Provisions from God (vs. 1-5)--The final resting place of the redeemed, as noted in the post on Revelation 21, is pictured from three angles, fellowship with God (21:1-8), protection by God (vs. 9-26), and here in 22:1-5, provisioned by God. John sees a "pure river of water of life, clear as crystal" flowing from the throne--note the source, directly from God and the Lamb. (v. 1). The tree of life is in the middle of the street, next to that river, yielding sustenance the year round (v. 2). There will be no "years" in heaven, of course, but this is apocalyptic literature where anything can happen. "There shall be no more curse" (v. 3). The tree of life and the curse remind us of Genesis 3, and the Bible comes full circle. What was lost in Genesis 3 is finally and completely restored in Revelation 22. The Bible tells one tale and the unity of 66 books written over a period of 1600 years by 40-odd different men can only be explained by divine inspiration. We will serve Him (as we ought, though the particulars of how are not noted) and we shall see His face (v. 4)--something that could not happen before. "His name shall be on their foreheads" (v. 4), showing possession by God. Again, "there shall be no night there" (v. 5); the Lord God will be sufficient light and the victory shall be "forever and ever." How long is "forever"? Well, add an "ever" to it for emphasis. Never an end to the beautiful home of the righteous soul. We will be with Him forever, protected within the four walls of His city, and provided for from the very throne upon which He sits. What more could we want?
Epilogue (vs. 6-21)--The Redeemer issues the final words of the book, pressing upon the readers the importance of the message. What John has been given is "faithful and true"--it is assured to happen, for it comes from "the Lord God" (v. 6). The quick coming of the Lord doesn't mean immediately; it references the swiftness of His judgment. Thus, "Blessed is he who keeps the words of the prophecy of this book" (v. 7). John again is so overcome by the visions he has seen that he worships the angel who delivered them to him, but is told not to do that . Angels are servants, too, as are the prophets and all who obey the Lord (v. 9). The "words of the prophecy of this book" would come to pass soon, "for the time is at hand" (v. 10), not 2,000 years in the future. Again, the message is designed to provide comfort to the beleaguered saints in the Roman Empire who needed to know their great enemy would be judged. People must make a choice as to how they will live (v. 11).
One more time, Jesus comforts the readers with a "behold, I am coming quickly." He will reward everyone "according to his work" (v. 12). The surety of the message is once again re-affirmed because it came from the everlasting God (v. 13). A reminder of the necessity of obedience follows: "Blessed are those who do His commandments, that they may have the right to the tree of life, and may enter through the gates into the city." Only the righteous have access to that tree which provides eternal sustenance. Outside the city are all manner of scavengers and immoral people (v. 15), and we do not want to be with them because of their eternal destiny. Remember, protection is found only in the city. Jesus testifies that He is the author of the book, the looked-for descendant of David, "the Bright and Morning Star" (v. 16). I like Clarke's comment on that phrase: "I am splendor and glory to my kingdom; as the morning star ushers in the sun, so shall I usher in the unclouded and eternal glories of the everlasting kingdom." All are invited, if they thirst for spiritual drink (v. 17). The shame is that so few accept the invitation. The book--and the Bible--conclude with a very strict warning against adding to or taking away from what has been written within its pages (vs. 18-19). While this warning is directed especially towards the book of Revelation, it is a warning found elsewhare in God's word (Deut. 4:2; Prov. 30:6; Gal. 1:8-9). It is presumption of the highest order to think we can improve upon what a perfect God has written. This warning is in this case directed towards Christians, who would be the main readers of the book, of course, for those who pervert the message would have their part "taken away...from the Book of Life, from the holy city, and from the things which are written in this book" (v. 19). Such could only apply to those who already had those things promised to them.
And, one more time, there is a promise of the Lord of the quickness and surety of judgment (v. 20). John longs for that coming. I wonder if we do. The book closes with the only hope we have--"the grace of our Lord Jesus Christ" (v. 22). That's the source of our hope; it must be coupled with our obedience to Him (v. 14).
Revelation is a marvelously beautiful book. It teaches nothing, however, that is not found elsewhere, without figures and symbols, in the Bible. Unfailing devotion to Christ is demanded (Luke 14:33); "if we deny Him, He also will deny us" (II Tim. 2:12). Such is the reminder of the final book of the Bible.
Stand up, stand up for Jesus, the strife will not be long;
This day the noise of battle, the next the victor's song.
To him that overcometh a crown of life shall be;
He with the King of Glory shall reign eternally.
Wednesday, September 22, 2010
Tuesday, September 21, 2010
Revelation 21
Fellowship with God (vs. 21:1-8)--With the devil and his minions defeated and no longer able to plague God's people, the remainder of Revelation is given to the destiny of the redeemed. It is, truly, a lovely picture, for the cause of all evil, pain, and suffering (Satan) has been completely and forever removed from the scene. The destiny of the unredeemed is pictured in chapter 20:11-15, 21:8, 22:15, so there will be two reminders yet of the need for faithfulness. Otherwise, the image is one of peace, comfort, beauty, and hope.
The "new heaven" and "new earth"--i.e., the final dwelling place of those who did not succumb to Satan's wiles--is pictured from three angles in chapters 21 and 22. In 21:1-8, there will be fellowship with God--"the tabernacle of God is with men, and He will dwell with them, and they shall be His people" (v. 3). That which was pictured as once having separated the redeemed from full access to Him is gone--"there was no more sea" (v. 1). Again, with the source of all misery removed, there will be no more tears, death, sorrow, crying, or pain; those things "have passed away" (v. 4). The absolute surety of this is stated in verse 5--the words are "faithful and true." "It is done," as surely as if it had already happened, and we can rest confident in it because it is the will of "the Alpha and the Omega," the eternal God. All needs will be provided for (v. 6). Verses 7 and 8 give us a subtle reminder. We must overcome while on this earth, and if we do, we shall "inherit all things" as a child of God. But those who do not submit to God’s will "shall have their part in the lake which burns with fire and brimstone, which is the second death" (v. 8). It is interesting that "cowardly" ("fearful," KJV and ASV) and "unbelieving" are the first two sins mentioned here. If we do not have the courage to stand against persecution (such is especially the way John's readers would read this) and the faith that the things written in this revelation are true, then how are we different from the devil and his followers? We will almost surely live a life of wickedness and debauchery.
Protection by God (vs. 9-27)--The second portrayal of this final resting place of the righteous is found in verses 9-27--we have God's protection. This protection is illustrated in the form of a perfect, beautiful city where God is the only light needed. Some have questioned whether this is truly a picture of heaven. Twice in the chapter the city ("new Jerusalem," v. 2, and "holy Jerusalem," v. 10) is described as "descending out of heaven." Well, regardless of its particular meaning, it does come from heaven and it is where God's people will live. The description here is obviously figurative. There will be no literal 12 gates, 12 foundations, a wall of jasper and a street of gold (notice there is only one wall and one street--perfect unity and oneness. This would surely not be lost on John's readers, but is lost on too many of us today when we sing of the "streets (plural) of gold.”) The twelve gates have the name of the twelve tribes of Israel written on them (v. 12) and the 12 foundations the 12 apostles (v. 14). Everything is perfect--note how many times 12, or a combination thereof, is used--12 gates, 12 tribes of Israel, 12 apostles, 12,000 furlongs, 144 cubits, 12 pearls. As noted in my second article on the symbolism of numbers, 12 represents "organized religion," a combination of three, the divine number, and four, the world number. So, by using 12 (or a multiple thereof) the completeness between the divine and the human are represented--a perfect dwelling place, created by God, for all of His redeemed through the ages. What a incomparable picture. All of this is described in human terms--a city, the expensive materials used, etc.--because that's the only way we can understand it. How does one describe the magnificence of the final home of the saved? Picture it in a way we human, as best we can, understand it--with the most priceless and beautiful materials available. What else could John do?
There was no temple in this city, "for the Lord God Almighty and the Lamb are its temple" (v. 22). There was no sun or moon, because "the glory of God illuminated it. The Lamb is its light"--the Lamb, of course, is equally God (v. 23). All the saved walk in that light, "and the kings of the earth bring their glory and honor into it" (v. 24), something John's readers would understand better than we because of our democratic, egalitarian society. In the first century, only kings and the high nobility lived in "glory and honor;" the rest, peasants, were left to fend for themselves in poverty. The gates of the city will never be shut (v. 25)--they won't need to be, for no enemy shall ever attack. Pure safety in the presence of God. There will be no night (v. 26), when the evil plot and perform most of their mischief. And nothing vile or abominable shall ever enter that city, "but only those who are written in the Lamb's Book of Life" (v. 27). What else could be said of the perfection, beauty, and peace of the final home of God's people?
Well, there is a little more said in chapter 22. We have a chapter break that would probably be better not being here, but it is, so I will consider the final chapter, with concluding thoughts, in my next post.
The "new heaven" and "new earth"--i.e., the final dwelling place of those who did not succumb to Satan's wiles--is pictured from three angles in chapters 21 and 22. In 21:1-8, there will be fellowship with God--"the tabernacle of God is with men, and He will dwell with them, and they shall be His people" (v. 3). That which was pictured as once having separated the redeemed from full access to Him is gone--"there was no more sea" (v. 1). Again, with the source of all misery removed, there will be no more tears, death, sorrow, crying, or pain; those things "have passed away" (v. 4). The absolute surety of this is stated in verse 5--the words are "faithful and true." "It is done," as surely as if it had already happened, and we can rest confident in it because it is the will of "the Alpha and the Omega," the eternal God. All needs will be provided for (v. 6). Verses 7 and 8 give us a subtle reminder. We must overcome while on this earth, and if we do, we shall "inherit all things" as a child of God. But those who do not submit to God’s will "shall have their part in the lake which burns with fire and brimstone, which is the second death" (v. 8). It is interesting that "cowardly" ("fearful," KJV and ASV) and "unbelieving" are the first two sins mentioned here. If we do not have the courage to stand against persecution (such is especially the way John's readers would read this) and the faith that the things written in this revelation are true, then how are we different from the devil and his followers? We will almost surely live a life of wickedness and debauchery.
Protection by God (vs. 9-27)--The second portrayal of this final resting place of the righteous is found in verses 9-27--we have God's protection. This protection is illustrated in the form of a perfect, beautiful city where God is the only light needed. Some have questioned whether this is truly a picture of heaven. Twice in the chapter the city ("new Jerusalem," v. 2, and "holy Jerusalem," v. 10) is described as "descending out of heaven." Well, regardless of its particular meaning, it does come from heaven and it is where God's people will live. The description here is obviously figurative. There will be no literal 12 gates, 12 foundations, a wall of jasper and a street of gold (notice there is only one wall and one street--perfect unity and oneness. This would surely not be lost on John's readers, but is lost on too many of us today when we sing of the "streets (plural) of gold.”) The twelve gates have the name of the twelve tribes of Israel written on them (v. 12) and the 12 foundations the 12 apostles (v. 14). Everything is perfect--note how many times 12, or a combination thereof, is used--12 gates, 12 tribes of Israel, 12 apostles, 12,000 furlongs, 144 cubits, 12 pearls. As noted in my second article on the symbolism of numbers, 12 represents "organized religion," a combination of three, the divine number, and four, the world number. So, by using 12 (or a multiple thereof) the completeness between the divine and the human are represented--a perfect dwelling place, created by God, for all of His redeemed through the ages. What a incomparable picture. All of this is described in human terms--a city, the expensive materials used, etc.--because that's the only way we can understand it. How does one describe the magnificence of the final home of the saved? Picture it in a way we human, as best we can, understand it--with the most priceless and beautiful materials available. What else could John do?
There was no temple in this city, "for the Lord God Almighty and the Lamb are its temple" (v. 22). There was no sun or moon, because "the glory of God illuminated it. The Lamb is its light"--the Lamb, of course, is equally God (v. 23). All the saved walk in that light, "and the kings of the earth bring their glory and honor into it" (v. 24), something John's readers would understand better than we because of our democratic, egalitarian society. In the first century, only kings and the high nobility lived in "glory and honor;" the rest, peasants, were left to fend for themselves in poverty. The gates of the city will never be shut (v. 25)--they won't need to be, for no enemy shall ever attack. Pure safety in the presence of God. There will be no night (v. 26), when the evil plot and perform most of their mischief. And nothing vile or abominable shall ever enter that city, "but only those who are written in the Lamb's Book of Life" (v. 27). What else could be said of the perfection, beauty, and peace of the final home of God's people?
Well, there is a little more said in chapter 22. We have a chapter break that would probably be better not being here, but it is, so I will consider the final chapter, with concluding thoughts, in my next post.
Saturday, September 18, 2010
Revelation 20
The overthrow of Satan (vs. 1-9)--There is very little that is easy about this chapter and I won't pretend that there is. I hesitate not in saying that I do not know all of what is being conveyed here, but I do think the basic ideas are clear; let us be reminded of Revelation 1:3 which pronounces a blessing on anyone who reads the book. If total understanding of this chapter is lacking, then there could be no blessing accruing from it. So there are some wonderfully comforting thoughts here which can inspire and solace us. And while I may not know all of what this chapter means, I do know what it does NOT mean, and it does not teach that there is going to be a literal 1,000 year reign of Christ on earth. This chapter says nothing about a reign of Christ on earth and, in keeping with the very nature of apocalyptic literature, the 1,000 years is almost surely symbolic as well. The whole concept of a 1,000 year reign of Christ on earth is taken from this one text; there is no other passage in the Bible that even remotely hints of such a thing. To build an entire system of Biblical interpretation on one short cluster of Scripture, and one that is in the midst of the most symbolic, figurative book in the Word of God, is shaky hermeneutics indeed. It should not be done. What does the Bible say, clearly, in other locations? Figurative passages should be interpreted in line with the plain passages, not visa-versa. And if the 1,000 years in this chapter is literal, then why not the key to the bottomless pit, the great chain, the binding of Satan (and is he a dragon or a serpent?). To be consistent, these things should be interpreted literally as well. But no one does this.
The major thrust of Revelation 20 is the final defeat and overthrow of Satan. As I noted in the last chapter, the enemies of God and His people are introduced in chapter 12. In that chapter, Satan comes forth. In chapter 13 come the two beasts, and in chapter 17, the harlot. Then, in reverse order they are all defeated--the harlot in chapter 18, the beasts in chapter 19, and now here, in chapter 20, Satan is finally and forever conquered. That's the point of this chapter, not the 1,000 years. If verses 4-6 of Revelation 20 were not in the Bible, no one would ever have conceived of a 1,000 year reign of Christ on earth. Again, as best, it is very, very poor scholarship and handling of God's word to base a system of theology on three verses in the Bible. Yet, premillennialism is a materialistic philosophy; people love the things of this world and want God to give this earthly junk to them for as long as possible. That's just not what the Bible teachers. We are not love this world or the things thereof (I John 2:15). Our treasures are to be placed in heaven, not the earth (Matt. 6:19-20). God is spirit, not flesh, and the true reality, true happiness, eternity, lies in spiritual matters, not physical. We simply must get our minds and hearts out of this world and into the next one.
Ok, given that, what does Revelation 20 mean? As repeated ad infinitum in this blog on the book of Revelation, how would John's beleaguered readers in 95 AD understand the passage? They would see their greatest adversary, the devil, effectively stopped from deceiving the nations (via emperor worship and the Roman Empire). An angel bounds Satan with a chain (vs. 1-2) and casts him into a bottomless pit for 1,000 years (vs. 2-3). The limiting of Satan's power is obviously in view here, not his final destruction, and that's the main point. John's readers perhaps--and I have no intention of being dogmatic or absolute here--would see this as Satan no longer being able to deceive the nations through the emperor worship demanded by the Roman Empire. Frequent reference has been made in earlier chapters to the "kings" and "nations" and their obsequious obedience to Rome. That's going to end. The 1,000 years may refer to a complete period of time (10x10x10), or it may mean the completeness of the destruction of the Roman Empire and not a time period. Be that as it may, after the 1,000 years--the ability of the devil to no more "deceive the nations" (via Rome, v. 3)--he will be "released for a little while" (v. 3). The Roman Empire is not the end of the work of Satan.
But it was the problem that John's readers faced. And with Rome "bound," the oppressors are defeated and the oppressed are victorious, enjoying total victory with Christ. Who the "they" are in verse 4 is unclear; perhaps the Father, Son, and Holy Spirit, since the godhead ultimately works in tandem in judgment. The victory and reigning of those "who had not worshiped the beast or his image, and had not received his mark on their foreheads or on their hands" (v. 4) is called "the first resurrection" (v. 5). The "rest of the dead" (v. 5) perchance refers to the faithful of God who had not lived under Roman domination. This is difficult, I make no bones about it, but I always come back to John's readers--they are the ones who need comfort here so the message applies primarily to them. They did not serve Rome, they were willing to die for the Lord, and thus they will reign with him. Over them, "the second death has no power" (v. 6). Again, this passage says nothing about a reign of Christ on earth; indeed, the martyrs were already in heaven (Rev. 6:9).
But Satan is relentless (vs. 7-10). After the Roman Empire, Satan was "released from his prison" (v. 7)--he still plagues us today, and will continue to "deceive the nations which are in the four corners of the earth" (v. 8). These nations are called "Gog and Magog," who have been enemies of God's people since Ezekiel 38 (the only other location in Scripture in which they are mentioned). They attempt to make war against the saints and persecute them (v. 9), but "fire came down from God out of heaven and devoured them" (v. 9)--we are saved by Him, not by ourselves. Satan and his emissaries are then "cast into the lake of fire and brimstone" where "they will be tormented day and night forever and ever" (v. 10). Folks, Satan is not in hell right now; he's on the earth. Hell is reserved for him, too. This is not just the teaching of this passage, but other, plainer, passages elsewhere (cf. I Pet. 5:8). Satan will ultimately be defeated where he can tempt us and destroy our souls no more. What greater, more comforting knowledge is there than that? Emphasizing the 1,000 reign in this chapter completely misses the magnificent promise of the final defeat of our greatest enemy.
The great white throne (vs. 11-15)--God is there on that throne (v. 11-12), and "the dead, small and great" will someday stand before Him (. 12). No escapes the final judgment. The "books" (the Bible) were opened, as well as the Book of Life; that these first books refer to the Bible is evident in that all will be judged "by the things which were written in the books" (v. 12). And we will be judged "according to [our] works" (v. 12)--there is indeed a part man plays in his own salvation. Again, all, even those who are dead at the time of the final judgment, will face God. When that judgment is over, there will be no more death, and no more Hades, which is apparently the resting place of the soul before the final judgment (v. 14). The saved will be with God (as described in the next two chapters) and the lost will be "cast into the lake of fire" (v. 15). God's people will live forever; God's enemies will live forever, too--but not in His presence.
I do believe I've captured above the general essence of Revelation 20, "general" being the point of apocalyptic literature anyway. The specifics have been debated since the book was released to the public almost 2,000 years ago. The earthly 1,000 year reign has been propagated ever since, but again, I find no warrant for such a doctrine anywhere else in the Bible. Indeed, when it speaks clearly, without a figure, inspiration tells us of heaven, not the earth. Victory, a heavenly home with God for eternity, is what we await.
The major thrust of Revelation 20 is the final defeat and overthrow of Satan. As I noted in the last chapter, the enemies of God and His people are introduced in chapter 12. In that chapter, Satan comes forth. In chapter 13 come the two beasts, and in chapter 17, the harlot. Then, in reverse order they are all defeated--the harlot in chapter 18, the beasts in chapter 19, and now here, in chapter 20, Satan is finally and forever conquered. That's the point of this chapter, not the 1,000 years. If verses 4-6 of Revelation 20 were not in the Bible, no one would ever have conceived of a 1,000 year reign of Christ on earth. Again, as best, it is very, very poor scholarship and handling of God's word to base a system of theology on three verses in the Bible. Yet, premillennialism is a materialistic philosophy; people love the things of this world and want God to give this earthly junk to them for as long as possible. That's just not what the Bible teachers. We are not love this world or the things thereof (I John 2:15). Our treasures are to be placed in heaven, not the earth (Matt. 6:19-20). God is spirit, not flesh, and the true reality, true happiness, eternity, lies in spiritual matters, not physical. We simply must get our minds and hearts out of this world and into the next one.
Ok, given that, what does Revelation 20 mean? As repeated ad infinitum in this blog on the book of Revelation, how would John's beleaguered readers in 95 AD understand the passage? They would see their greatest adversary, the devil, effectively stopped from deceiving the nations (via emperor worship and the Roman Empire). An angel bounds Satan with a chain (vs. 1-2) and casts him into a bottomless pit for 1,000 years (vs. 2-3). The limiting of Satan's power is obviously in view here, not his final destruction, and that's the main point. John's readers perhaps--and I have no intention of being dogmatic or absolute here--would see this as Satan no longer being able to deceive the nations through the emperor worship demanded by the Roman Empire. Frequent reference has been made in earlier chapters to the "kings" and "nations" and their obsequious obedience to Rome. That's going to end. The 1,000 years may refer to a complete period of time (10x10x10), or it may mean the completeness of the destruction of the Roman Empire and not a time period. Be that as it may, after the 1,000 years--the ability of the devil to no more "deceive the nations" (via Rome, v. 3)--he will be "released for a little while" (v. 3). The Roman Empire is not the end of the work of Satan.
But it was the problem that John's readers faced. And with Rome "bound," the oppressors are defeated and the oppressed are victorious, enjoying total victory with Christ. Who the "they" are in verse 4 is unclear; perhaps the Father, Son, and Holy Spirit, since the godhead ultimately works in tandem in judgment. The victory and reigning of those "who had not worshiped the beast or his image, and had not received his mark on their foreheads or on their hands" (v. 4) is called "the first resurrection" (v. 5). The "rest of the dead" (v. 5) perchance refers to the faithful of God who had not lived under Roman domination. This is difficult, I make no bones about it, but I always come back to John's readers--they are the ones who need comfort here so the message applies primarily to them. They did not serve Rome, they were willing to die for the Lord, and thus they will reign with him. Over them, "the second death has no power" (v. 6). Again, this passage says nothing about a reign of Christ on earth; indeed, the martyrs were already in heaven (Rev. 6:9).
But Satan is relentless (vs. 7-10). After the Roman Empire, Satan was "released from his prison" (v. 7)--he still plagues us today, and will continue to "deceive the nations which are in the four corners of the earth" (v. 8). These nations are called "Gog and Magog," who have been enemies of God's people since Ezekiel 38 (the only other location in Scripture in which they are mentioned). They attempt to make war against the saints and persecute them (v. 9), but "fire came down from God out of heaven and devoured them" (v. 9)--we are saved by Him, not by ourselves. Satan and his emissaries are then "cast into the lake of fire and brimstone" where "they will be tormented day and night forever and ever" (v. 10). Folks, Satan is not in hell right now; he's on the earth. Hell is reserved for him, too. This is not just the teaching of this passage, but other, plainer, passages elsewhere (cf. I Pet. 5:8). Satan will ultimately be defeated where he can tempt us and destroy our souls no more. What greater, more comforting knowledge is there than that? Emphasizing the 1,000 reign in this chapter completely misses the magnificent promise of the final defeat of our greatest enemy.
The great white throne (vs. 11-15)--God is there on that throne (v. 11-12), and "the dead, small and great" will someday stand before Him (. 12). No escapes the final judgment. The "books" (the Bible) were opened, as well as the Book of Life; that these first books refer to the Bible is evident in that all will be judged "by the things which were written in the books" (v. 12). And we will be judged "according to [our] works" (v. 12)--there is indeed a part man plays in his own salvation. Again, all, even those who are dead at the time of the final judgment, will face God. When that judgment is over, there will be no more death, and no more Hades, which is apparently the resting place of the soul before the final judgment (v. 14). The saved will be with God (as described in the next two chapters) and the lost will be "cast into the lake of fire" (v. 15). God's people will live forever; God's enemies will live forever, too--but not in His presence.
I do believe I've captured above the general essence of Revelation 20, "general" being the point of apocalyptic literature anyway. The specifics have been debated since the book was released to the public almost 2,000 years ago. The earthly 1,000 year reign has been propagated ever since, but again, I find no warrant for such a doctrine anywhere else in the Bible. Indeed, when it speaks clearly, without a figure, inspiration tells us of heaven, not the earth. Victory, a heavenly home with God for eternity, is what we await.
Saturday, September 4, 2010
Revelation 19
Rejoicing over the fall of Rome (vs. 1-10)--The ultimate collapse of the Roman Empire was still a few centuries away (476 A.D. is the "official" date because that is the last time a Roman sat on the imperial throne), but so sure is that collapse that it is spoken of in the past tense--"He [God] has judged the great harlot...and has avenged on her the blood of His servants shed by her" (v. 2). This is a cause for great rejoicing, which takes place all through this section. A few noteworthy points. The twenty-four elders and the four living creatures of chapter 4 are still around worshipping God (v. 4). As noted in that chapter the twenty-four elders perhaps represent the redeemed of all dispensations, while the four living creatures indicate that everything in the natural world worships and praises God. Again, I say "perhaps" because we must be careful not to be dogmatic about the specific symbols and events of apocalyptic literature. The word "Hallelujah," found in three verses (vs. 1, 3, and 6) means "praise the Lord." God is worthy of "glory and honor and power" (v. 1), His judgments are "true and righteous" (v. 2), He is "Lord" and "omnipotent" (v. 6). He has prepared a marriage for the Lamb (cf. Matt. 22:1-14), and those who are called to it (those who have accepted the gospel) are "blessed." "His wife has made herself ready" (v. 7). This is very possibly a reference to the church, which is referred to as the bride of Christ in Ephesians 5:30-32. The wife was clothed in "fine linen, clean and bright" (purity, v. 8); the "fine linen is the righteous acts of the saints" (v. 8). God sees our works and rewards us for them. John was so overcome with what he saw that he fell down and worshipped the messenger, who corrected him and told him to worship only God. The last statement in verse 10 is interesting: "For the testimony of Jesus is the spirit of prophecy," which almost surely means that the ultimate purpose of the preaching/writings of the Old Testament prophets was to speak of the coming of the Messiah.
The defeat of the two beasts (vs. 11-19)--It's interesting to note that Satan was introduced first (chapter 12), then the two beasts (chapter 13), and then the harlot (chapter 17), but their overthrow is in reverse order--the woman first, then the two beasts, then Satan. Whether there is any significance to this or not, I do not know, except the devil, being the ultimate enemy, would--and will be--the final foe defeated. If the harlot represents the totality of the Roman Empire and the first beast, as I suggested, represents the emperor, then, in the order of things in Revelation, we have the empire overthrown before the emperor. I don't think the "chronology" here is important. In apocalyptic literature, anything can happen at any time, and chronology is of little or no importance. It's the ultimate message that is significant.
Jesus appears from heaven (v. 11). That this is Christ is unquestionable. He is "called Faithful and True" and He judges in righteousness (v. 11). He was clothed in a robe dipped in blood (probably a reference to His own redeeming work), and "His name is called The Word of God" (v. 13). See John 1:1-2 for an exact parallel to this. A sharp sword (the word of God, Ephesians 6:17) came out of His mouth, and that will be His tool to "strike (judge) the nations" (v. 15). He, indeed, will judge mankind by His Word (John 12:48). And if there remains any doubt as to the identity of this individual, verse 16 should totally remove it: On his robe and thigh were written "KING OF KINGS AND LORD OF LORDS," which is exactly what Paul calls Him in I Timothy 6:15. His judging responsibilities are further indicated in verse 15: "And He Himself will rule them with a rod of iron. He Himself treads the winepress of the fierceness and wrath of Almighty God." On His head He wore "many crowns"--not just one, to indicate His authority over all the earth (Matt. 28:18). In verses 17-18 an angel calls out "to all the birds [scavengers in this case] that fly in the midst of heaven" and tells them to get prepared "for the supper of the great God, that you may eat the flesh of kings, the flesh of captains, the flesh of mighty men, the flesh of horses and of those who sit on them, and the flesh of all people, free and slave, both small and great." The slaughter of the Lamb's enemies will be great. There was indeed a great battle (v. 19); the wicked fight mightily against the Lord, but the outcome is never uncertain. The two beasts were captured and "cast alive into the lake of fire burning with brimstone" (v. 20), and all those who had followed them were likewise dispatched, "killed with the sword" and food for the birds (v. 21). As always, we must ask, how would John's readers understand this, and the answer would surely be in reference to their current conditions--persecution by the Romans, something that would continue, sporadically, for another two+ centuries. Trying to relate all of this to events 2,000 years later would be of only limited benefit to 1st century Christians. It's nice to know that Satan would ultimately be defeated (they knew that anyway); what they needed was some assurance that their earthly enemy would also be punished, and that in a temporal way. John gives them that assurance as the book draws to a close.
Incidentally, this coming of Jesus is not the 2nd coming. This is a "coming" in judgment upon Rome; the war is made against her and those who supported her. The final three chapters do speak of the ultimate overthrow and defeat of Satan and the eternal home of the saints, but they simply "telescope" ahead to insure all of us that he who is trying to destroy our souls in hell will eventually end up there himself.
The defeat of the two beasts (vs. 11-19)--It's interesting to note that Satan was introduced first (chapter 12), then the two beasts (chapter 13), and then the harlot (chapter 17), but their overthrow is in reverse order--the woman first, then the two beasts, then Satan. Whether there is any significance to this or not, I do not know, except the devil, being the ultimate enemy, would--and will be--the final foe defeated. If the harlot represents the totality of the Roman Empire and the first beast, as I suggested, represents the emperor, then, in the order of things in Revelation, we have the empire overthrown before the emperor. I don't think the "chronology" here is important. In apocalyptic literature, anything can happen at any time, and chronology is of little or no importance. It's the ultimate message that is significant.
Jesus appears from heaven (v. 11). That this is Christ is unquestionable. He is "called Faithful and True" and He judges in righteousness (v. 11). He was clothed in a robe dipped in blood (probably a reference to His own redeeming work), and "His name is called The Word of God" (v. 13). See John 1:1-2 for an exact parallel to this. A sharp sword (the word of God, Ephesians 6:17) came out of His mouth, and that will be His tool to "strike (judge) the nations" (v. 15). He, indeed, will judge mankind by His Word (John 12:48). And if there remains any doubt as to the identity of this individual, verse 16 should totally remove it: On his robe and thigh were written "KING OF KINGS AND LORD OF LORDS," which is exactly what Paul calls Him in I Timothy 6:15. His judging responsibilities are further indicated in verse 15: "And He Himself will rule them with a rod of iron. He Himself treads the winepress of the fierceness and wrath of Almighty God." On His head He wore "many crowns"--not just one, to indicate His authority over all the earth (Matt. 28:18). In verses 17-18 an angel calls out "to all the birds [scavengers in this case] that fly in the midst of heaven" and tells them to get prepared "for the supper of the great God, that you may eat the flesh of kings, the flesh of captains, the flesh of mighty men, the flesh of horses and of those who sit on them, and the flesh of all people, free and slave, both small and great." The slaughter of the Lamb's enemies will be great. There was indeed a great battle (v. 19); the wicked fight mightily against the Lord, but the outcome is never uncertain. The two beasts were captured and "cast alive into the lake of fire burning with brimstone" (v. 20), and all those who had followed them were likewise dispatched, "killed with the sword" and food for the birds (v. 21). As always, we must ask, how would John's readers understand this, and the answer would surely be in reference to their current conditions--persecution by the Romans, something that would continue, sporadically, for another two+ centuries. Trying to relate all of this to events 2,000 years later would be of only limited benefit to 1st century Christians. It's nice to know that Satan would ultimately be defeated (they knew that anyway); what they needed was some assurance that their earthly enemy would also be punished, and that in a temporal way. John gives them that assurance as the book draws to a close.
Incidentally, this coming of Jesus is not the 2nd coming. This is a "coming" in judgment upon Rome; the war is made against her and those who supported her. The final three chapters do speak of the ultimate overthrow and defeat of Satan and the eternal home of the saints, but they simply "telescope" ahead to insure all of us that he who is trying to destroy our souls in hell will eventually end up there himself.
Saturday, August 21, 2010
Revelation 18
"Babylon is fallen, is fallen" (vs. 1-8)--A lot of the language of this chapter is derived from the Old Testament in regards to the ancient city of Babylon. "Babylon the great is fallen, is fallen" is taken directly from Isaiah 21:9. This whole chapter deals with the judgment of God against the city of Rome. The first eight verses explain why, some of which has already been mentioned in earlier chapters. Demons dwell there (or will), as well as "every unclean and hated bird" (v. 3). Rome's "fornication" (immorality) and wealth are also reasons for her destruction (v. 4). God's people are not to get caught up in Rome's glory and splendor "lest you receive of her plagues" (v. 5). God sees Rome's sins and "remembered her iniquities" (v. 6). The angel who is speaking then requests that the Lord "repay her double according to her works" (v. 6); as great as Rome's glory has been, let her punishment match it, for her pride and arrogance knows no bounds (v. 7). "Therefore her plagues will come in one day"--her judgment is sure and swift (v. 8). Her judgment will be complete (v. 8). Rome, which during the great heyday of her empire had probably over 1,000,000 in population, at one point in the 5th century dwindled down to 10,000.
The wicked sorrow over "Babylon's" doom (vs. 9-20)--This section accurately describes the tremendous wealth that flowed into and out of Rome. Many, many people--mainly kings and merchants--grew rich off trade with the city, and thus "will weep and lament for her, when they see the smoke of her burning" (v. 9). They will wail "''Alas, alas, that great city Babylon, that mighty city! For in one hour your judgment has come'" (v. 10). Verses 12 and 13 lists some of the fine products that will no longer be available and will no longer enrich "the merchants of the earth" who will "weep and mourn over her, for no one buys their merchandise anymore" (v. 11). Indeed, Rome's fall led to a period in European history popularly referred to as the "Dark Ages," though historians of the period prefer "Medieval Europe." But Rome will not longer live in and provide the luxury she once did (v. 14). Shipmasters as well will be distressed at Rome's fall, for obvious reasons (vs. 17-18), "weeping and wailing, and saying, 'Alas, alas, that great city, in which all who had ships on the sea became rich by her wealth'" for, again, "in one hour she is made desolate" (v. 19). That thought of "one hour" (or "one day", v. 8) is found four times in this chapter--verses 8, 10, 17, and 19--indicating the surety and swiftness of Rome's punishment. God's people will rejoice "for God has avenged you on her!" (v. 20). Comforting words to John's readers. They would not live to see Rome's fall, which was some 300 years in the future; but they could rest assured that God saw their plight and that their enemy would be punished and they would be redeemed and victorious in the end. That last thought will be more fully elucidated in chapter 20.
The great millstone (vs. 21-24)--Then "a mighty angel" cast a "stone like a great millstone" into the sea; a nice illustration of how Rome will sink, "and shall not be found anymore" (v. 21). Some premillennialists have argued that there will be a "revived" Roman Empire before the "rapture," "Antichrist," and "Battle of Armageddon," but John says the Empire "shall not be found anymore." The city itself still exists to this day, of course, but the Roman empire is gone and will never rise again. Amusement and business life (v. 22) as well as home life (v. 23) will cease. Verse 24 explains why: "in her was found the blood of prophets and saints, and of all who were slain on the earth." God's people will indeed be avenged of this terrible enemy.
The wicked sorrow over "Babylon's" doom (vs. 9-20)--This section accurately describes the tremendous wealth that flowed into and out of Rome. Many, many people--mainly kings and merchants--grew rich off trade with the city, and thus "will weep and lament for her, when they see the smoke of her burning" (v. 9). They will wail "''Alas, alas, that great city Babylon, that mighty city! For in one hour your judgment has come'" (v. 10). Verses 12 and 13 lists some of the fine products that will no longer be available and will no longer enrich "the merchants of the earth" who will "weep and mourn over her, for no one buys their merchandise anymore" (v. 11). Indeed, Rome's fall led to a period in European history popularly referred to as the "Dark Ages," though historians of the period prefer "Medieval Europe." But Rome will not longer live in and provide the luxury she once did (v. 14). Shipmasters as well will be distressed at Rome's fall, for obvious reasons (vs. 17-18), "weeping and wailing, and saying, 'Alas, alas, that great city, in which all who had ships on the sea became rich by her wealth'" for, again, "in one hour she is made desolate" (v. 19). That thought of "one hour" (or "one day", v. 8) is found four times in this chapter--verses 8, 10, 17, and 19--indicating the surety and swiftness of Rome's punishment. God's people will rejoice "for God has avenged you on her!" (v. 20). Comforting words to John's readers. They would not live to see Rome's fall, which was some 300 years in the future; but they could rest assured that God saw their plight and that their enemy would be punished and they would be redeemed and victorious in the end. That last thought will be more fully elucidated in chapter 20.
The great millstone (vs. 21-24)--Then "a mighty angel" cast a "stone like a great millstone" into the sea; a nice illustration of how Rome will sink, "and shall not be found anymore" (v. 21). Some premillennialists have argued that there will be a "revived" Roman Empire before the "rapture," "Antichrist," and "Battle of Armageddon," but John says the Empire "shall not be found anymore." The city itself still exists to this day, of course, but the Roman empire is gone and will never rise again. Amusement and business life (v. 22) as well as home life (v. 23) will cease. Verse 24 explains why: "in her was found the blood of prophets and saints, and of all who were slain on the earth." God's people will indeed be avenged of this terrible enemy.
Saturday, August 7, 2010
Revelation 17
The scarlet woman: Rome (vs. 1-18)--There are four great scenes that finish up the book of Revelation: this history and fall of Rome (17:1-19:10), the overthrow of the beasts and Satan (19:11-20:10), the universal judgment (20:11-15), and the glories of the new Jerusalem (21:1-22:5). So important was the first topic (the destruction of Rome) that almost three complete chapters are given to it. This, of course, was the crux of the problem which John was writing about and what his beleaguered readers wanted to know. But it wasn't enough just to know that Rome was due for judgment; that great power behind the Empire (Satan) must be destroyed as well and the glorious future of the saints assured. All of that is encompassed in these last six chapters of Revelation.
This is probably the most difficult of the final chapters. The identification of the woman (harlot) introduced here is not hard to determine. She sits on "many waters" (v. 1), which is defined in verse 15 as "peoples, multitudes, nations, and tongues," certainly an apt description of the Roman Empire. She also sits on seven mountains (v. 9), which was geographically true of the city of Rome. Kings fornicate (figuratively) with her--they give themselves over to her, for a price, and "the inhabitants of the earth were made drunk with the wine of her fornication" (v. 2)--a revelry of paganism that demonstrated Rome's dominance over the peoples it ruled. The woman herself sat on a "scarlet beast" (blood?), which was full of "names of blasphemy," and had seven heads and ten horns (v. 3)--more on that in a moment. The woman herself was arrayed in royal garments (v. 4), and was identified by a name on her forehead as "the mother of harlots and of the abominations of the earth" (v. 5). She was "drunk with the blood of the saints and with the blood of the martyrs of Jesus" (v. 6). John marveled at her appearance (v. 6), but was questioned about it by the angel (v. 7). The beast the John saw (probably the first one in chapter 13) "was, and is not"--existed, and some day won't, but will, with its followers, "go to perdition" (v. 8). The destruction of Rome would be an amazing, and frightening, thing to those "whose names are not written in the Book of Life from the foundation of the world" (v. 8). Indeed, when the Roman Empire finally crumbled and was no more, it was shattering to many people. Rome had ruled the world for almost 1,000 years; how could it not be? St. Augustine wrote his famous and very influential book The City of God to try to explain the end of something that seemed timeless. We, in America, can hardly imagine a world without the United States, but we've only been around a little over 200 years. Imagine how the ancients felt at the fall of Rome! Yet the city of Rome was dominant in western civilization for another 1,000 years for it was the seat (and still is, of course) of the Catholic Church. And Roman law, adapted by British common law, remains the basis of western law. The influence of the Roman Empire is yet felt to this very day. And just as the pagans in that empire tried to undermine and destroy Christianity, so the pagans today would love to eradicate the religion of Jesus from the world. They will have as much success as Domitian, Marcus Aurelius, and Diocletian had. Modern pagans are ignoring the book of Revelation, too, but the message, though immediately intended for the early centuries of the Christian era, is timeless and as valuable today as it was when first written.
Verses 9-12 are a real enigma. Many have tried to specifically and literally identify the "seven kings. Five have fallen, one is, and the other has not yet come. And when he comes, he must continue a short time" (v. 9). The "ten kings" of verse 12 are also difficult to name with exactitude. Given the nature of apocalyptic literature and the symbolism of numbers, there is a better than even chance that the numbers in verses 9-12 should also be understood figuratively. The seven kings represent the completeness of the time Rome will rule; five have come, so that rule has not yet finished. The beast "is himself also the eighth, and is of the seven, and is going to perdition" (v. 11), which can, and has, been interpreted so many different ways that it's obvious no one knows for sure what it means. I don't, and I won't hazard a guess. This genre of literature (apocalyptic) is so foreign to us that its expressions, at times, are completely beyond our comprehension; humility is absolutely essential when approaching this language. The ten horns that were on the scarlet beast "are ten kings" (v. 12), who will serve Rom "for one hour" (a short time, vs. 12-13); they will also "make war with the Lamb" (v. 14), and be defeated. These "ten kings" are probably not ten literal kings, but the totality of nations ruled by the Roman empire, and they will one day rebel against her, "hate the harlot, make her desolate and naked, eat her flesh and burn her with fire" (v. 16). No one served Rome out of love, but only out of fear. And when that fear was passed, revolt and revolution were the standard. Think of the modern Soviet Union. When its satellite countries perceived weakness, they went their own way and their was nothing the USSR could do about it--but crumble and fall. Just like Rome. In verse 17, John tells us that the destruction of Rome by others was God's plan; Rome also had its part of play in His purposes (v. 17), but once fulfilled, no longer was needed. The "pax Romana" provided a wonderful background for the establishment and spread of Christianity. And nothing Rome would eventually attempt could stave off the growth and spread of the kingdom of God. And nothing today will stop it, either.
This is probably the most difficult of the final chapters. The identification of the woman (harlot) introduced here is not hard to determine. She sits on "many waters" (v. 1), which is defined in verse 15 as "peoples, multitudes, nations, and tongues," certainly an apt description of the Roman Empire. She also sits on seven mountains (v. 9), which was geographically true of the city of Rome. Kings fornicate (figuratively) with her--they give themselves over to her, for a price, and "the inhabitants of the earth were made drunk with the wine of her fornication" (v. 2)--a revelry of paganism that demonstrated Rome's dominance over the peoples it ruled. The woman herself sat on a "scarlet beast" (blood?), which was full of "names of blasphemy," and had seven heads and ten horns (v. 3)--more on that in a moment. The woman herself was arrayed in royal garments (v. 4), and was identified by a name on her forehead as "the mother of harlots and of the abominations of the earth" (v. 5). She was "drunk with the blood of the saints and with the blood of the martyrs of Jesus" (v. 6). John marveled at her appearance (v. 6), but was questioned about it by the angel (v. 7). The beast the John saw (probably the first one in chapter 13) "was, and is not"--existed, and some day won't, but will, with its followers, "go to perdition" (v. 8). The destruction of Rome would be an amazing, and frightening, thing to those "whose names are not written in the Book of Life from the foundation of the world" (v. 8). Indeed, when the Roman Empire finally crumbled and was no more, it was shattering to many people. Rome had ruled the world for almost 1,000 years; how could it not be? St. Augustine wrote his famous and very influential book The City of God to try to explain the end of something that seemed timeless. We, in America, can hardly imagine a world without the United States, but we've only been around a little over 200 years. Imagine how the ancients felt at the fall of Rome! Yet the city of Rome was dominant in western civilization for another 1,000 years for it was the seat (and still is, of course) of the Catholic Church. And Roman law, adapted by British common law, remains the basis of western law. The influence of the Roman Empire is yet felt to this very day. And just as the pagans in that empire tried to undermine and destroy Christianity, so the pagans today would love to eradicate the religion of Jesus from the world. They will have as much success as Domitian, Marcus Aurelius, and Diocletian had. Modern pagans are ignoring the book of Revelation, too, but the message, though immediately intended for the early centuries of the Christian era, is timeless and as valuable today as it was when first written.
Verses 9-12 are a real enigma. Many have tried to specifically and literally identify the "seven kings. Five have fallen, one is, and the other has not yet come. And when he comes, he must continue a short time" (v. 9). The "ten kings" of verse 12 are also difficult to name with exactitude. Given the nature of apocalyptic literature and the symbolism of numbers, there is a better than even chance that the numbers in verses 9-12 should also be understood figuratively. The seven kings represent the completeness of the time Rome will rule; five have come, so that rule has not yet finished. The beast "is himself also the eighth, and is of the seven, and is going to perdition" (v. 11), which can, and has, been interpreted so many different ways that it's obvious no one knows for sure what it means. I don't, and I won't hazard a guess. This genre of literature (apocalyptic) is so foreign to us that its expressions, at times, are completely beyond our comprehension; humility is absolutely essential when approaching this language. The ten horns that were on the scarlet beast "are ten kings" (v. 12), who will serve Rom "for one hour" (a short time, vs. 12-13); they will also "make war with the Lamb" (v. 14), and be defeated. These "ten kings" are probably not ten literal kings, but the totality of nations ruled by the Roman empire, and they will one day rebel against her, "hate the harlot, make her desolate and naked, eat her flesh and burn her with fire" (v. 16). No one served Rome out of love, but only out of fear. And when that fear was passed, revolt and revolution were the standard. Think of the modern Soviet Union. When its satellite countries perceived weakness, they went their own way and their was nothing the USSR could do about it--but crumble and fall. Just like Rome. In verse 17, John tells us that the destruction of Rome by others was God's plan; Rome also had its part of play in His purposes (v. 17), but once fulfilled, no longer was needed. The "pax Romana" provided a wonderful background for the establishment and spread of Christianity. And nothing Rome would eventually attempt could stave off the growth and spread of the kingdom of God. And nothing today will stop it, either.
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