch fire while you were asleep, would you not lay out some clothes so that you would not have to run outside undressed? We must be spiritually dressed at all times so that we will be prepared. What kind of dress would that be? The robe of righteousness. Isaiah wrote, “I delight greatly in the Lord; my soul rejoices in my God. For he has clothed me with garments of salvation and arrayed me in a robe of righteousness, as a bridegroom adorns his head like a priest, and as a bride adorns herself with her jewels” (61:10). The apostle Paul urges us (Romans 13:11-14):

And do this, understanding the present time. The hour has come for you to wake up from your slumber, because our salvation is nearer now than when we first believed. The night is nearly over; the day is almost here. So let us put aside the deeds of darkness and put on the armor of light. Let us behave decently, as in the daytime, not in orgies and drunkenness, not in sexual immorality and debauchery, not in dissension and jealousy. Rather, clothe yourselves with the Lord Jesus Christ, and do not think about how to gratify the desires of the sinful nature.

We put on Christ by being baptized into Him, “for all of you who were baptized into Christ have clothed yourselves with Christ” (Galatians 3:27). Then we remain clothed in Him by maintaining our faith in and obedience to Him. Are you properly clothed?

(Scripture from NIV, 1984, used by permission)

BABYLON FALLS!

Revelation 17:1-19:10

New Hope Christian Church, June 26, 2022

When traveling in the south, my family used to see signs that said, “See Ruby Falls” (a vacation spot on Lookout Mountain near Chattanooga, Tennessee). Dad always made a comment such as, “Well, someone should help her!” This passage in Revelation could be called, “Babylon Falls.” In chapters 14 and 16 the fall of Babylon was announced without identifying her with anything else in the context. Now, however, we learn much more about Babylon, although the certain, specific identification of this city remains a mystery.

As with previous studies, we must resist the temptation to be more specific in our interpretation than the text allows. Putting aside the “trees” for other commentators, we will attempt to see the “forest.” What is the primary lesson of this extended passage? I believe it is this: the church should not expect to live in peace, not in this world. Babylon is one entity that disturbs our peace. This inference is not meant to counter the peace that the gospel gives us but rather a major reason why we need the peace that transcends understanding (Philippians 4:7), the peace that comes only from Jesus (John 16:33). Contemplate the following three perspectives that show the evil of this entity called Babylon.

Unholy Alliance

The evil power of Babylon can be seen in the unholy alliance of which she is a part. “One of the seven angels who had the seven bowls came and said to me, ‘Come, I will show you the punishment of the great prostitute, who sits on many waters. With her the kings of the earth committed adultery and the inhabitants of the earth were intoxicated with the wine of her adulteries’” (17:1-2). “Adultery” was a common figure of speech in the Old Testament for Israel’s worship of idols rather than God. Her relationship with the kings is thus in opposition to the worship of God. Furthermore, the effects of her evil are expressed as intoxicating to the people of earth.

A comparison of this prostitute as described in 17:3-7 with 13:11-17 indicates a strong likelihood that she is to be identified with the second beast, responsible for the death of those “who bore testimony to Jesus” (17:6, those who will not worship the beast, 13:15?), along with her identification as a prostitute and mother of prostitutes and of the abominations of the earth (all being religious references, from an Old Testament perspective). It seems reasonable, therefore, to view Babylon as some human entity, maybe an institution rather than a literal city.

The beast upon which she is riding, 17:8-11, is apparently the first beast of chapter 13, certainly another entity or institution, not an actual animal. Helping to establish our identification of the woman as the second beast, with religious power, and her mount as the first beast, with political or governmental power, is the fact that the seven heads (17:3) are “seven hills on which the woman sits” (17:9). To John’s first readers, this would be an unmistakable reference to Rome.

Laying aside the new specifics (the trees) about these two, we can be certain about one thing (the forest): they have formed an alliance with each other, with the religious aspect in charge and the political aspect providing the power to carry out her desires. (Further cementing this identification is the reference in 19:20 to these two as “the beast” and “the false prophet.”)

As with most evil alliances, this one is not permanent. The beast upon which she rides will eventually turn against her. This beast will join with the ten horns in a new alliance (17:12-18). These horns, we are told, are ten kings who will for a short time form an alliance with the beast, long enough to “make war against the Lamb.” Of course, the Lamb will overcome them (the “forest’). This new alliance will then turn against the prostitute. “They will bring her to ruin and leave her naked; they will eat her flesh and burn her with fire” (17:16) in order to fulfill God’s vengeance upon her.

The angel makes a curious identification of the prostitute as “the great city that rules over the kings of the earth” (17:18). It is curious because that would seem to refer (at least initially) to Rome, whereas the beast upon which she sits also seems to refer (initially) to Rome. This double identification is one reason that earlier Protestant commentators understood it to be referring to the so-called Holy Roman Empire and the Roman Catholic Church of the Middle Ages.

Following the dissolution of the former alliance and the defeat of the second comes an announcement (18:1-3) expanding on the earlier ones (14:8 and 16:19). Babylon falls, becoming a “home for demons and a haunt for every evil spirit, a haunt for every unclean and detestable bird.” The reason given? “For all the nations have drunk the maddening wine of her adulteries. The kings of the earth committed adultery with her, and the merchants of the earth grew rich from her excessive luxuries.”

Another voice from Heaven warned the followers of Jesus (18:4-5): “‘Come out of her, my people, so that you will not share in her sins, so that you will not receive any of her plagues; for her sins are piled up to heaven, and God has remembered her crimes.’” Then follows a command for some unidentified person to execute God’s judgment upon her.

We must beware, especially in this section, of losing the forest for the trees. Intriguing it may be to search history or to speculate on the future in order to be specific in understanding this passage. However, we know too little about either history or the future. What if Jesus does not come back for another thousand years? Would our inferences and guesses not look silly in that case? So what is the “forest”? It is the same as in earlier chapters. Satan and his minions are always out to destroy the church of Christ. We must remain faithful to Him, continuing to carry out our mission (Matthew 28:18-20), and remember that we are on the winning side, regardless of how it may look in the present.

Lamentations

The next perspective on the evil of Babylon is seen through the eyes of those who benefit from their alliance with her. In 18:9-20 we read of those who mourn over her fall. First, the kings who contributed to her fall (17:12-18) will regret the loss of their former good times when they had shared in her luxury. They will stand at a distance and cry: “‘Woe! Woe, O great city, O Babylon, city of power! In one hour your doom has come!’” (18:10). They will not only cry over her fall but also, it seems, over their fear—“terrified at her torment”—that the same fate awaits them!

In addition to the monarchs, the merchants will also mourn over Babylon’s fall “because no one buys their cargoes any more” (18:11). They will also be “terrified at her torment” (18:15)—just to think that such a strong economy could come to an end so quickly! “‘In one hour such great wealth has been brought to ruin!’” (18:17).

Monarchs and merchants will not be the only ones to mourn. Also, the middlemen, who had become rich through her wealth, will be affected by the loss of their trading partners (18:17-19).

All of these lamentations will become opportunity for saints, apostles, and prophets to rejoice over the defeat of their persecutor, for “God has judged her for the way she treated you” (18:20). This promise of an end to persecution, resulting in rejoicing in victory, is the “forest” lesson for this section.

Celebrations

Lamentation by many over the fall of the unholy alliances will be cause for celebration (18:21-19:10). A mighty angel will illustrate Babylon’s fall by throwing a large millstone into the sea. The “great city of Babylon will be thrown down, never to be found again” (18:21). All of the normal joys of city life will come to an end (18:22-23), in punishment of her magic spell, through which “all the nations were led astray” (18:23). As a result of her influence, “In her was found the blood of prophets and of the saints, and of all who have been killed on the earth” (18:24).

After the angel’s announcement, there was a roaring sound of a great multitude in Heaven, proclaiming the justice of God upon Babylon (19:1-3). The twenty-four elders and the four living creatures (see chapter 4) worshiped God and cried (19:4), “Amen” (so be it) and “Hallelujah” (praise the Lord). An unidentified voice from the throne concurred, “‘Praise our God, all you his servants, you who fear him, both small and great!’” (19:5).

The great multitude in a voice “like the roar of rushing waters and like loud peals of thunder” added to the praise of God for His reign, “‘Let us rejoice and be glad and give him glory!’” (19:6-7). The reason for such rejoicing is not just because of the defeat of Babylon but also because “‘the wedding of the Lamb has come, and his bride has made herself ready’” (19:7). His bride is identified as “the saints,” that is, God’s holy people. These are the church, and they are clothed with wedding garments, symbols of their righteous acts (as opposed to the sins of Babylon).

Then the angel said to me, “Write: ‘Blessed are those who are invited to the wedding supper of the Lamb!’” And he added, “These are the true words of God.” At this I fell at his feet to worship him. But he said to me, “Do not do it! I am a fellow servant with you and with your brothers who hold to the testimony of Jesus. Worship God! For the testimony of Jesus is the spirit of prophecy.” (19:9-10)

The “forest” lessons at this point are clear. (1) We are blessed to be invited to the wedding supper. (2) We are to worship God. (3) In prophecy, we must look to what it says about Jesus. Don’t get hung up on the trees!

(By the way, note the literary progression in the celebrations: They begin (1) and end (6) with the words of the mighty Angel, then (2,5) the words of the multitude, with (3,4) words from those around the throne in the middle.)

Conclusion

The forest lessons from this entire section (17:1-19:10)? (1) When the church is not being persecuted, we should rejoice!

(2) When the church is not being persecuted, we should ponder whether our peace is a temporary blessing or is the church compromising with the world (and thus not a threat to Satan’s agenda)?

(3) When the church is being persecuted, we should remember that the enemy’s doom is sure! Furthermore, “‘Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven. Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you’” (Matthew 5:10-12).

(Scripture from NIV 1984, used by permission)

REVELATION: JESUS WINS

19:11-20:15

New Hope Christian Church, 7/10/22

Interpretations of the book of Revelation can be categorized into four major theories regarding the Second Coming of Christ. We need to understand that none of these theories is fully satisfactory, evidenced by the hundreds of variations. It is ok to hold to any of these unless our theory leads to contradicting teaching more clearly taught in the less symbolic portions of scripture, especially those portions that deal with God’s plan of salvation. Better than tying ourselves to any one theory, we should ask ourselves, what is the “forest” teaching here? We certainly should not divide over these opinions on the “trees”! Revelation was not written to provide us specific details about the future—if it was, it fails tremendously!

Our understanding of Revelation should rest on this point: In spite of all the power that the darkness exercises in this world, Jesus wins! Chapters 19 and 20 tell us of at least three ways in which Jesus wins.

Jesus Reigns with His Followers

Jesus wins in a millennial (1,000 years) reign with his followers (20:1-6). Interpreters differ over just about everything involved with this reign—the only point of agreement seems to be that it is the reign of Jesus! Interpretations of this reign differ over the place, the nature, the length of time, and the timing in regard to its relationship to the Second Coming and a period of “tribulation.” Hundreds or maybe thousands of variations occur, but the following descriptions are generally applicable.

• Amillennial: the reign occurs only in Heaven or, if on earth, only as the spiritual victory of believers as they follow Christ. The 1,000 years are symbolical of the very long span between the Resurrection of Christ and His Second Coming. There will be no Tribulation, although throughout history many times of trouble will arise. The Second Coming will end the present life on earth and initiate the Judgment and the eternal states (Heaven and Hell).

• Postmillennial: the gospel will gradually spread throughout the world until a vast majority of people become believers, bringing in a very long period of peace and righteousness. The 1,000 years may be literal or perhaps a very long time. Their view of the Tribulation and the Second Coming is basically identical to that of the amillennialists.

• Premillennial (post-tribulation): the millennial reign will not begin until Christ physically returns to earth, putting an end to seven years of tribulation, at which time he will take control of the nations of the earth and force everyone to live righteously for 1,000 years. At the end of this time, Satan will be allowed to instigate a revolt but will be defeated. Then comes the Judgment.

• Dispensational (pre-tribulation, premillennial): Jesus will secretly return in the air and rapture all Christians, to take them to Heaven. Then the rest of the world will suffer seven years of tribulation. Jesus will then visibly return with the believers and set up a physical and literal 1,000-year reign on earth, after which will be the final battle with Satan, the Judgment and eternity. This view includes many other details including multiple Second Comings, resurrections, and Judgments.

The very different and complicated views should (although they don’t!) make commentators very cautious about being certain of their interpretations.

Perhaps it would be wise to examine this passage carefully, asking ourselves just exactly what does it say—and what it does not. Consider these points:

• First, note what is not even mentioned in this entire chapter (20): no tribulation, no rapture, no Second Coming!

• Regarding the binding of Satan (20:2): In defense of his casting out demons, Jesus explained, “how can anyone enter a strong man’s house and carry off his possessions unless he first ties up the strong man? Then he can rob his house” (Matthew 12:29, see also Mark 3:27 and Luke 11:21). Is Jesus not claiming to be binding (same Greek word as “ties up”) Satan? Furthermore, the result of this binding (in Revelation) was to prevent Satan from “deceiving the nations.” In what way? In John 8:31-32, Jesus said, “‘If you hold to my teaching, you are really my disciples. Then you will know the truth, and the truth will set you free.’” In 8:44 he referred to the devil as “the father of lies.” Is there a connection between those two statements? Speaking of Jesus, Hebrews 2:14-15 says that “by his death he might destroy him who holds the power of death—that is, the devil—and free those who all their lives were held in slavery by their fear of death.”

• Regarding the first resurrection (20:4,6): In John’s Gospel he quoted Jesus regarding two resurrections. “‘I tell you the truth, whoever hears my word and believes him who sent me has eternal life and will not be condemned; he has crossed over from death to life. I tell you the truth, a time is coming and has now come when the dead will hear the voice of the Son of God and those who hear will live’” (5:24-25). Notice that he first speaks of a resurrection in the past tense, “has crossed over from death to life . . . has now come.” Then he speaks of another resurrection (5:28-29): “‘Do not be amazed at this, for a time is coming when all who are in their graves will hear his voice and come out—those who have done good will rise to live, and those who have done evil will rise to be condemned.’” Romans 6:3-4 refers to baptism as uniting with Christ in His death, burial, and resurrection. As a result, those baptized are told to count themselves “dead to sin but alive to God in Christ Jesus” (6:11). Is this union with Christ the first resurrection?

• Regarding the reign of Christ: At the beginning of His ministry, Jesus said, “‘The kingdom of God is near. Repent and believe the good news!’” (Mark 1:15). Isaiah had predicted of the Messiah (9:7), “Of the increase of his government and peace there will be no end. He will reign on David’s throne and over his kingdom, establishing and upholding it with justice and righteousness from that time on and forever.” At Pentecost, Peter claimed that Jesus was then sitting on David’s throne (Acts 2:29-36). John wrote that Jesus “has made us [to be] a kingdom” (Revelation 1:6, “to be” not in the Greek). Paul asserted that God “has rescued us from the dominion of darkness and brought us into the kingdom of the Son” (Colossians 1:13).

• Regarding the priesthood of those in the first resurrection (20:6): John had written in 1:6 that Jesus has made us not just a kingdom but also priests. Peter wrote that believers are a holy and a royal priesthood (1 Peter 2:5,9). Note the word “royal.” Referring to the coming Messiah, Zechariah (6:13) wrote, “‘It is he who will build the temple of the Lord, and he will be clothed with majesty and will sit and rule on his throne. And he will be a priest on his throne. And there will be harmony between the two.’” The two? King and Priest.

These points may help in our interpretation, but the passage is not without complications in interpretation. So perhaps we should look not so much at the “trees” as at the “forest.” What is the forest lesson here? Satan will be defeated. Jesus wins in reigning. His followers reign with Him!

Jesus Defeats His Enemies (and Quickly)

The reign of Christ implies, involves, and requires the defeat of all His enemies. The defeat of His enemies is related in three parts of this section. John speaks of them in the order in which he saw these events, but the symbolism may hide a common, simultaneous time of the first two, or possibly, even all three events.

First, John saw the defeat of Jesus’ enemies in what appears to be a final show-down (19:11-21). These enemies include the first beast and the false prophet (the second beast) who had been given authority (by the dragon) in chapter 13 to make war against God’s people and to conquer them. By their miraculous powers they had been able to deceive the nations of the earth (13:13-14). However, now they encounter the King of Kings and Lord of Lords. On one side are Satan’s agents who have mustered the kings and nations of the earth. On the other is the Word of God and His followers. The white horse upon which He sits symbolizes victory, and so this battle becomes a quick and overwhelming defeat of His enemies. The two leaders are cast into the lake of fire, and the bodies of their followers, slain by the sword out of the King’s mouth, become carrion for the birds of the air.

The reference to the victory by means of the sword coming out of the mouth of Him who is called the Word of God (see John 1:1) may be a clue that this battle is not literally fought with weapons of the world (see 2 Corinthians 10:4-5) but rather is a battle of ideas. However, the quick and sudden end must at least refer to a final defeat by the action of the King, not by the persuasive powers of His followers (the church).

The second recorded defeat in this section (20:7-10) refers to the loosing of Satan. Once again he will be allowed to deceive the nations, leading them into a final siege on the camp of God’s people. But there is no mention of a battle—they are defeated, seemingly immediately, by fire from heaven. The devil himself is conquered and thrown into the lake of fire. This event may be the same one as in 19:11-21. John is describing these events as he saw them, not necessarily as they will actually occur. Again, this battle may not at all be a literal battle, after the fashion of the world’s wars, but rather a philosophical, religious combat for the minds and souls of humanity. Regardless, it will be brought to a sudden end by the intervention of Heaven.

Finally, at or after the Judgment, death and Hades will be defeated: “The sea gave up the dead that were in it, and death and Hades gave up the dead that were in them, and each person was judged according to what he had done. Then death and Hades were thrown into the lake of fire. The lake of fire is the second death” (20:13-14). Hades (Old Testament: Sheol, the pit) is the scriptural name for the grave as well as for the intermediate place of fiery torment for the wicked dead. Death is, of course, a state not a place. They are both personified here to signify Christ’s utter defeat of death, a defeat accomplished in His resurrection but brought to fulfillment at the Judgment. “Since the children have flesh and blood, he too shared in their humanity so that by his death he might destroy him who holds the power of death—that is, the devil—and free those who all their lives were held in slavery by their fear of death” (Hebrews 2:14-15). “This grace was given us in Christ Jesus before the beginning of time, but it has now been revealed through the appearing of our Savior, Christ Jesus, who has destroyed death and has brought life and immortality to light through the gospel” (2 Timothy 1:9-10).

But Christ has indeed been raised from the dead, the firstfruits of those who have fallen asleep. For since death came through a man, the resurrection of the dead comes also through a man. For as in Adam all die, so in Christ all will be made alive. But each in his own turn: Christ, the firstfruits; then, when he comes, those who belong to him. Then the end will come, when he hands over the kingdom to God the Father after he has destroyed all dominion, authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death. (1 Corinthians 15:20-26)

Casting death and Hades into the lake of fire is, therefore, no doubt simply a way of saying that the saved will from that moment on never again have to face the prospect of death. “When the perishable has been clothed with the imperishable, and the mortal with immortality, then the saying that is written will come true: ‘Death has been swallowed up in victory. Where, O death, is your victory? Where, O death, is your sting?’ The sting of death is sin, and the power of sin is the law. But thanks be to God! He gives us the victory through our Lord Jesus Christ” (1 Corinthians 15:54-57).

Jesus Judges All

Jesus also wins as He is appointed the Judge of all (20:11-15). Strangely, He is not identified as the Judge, but Scripture elsewhere affirms that He is. “For as the Father has life in himself, so he has granted the Son to have life in himself. And he has given him authority to judge because he is the Son of Man” (John 5:26-27). In the judgment of “the sheep and the goats” (Matthew 25:31-33), Jesus identifies Himself as the Judge. (By the way, there is no scriptural reason for understanding these as two separate judgments. The language is easily understood as referring to the same one. The only reason to view them otherwise is based on a particular interpretation of the Millennium, which should make those who hold that interpretation think again.)

The certainty of judgment is taught by the apostle Paul: “‘For he has set a day when he will judge the world with justice by the man he has appointed. He has given proof of this to all men by raising him from the dead’” (Acts 17:31). The standard of judgment is the law of God:

For it is not those who hear the law who are righteous in God’s sight, but it is those who obey the law who will be declared righteous. (Indeed, when Gentiles, who do not have the law, do by nature things required by the law, they are a law for themselves, even though they do not have the law, since they show that the requirements of the law are written on their hearts, their consciences also bearing witness, and their thoughts now accusing, now even defending them.) This will take place on the day when God will judge men’s secrets through Jesus Christ, as my gospel declares. (Romans 2:13-16)

Two set of books will be consulted for the judgment. The saved will be those whose names are written in the Book of Life (Revelation 20:15). The other books were the records of what everyone had done. These records would show the reasons for the punishment of the wicked and the rewards for the saved. “For we must all appear before the judgment seat of Christ, that each one may receive what is due him for the things done while in the body, whether good or bad” (2 Corinthians 5:10). Of course, the sins of the saved will not be in those books, for under the New Covenant, “Their sins and lawless acts I will remember no more’” (Hebrews 10:17).

Punishment is real, described as a lake of fire; and no one will be good enough to escape it. Only by faith in the grace of God will anyone be saved. And faith without works will not suffice. How do we receive this grace? By obeying the gospel. “‘Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only he who does the will of my Father who is in heaven’” (Matthew 7:21). The gospel declares

that if you confess with your mouth, “Jesus is Lord,” and believe in your heart that God raised him from the dead, you will be saved. For it is with your heart that you believe and are justified, and it is with your mouth that you confess and are saved. As the Scripture says, “Anyone who trusts in him will never be put to shame.” For there is no difference between Jew and Gentile—the same Lord is Lord of all and richly blesses all who call on him, for, “Everyone who calls on the name of the Lord will be saved.” (Romans 10:9-13)

“By this gospel you are saved, if you hold firmly to the word I preached to you. Otherwise, you have believed in vain. For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures, and that he appeared to Peter, and then to the Twelve” (1 Corinthians 15:2-5).

“‘Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit’” (Acts 2:38). “‘And now what are you waiting for? Get up, be baptized and wash your sins away, calling on his name’” (Acts 22:16).

The Bible is clear:

Do you not know that the wicked will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor male prostitutes nor homosexual offenders nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God. And that is what some of you were. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God (1 Corinthians 6:9-11).

But if you are led by the Spirit, you are not under law. The acts of the sinful nature are obvious: sexual immorality, impurity and debauchery; idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who live like this will not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control. Against such things there is no law. Those who belong to Christ Jesus have crucified the sinful nature with its passions and desires. Since we live by the Spirit, let us keep in step with the Spirit. (Galatians 5:18-25)

Conclusion

What is the forest lesson from this passage? No matter how things go, remember there has never been any doubt about the final outcome: Jesus wins! We must make sure we are on the winning side.

(Scripture from NIV, 1984, used by permission.)

NEVER ENDING!!!

Revelation 21-22

New Hope Christian Church, 7/17/22

Is it ironic that this sermon on the last two chapters in the Bible is entitled, “Never Ending”? In fact, 2 Peter 3:3-10 reminds us that we must not ignore God’s warning that one day this world is coming to an end.

First of all, you must understand that in the last days scoffers will come, scoffing and following their own evil desires. They will say, “Where is this ‘coming’ he promised? Ever since our fathers died, everything goes on as it has since the beginning of creation.” But they deliberately forget that long ago by God’s word the heavens existed and the earth was formed out of water and by water. By these waters also the world of that time was deluged and destroyed. By the same word the present heavens and earth are reserved for fire, being kept for the day of judgment and destruction of ungodly men. But do not forget this one thing, dear friends: With the Lord a day is like a thousand years, and a thousand years are like a day. The Lord is not slow in keeping his promise, as some understand slowness. He is patient with you, not wanting anyone to perish, but everyone to come to repentance. But the day of the Lord will come like a thief. The heavens will disappear with a roar; the elements will be destroyed by fire, and the earth and everything in it will be laid bare.

The book of Revelation, along with the Bible as a whole, helps to prepare us for that time. We do not know when that time will come, but it will come for each of us whether by our leaving this world and going to Jesus or by the return of Jesus to end it all.

As Americans we believe in the divinely given and unalienable right to pursue happiness, but we know that we can find complete and unending happiness only in the world to come. The last two chapters of Revelation, using Old Testament imagery and expanding on the descriptions of the Old Testament prophets, reveal four facets of that time when God disproves the old saying, all good things must come to an end.

The City

“Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and there was no longer any sea. I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband” (21:1-2). The universe has been remade, the old having been destroyed (see above reference, 2 Peter 3). We will not be spending eternity in Heaven (God’s throne room), contrary to popular belief! Rather, the City will come down from Heaven and be established upon the New Earth. (Nevertheless, because of the glories depicted here, we can be excused for imagining it as “Heaven on earth.”)

An angel identifies the city as “the bride, the wife of the Lamb” (21:9). No doubt he means that it is where the “wife” lives. The city is built upon a great, high mountain, which in Old Testament imagery implies a fortress, secure from enemies. Shining with the glory of God, the city is described as one with the brilliance of precious jewels. Surrounded by a great high wall (144 cubits thick or high), it is built on twelve foundations (representing the twelve apostles of Christ) decorated with precious gems, with twelve gates of pearl, guarded by twelve angels and representing the twelve tribes of Israel. The city is laid out as a cube, 12,000 stadia (approximately 1400 miles) long, wide, and high. The streets are composed of pure, transparent gold.

We must remember that this city is described in ancient terms that can be appreciated by all cultures and in all times. No doubt the reality will be far different and far more amazing than its portrayal here.

In this depiction there is no more reference to the bride, and so we need to look at other scriptures to identify her. The apostle Paul wrote to one church (2 Corinthians 11:2), “I promised you to one husband, to Christ, so that I might present you as a pure virgin to him.” He had earlier written in reference to the church, “But the Jerusalem that is above is free, and she is our mother” (Galatians 4:26), in opposition to the unbelieving Jews. In Hebrews 12:22-23, the writer refers to Christ’s church, “But you have come to Mount Zion, to the heavenly Jerusalem, the city of the living God. You have come to thousands upon thousands of angels in joyful assembly, to the church of the firstborn, whose names are written in heaven.” Compare this reference with Revelation 5:11, “Then I looked and heard the voice of many angels, numbering thousands upon thousands, and ten thousand times ten thousand. They encircled the throne and the living creatures and the elders,” and with 21:27, “Nothing impure will ever enter it, nor will anyone who does what is shameful or deceitful, but only those whose names are written in the Lamb’s book of life.”

Of course, the inhabitants of this city will also include all the saved, including those who lived in Old Testament times and were not therefore part of the New Testament church: Abraham “was looking forward to the city with foundations, whose architect and builder is God” (Hebrews 11:10). “All these people were still living by faith when they died. They did not receive the things promised; they only saw them and welcomed them from a distance. And they admitted that they were aliens and strangers on earth. . . . Instead, they were longing for a better country— a heavenly one. Therefore God is not ashamed to be called their God, for he has prepared a city for them” (Hebrews 11:13,16).

Life in That City

The second facet of this description of eternity deals with life in that city. The most important aspect of this city? “‘Now the dwelling of God is with men, and he will live with them. They will be his people, and God himself will be with them and be their God’” (21:3). Everything else is just icing on the cake! First, “‘He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away.’ He who was seated on the throne said, ‘I am making everything new!’ Then he said, ‘Write this down, for these words are trustworthy and true’” (21:4-5).

Again, in language reminiscent of Old Testament times, life in the city is described, “I did not see a temple in the city, because the Lord God Almighty and the Lamb are its temple. The city does not need the sun or the moon to shine on it, for the glory of God gives it light, and the Lamb is its lamp. The nations will walk by its light, and the kings of the earth will bring their splendor into it. On no day will its gates ever be shut, for there will be no night there. The glory and honor of the nations will be brought into it” (21:22-26). Although it is impossible for us to imagine details of life in this city, it seems clear that this life will not just be sitting around and doing nothing. No worries about being bored!

The blessings of this city are further described in terms of the river of life (22:1-3, compare Ezekiel 47:1-12). “Then the angel showed me the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb down the middle of the great street of the city. On each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nations. No longer will there be any curse.” Not that there will be sickness needing to be healed, but this description assures us that disease and all other ills of our present world will be absent.

These blessings are further listed: “The throne of God and of the Lamb will be in the city, and his servants will serve him. They will see his face, and his name will be on their foreheads. There will be no more night. They will not need the light of a lamp or the light of the sun, for the Lord God will give them light. And they will reign for ever and ever” (22:3-5). We will be busy, with plenty to do in service to our God; but this service will not be laborious. We will be servants who reign! No, he does not describe what this reign entails.

Those Who Have Life in That City

Contrary to popular opinion, that is, of those who still believe in Heaven, not everyone goes to Heaven. True, salvation is by grace, a gift of God. “To him who is thirsty I will give to drink without cost from the spring of the water of life. He who overcomes will inherit all this, and I will be his God and he will be my son” (21:6-7). Referring to sinners who had never come to God, on His terms, God says, “But the cowardly, the unbelieving, the vile, the murderers, the sexually immoral, those who practice magic arts, the idolaters and all liars—their place will be in the fiery lake of burning sulfur. This is the second death” (21:8). “Nothing impure will ever enter it, nor will anyone who does what is shameful or deceitful, but only those whose names are written in the Lamb’s book of life” (21:27). While here on earth, Jesus had warned, “‘Not everyone who says to me, “Lord, Lord,” will enter the kingdom of heaven, but only he who does the will of my Father who is in heaven’” (Matthew 7:21). In John’s vision, Jesus said, “‘Blessed are those who wash their robes, that they may have the right to the tree of life and may go through the gates into the city. Outside are the dogs, those who practice magic arts, the sexually immoral, the murderers, the idolaters and everyone who loves and practices falsehood’” (Revelation 22:14-15). (“Dogs” in the Old Testament referred to male prostitutes; see Deuteronomy 23:18.)

The apostle warns us (1 Corinthians 6:9-10): “Do you not know that the wicked will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor male prostitutes nor homosexual offenders nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God.” But then he offers this assurance: “And that is what some of you were. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God” (6:11).

Invitation to That Life

The third facet of this heavenly picture is the invitation to everyone to take advantage of Jesus’ offer. First, based on the criteria for entering such blessedness, He cites the urgency for responding to His invitation (22:7,11-12): “‘Behold, I am coming soon! Blessed is he who keeps the words of the prophecy in this book. . . . Let him who does wrong continue to do wrong; let him who is vile continue to be vile; let him who does right continue to do right; and let him who is holy continue to be holy. Behold, I am coming soon! My reward is with me, and I will give to everyone according to what he has done.’”

The offer is made by Christ, by the Spirit, and by the church (22:16-17): “‘I, Jesus, have sent my angel to give you this testimony for the churches. I am the Root and the Offspring of David, and the bright Morning Star.’ The Spirit and the bride say, ‘Come!’ And let him who hears say, ‘Come!’ Whoever is thirsty, let him come; and whoever wishes, let him take the free gift of the water of life.”

Finally, the importance of responding to this invitation is reflected in the final warning of the book (22:18-20): “I warn everyone who hears the words of the prophecy of this book: If anyone adds anything to them, God will add to him the plagues described in this book. And if anyone takes words away from this book of prophecy, God will take away from him his share in the tree of life and in the holy city, which are described in this book. He who testifies to these things says, ‘Yes, I am coming soon.’ Amen. Come, Lord Jesus.”

Conclusions

We can draw three conclusions from these two chapters: (1) Peter concluded his discussion of the end of the world as follows (2 Peter 3:11-14):

Since everything will be destroyed in this way, what kind of people ought you to be? You ought to live holy and godly lives as you look forward to the day of God and speed its coming. That day will bring about the destruction of the heavens by fire, and the elements will melt in the heat. But in keeping with his promise we are looking forward to a new heaven and a new earth, the home of righteousness. So then, dear friends, since you are looking forward to this, make every effort to be found spotless, blameless and at peace with him.

Hebrews 13:12-14 challenges us: “And so Jesus also suffered outside the city gate to make the people holy through his own blood. Let us, then, go to him outside the camp, bearing the disgrace he bore. For here we do not have an enduring city, but we are looking for the city that is to come.”

(2) If you have not yet surrendered your heart and life to the Lord Jesus Christ, please heed the words of Isaiah (55:1-2,6-7):

Come, all you who are thirsty, come to the waters; and you who have no money, come, buy and eat! Come, buy [salvation blessings] without money and without cost. Why spend money on what is not bread, and your labor on what does not satisfy? Listen, listen to me, and eat what is good, and your soul will delight in the richest of fare. . . . Seek the Lord while he may be found; call on him while he is near. Let the wicked forsake his way and the evil man his thoughts. Let him turn to the Lord, and he will have mercy on him, and to our God, for he will freely pardon.

(3) One other conclusion: May God rekindle in us a fire for offering the gift of water to others!

(Scripture from NIV, 1984)

REVELATION’S LESSONS

New Hope Christian Church, 7/24/22

Why is the book of Revelation nearly all in symbols? Wouldn’t it be great if the characters and events of this book were revealed as they really are? After all, the word revelation (Greek, apokalupsis) refers to the drawing back of a curtain to reveal something that cannot be discovered on one’s own. There are at least two reasons for the symbolism: (1)To describe heavenly sights in words that we can visualize since the actual view would be impossible for us on earth to understand, especially in different times and cultures. So it communicates in Old Testament language to give us some (though not explicit) understanding. (2)To describe future events in such a way that the lessons would be relevant to all time periods, not just to the time of the specific events being predicted.

The author, the apostle John, introduces these visions with this promise: “Blessed is the one who reads the words of this prophecy, and blessed are those who hear it and take to heart what is written in it, because the time is near” (1:3). How can we “take to heart” what we do not understand? We must learn to look at Revelation in such a way that it is relevant to life. In order to do that, we must accept the perspective of the book, that it does not predict the future to satisfy our curiosity or even to identify specific fulfillment. Rather its purpose is to enable us to deal with the future, whatever it may hold. With such a perspective, we can see the forest (main ideas) rather than looking for the trees (specific details) in its message. Here we will review five of the lessons we have learned from Revelation.

God Is Worthy of Our Worship

Surely the primary and foundational lesson is that God is worthy of our worship. First, He is worthy of worship because He is the Creator of the universe: “‘You are worthy, our Lord and God, to receive glory and honor and power, for you created all things, and by your will they were created and have their being’” (4:11). For the most part, modern men and women no longer worship any god, especially idols of wood, stone, silver, and gold, although some people now attribute divine qualities and personality to the universe. (Of course, that means they need not worship or obey the laws of such a ridiculous god—how convenient for sinners!) Most people who claim to worship God have fashioned a god in their own imaginations to suit themselves. The Creator (the God of the Bible), however, is to be worshiped, served, and obeyed. He has shown by His creation that He deserves our worship.

God is also worthy of our worship because He is the One who will ultimately judge us for the way we respond to Him. The angel with the eternal gospel declares, “‘Fear God and give him glory, because the hour of his judgment has come. Worship him who made the heavens, the earth, the sea and the springs of water’” (14:7). Therefore, Jesus warns us, “‘Let him who does wrong continue to do wrong; let him who is vile continue to be vile; let him who does right continue to do right; and let him who is holy continue to be holy’” (22:11). Why? “‘Behold, I am coming soon! My reward is with me, and I will give to everyone according to what he has done’” (22:12).

Indeed, from a sinner’s perspective, the greatest reason that God is worthy of our worship revolves around the fact that He is our Redeemer. In Heaven, “four living creatures and the twenty-four elders fell down before the Lamb. . . . And they sang a new song: ‘You are worthy to take the scroll and to open its seals, because you were slain, and with your blood you purchased men for God from every tribe and language and people and nation. You have made them to be a kingdom and priests to serve our God, and they will reign on the earth’” (5:8-10). Because of the sacrifice of Jesus, we are not only saved from judgment but also granted the privilege to be a kingdom and priests to God, to reign on (probably) the New Earth.

Furthermore, God is worthy of worship by the redeemed because He is also our Shepherd. “‘These are they who have come out of the great tribulation; they have washed their robes and made them white in the blood of the Lamb. Therefore, they are before the throne of God and serve him day and night in his temple; and he who sits on the throne will spread his tent over them. Never again will they hunger; never again will they thirst. The sun will not beat upon them, nor any scorching heat. For the Lamb at the center of the throne will be their shepherd; he will lead them to springs of living water. And God will wipe away every tear from their eyes’” (7:14-17). As Shepherd, He provides protection from overbearing heat and freedom from hunger and thirst by granting us springs of living water (defined in John 7:37-39 as the indwelling Spirit). All tears are wiped from our eyes. This section from Revelation 7 refers to our time in Heaven—these are those who “are coming” (literal Greek) out of the “great tribulation” (see 1:9, same word translated as “suffering”)—after death and prior to the Second Coming; however, all of these items are present to a degree in our lives here and now.

God is truly worthy of our worship!

Listen to the Spirit of God

The second most important lesson in Revelation is stated explicitly in 2:7, “‘He who has an ear, let him hear what the Spirit says to the churches.’” This statement occurs seven times in chapters 2 and 3. An abbreviated form occurs in 13:9, “He who has an ear, let him hear.”

The Spirit’s words are the words of Jesus, who told his apostles, “‘But when he, the Spirit of truth, comes, he will guide you into all truth. He will not speak on his own; he will speak only what he hears, and he will tell you what is yet to come. He will bring glory to me by taking from what is mine and making it known to you’” (John 16:13-14). Hebrews 1:1-2 affirms that, with the coming of Jesus, God’s method of revealing His word has changed: “In the past God spoke to our forefathers through the prophets at many times and in various ways, but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom he made the universe.” With the death of Christ’s apostles, new word revelation from God has ended—“in the past” having been set in opposition to “but in these last days.” The last two chapters in Revelation are not just the end of the book; they are also the completion of God’s revelation of his intentions for mankind. Surely such a momentous occasion should not be overlooked in our spiritual journey! Listen to the Spirit!

A good portion of Christ’s teaching through the Spirit in Revelation can be summed up in one word: Repent! Admonished for forsaking their first love, the church in Ephesus is told, “‘Remember the height from which you have fallen! Repent and do the things you did at first. If you do not repent, I will come to you and remove your lampstand from its place’” (2:5). The church in Pergamum was told, “‘Repent therefore! Otherwise, I will soon come to you and will fight against them with the sword of my mouth’” (2:16). The word occurs 10 times in Revelation.

The Spirit also tells the reader this message from Jesus, “‘I am coming soon. Hold on to what you have, so that no one will take your crown’” (3:11, similarly in 2:25). The crown of victory is awarded to those who overcome: “‘To him who overcomes, I will give the right to eat from the tree of life, which is in the paradise of God’” (2:7). “‘He who overcomes will not be hurt at all by the second death’” (2:11). “‘To him who overcomes, I will give some of the hidden manna. I will also give him a white stone with a new name written on it, known only to him who receives it’” (2:17). “‘To him who overcomes and does my will to the end, I will give authority over the nations’” (2:26). “‘He who overcomes will, like them, be dressed in white. I will never blot out his name from the book of life, but will acknowledge his name before my Father and his angels’” (3:5). “‘Him who overcomes I will make a pillar in the temple of my God. Never again will he leave it. I will write on him the name of my God and the name of the city of my God, the new Jerusalem . . . and I will also write on him my new name’” (3:12). “‘To him who overcomes, I will give the right to sit with me on my throne, just as I overcame and sat down with my Father on his throne’” (3:21). And finally, “‘He who overcomes will inherit all this, and I will be his God and he will be my son’” (21:7).

Be Not Afraid

The future described in Revelation is a scary one. At the outset, however, we are told that there is no need to be afraid. Jesus’ appearance (1:13-16) is majestic and awesome; and, no doubt, to John a bit frightful! “When I saw him, I fell at his feet as though dead. Then he placed his right hand on me and said: ‘Do not be afraid. I am the First and the Last. I am the Living One; I was dead, and behold I am alive for ever and ever! And I hold the keys of death and Hades’” (1:17-18).

In life and death situations, Jesus is Life! “‘Do not be afraid of what you are about to suffer’” (2:10). This revelation shows that God knows what is happening. He is still in charge, even when that is not so obvious to us. When all other hope is gone, remember, “Then I heard a voice from heaven say, ‘Write: Blessed are the dead who die in the Lord from now on.’ ‘Yes,’ says the Spirit, ‘they will rest from their labor, for their deeds will follow them’” (14:13). Fear is vanquished, for Jesus “shared in their humanity so that by his death he might destroy him who holds the power of death—that is, the devil—and free those who all their lives were held in slavery by their fear of death” (Hebrews 2:14-15). We can dread death, but we have no reason to fear it.

Be Patient

Since the Spirit tells us not to fear whatever the future holds, we must patiently wait for God’s coming to our rescue. Early martyrs wondered how long before they would be avenged. “Then each of them was given a white robe, and they were told to wait a little longer, until the number of their fellow servants and brothers who were to be killed as they had been was completed” (6:11). “If anyone is to go into captivity, into captivity he will go. If anyone is to be killed with the sword, with the sword he will be killed. This calls for patient endurance and faithfulness on the part of the saints” (13:10), “who obey God’s commandments and remain faithful to Jesus” (14:12). (In the Bible, “saints” are God’s people, not super-special holy people.)

Be Faithful

Worship of God, listening to what the Spirit says, refusing to give in to fear, and patiently waiting for God enables us to be faithful. Now, faithfulness does not always come easily or conveniently. The need to hold on, to overcome, calls for those who are slacking in their obedience to wake up: “‘Wake up! Strengthen what remains and is about to die, for I have not found your deeds complete in the sight of my God’” (3:2).

In the middle of a warning about the coming War of Armageddon, Jesus reminds us, “‘Behold, I come like a thief! Blessed is he who stays awake and keeps his clothes with him, so that he may not go naked and be shamefully exposed’” (16:15). When one becomes aware of the possibility of approaching danger, it is important to remain clothed so that he will be ready to face that danger. Whether or not Armageddon will occur in our lifetime, Revelation assures us that dangerous times do occur throughout history; and so we need to be spiritually ready. The apostle Paul also wrote about our need for readiness (Romans 13:11-14):

And do this, understanding the present time. The hour has come for you to wake up from your slumber, because our salvation is nearer now than when we first believed. The night is nearly over; the day is almost here. So let us put aside the deeds of darkness and put on the armor of light. Let us behave decently, as in the daytime, not in orgies and drunkenness, not in sexual immorality and debauchery, not in dissension and jealousy. Rather, clothe yourselves with the Lord Jesus Christ, and do not think about how to gratify the desires of the sinful nature.

We first clothe ourselves with Jesus when we are baptized into Him, “for all of you who were baptized into Christ have clothed yourselves with Christ” (Galatians 3:27). We then stay clothed by following the Spirit in “compassion, kindness, humility, gentleness and patience.” That passage continues, “Bear with each other and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you. And over all these virtues put on love, which binds them all together in perfect unity” (Colossians 3:12-14).

Being faithful to Jesus requires removing ourselves from “Babylon,” the second beast (13:13-18), also called the false prophet (16:13; 19:20): “‘Come out of her, my people, so that you will not share in her sins, so that you will not receive any of her plagues; for her sins are piled up to heaven, and God has remembered her crimes’” (18:4-5). This call reflects on the Old Testament call for Israel to leave the literal Babylon, once they had the opportunity (see Jeremiah 51:42-45). Paul calls for a similar departure from sinful relationships (2 Corinthians 6:14-7:1):

Do not be yoked together with unbelievers. For what do righteousness and wickedness have in common? . . . What does a believer have in common with an unbeliever? What agreement is there between the temple of God and idols? For we are the temple of the living God. As God has said: “I will live with them and walk among them, and I will be their God, and they will be my people.” “Therefore come out from them and be separate, says the Lord. Touch no unclean thing, and I will receive you.” “I will be a Father to you, and you will be my sons and daughters, says the Lord Almighty.” Since we have these promises, dear friends, let us purify ourselves from everything that contaminates body and spirit, perfecting holiness out of reverence for God.

Being faithful also means to take up our responsibility to join the Spirit in calling people to come to Christ for salvation. “The Spirit and the bride [the church] say, ‘Come!’ And let him who hears say, ‘Come!’ Whoever is thirsty, let him come; and whoever wishes, let him take the free gift of the water of life” (22:17). Does this mean that we all should become evangelists/preachers? No, but it does mean that we need to work in partnership with other believers as we take up our part in the work of the church, the task Christ has given us. As the apostle Peter wrote, “But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of darkness into his wonderful light. Once you were not a people, but now you are the people of God; once you had not received mercy, but now you have received mercy” (1 Peter 2:9-10). How do we fulfill that mission? “Dear friends, I urge you, as aliens and strangers in the world, to abstain from sinful desires, which war against your soul. Live such good lives among the pagans that, though they accuse you of doing wrong, they may see your good deeds and glorify God on the day he visits us” (2:11-12). “Each one should use whatever gift he has received to serve others, faithfully administering God’s grace [abilities we have been given] in its various forms. If anyone speaks, he should do it as one speaking the very words of God. If anyone serves, he should do it with the strength God provides, so that in all things God may be praised through Jesus Christ. To him be the glory and the power for ever and ever. Amen” (4:10-11).

Conclusion

Now, if you desire to do so, it’s okay to delve into Revelation’s details, “the trees,” to try to figure out what each symbol, character, or event refers to, but not to the point of ignoring the lessons. The lessons, “the forest,” are much easier to understand. Most of all, the fulfillment of the details is not worth arguing over, especially to the point of declaring people unbelievers just because they disagree with us. Instead, we should draw comfort, worship in awe, and seek more ways to further the cause of the cross.

(Scripture from NIV, 1984)