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9/30/09
Wednesday, September 30, 2009
Thursday, September 17, 2009
Revelation (Part 32) - Chapters 21-22: The End and the Beginning 9/15/09
The first 8 verses of chapter 21 belong to the vision that John began with chapter 20. So far in this vision we have seen Satan bound (when Christ accomplished redemption), the people of God receive freedom to reign in life with Christ through this age, Satan released at the end of this age to gather the godless in rebellion, and God’s just judgment over all evil. As chapter 21 opens, a change occurs. God restores all of creation. Just as we were made new creatures, heaven and earth are made new. John sees the new Jerusalem coming down out of heaven. A voice is heard saying that the dwelling place of God is with his people. That reminds us of Ezekiel 37:27 in which God said, “My dwelling place shall be with them, and I will be their God, and they shall be my people.” Those who do not know God—the faithless of the world—are lost to the second death of everlasting punishment. And so ends this vision.
The final vision begins with verse 9 and discusses the restoration more fully. We know this is a new vision because of the overlap in presenting the new Jerusalem once more. Notice that the angel mentions that this new Jerusalem is both the bride and the wife of the Lamb. In the OT, Israel was often depicted as the wife of God. In the NT, the bride of Christ is the New Covenant people of God. Those two groups seem to be combined as the angel mentions the bride and wife of the Lamb.
In verse 9, the angel says that he will show John the bride/wife of the Lamb (which we know, based on the rest of Scripture, must be the people of God). But then, look at verse 10. What John is shown is the new Jerusalem—a clear indication that the new Jerusalem is not a place, but rather a figurative expression of the people of God. This city is in contrast to the city depicting the earth-dwellers—Babylon, the great city, called Sodom and Egypt, where our Lord was crucified. The multiple names of the city of evil also indicate that it wasn’t a certain place, but rather the rebellious people of the world.
The new Jerusalem is described as having the glory of God—fitting for the people of God. A high wall surrounds the city for protection (Matthew 16:18b “I will build my church, and the gates of hell shall not prevail against it”). The wall has 12 gates inscribed with the names of the 12 tribes. The same wall has 12 foundations inscribed with the names of the 12 apostles. Clearly, the covenant people of God both before Christ’s first advent and after his resurrection are together as one people, not two separate groups with two separate purposes. The city (the people of God) are measured by the angel. This should remind us of Revelation 11 in which John measured the temple. Both pictures provide the same idea. God cares for his people and will not fail to gather every single one who belongs to him. The city being foursquare also provides another image giving us assurance of the completeness of God’s people. The Bible uses the number 4 several times to show this encompassing expanse (e.g., Matthew 24:31, Revelation 7:1, 20:8).
The number 12 is also mentioned several times. It again shows the completeness of God’s people, in the measurement of the city (12,000 stadia) and the measurement of the wall (144 cubits – 12 squared). That the measurement is said to be human and angelic (21:17) means simply that by both human and heavenly calculation, the people of God are complete.
The building materials of the city are described as gold and precious gems. This shows both the purity and value that the people of God now have. And in the middle of the city are both the River of Life flowing from God and the Tree of Life, connecting the restoration back to Eden where the Tree of Life was protected from fallen creation until reconciliation through Christ and restoration could be accomplished.
This is the hope of the Christian—when God makes all things new. That will occur at Christ’s return. That is why we eagerly wait. It is not a mere individualistic dream of escaping punishment or going to a good place for self-satisfying purposes. The joy of our hope is always expressed in the Bible in a community of love with our God. In the closing verses of the book, we are told several times that his coming is soon. Even so, come, Lord Jesus.
The final vision begins with verse 9 and discusses the restoration more fully. We know this is a new vision because of the overlap in presenting the new Jerusalem once more. Notice that the angel mentions that this new Jerusalem is both the bride and the wife of the Lamb. In the OT, Israel was often depicted as the wife of God. In the NT, the bride of Christ is the New Covenant people of God. Those two groups seem to be combined as the angel mentions the bride and wife of the Lamb.
In verse 9, the angel says that he will show John the bride/wife of the Lamb (which we know, based on the rest of Scripture, must be the people of God). But then, look at verse 10. What John is shown is the new Jerusalem—a clear indication that the new Jerusalem is not a place, but rather a figurative expression of the people of God. This city is in contrast to the city depicting the earth-dwellers—Babylon, the great city, called Sodom and Egypt, where our Lord was crucified. The multiple names of the city of evil also indicate that it wasn’t a certain place, but rather the rebellious people of the world.
The new Jerusalem is described as having the glory of God—fitting for the people of God. A high wall surrounds the city for protection (Matthew 16:18b “I will build my church, and the gates of hell shall not prevail against it”). The wall has 12 gates inscribed with the names of the 12 tribes. The same wall has 12 foundations inscribed with the names of the 12 apostles. Clearly, the covenant people of God both before Christ’s first advent and after his resurrection are together as one people, not two separate groups with two separate purposes. The city (the people of God) are measured by the angel. This should remind us of Revelation 11 in which John measured the temple. Both pictures provide the same idea. God cares for his people and will not fail to gather every single one who belongs to him. The city being foursquare also provides another image giving us assurance of the completeness of God’s people. The Bible uses the number 4 several times to show this encompassing expanse (e.g., Matthew 24:31, Revelation 7:1, 20:8).
The number 12 is also mentioned several times. It again shows the completeness of God’s people, in the measurement of the city (12,000 stadia) and the measurement of the wall (144 cubits – 12 squared). That the measurement is said to be human and angelic (21:17) means simply that by both human and heavenly calculation, the people of God are complete.
The building materials of the city are described as gold and precious gems. This shows both the purity and value that the people of God now have. And in the middle of the city are both the River of Life flowing from God and the Tree of Life, connecting the restoration back to Eden where the Tree of Life was protected from fallen creation until reconciliation through Christ and restoration could be accomplished.
This is the hope of the Christian—when God makes all things new. That will occur at Christ’s return. That is why we eagerly wait. It is not a mere individualistic dream of escaping punishment or going to a good place for self-satisfying purposes. The joy of our hope is always expressed in the Bible in a community of love with our God. In the closing verses of the book, we are told several times that his coming is soon. Even so, come, Lord Jesus.
Friday, September 11, 2009
Revelation (Part 31) - Chapter 20: The 1000 Years 9/8/09
Three major eschatological views take their names from this chapter. Postmillennialism understands the 1000 years mentioned here to be a figurative time period just prior to Christ’s return. Through the time in which we now live, the world is changed from darkness to light. Christianity increases to the point in which the world’s population is predominantly Christian. Christian values and activity dominate, and that golden age of lion and lamb languishing together is brought in. Christ returns to a Christianized world.
Premillennialism likewise looks forward to a predominantly Christian age, but their interpretation differs on two points. The first is that Christ returns prior to that golden age and his physical presence in rule and power is responsible for the era of righteousness. The second difference is that the 1000 years is a literal rather than figurative length of time.
Amillennialism may be misnamed. It is not that amillennialists deny this time period, but rather that they see it as a time of spiritual peace and relationship with Christ and other Christians rather than a time of physical peace and relationship with Christ. The amillennialist believes the time period to be figurative and concurrent with this present age prior to Christ’s physical return.
From our study through Revelation so far postmillennialism would seem farthest from satisfying the context. From trumpets to bowls the age is described as one rife with sin and deserving of judgment—harsh, swift, and all encompassing judgment. That also rings true with the rest of the New Testament in which Christ, Peter, and Paul all warn of the sudden impending wrath of God poured out on unbelief. Christ’s coming, we saw in the last few chapters is met not by a joyous, converted world, but by curses as the violence of his bowl judgments tear at unrepentant sinful souls.
Premillennialism has its own set of problems. One is in their chronological placement of these bowl judgments. Revelation 15 told us that these judgments were the last. Paul tells us in 2 Thessalonians 1:8 that Christ brings judgment in “flaming fire, inflicting vengeance on those who do not know God….” However, pick up any chart of premillennialism’s 7 year tribulation period and the bowl judgments are presented during the last part of that period and just prior to Christ’s return and Armageddon. Additionally, more judgment occurs in their chronology a thousand years later at the millennium’s end. If that system is true, how then can the Bible claim that the bowl judgments are final and that Christ brings judgment at his return?
Problem 2 for premillennialism is its insistence on separate physical resurrections for the saved and unsaved. Whether a classic premillennialist (post-trib) or a dispensationalist (pre-trib), the premillennialist believes that the saved are physically resurrected at the coming of Christ prior to a millennium of Christ’s rule on earth. At the end of that 1000 years, the unsaved are brought to life to stand before the Great White Throne for judgment. But again, if this is true, the Bible must be mistaken in John 5:28b-29 where we read, “[A]n hour is coming when all who are in the tombs will hear his voice and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment.” Is it one coming to life of all the dead as the Bible describes or is it a separated coming to life as premillennialism describes?
The third premillennial problem is one of purpose. Why is Christ coming to this earth for a thousand years before he destroys or restores it? One reason often given is that this is the time to grant fulfillment of the promises to the Jews. Remember the old covenant promises of possessing the land forever? This time period is to satisfy that promise. But how does a limited time of 1000 years satisfy a promise of everlasting possession? Two aspects were involved in God’s promise to Israel of land and rest. One was that he would give it to them and the second aspect is that his gift would be eternal. So first, did he give it to them? Reading Joshua 23:14 we would have to answer yes, unless we wanted to argue with the Bible again. In that passage we read of Joshua saying to Israel, “And now I am about to go the way of all the earth, and you know in your hearts and souls, all of you, that not one word has failed of all the good things that the Lord your God promised concerning you. All have come to pass for you; not one of them has failed.” Well, Joshua certainly appears to be convinced that God made good on his promises.
But what of the everlasting nature of those promises? Israel did not maintain possession of the land. Did God fail in that? All covenants carry with them obligations. Israel’s obligation was to follow God. They failed. They broke the commandment as Jeremiah 31:31-34 tells us. Because of their failure they lost the inheritance. But hope doesn’t die with them. Christ came through Israel and kept the covenant obligations. He never sinned but followed God in everything. To him then belongs the covenant blessings. He inherits the everlasting promise of the land. And through his New Covenant all believers also inherit that which is his. A millennium of 1000 years for Jews?? That fails to satisfy on two accounts—(1) even though 1000 years is a long time, it just isn’t forever, and (2) Jews do not inherit the land through covenant promise to them. They all fail to keep the obligations of the covenant to follow God. But those same Jews and any Gentiles who are reborn in Christ, the covenant-keeper, will inherit those promises as children of God. Therefore, giving Jews land for a few years cannot be the purpose of a future millennium.
Another dispensational idea is that the purpose of the millennium is to prove that people will sin and fail to follow God even though Christ himself should be their king. Now, that’s a confusing idea. Christ stated emphatically during his first advent that his kingdom was not of this world. Yet this “purpose” for the millennium would have Christ as king of this still sin-adorned world. And to show that people fail? To whom is God showing this? Some outside, impartial observer? Well, no. To Christians? No, Christians already realized their sin and denied themselves, placing trust in Christ. To sinners? The message of the Bible is that sinners are judged based on their sin, not based on whether they had the right kind of leader on earth. We are left with no purpose for a future millennium.
Even these real problems for both post and premillennialism are not the greatest of their negative points. These two systems fail philosophically. There are four great milestone events of all history. The first is Creation. The second is the Fall when judgment came to humanity and the whole earth. The third is the Reconciliation when Christ redeemed us, removing the guilt of our sin and justifying us before God. The fourth is the Restoration when all things are made new, evil is destroyed, and the love relationship purpose for creation is satisfied. The Reconciliation was the work of Christ’s first advent. The Restoration will be the work of his second advent. But notice that if you are a postmillennialist or a premillennialist, you must divorce Christ’s second coming from the Restoration. Only in Amillennialism do we have Christ’s return marking the defeat of all evil and the enjoining of peace and rest with God for all time. Only in Amillennialism does creation get restored when God’s covenant people are glorified (Romans 8). And only in Amillennialism does the detailed fit of all of Revelation make sense in marching toward this climax.
So now we come to Revelation 20. Should we read it to institute a meaningless 1000 year timeframe of an earthly reign of Christ that is unknown to the rest of Scripture and actually does violence to the concept of our hope of restoration? Perhaps not. As we discussed several weeks ago when we first looked at this passage, Satan is bound to deceive the nations into antagonism toward God’s covenant people. That binding came with the victory of the cross and resurrection. Then for this “1000 years”—this interadvental age of kingdom building, we rule and reign in freedom from the curse of sin. At the end of this time, Christ returns. Satan is loosed in a scramble to gather the earth-dwellers in united curse of God, but Satan and all evil are judged once and for all.
Premillennialism likewise looks forward to a predominantly Christian age, but their interpretation differs on two points. The first is that Christ returns prior to that golden age and his physical presence in rule and power is responsible for the era of righteousness. The second difference is that the 1000 years is a literal rather than figurative length of time.
Amillennialism may be misnamed. It is not that amillennialists deny this time period, but rather that they see it as a time of spiritual peace and relationship with Christ and other Christians rather than a time of physical peace and relationship with Christ. The amillennialist believes the time period to be figurative and concurrent with this present age prior to Christ’s physical return.
From our study through Revelation so far postmillennialism would seem farthest from satisfying the context. From trumpets to bowls the age is described as one rife with sin and deserving of judgment—harsh, swift, and all encompassing judgment. That also rings true with the rest of the New Testament in which Christ, Peter, and Paul all warn of the sudden impending wrath of God poured out on unbelief. Christ’s coming, we saw in the last few chapters is met not by a joyous, converted world, but by curses as the violence of his bowl judgments tear at unrepentant sinful souls.
Premillennialism has its own set of problems. One is in their chronological placement of these bowl judgments. Revelation 15 told us that these judgments were the last. Paul tells us in 2 Thessalonians 1:8 that Christ brings judgment in “flaming fire, inflicting vengeance on those who do not know God….” However, pick up any chart of premillennialism’s 7 year tribulation period and the bowl judgments are presented during the last part of that period and just prior to Christ’s return and Armageddon. Additionally, more judgment occurs in their chronology a thousand years later at the millennium’s end. If that system is true, how then can the Bible claim that the bowl judgments are final and that Christ brings judgment at his return?
Problem 2 for premillennialism is its insistence on separate physical resurrections for the saved and unsaved. Whether a classic premillennialist (post-trib) or a dispensationalist (pre-trib), the premillennialist believes that the saved are physically resurrected at the coming of Christ prior to a millennium of Christ’s rule on earth. At the end of that 1000 years, the unsaved are brought to life to stand before the Great White Throne for judgment. But again, if this is true, the Bible must be mistaken in John 5:28b-29 where we read, “[A]n hour is coming when all who are in the tombs will hear his voice and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment.” Is it one coming to life of all the dead as the Bible describes or is it a separated coming to life as premillennialism describes?
The third premillennial problem is one of purpose. Why is Christ coming to this earth for a thousand years before he destroys or restores it? One reason often given is that this is the time to grant fulfillment of the promises to the Jews. Remember the old covenant promises of possessing the land forever? This time period is to satisfy that promise. But how does a limited time of 1000 years satisfy a promise of everlasting possession? Two aspects were involved in God’s promise to Israel of land and rest. One was that he would give it to them and the second aspect is that his gift would be eternal. So first, did he give it to them? Reading Joshua 23:14 we would have to answer yes, unless we wanted to argue with the Bible again. In that passage we read of Joshua saying to Israel, “And now I am about to go the way of all the earth, and you know in your hearts and souls, all of you, that not one word has failed of all the good things that the Lord your God promised concerning you. All have come to pass for you; not one of them has failed.” Well, Joshua certainly appears to be convinced that God made good on his promises.
But what of the everlasting nature of those promises? Israel did not maintain possession of the land. Did God fail in that? All covenants carry with them obligations. Israel’s obligation was to follow God. They failed. They broke the commandment as Jeremiah 31:31-34 tells us. Because of their failure they lost the inheritance. But hope doesn’t die with them. Christ came through Israel and kept the covenant obligations. He never sinned but followed God in everything. To him then belongs the covenant blessings. He inherits the everlasting promise of the land. And through his New Covenant all believers also inherit that which is his. A millennium of 1000 years for Jews?? That fails to satisfy on two accounts—(1) even though 1000 years is a long time, it just isn’t forever, and (2) Jews do not inherit the land through covenant promise to them. They all fail to keep the obligations of the covenant to follow God. But those same Jews and any Gentiles who are reborn in Christ, the covenant-keeper, will inherit those promises as children of God. Therefore, giving Jews land for a few years cannot be the purpose of a future millennium.
Another dispensational idea is that the purpose of the millennium is to prove that people will sin and fail to follow God even though Christ himself should be their king. Now, that’s a confusing idea. Christ stated emphatically during his first advent that his kingdom was not of this world. Yet this “purpose” for the millennium would have Christ as king of this still sin-adorned world. And to show that people fail? To whom is God showing this? Some outside, impartial observer? Well, no. To Christians? No, Christians already realized their sin and denied themselves, placing trust in Christ. To sinners? The message of the Bible is that sinners are judged based on their sin, not based on whether they had the right kind of leader on earth. We are left with no purpose for a future millennium.
Even these real problems for both post and premillennialism are not the greatest of their negative points. These two systems fail philosophically. There are four great milestone events of all history. The first is Creation. The second is the Fall when judgment came to humanity and the whole earth. The third is the Reconciliation when Christ redeemed us, removing the guilt of our sin and justifying us before God. The fourth is the Restoration when all things are made new, evil is destroyed, and the love relationship purpose for creation is satisfied. The Reconciliation was the work of Christ’s first advent. The Restoration will be the work of his second advent. But notice that if you are a postmillennialist or a premillennialist, you must divorce Christ’s second coming from the Restoration. Only in Amillennialism do we have Christ’s return marking the defeat of all evil and the enjoining of peace and rest with God for all time. Only in Amillennialism does creation get restored when God’s covenant people are glorified (Romans 8). And only in Amillennialism does the detailed fit of all of Revelation make sense in marching toward this climax.
So now we come to Revelation 20. Should we read it to institute a meaningless 1000 year timeframe of an earthly reign of Christ that is unknown to the rest of Scripture and actually does violence to the concept of our hope of restoration? Perhaps not. As we discussed several weeks ago when we first looked at this passage, Satan is bound to deceive the nations into antagonism toward God’s covenant people. That binding came with the victory of the cross and resurrection. Then for this “1000 years”—this interadvental age of kingdom building, we rule and reign in freedom from the curse of sin. At the end of this time, Christ returns. Satan is loosed in a scramble to gather the earth-dwellers in united curse of God, but Satan and all evil are judged once and for all.
Wednesday, September 2, 2009
Revelation (Part 30) - Chapter 18-19: Judgment of the Prostitute 9/1/09
Another angel comes to John at the beginning of Revelation 18 to provide him with the detail of the great prostitute’s judgment. The prostitute was described in the previous chapter as the “great city.” We had already learned in Revelation 11 that the great city was also connected with Sodom, Egypt, and Jerusalem. In Revelation 18 the great city is connected with Babylon. With these multiple references we should be able to realize that the prostitute does not refer to one city or one location, but is representative of all the world’s cities and powers and systems that have been incorporated by humankind as a stabilizing force and united front in the ever-present and growing praise and worship of humanity apart from God. This is Satan’s city—a city that stands in opposition to the city of God. Whereas this city of Satan is inhabited by the earth-dwellers, in the city of God—the new Jerusalem—live the heaven-dwellers. To the city of Satan belong the unsaved who worship humanity and hope in themselves. To the city of God belong the saved who worship Christ and hope in him.
The angel’s message begins with a picture of this city of Satan. In the previous chapter John had marveled at the prostitute. The Greek there indicates an attraction. The angel in response had wondered at John’s marveling. This first picture in chapter 18 is provided to John (and us) as a true view of the city behind the make-up and jewels that had bedazzled him. The city is described as a dwelling place for demons, a haunt (or prison) for every unclean spirit, and a haunt for every unclean and detestable bird. The unclean birds of Levitical law included eagles, ravens, heron, and others. The detestable of that category included the buzzards and vultures, those birds that fed on the flesh of the dead. That is the image we are to draw from this description. Demons, as vultures tearing the flesh from a dead carcass, swirl amid the lost and damned of this world, in a sense, feeding on their dead souls. It is a horrible picture of evil and lostness, and stands in stark opposition to the normal view of sin in its enticing, exciting, allure. This is the city of the living dead. Its stench ought to reach our imaginations in the reading of its description.
But notice carefully that this horrid, vile picture is not intended to depict only what we consider the very dark side of our society. This shows all people who refuse Christ. This includes our upstanding neighbors and co-workers as well as the tattooed and pierced drug sub-culture. This is sin for what it really is—all that oppose God’s truth, goodness, and beauty. Once that idea rests in our minds, we hear the call of verses 4 and 5, saying, “Come out of her, my people, lest you take part in her sins, lest you share in her plagues; for her sins are heaped high as heaven, and God has remembered her iniquities.”
We Christians live among these walking dead by God’s will, but though among them we must cling to our Lord to stay out of the systematic destruction of sin—the prostitute that holds them. But we are among them for purpose—to hold out the light of the gospel of Christ—to show God’s truth, goodness, and beauty that points to the hope of restoration of all things with God.
Judgment comes to Babylon, and the whole world wails. The rest of the chapter brings lament after lament of the kings and merchants and shipbuilders—in a sorrowing agony over the loss of what they had considered the hope of humanity. They had worshipped themselves and all that had encompassed every activity of life in pursuit of power, riches, and glory. But without God, its darkness polluted, and judgment came suddenly.
Notice the many times this chapter mentions that the city is destroyed either “in a single day” or “in a single hour.” This is the time period when Christ has returned and executes judgment. It is a short time. It is a time of Satan scrambling to rally the now hopeless in a last curdling cry of rebellion against Christ. But sudden destruction comes upon them (1 Thessalonians 5:3). And they weep and wail at their loss as they are cast to eternal death.
Revelation 19 presents a startling contrast. Here the chapter opens in light. The multitude of the covenant people of God cry out hallelujahs to the salvation and glory and power that belong to God. They are joined by the 24 elders of chapters 4 and 5 in lending agreement to the justice of God in the judgment of all evil. Here we find the marriage supper of the Lamb mentioned, as the people of God are united to him.
And God’s people are clothed in fine linen which is “the righteous deeds of the saints” (19:8b). Do we saints perform righteous deeds? The answer is yes, but it is because of the righteousness of Christ. We have been delivered from evil through Christ. We have exchanged our sin for his righteousness. Paul said, “For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them” (Ephesians 2:10). The good works that we may do even now through the righteousness and empowerment of God are indeed righteous works. They do not earn salvation. They do not keep salvation. But as those who belong to God, he works in us to accomplish his good pleasure.
In the last portion of this chapter we see Christ. This may appear backwards. Christ is supposed to come before the judgment, not after it. It is Christ who acts a judge, not follows behind it. The emphasis on the previous chapters was on the judgment. It was shown in detail to give us the dual understanding of the horridness of sin and of God’s complete repugnance and anger against it. But now, not a continuation of the vision, but a new vision is presented. And we see that all the judgment expressed over the previous chapters, although originating from the throne of God, is brought to the world of evil by Christ himself in his glorious appearing. The sword of truth, justice, and righteousness cuts through the falsehood, injustice, and evil of all the wicked. All the earth opposing God is slain, and its beast and false prophet philosophy of death are thrown alive into the lake of fire.
And thus it ends—all evil destroyed. Yet one more bit of detail remains. The description of the final conquering of that leader of all wickedness will still be presented. We await that in Revelation 20.
The angel’s message begins with a picture of this city of Satan. In the previous chapter John had marveled at the prostitute. The Greek there indicates an attraction. The angel in response had wondered at John’s marveling. This first picture in chapter 18 is provided to John (and us) as a true view of the city behind the make-up and jewels that had bedazzled him. The city is described as a dwelling place for demons, a haunt (or prison) for every unclean spirit, and a haunt for every unclean and detestable bird. The unclean birds of Levitical law included eagles, ravens, heron, and others. The detestable of that category included the buzzards and vultures, those birds that fed on the flesh of the dead. That is the image we are to draw from this description. Demons, as vultures tearing the flesh from a dead carcass, swirl amid the lost and damned of this world, in a sense, feeding on their dead souls. It is a horrible picture of evil and lostness, and stands in stark opposition to the normal view of sin in its enticing, exciting, allure. This is the city of the living dead. Its stench ought to reach our imaginations in the reading of its description.
But notice carefully that this horrid, vile picture is not intended to depict only what we consider the very dark side of our society. This shows all people who refuse Christ. This includes our upstanding neighbors and co-workers as well as the tattooed and pierced drug sub-culture. This is sin for what it really is—all that oppose God’s truth, goodness, and beauty. Once that idea rests in our minds, we hear the call of verses 4 and 5, saying, “Come out of her, my people, lest you take part in her sins, lest you share in her plagues; for her sins are heaped high as heaven, and God has remembered her iniquities.”
We Christians live among these walking dead by God’s will, but though among them we must cling to our Lord to stay out of the systematic destruction of sin—the prostitute that holds them. But we are among them for purpose—to hold out the light of the gospel of Christ—to show God’s truth, goodness, and beauty that points to the hope of restoration of all things with God.
Judgment comes to Babylon, and the whole world wails. The rest of the chapter brings lament after lament of the kings and merchants and shipbuilders—in a sorrowing agony over the loss of what they had considered the hope of humanity. They had worshipped themselves and all that had encompassed every activity of life in pursuit of power, riches, and glory. But without God, its darkness polluted, and judgment came suddenly.
Notice the many times this chapter mentions that the city is destroyed either “in a single day” or “in a single hour.” This is the time period when Christ has returned and executes judgment. It is a short time. It is a time of Satan scrambling to rally the now hopeless in a last curdling cry of rebellion against Christ. But sudden destruction comes upon them (1 Thessalonians 5:3). And they weep and wail at their loss as they are cast to eternal death.
Revelation 19 presents a startling contrast. Here the chapter opens in light. The multitude of the covenant people of God cry out hallelujahs to the salvation and glory and power that belong to God. They are joined by the 24 elders of chapters 4 and 5 in lending agreement to the justice of God in the judgment of all evil. Here we find the marriage supper of the Lamb mentioned, as the people of God are united to him.
And God’s people are clothed in fine linen which is “the righteous deeds of the saints” (19:8b). Do we saints perform righteous deeds? The answer is yes, but it is because of the righteousness of Christ. We have been delivered from evil through Christ. We have exchanged our sin for his righteousness. Paul said, “For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them” (Ephesians 2:10). The good works that we may do even now through the righteousness and empowerment of God are indeed righteous works. They do not earn salvation. They do not keep salvation. But as those who belong to God, he works in us to accomplish his good pleasure.
In the last portion of this chapter we see Christ. This may appear backwards. Christ is supposed to come before the judgment, not after it. It is Christ who acts a judge, not follows behind it. The emphasis on the previous chapters was on the judgment. It was shown in detail to give us the dual understanding of the horridness of sin and of God’s complete repugnance and anger against it. But now, not a continuation of the vision, but a new vision is presented. And we see that all the judgment expressed over the previous chapters, although originating from the throne of God, is brought to the world of evil by Christ himself in his glorious appearing. The sword of truth, justice, and righteousness cuts through the falsehood, injustice, and evil of all the wicked. All the earth opposing God is slain, and its beast and false prophet philosophy of death are thrown alive into the lake of fire.
And thus it ends—all evil destroyed. Yet one more bit of detail remains. The description of the final conquering of that leader of all wickedness will still be presented. We await that in Revelation 20.
Tuesday, August 25, 2009
Revelation (Part 29) - Chapter 16: Final Judgment 8/24/09
Two points in Revelation stabilize us in understanding the timing of the incidents in the book. The first comes in chapter 5. The call issues forth for the one who is worthy to open the scroll. For a moment, no one responds. God himself holds the scroll in his right hand, but does not open it. But then Christ appears as a lamb that was slain to take the scroll and open it. From this we understand the scroll to contain the plan of God for the redeemed. Christ was the only one able to open it because he had just accomplished redemption. This milestone event on the calendar, then, places chapter 5 immediately after Christ’s ascension.
Here now in Revelation 15 and 16 we find the second milestone tie to the calendar. Revelation 15:1 tells us that these bowls of wrath or plagues that are poured out in chapter 16 are the last, “for with them the wrath of God is finished.” John provides an exclamation point to this statement in Revelation 16:17 after the seventh angel pours out the last bowl and “a loud voice came out of the temple, from the throne, saying, ‘It is done.’” These seven plagues symbolize all the final judgment of God against all evil—the earth-dwellers, the beast, the false prophet, and Satan himself. Details of the end are provided in chapters 17 through 20, but chapter 16 shows the final judgment in a broader perspective.
This also means that Christ’s return is associated with these chapters. Two aspects mark the second coming of Christ—the gathering of his covenant people to him and the execution of judgment against all else. Note the words of 2 Thessalonians 1:6-8: “…God considers it just to repay with affliction those who afflict you, and to grant relief to you who are afflicted as well as to us, when the Lord Jesus is revealed from heaven with his mighty angels in flaming fire, inflicting vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus.” Paul argues that the saints will be granted relief at the same time that Christ comes to judge the world. That dual purpose occurs in Revelation 15-16 as we first see the redeemed around the crystal sea, singing the victory songs of Moses and the Lamb, just as the wrath descends to the earth.
Peter’s description in 2 Peter 3 also speaks of the judgment in language very similar to Revelation 16. Peter declares in verse 10: “But the day of the Lord will come like a thief, and then the heavens will pass away with a roar, and the heavenly bodies will be burned up and dissolved, and the earth and the works that are done on it will be exposed.” In Revelation 16 we see the cosmic turmoil Peter had described as the bowls are poured out. We also read John’s parenthetical reminder in verse 15 using language from 2 Peter 3:10: “Behold, I am coming like a thief! Blessed is the one who stays awake, keeping his garments on, that he may not go about naked and be seen exposed.” The idea of the Lord coming as a thief against those exposed is also mentioned in the letter to Sardis in Revelation 3. There Christ said, “If you will not wake up, I will come like a thief, and you will not know at what hour I will come against you. Yet you have still a few names in Sardis, People who have not soiled their garments, and they will walk with me in white, for they are worthy. The one who conquers will be clothed thus in white garments, and I will never blot his name out of the book of life” (3:3b-5a).
First Thessalonians also provides additional insight as to Christ’s coming. In chapter 5, Paul also writes of Christ coming as a thief. “For you yourselves are fully aware that the day of the Lord will come like a thief in the night. While people are saying, ‘There is peace and security,’ then sudden destruction will come upon them as labor pains come upon a pregnant woman, and they will not escape” (5:2-3). Here we find support that the cosmic disturbances and upheaval in world events do not occur until Christ returns. The earth-dwellers are at ease (just as in the days of Noah), thinking there is peace and security. It is only after Christ’s return that the bowls are poured and Satan gathers the final rebellion (bowl 6) in hurling curses of hatred to God.
The bowls provide imagery similar to that of the trumpets. Review the following chart.
Some differences may be seen. The trumpet events show partial disaster (1/3 burned, destroyed, darkened, and killed) as opposed to the bowls which depict a complete judgment. We also read of the bowls being poured on the earth, sea, sources of drinking water, the sun, the throne of the beast, the Euphrates (symbolizing the boundaries set up limiting Satan’s ability to deceive the nations), and into the air. These physical images depicted include a judgment of God that is complete in its affliction. Those earth-dwellers cry out in anguish and suffering, giving us an indication that the judgment may be more than mere physical harm. God has taken away his light and his Spirit. The terrible suffering of body, soul, and spirit does not turn hearts and minds to repentance. The evil within continues to spew out evil as over and over their response is to curse God (15:9, 11, 21).
We will have more detail of Satan’s release for “a little while” in Revelation 20. But we see his activity in bowl 6. He was bound when Christ accomplished redemption, no longer able to deceive the nations to oppose God’s covenant people. As Christ returns, he is released and gathers the “kings of the whole world, to assemble them for battle on the great day of God the Almighty” (16:14). But he is defeated. And we learn that “no mountains were to be found” (16:20b), indicating that no governments or kingdoms remain after Christ delivers judgment.
Chapter 17 begins with one of the angels who poured out the bowls telling John to come and see the judgment of the great prostitute. This prostitute is so called because of unfaithfulness. She symbolizes the world political, economic, and social systems that have placed humankind rather than God at the pinnacle of purpose and concern. She is described in 17:18 as “the great city.” That great city, we learned in 16:19, was split in two. This lends support to our outline that chapters 17-20 are detailed expansions of the chapter 16 judgment. In chapter 16, the great city (prostitute) is destroyed. But in chapter 17 we go back to learning about her prior to her destruction.
The great city is called Babylon in chapter 16 and 18 and in other places. In chapter 11, the great city was called “Sodom and Egypt, where their Lord was crucified” (11:8). Therefore, we have four locations for the great city—Babylon, Sodom, Egypt, and Jerusalem. This indicates that the city is not a specific place, but rather the world system that lifts up humankind rather than God—the same idea presented as far back as the tower of Babel in Genesis.
In 17:9, the angel describes the prostitute as seated on seven mountains or kingdoms. Five are said to have fallen, one is, and one is yet to come. The world power kingdoms that have been directly opposed to the covenant people of God included Egypt, Assyria, Babylon, Persia, and Greece (five fallen). The one currently in existence as John writes Revelation is Rome (one is). And one will come (depicted in bowl 6 of chapter 16) when Satan is loosed to once again deceive and gather the nations (the ten horns of the beast on whom the prostitute sat). At the end of chapter 17, the beast and his ten horns will turn on the prostitute, hating her and making her desolate. Remember that the beast is the spirit of antichrist—that which exalts humankind both individually in selfish pride and lust as well as corporally. This spirit of antichrist—this beast—is the driving force of the prostitute or great city—the world political, economic, and social systems. When Christ returns and Satan is loosed to deceive, the spirit of antichrist will cast off its restraints within the world political, economic, and social systems as it turns in single focus against the returning Christ. In chapter 18 we will find the lament of the prostitute during the end of days.
Here now in Revelation 15 and 16 we find the second milestone tie to the calendar. Revelation 15:1 tells us that these bowls of wrath or plagues that are poured out in chapter 16 are the last, “for with them the wrath of God is finished.” John provides an exclamation point to this statement in Revelation 16:17 after the seventh angel pours out the last bowl and “a loud voice came out of the temple, from the throne, saying, ‘It is done.’” These seven plagues symbolize all the final judgment of God against all evil—the earth-dwellers, the beast, the false prophet, and Satan himself. Details of the end are provided in chapters 17 through 20, but chapter 16 shows the final judgment in a broader perspective.
This also means that Christ’s return is associated with these chapters. Two aspects mark the second coming of Christ—the gathering of his covenant people to him and the execution of judgment against all else. Note the words of 2 Thessalonians 1:6-8: “…God considers it just to repay with affliction those who afflict you, and to grant relief to you who are afflicted as well as to us, when the Lord Jesus is revealed from heaven with his mighty angels in flaming fire, inflicting vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus.” Paul argues that the saints will be granted relief at the same time that Christ comes to judge the world. That dual purpose occurs in Revelation 15-16 as we first see the redeemed around the crystal sea, singing the victory songs of Moses and the Lamb, just as the wrath descends to the earth.
Peter’s description in 2 Peter 3 also speaks of the judgment in language very similar to Revelation 16. Peter declares in verse 10: “But the day of the Lord will come like a thief, and then the heavens will pass away with a roar, and the heavenly bodies will be burned up and dissolved, and the earth and the works that are done on it will be exposed.” In Revelation 16 we see the cosmic turmoil Peter had described as the bowls are poured out. We also read John’s parenthetical reminder in verse 15 using language from 2 Peter 3:10: “Behold, I am coming like a thief! Blessed is the one who stays awake, keeping his garments on, that he may not go about naked and be seen exposed.” The idea of the Lord coming as a thief against those exposed is also mentioned in the letter to Sardis in Revelation 3. There Christ said, “If you will not wake up, I will come like a thief, and you will not know at what hour I will come against you. Yet you have still a few names in Sardis, People who have not soiled their garments, and they will walk with me in white, for they are worthy. The one who conquers will be clothed thus in white garments, and I will never blot his name out of the book of life” (3:3b-5a).
First Thessalonians also provides additional insight as to Christ’s coming. In chapter 5, Paul also writes of Christ coming as a thief. “For you yourselves are fully aware that the day of the Lord will come like a thief in the night. While people are saying, ‘There is peace and security,’ then sudden destruction will come upon them as labor pains come upon a pregnant woman, and they will not escape” (5:2-3). Here we find support that the cosmic disturbances and upheaval in world events do not occur until Christ returns. The earth-dwellers are at ease (just as in the days of Noah), thinking there is peace and security. It is only after Christ’s return that the bowls are poured and Satan gathers the final rebellion (bowl 6) in hurling curses of hatred to God.
The bowls provide imagery similar to that of the trumpets. Review the following chart.
Some differences may be seen. The trumpet events show partial disaster (1/3 burned, destroyed, darkened, and killed) as opposed to the bowls which depict a complete judgment. We also read of the bowls being poured on the earth, sea, sources of drinking water, the sun, the throne of the beast, the Euphrates (symbolizing the boundaries set up limiting Satan’s ability to deceive the nations), and into the air. These physical images depicted include a judgment of God that is complete in its affliction. Those earth-dwellers cry out in anguish and suffering, giving us an indication that the judgment may be more than mere physical harm. God has taken away his light and his Spirit. The terrible suffering of body, soul, and spirit does not turn hearts and minds to repentance. The evil within continues to spew out evil as over and over their response is to curse God (15:9, 11, 21).
We will have more detail of Satan’s release for “a little while” in Revelation 20. But we see his activity in bowl 6. He was bound when Christ accomplished redemption, no longer able to deceive the nations to oppose God’s covenant people. As Christ returns, he is released and gathers the “kings of the whole world, to assemble them for battle on the great day of God the Almighty” (16:14). But he is defeated. And we learn that “no mountains were to be found” (16:20b), indicating that no governments or kingdoms remain after Christ delivers judgment.
Chapter 17 begins with one of the angels who poured out the bowls telling John to come and see the judgment of the great prostitute. This prostitute is so called because of unfaithfulness. She symbolizes the world political, economic, and social systems that have placed humankind rather than God at the pinnacle of purpose and concern. She is described in 17:18 as “the great city.” That great city, we learned in 16:19, was split in two. This lends support to our outline that chapters 17-20 are detailed expansions of the chapter 16 judgment. In chapter 16, the great city (prostitute) is destroyed. But in chapter 17 we go back to learning about her prior to her destruction.
The great city is called Babylon in chapter 16 and 18 and in other places. In chapter 11, the great city was called “Sodom and Egypt, where their Lord was crucified” (11:8). Therefore, we have four locations for the great city—Babylon, Sodom, Egypt, and Jerusalem. This indicates that the city is not a specific place, but rather the world system that lifts up humankind rather than God—the same idea presented as far back as the tower of Babel in Genesis.
In 17:9, the angel describes the prostitute as seated on seven mountains or kingdoms. Five are said to have fallen, one is, and one is yet to come. The world power kingdoms that have been directly opposed to the covenant people of God included Egypt, Assyria, Babylon, Persia, and Greece (five fallen). The one currently in existence as John writes Revelation is Rome (one is). And one will come (depicted in bowl 6 of chapter 16) when Satan is loosed to once again deceive and gather the nations (the ten horns of the beast on whom the prostitute sat). At the end of chapter 17, the beast and his ten horns will turn on the prostitute, hating her and making her desolate. Remember that the beast is the spirit of antichrist—that which exalts humankind both individually in selfish pride and lust as well as corporally. This spirit of antichrist—this beast—is the driving force of the prostitute or great city—the world political, economic, and social systems. When Christ returns and Satan is loosed to deceive, the spirit of antichrist will cast off its restraints within the world political, economic, and social systems as it turns in single focus against the returning Christ. In chapter 18 we will find the lament of the prostitute during the end of days.
Wednesday, August 12, 2009
Revelation (Part 28) – Chapter 15: Preparation for the End 8/11/09
We now approach not only the end of chapter 14 but the end of this section of Revelation. In the broad outline of the book (see chart in Part 23), chapters 12 through 14 provide the spiritual history of this age. Although chapter 12 begins with the Woman’s struggle against the Dragon during the time of the old covenant, the focus for this section is on the Dragon’s attack through this age (chapter 13) and the security for those who follow the Lamb (chapter 14). The last 7 verses of Revelation 14 depict exactly what the angelic warnings spoke of earlier in the chapter. Those who belonged to God are reaped to be with him. Those who did not heed the call to worship God (angelic message 1) and who continued to find security within the world system (angelic message 2) and who belonged to (gave allegiance to) the antichristic philosophy of the world (angelic message 3) were reaped to be thrown into the winepress of God’s wrath. This is the final reaping. This harvesting depicts the result of Christ’s second coming. We know from the NT that there are two aspects to Christ’s second coming—the gathering of his covenant people (1 Thessalonians 4:16-17) and the judging wrath of God upon those who are not his people (2 Thessalonians 1:7-8). With the close of chapter 14, therefore, John closes his discussion on our current age and begins his focus on the end—that time of complete restoration (the covenant people of God reconciled and restored to him) as well as the final judgment of all evil.
We need to pause to discuss an issue of timing. Previously we touched a bit on Revelation 20 (see Part 9). We found that Satan was bound (limited) during this current age as to his former activity of deceiving the nations into opposition to the covenant people of God. In our current age and with the fall of Rome, that national antagonism specifically against the covenant people of God has not again come into specific display. Just as Satan’s binding occurred at the end of Christ’s first advent, so will his release occur at the beginning of Christ’s second advent. Christ will return in the air. His people, both those who had died and those who are alive and remain, will be caught up to him. That time of rejoicing to be with our Lord is shown in the first half of Revelation 19. A Jewish marriage feast lasted 7 days. It may be that our meeting the Lord in the air will last 7 days, considering the depiction in chapter 19. But the second aspect of Christ’s coming will surely occur. That aspect of judgment (depicted in the second half of chapter 19) will end all evil.
At Christ’s return, Satan is released to again deceive the nations (20:7-8). This release is characterized more than once in Revelation as only for a little while. As the righteous rejoice in meeting their Lord in the air, Satan comes out to deceive the nations (20:8) and gather them to battle against Christ (16:13-15). After meeting with his people (marriage feast), Christ will continue with his second coming purpose of judgment on evil.
As chapter 15 opens, then, John presents several elements that assure us this is the end. The very first verse tells us that 7 angels come out who have 7 plagues which “are the last, for with them the wrath of God is finished.” We have been presented with judgment imagery throughout the book so far. But this verse tells us that these plague bowls mark the end of God’s wrath. The bowls will be poured out in the next chapter—Revelation 16. Yet chapters 17, 18, 19, and 20 all depict God’s judgment on evil in some form. In other words, God’s wrath continues for four chapters following the bowls. How then can John state in 15:1 that with these bowls the wrath of God is finished? The answer is that we are to view these bowls and the following chapters in much the same way as we viewed the trumpets (Revelation 8-11) and the chapters that followed them (Revelation 12-14). The trumpets gave general characteristics about our current age, but chapters 12 through 14 provided detail about this age. So also will the bowls of chapter 16 give us a broad stroke picture of final wrath, while the ensuing chapters (17-20) give us more detail of the same period.
In verse 2 we find the second element indicating we are at the end. John notices the sea of glass before the throne. This is that same sea of glass first described in Revelation 4 as John began his heavenly vision. In that discussion we found this sea of glass to be, in a manner of speaking, a window to the world. It represented God’s watchfulness over the earth (see Part 16). But here in chapter 15 a distinct change has occurred. The sea of glass is no longer merely a transparent window, but it is “mingled with fire.” Fire, of course, represents God’s judgment. But will God bring his final judgment on the earth amid his covenant people? No. The previous chapter told us that the harvest of God’s people would occur just before the wrath of God is poured out. And here in chapter 15, as wrath and judgment are presented as God’s view toward the earth (fire mingled in the sea of glass), the covenant people of God are already with him, singing a song of victory in worship.
Notice that the song sung by God’s people is both the song of Moses and the song of the Lamb. The mention of the one song as being that of both Moses and the Lamb illustrates the union of both the redeemed of the old covenant and the redeemed of the New Covenant. There is one redemption accomplished by Christ by which all God’s people are reconciled to him through faith. And thus, there is one united people of God.
The sanctuary is filled with the glory of God as the wrath of God is about to take place. We are told in verse 8 that no one could enter the sanctuary until the seven plagues were finished. The sanctuary of God represents that dwelling place of rest where God and his people will forever be together in perfect relationship. This rest is the promise of the Sabbath, the Promised Land of Israel’s wanderings, Ezekiel 37’s promised eternal dwelling place of God with his people, and the promised “rest” as explained more fully in Hebrews 3 and 4. And so from verse 8 we understand that this rest will not be fully realized (“no one could enter”) until the judgment is finished. Judgment on evil must take place; it demonstrates God’s justice. The intricate working of God’s plan throughout history—through the covenants and to the cross—had justice always in mind. Grace, mercy, and love brought us salvation. But the horrors of the cross and the shaking of the universe with the death of our Lord were the means by which a just God was satisfied. So now, the final judgment against evil takes place. Without justice in this area, our “rest” could not come.
We need to pause to discuss an issue of timing. Previously we touched a bit on Revelation 20 (see Part 9). We found that Satan was bound (limited) during this current age as to his former activity of deceiving the nations into opposition to the covenant people of God. In our current age and with the fall of Rome, that national antagonism specifically against the covenant people of God has not again come into specific display. Just as Satan’s binding occurred at the end of Christ’s first advent, so will his release occur at the beginning of Christ’s second advent. Christ will return in the air. His people, both those who had died and those who are alive and remain, will be caught up to him. That time of rejoicing to be with our Lord is shown in the first half of Revelation 19. A Jewish marriage feast lasted 7 days. It may be that our meeting the Lord in the air will last 7 days, considering the depiction in chapter 19. But the second aspect of Christ’s coming will surely occur. That aspect of judgment (depicted in the second half of chapter 19) will end all evil.
At Christ’s return, Satan is released to again deceive the nations (20:7-8). This release is characterized more than once in Revelation as only for a little while. As the righteous rejoice in meeting their Lord in the air, Satan comes out to deceive the nations (20:8) and gather them to battle against Christ (16:13-15). After meeting with his people (marriage feast), Christ will continue with his second coming purpose of judgment on evil.
As chapter 15 opens, then, John presents several elements that assure us this is the end. The very first verse tells us that 7 angels come out who have 7 plagues which “are the last, for with them the wrath of God is finished.” We have been presented with judgment imagery throughout the book so far. But this verse tells us that these plague bowls mark the end of God’s wrath. The bowls will be poured out in the next chapter—Revelation 16. Yet chapters 17, 18, 19, and 20 all depict God’s judgment on evil in some form. In other words, God’s wrath continues for four chapters following the bowls. How then can John state in 15:1 that with these bowls the wrath of God is finished? The answer is that we are to view these bowls and the following chapters in much the same way as we viewed the trumpets (Revelation 8-11) and the chapters that followed them (Revelation 12-14). The trumpets gave general characteristics about our current age, but chapters 12 through 14 provided detail about this age. So also will the bowls of chapter 16 give us a broad stroke picture of final wrath, while the ensuing chapters (17-20) give us more detail of the same period.
In verse 2 we find the second element indicating we are at the end. John notices the sea of glass before the throne. This is that same sea of glass first described in Revelation 4 as John began his heavenly vision. In that discussion we found this sea of glass to be, in a manner of speaking, a window to the world. It represented God’s watchfulness over the earth (see Part 16). But here in chapter 15 a distinct change has occurred. The sea of glass is no longer merely a transparent window, but it is “mingled with fire.” Fire, of course, represents God’s judgment. But will God bring his final judgment on the earth amid his covenant people? No. The previous chapter told us that the harvest of God’s people would occur just before the wrath of God is poured out. And here in chapter 15, as wrath and judgment are presented as God’s view toward the earth (fire mingled in the sea of glass), the covenant people of God are already with him, singing a song of victory in worship.
Notice that the song sung by God’s people is both the song of Moses and the song of the Lamb. The mention of the one song as being that of both Moses and the Lamb illustrates the union of both the redeemed of the old covenant and the redeemed of the New Covenant. There is one redemption accomplished by Christ by which all God’s people are reconciled to him through faith. And thus, there is one united people of God.
The sanctuary is filled with the glory of God as the wrath of God is about to take place. We are told in verse 8 that no one could enter the sanctuary until the seven plagues were finished. The sanctuary of God represents that dwelling place of rest where God and his people will forever be together in perfect relationship. This rest is the promise of the Sabbath, the Promised Land of Israel’s wanderings, Ezekiel 37’s promised eternal dwelling place of God with his people, and the promised “rest” as explained more fully in Hebrews 3 and 4. And so from verse 8 we understand that this rest will not be fully realized (“no one could enter”) until the judgment is finished. Judgment on evil must take place; it demonstrates God’s justice. The intricate working of God’s plan throughout history—through the covenants and to the cross—had justice always in mind. Grace, mercy, and love brought us salvation. But the horrors of the cross and the shaking of the universe with the death of our Lord were the means by which a just God was satisfied. So now, the final judgment against evil takes place. Without justice in this area, our “rest” could not come.
Wednesday, August 5, 2009
Revelation (Part 27) – Chapter 14: Angelic Messages 8/4/09
We need to back up for one more clarification in regard to absolutism in application. Remember, absolutism in application means that we apply the absolute attribute of a specific principle in the Word of God to an outworked application that we develop. This is something we should not do. We have no authority to require all Christians to operate according to application conclusions that we have derived from a Scriptural principle. God gives to all of us his principles (and some specific commands). Those principles have proper application. He intends for us to pursue that proper application as we devote our lives to him. However, it is to him that we must answer for our interpretations, not to other Christians. Surely we must listen to others whom God may be using to bring understanding to us. Our pastors are good examples. But God and His Word are our authorities, and we must diligently pursue them in the conduct of our lives.
One example of recent interest has been the beverage use of alcohol. The understanding of many Christians may be summed up by Bob Jones University’s official statement on the issue, part of which reads as follows: “Bob Jones University believes that the Christian is called to a life of growing conformity to the image of Christ and that the beverage use of alcohol hinders this conformity and growth in personal holiness. It is the University’s position that total abstinence is crucial to the believer’s unhindered and unobscured testimony—in the home, among fellow believers in the church, in the workplace and in society at large.” I am an alumnus of BJU and a supporter of the school. My parents both worked for the school before retirement, and other family members continue to work there. However, as with most organizations, issues arise in which I find myself in disagreement with the school. This is one such issue.
The statement specifies three ways in which our lives may be hindered by the beverage use of alcohol. They are conformity to the image of Christ, growth in personal holiness, and testimony. That drinking alcohol hinders are conformity to Christ is a conclusion that must be based on a derived outworking from Scripture. BJU understands the wine mentioned in the Bible to be alcoholic (albeit to a lesser degree than our wines today). We know from the NT that Jesus made and drank this wine. Therefore, to say that doing the same thing that Jesus did hinders our conformity to him requires quite a bit of clarification. My point is not to get into the derived clarification. My point is that it is a derived application of some Scriptural principle. And claiming absolutism for a derived application of principle is not something we should do.
The second hindrance mentioned is to growth in personal holiness. I believe the university’s position understands that the Bible does not specifically state that drinking is wrong (although drunkenness is certainly condemned). In a book by BJU seminary professor, Randy Jaeggli, drinking alcohol is characterized as “technically permissible.” Here again is the point. That which the Bible does not condemn, we should not condemn in general proclamation. We may apply principle to our own lives in ways we deem conforming to God and his principles, but to require this of others goes beyond our spiritual authority.
The last hindrance mentioned is to testimony. This hindrance receives the strongest language in BJU’s statement: “…total abstinence is crucial to the believer’s unhindered and unobscured testimony.” Again, the Bible does not say this. In fact, we have an example of Christ, even after recognizing that those around him accused him of being a glutton and a drunk, continuing his beverage use of alcohol (Matthew 11:16-19). A good testimony is not avoiding certain “technically permissible” things in order to manipulate the understanding of those around you so that they won’t think something ill of you. A good testimony is the positive activity of your life in fulfillment of your desired relationship with Christ.
The conclusion, then, is that Christians should not impose requirements on other Christians based on an interpretive application of a principle of God’s Word. On the other hand, Christians should not wander off in glee that the Bible does not specifically deny something that they want to do for the wrong reasons. We must always live with the understanding that we belong to God. We cannot be right if our motivation and desire is not closer relationship with him. For example, to act in a way that is biblically permissible so as to feel “cool” (or sophisticated or whatever term for the self-loved image you believe you are projecting to the world) is not a problem with the activity, but it is a problem with the soul. Seek God first in everything you do.
Now, as we continue in Revelation 14, we must be sure we understand where we are in the narrative. Remember that chapters 12 through 14 provide a look from old covenant times through Christ’s first advent and the atonement (chapter 12), a more detailed depiction of Satan’s activity in deceptive attack in this age (chapter 13), and a look at Christ’s hold on his own as the Gospel message goes out in this age (chapter 14). The first 5 verse of chapter 14 picture Christ on Mt. Zion with the 144,000 (the redeemed of old covenant Israel). Verse 6 begins a section in which 3 angels provide messages to the unsaved of this world.
The first angelic message is in verses 6 and 7. This is a presentation of the Gospel that goes out throughout this age. It is coupled with a warning that God’s judgment will fall on those who fail to recognize Christ as Lord. The second message speaks of the destruction that will occur regarding the political, economic, social, and religious system of the world that exalts humanity apart from God. This is called Babylon. We first saw this great city in chapter 11. We will see it again as a prostitute in chapter 17. The third message warns of the destruction of those who follow the world’s philosophy—the Beast. In chapter 13 we learned that the Beast was that antichristic idea of the primacy of human worth.
After the call of the eternal gospel and the warnings against the world’s Godless philosophy and systems, a word of encouragement is given to the covenant people of God. Verses 12 and 13 speak of endurance and faith. Though we die physically, we are blessed because the second death (eternal death) has no hold on us.
One example of recent interest has been the beverage use of alcohol. The understanding of many Christians may be summed up by Bob Jones University’s official statement on the issue, part of which reads as follows: “Bob Jones University believes that the Christian is called to a life of growing conformity to the image of Christ and that the beverage use of alcohol hinders this conformity and growth in personal holiness. It is the University’s position that total abstinence is crucial to the believer’s unhindered and unobscured testimony—in the home, among fellow believers in the church, in the workplace and in society at large.” I am an alumnus of BJU and a supporter of the school. My parents both worked for the school before retirement, and other family members continue to work there. However, as with most organizations, issues arise in which I find myself in disagreement with the school. This is one such issue.
The statement specifies three ways in which our lives may be hindered by the beverage use of alcohol. They are conformity to the image of Christ, growth in personal holiness, and testimony. That drinking alcohol hinders are conformity to Christ is a conclusion that must be based on a derived outworking from Scripture. BJU understands the wine mentioned in the Bible to be alcoholic (albeit to a lesser degree than our wines today). We know from the NT that Jesus made and drank this wine. Therefore, to say that doing the same thing that Jesus did hinders our conformity to him requires quite a bit of clarification. My point is not to get into the derived clarification. My point is that it is a derived application of some Scriptural principle. And claiming absolutism for a derived application of principle is not something we should do.
The second hindrance mentioned is to growth in personal holiness. I believe the university’s position understands that the Bible does not specifically state that drinking is wrong (although drunkenness is certainly condemned). In a book by BJU seminary professor, Randy Jaeggli, drinking alcohol is characterized as “technically permissible.” Here again is the point. That which the Bible does not condemn, we should not condemn in general proclamation. We may apply principle to our own lives in ways we deem conforming to God and his principles, but to require this of others goes beyond our spiritual authority.
The last hindrance mentioned is to testimony. This hindrance receives the strongest language in BJU’s statement: “…total abstinence is crucial to the believer’s unhindered and unobscured testimony.” Again, the Bible does not say this. In fact, we have an example of Christ, even after recognizing that those around him accused him of being a glutton and a drunk, continuing his beverage use of alcohol (Matthew 11:16-19). A good testimony is not avoiding certain “technically permissible” things in order to manipulate the understanding of those around you so that they won’t think something ill of you. A good testimony is the positive activity of your life in fulfillment of your desired relationship with Christ.
The conclusion, then, is that Christians should not impose requirements on other Christians based on an interpretive application of a principle of God’s Word. On the other hand, Christians should not wander off in glee that the Bible does not specifically deny something that they want to do for the wrong reasons. We must always live with the understanding that we belong to God. We cannot be right if our motivation and desire is not closer relationship with him. For example, to act in a way that is biblically permissible so as to feel “cool” (or sophisticated or whatever term for the self-loved image you believe you are projecting to the world) is not a problem with the activity, but it is a problem with the soul. Seek God first in everything you do.
Now, as we continue in Revelation 14, we must be sure we understand where we are in the narrative. Remember that chapters 12 through 14 provide a look from old covenant times through Christ’s first advent and the atonement (chapter 12), a more detailed depiction of Satan’s activity in deceptive attack in this age (chapter 13), and a look at Christ’s hold on his own as the Gospel message goes out in this age (chapter 14). The first 5 verse of chapter 14 picture Christ on Mt. Zion with the 144,000 (the redeemed of old covenant Israel). Verse 6 begins a section in which 3 angels provide messages to the unsaved of this world.
The first angelic message is in verses 6 and 7. This is a presentation of the Gospel that goes out throughout this age. It is coupled with a warning that God’s judgment will fall on those who fail to recognize Christ as Lord. The second message speaks of the destruction that will occur regarding the political, economic, social, and religious system of the world that exalts humanity apart from God. This is called Babylon. We first saw this great city in chapter 11. We will see it again as a prostitute in chapter 17. The third message warns of the destruction of those who follow the world’s philosophy—the Beast. In chapter 13 we learned that the Beast was that antichristic idea of the primacy of human worth.
After the call of the eternal gospel and the warnings against the world’s Godless philosophy and systems, a word of encouragement is given to the covenant people of God. Verses 12 and 13 speak of endurance and faith. Though we die physically, we are blessed because the second death (eternal death) has no hold on us.
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