Harmony #3: “Come And See” (John 1:35-51)

The next day John was standing there with two of his disciples. Gazing at Jesus as he walked by, he said, “Look, the Lamb of God!” When John’s two disciples heard him say this, they followed Jesus. Jesus turned around and saw them following and said to them, “What do you want?”

So they said to him, “Rabbi” (which is translated Teacher), “Where are you staying?” Jesus answered, “Come and you will see.” So they came and saw where he was staying, and they stayed with him that day. Now it was about four o’clock in the afternoon.

Andrew, the brother of Simon Peter, was one of the two disciples who heard what John said and followed Jesus. He first found his own brother Simon and told him, “We have found the Messiah!” (which is translated Christ). Andrew brought Simon to Jesus. Jesus looked at him and said, “You are Simon, the son of John. You will be called Cephas” (which is translated Peter).

On the next day Jesus wanted to set out for Galilee. He found Philip and said to him, “Follow me.” (Now Philip was from Bethsaida , the town of Andrew and Peter.) Philip found Nathanael (Bartholemew?) and told him, “We have found the one Moses wrote about in the law, and the prophets also wrote about—Jesus of Nazareth, the son of Joseph.”

Nathanael replied, “Can anything good come out of Nazareth?” Philip replied, “Come and see.” Jesus saw Nathanael coming toward him and exclaimed, “Look, a true Israelite in whom there is no deceit!” Nathanael asked him, “How do you know me?” Jesus replied, “Before Philip called you, when you were under the fig tree, I saw you.”

Nathanael answered him, “Rabbi, you are the Son of God; you are the king of Israel!” Jesus said to him, “Because I told you that I saw you under the fig tree, do you believe? You will see greater things than these.” He continued, “I tell all of you the solemn truth—you will see heaven opened and the angels of God ascending and descending on the Son of Man.”

Come and See

If you’ve ever had someone try to explain a new game to you, eventually they probably say something like this, “Let’s just start to play. It will make sense once we get started.” And sure enough – often, it starts to click when you actually begin to experience what before had just been theoretical.

I’ve discovered it’s one thing to know about a sport and another thing to know a sport. I know basketball because I have tasted and seen that basketball is good. I know about football, but I don’t know football. I know about pickleball, but I don’t know pickleball. And all of you pickleball fans are like, “Come and see. Play it once, and you’ll know why we show up places at the crack of dawn.”

That’s the idea, I think. Jesus says to those looking and wondering, “Come and see.” Then that becomes the approach they pass on to others. There is a reason for this.

• If you just see Jesus but don’t draw closer, it will be just head knowledge and not heart investment.

• If you just draw closer but don’t actually want to see Jesus clearly, you may well invest your heart - but in false image of Jesus.

“Come and see” is a call to learn and know who Jesus is , as well as what it means to follow him. “Taste and see,” said the Psalmist, “that the Lord is good.”

A couple truths follow from this.

Following Jesus means not following …not Jesus.

Brilliant insight, I know, but we have to leave one thing to go to another thing. Have you seen those videos where two people are with a dog, and they suddenly sprint in opposite directions to see which one the dog follows? Eventually the dog always chooses one.

That’s the idea here. You can’t serve God and ____________. The Bible uses language of loving and imagery of clinging to describe what it’s like to attach ourselves to God. You can’t love/cling to God and something else. We are called to be ‘all in’ for Jesus. This reminds of marriage language – the ‘leaving’ a family and ‘cleaving’ or clinging to the spouse. You have to leave one to cling to the other – and that’s an exclusive kind of clinging. It’s different from all our other attachments.

Jesus specifically highlighted one particular thing we can’t love along with God: mammon/money/material things. But he also uses language of things we love vs. things we hate as a way of saying (as his audience would have understood) that loyalty demands preferential allegiance in all areas of life. At the end of the day, when our loyalty options sprint in different directions, we can’t choose both. Our loyalty will be revealed by that to which we give preferential allegiance in terms of time, money, study, emotional investment, formative influence, etc. We can’t share preferential allegiance with God and….

• Money. Clinton’s “It’s the economy, stupid” was both a winning political insight and a sad reflection of human motivation.

• Family. If it’s Jesus vs. family pressure, it’s got to be Jesus.

• Friends. Who will you follow when there is a fork in the road of righteousness vs. unrighteousness?

• Vocation. If your work makes you compromise your faith, your choice has already been made.

• Culture. All cultures have beastly values motivated by a dragon.

• Politics. There will always be sketchy things at odds with the Kingdom and the King we serve.

• Organizations. Denominations and conventions do not deserve allegiance. The SBC is making this abundantly clear right now, though picking on them alone would be timely but unfair.

There will be something or someone that we treat as ultimate, and God has made it clear that He has no interest in sharing that space with other things. When it comes to our primary, life-orienting allegiance, Jesus demands exclusivity.

Seeing Jesus means looking away from…not Jesus.

Finally, brothers and sisters, fill your minds with beauty and truth. Meditate on whatever is honorable, whatever is right, whatever is pure, whatever is lovely, whatever is good, whatever is virtuous and praiseworthy. (Philippians 4:8)

This word translated as “fill” here comes from logízomai:

• the root of the English terms "logic, logical"

• properly, compute, "take into account"

• reckon (come to a "bottom-line")

• reason to a logical conclusion (decision).

The things Paul listed are supposed to be the thing on which we build a firm foundations that properly organizes how we conclude we ought to live in the Kingdom of God. In order for that to happen, the virtuous things in the list need to carry the weight of our spiritual, mental and emotional formation.

It’s worth noting that Paul – who wrote that verse – was clearly versed in Greek and Roman culture and entertainment. We have no idea how much of it he was forced to be aware of and how much of it he freely chose. We just know he wasn’t isolated from his culture. The early church records show that Christians used Greek and Roman stories (like Aesop) as part of the training for their kids. So this isn’t necessarily building a wall between us and culture, but when there aren’t walls, we sure need to talk about fences.

It’s so hard, in a world that demands our attention constantly, to keep our focus on Jesus as the author and finisher of our faith, to make sure He is the one who gets the first and last word in anything that is meaningfully formative in our lives. I think the first fence we must build is an awareness that culture has its own list of “whatsoevers” with which it wants to fill us: “Whatsoever things are…

• Mammon (money and things = the good life)

• Sexy (value wrapped up in being physically desirable)

• Scandalous (love of gossip)

• Self-expressive (I can do/be/say what I want all the time everywhere)

• Adrenaline-building (the good life must always be exciting!)

• Anger-inducing (cancel culture, for example, thrives on the next outrage)

• Performance-based (we earn our value; so do others)

• Fear-mongering (Chicken Little Syndrome - “Life as we know it/our culture/our world is going to END if we don’t deal with…”)

• Reputation protecting (coverups, dishonesty, gaslighting to save reputation and power)

…think on these things.”

But we don’t have to go straight to culture to deal with these issues. Do you remember when Jesus told the Pharisees they were making disciples of hell? The Pharisees, who tried so hard to get every last detail right? The Pharisees, who missed the mark so badly that Jesus told them they were actually accomplishing the exact opposite of what they thought they were?

Can we be honest? People haven’t changed over time. You bet the Romans had issues – but the Pharisees were throwing stones from a glass house. We have to be careful. Church culture can have its own list of “whatsoevers” on which it causes follower of Jesus to dwell that can also lead away from Jesus: “Whatsoever things are…

• Luxurious (prosperity gospel: wealth = God’s blessing/approval)

• AMAZING (only extraordinary people and events have an impact)

• Flashy (the spectacular vs. acts of service to build the kingdom)

• Performance-based (downplaying grace – and the gift of rest)

• Adrenaline-building (our faith is only alive when we feel all the feels!)

• Anger-inducing (“Can you call down fire on the Samaritans?” )

• Fear-mongering (Chicken Little Syndrome - - “Life as we know it/our culture/our world/the church is going to END if we don’t deal with THAT!”)

• Reputation-protecting (coverups, dishonesty, gaslighting to save reputation and power)

…think on these things.”

Can we chat about the state of the church in the United States? I am not picking on us, by the way. I am feeling this because of recent headlines about things happening in the American church, and we are part of that broader community, so….

When Jesus invited people to come and see him, the moment he got disciples, the folks were going to see the disciples too. Hanging out with Jesus included hanging out with the people who followed Jesus.

When people “come and see” Jesus, what will they see in the followers of Jesus, in the family they are now supposed to enter and in which they are intended to flourish? Does it look like a new kind of Kingdom with a glorious King, or does it remind them of the Empire which they just left?

The Southern Baptist Convention made headlines this week because of decades of responding badly to abuse within the circle of SBC churches as well as in leadership. By “badly,” I mean 700+ leaders guilty of moral and legal crimes, and the SBC as an organization shaming victims, covering it up, not reporting crimes, moving perpetrators on to new congregations.

Now, those on the outside looking in are saying, “Come and see? No thanks. I see Jesus, and I like Jesus, but I also see the people of Jesus, and I’d like to keep my distance.”

Many on the inside are saying roughly the same thing. Russell Moore, who was President of the Ethics & Religious Liberty Commission of the Southern Baptist Convention from 2013 to 2021 and currently works for Christianity Today:

“If people reject the church because they reject Jesus and the gospel, we should be saddened but not surprised. But what happens when people reject the church because they think we reject Jesus and the gospel? People have always left the church because they want to gratify the flesh, but what happens when people leave because they believe the church exists to gratify the flesh – in orgies of sex or anger or materialism?

That’s a far different problem. What if people don’t leave the church because they disapprove of Jesus, but because they’ve read the Bible and have come to the conclusion that the church itself would disapprove of Jesus? That’s a crisis… What they are really asking is about integrity – about whether all of this holds together.

Challenging an evangelical movement about conduct that is “not in step with the truth of the gospel” (Gal. 2:14 ESV) often prompts a charge of fostering disunity…Yet unity is not silence before injustice, or the hoarding of temporal influence, but a concern for the one, holy, catholic, and apostolic church – provided that the scandal they encounter is the scandal of the cross rather than the scandal of us.”

We may say it’s not fair – we were supposed to see Jesus, not the flawed follower of Jesus. But we are ambassadors; we are “the hands and feet of Jesus,” a phrase full of promise – and peril. “We are the only Bible some people will ever read,” is a great motto when things are going well and a damning indictment when they are not.

So is there anything we can do so that when anyone in the church or outside of the church is here to see Jesus, we help to clarify their vision rather than cloud it? Yes.

I just bought a book by Alan Kreider called The Patient Ferment of the Early Church: The Improbable Rise of Christianity in the Roman Empire. He’s looking at the first few centuries of the church and asking how it grew so, well, improbably? Here’s a summary of a much more complex answer:

“The Christians’ focus was not on “saving” people or recruiting them; it was on living faithfully—in the belief that when people’s lives are rehabituated in the way of Jesus, others will want to join them.”

I don’t think he means to say they didn’t spread the good news of Jesus. I think he is just stressing that the first Christians understood that living was witnessing, and that inconsistent living would drown out even the most passionate words. When we become someone new in Christ - and then live as someone new in Christ - there is something really compelling about the Kingdom community – and thus the King. And this is, indeed, what happened in the early church. From the Epistle to Diognetus which was written in 130 A.D, concerning followers of Jesus:

They dwell in their own countries, but simply as sojourners. As citizens, they share in all things with others and yet endure all things as if foreigners. Every foreign land is to them as their native country, and every land of their birth as a land of strangers. They marry, as do all others; they beget children; but they do not destroy their offspring.

They have a common table, but not a common bed. They are in the flesh, but they do not live after the flesh. They pass their days on earth, but they are citizens of heaven. They obey the prescribed laws, and at the same time surpass the laws by their lives. They love all men and are persecuted by all. They are unknown and condemned; they are put to death and restored to life.

They are poor yet make many rich; they are in lack of all things and yet abound in all; they are dishonored and yet in their very dishonor are glorified. They are evil spoken of and yet are justified; they are reviled and bless; they are insulted and repay the insult with honor; they do good yet are punished as evildoers.

When punished, they rejoice as if quickened into life; they are assailed by the Jews as foreigners and are persecuted by the Greeks; yet those who hate them are unable to assign any reason for their hatred. To sum it all up in one word -- what the soul is to the body, that are Christians in the world.

Tertullian, a North African scholar who lived from around AD 160-225:

"We are a body knit together as such by a common religious profession, by unity of discipline, and by the bond of a common hope. We meet together as an assembly and congregation, that, offering up prayer to God as with united force, we may wrestle with Him in our supplications. This strong exertion God delights in.

We pray, too, for the emperors, for their ministers and for all in authority, for the welfare of the world, for the prevalence of peace, for the delay of the [return of Jesus]. We assemble to read our sacred writings . . . and with the sacred words we nourish our faith, we animate our hope, we make our confidence more steadfast; and no less by inculcations of God’s precepts we confirm good habits….

On the monthly day, if he likes, each puts in a small donation; but only if it be his pleasure, and only if he be able: for there is no compulsion; all is voluntary. These gifts are . . . not spent on feasts, and drinking-bouts, and eating-houses, but to support and bury poor people, to supply the wants of boys and girls destitute of means and parents, and of old persons confined now to the house;such, too, as have suffered shipwreck; and if there happen to be any in the mines or banished to the islands or shut up in the prisons, for nothing but their fidelity to the cause of God's Church, they become the nurslings of their confession. But it is mainly the deeds of a love so noble that lead many to put a brand upon us.

See, they say, how they love one another, for they themselves are animated by mutual hatred. See, they say about us, how they are ready even to die for one another, for they themselves would sooner kill."

In 256 Cyprian wrote this to his his people:

“Beloved brethren,[we] are philosophers not in words but in deeds; we exhibit our wisdom not by our dress, but by truth; we know virtues by their practice rather than through boasting of them; we do not speak great things but we live them… It [is] not at all remarkable if we cherish only our own brethren with a proper observance of love.” Instead, Christians should do “more than the publican or the pagan.” They should exercise “a divine-like clemency, loving even their enemies . . . and praying for the salvation of their persecutors.”

Alan Kredier imagines Cyprian warming to his point in this way:

“You Christians, you are my people and flock, you know the mercy of God, and you demonstrate this by providing visits, bread, and water for other believers who are suffering. I praise God for your faithfulness. Now I am calling you to broaden your view, to exercise ‘a divine-like clemency’ by loving your pagan neighbors.

Visit them, too; encourage them; provide bread and water for them. I know that in recent months some pagans have been involved in persecuting you. Pray for them; ‘pray for their salvation,’ and help them. You are God’s children: the descendants of a good Father should ‘prove the imitation of his goodness.’”

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I posted this in the wrong format. Here are footnotes that went with the original.

“Come … and you will see,” he replies. This language is consciously designed to describe discipleship: to “follow” (Gk. akoulotheo), to “come and see,” and to “stay, remain” (Gk. meno) each describe aspects of discipleship. (NIV Application Commentary)

Andrew is constantly bringing someone to Jesus (John 6:8; 12:22).

“Cephas” is Aramaic, and “Peter” Greek, for “rock.” Nicknames were common, especially to distinguish various persons with the same name (such as Simon; cf. Mark 3:16–18), although adding the father’s name (“child of”) could serve the same purpose (for Simon’s father, cf. also Matt. 16:17; John 21:15–17). Rabbis sometimes gave characterizing nicknames to their disciples (m. Avot 2:8). In the Old Testament, God often changed names to describe some new characteristic of a person (Abraham, Sarah, Jacob, Joshua; as a negative declaration see Jer. 20:3). For this naming, cf. also Mark 3:16; esp. Matt. 16:17–18. (Zondervan Illustrated Bible Backgrounds Commentary On The New Testament) “Neither Petros in Greek nor Kephas in Aramaic are usual names but are actually nicknames (like the American “Rocky”), which often point to some feature of a person’s character.” (NIV Application Commentary)

 Nathanael is not listed among the apostles; in all three Synoptic stories Batholomew is listed with Philip (Matt. 10:3). But Jesus had other disciples  (Luke 10) who worked with the Twelve; Nathanael may have been one of them. (NIV Application Commentary)

The joke on Galilee started in the time of Solomon. From 1 Kings 9: 10-13 (keep in mind that Galilee and Nazareth are in the land of Cabul): “Now at the end of the twenty years…King Solomon gave twenty towns in the land of Galilee to Hiram king of Tyre… so Hiram went out from Tyre to inspect the towns that Solomon had given him, but he was not pleased with them. “What are these towns you have given me, my brother?” asked Hiram, and he called them the Land of Cabul, as they are called to this day.” Also, this: “By 724 BC, Assyria had captured northern Israel.  In its place, a wave of Gentile immigration repopulated the region, bringing with them a legion of pagan idols and ways of life. ‘The king of Assyria brought people from Babylon, Cuthah, Avva, Hamath, Sepharvaim, and settled them in the cities of Samaria [the capital of Northern Israel] in place of the sons of Israel.  So they possessed Samaria and lived in its cities.’  (2 Kings 17:24) For this reason, the region took on the name Galil ha’Goyim (Galilee of the Nations or Galilee of the Gentiles). These Gentiles incorporated Jewish customs into their own pagan practices, developing a range of superstitions and false doctrines.” (“How Can the Messiah Come from Galilee?” https://free.messianicbible.com/feature/can-messiah-come-galilee/

Jesus plays on the Old Testament Jacob, or “Israel,” who was a man of guile (Gen. 27:35; 31:26); see John 1:51. (Zondervan Illustrated Bible Backgrounds Commentary On The New Testament). In the language here, there is an evident allusion to the ladder that Jacob saw in a dream, and to the angels ascending and descending on it, Genesis 28:12. “What Jacob had dreamt was in Christ realized. “(Expositor’s Greek New Testament)

Psalms 46: “Come and see what the Lord has done, the amazing things he has done on the earth.” Psalm 66:5: “Come and see the works of God; how awesome are His deeds toward mankind.” John 4:29, the Woman at the well: “Come, see a man…”

“Anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him.” (Hebrews 11:6)

That his name was Paulus means, as a Jewish man, he almost certainly had a Roman mentor. It’s one reason he was primed to be the apostle to the Gentiles. He knew Gentiles.

 I’m not picking on CLG. I’m looking at church history, the American church in the headlines, etc.

 “The number of Americans now affiliated with a church is just 47 percent. What’s significant is not just the low number, but also the speed of the plummet – from 69 percent twenty years ago to 47 percent now. And the numbers are even worse than they appear. Generation X is less affiliated than Baby Boomers, Millennials less than Gen-X, and Generation Z looks likely to be even less affiliated than them all… the most reliable studies available show us that as little as 8 percent of White Millennials identify as evangelicals, as compared to 26 percent of senior adults. With Generation Z, the numbers are even more jarring – with 34 percent (and growing) identifying as religiously unaffiliated.” http://www.plough.com/en/topics/faith/witness/integrity-and-the-future-of-the-church

Gospel Harmony #2: The Baptism And Temptation of Jesus (Matthew 3:13-4:11; Mark 1:9-13; Luke 3:21-4:15)

Now in those days, when all the people were baptized, Jesus came from Nazareth in Galilee to John to be baptized by him in the Jordan River. But John tried to prevent him, saying, “I need to be baptized by you, and yet you come to me?” So Jesus replied to him, “Let it happen now, for it is right for us to fulfill all righteousness.”[1] Then John yielded to him. After Jesus was baptized, just as he was coming up out of the water and praying, the heavens opened and he saw the Spirit of God descending on him in bodily form like a dove. And a voice from heaven said, “This is my beloved Son; in him I am well pleased.”[2]  So Jesus, when he began his ministry, was about thirty years old.

 Why did Jesus need to get baptized? I think Jesus is honoring the system God has in place for humanity. If Jesus would have dismissed it as unimportant, and we are to follow the model of Jesus, well…. So he is first following the pattern God gave to his people. Second, I think he entering into the symbolism of or foreshadowing his death and resurrection.  

“His immersion typified His baptism in the waters of God’s judgment at Calvary. His emergence from the water foreshadowed His resurrection. By death, burial, and resurrection, He would satisfy the demands of divine justice and provide a righteous basis by which sinners could be justified.” (Believers Bible Commentary)

When we take communion, we talk about how it a) ‘remembers Christ’ and b) reminds us of our participation in the story in the sense that we, too, should be ‘broken and spilled’ out for others to point toward the Savior who gave His life so we could live. Baptism is similar. We commemorate what Jesus did for us, and we show our commitment to dying to the old us and rising into the new us, which is made possible through Jesus’ work.  

Temptation of Jesus  (Mt 4:1-11; Lk 4:1-15; Mk 1:12-13)
Then Jesus, full of the Holy Spirit, returned from the Jordan River and was led—driven[3]—by the Spirit into the wilderness with wild animals[4] to be tempted/tested[5]. After he fasted forty days and forty nights[6], eating nothing, Jesus was famished. 

The devil, the tempter, came and said to him, “If you are the Son of God, command these stones to become bread.” But Jesus answered, “It is written, ‘Man does not live by bread alone, but by every word that comes from the mouth of God.’“[7]

Then the devil took him to the holy city, Jerusalem, had him stand on the highest point[8] of the temple[9], and said to him, “If you are the Son of God, throw yourself down from here. For it is written, ‘He will command his angels concerning you, to protect you,’ and ‘with their hands they will lift you up, so that you will not strike your foot against a stone.’ [10]” Jesus said to him, “Once again it is written: ‘You are not to put the Lord your God to the test.’ ” 

Then the devil led him up to a very high mountain and showed him in a flash all the kingdoms of the world and their grandeur.[11] And he said to him, “To you I will grant this whole realm—and the glory that goes along with it, for it has been relinquished to me, and I can give it to anyone I wish.[12] I will give you all these things if you throw yourself to the ground and worship me.”[13] 

 Then Jesus said to him, “Go away, Satan! For it is written: ‘You are to worship the Lord your God and serve only him.’” So when the devil had completed every temptation, he departed from Jesus until a more opportune time. Then angels came and began ministering[14] to his needs.[15]

Three points of note, like every good sermon :)

First, Jesus triumphed in the test. That’s a necessary characteristic for God to deserve our worship and allegiance. In fact, there’s good reason to believe that what Jesus successfully resisted is meant to highlight his ability to do what Israel could never do. Jesus' numerous quotes from Deuteronomy in response to these wilderness temptations recall another time and place where God's chosen people met testing in the wilderness and failed.

• Israel (called “son” in Exodus 4:23) was led into the wilderness after its “baptism” in the Red Sea.

• Forty years vs. forty days (a time of testing)

• Israel demanded physical bread in the wilderness; Jesus offers bread for the souls of those in life’s wilderness.

• The Israelite’s worshipped a nation’s idol for help; Jesus rejects the allure of nations as his worship and service remained true.

• They had tested God at Massah (Ex 17:1-7). Jesus refuses to demand God's protection on his own terms.[16]

As the New Covenant people of God, we will journey into the wilderness of this fallen world after baptism as we struggle towards the Kingdom. We should expect to face what Israel and Jesus faced, but we have the power of the one who overcame the test to strengthen us. 

Second, Jesus dominates Satan. It’s not a narrative full of tension. They aren’t dualistic universal powers evenly matched. When Jesus says, “Alright, time for you to go,” Satan goes. The angels weren’t letting out their breath: “Whew! That was a close one! ” It’s a good reminder for us about where the powers of evil rank in the universe. This is not to say Satan is to be taken lightly. Satan claims to in some sense own the nations, and both Jesus[17] and writers of Scripture refer to Satan[18] and other princes[19] who do indeed have some kind of power in the nations[20] (didn’t Revelation make that clear)? But a prince is not a King.

Immediately after his trial in the wilderness, Jesus begins to proclaim that the kingdom of God is at hand, and He begins casting out demons, the servants of Satan. You can already visibly start to see Satan’s power coming undone in spite of his claim to the kingdoms of the world.

Third, Jesus was tempted as we will be. [21] Because I am working on the assumption that this 40 days mirrors Israel’s 40 years in the wilderness, I am looking to read the temptations through that lenses.

• The Stones/Bread incident has something to do with the importance of valuing God’s spiritual nourishment over physical provision.

• The Temple ‘testing of God’ has something to do with wanting the signs more than the Giver of the signs.

• The Ruling The Nations incident has something to do with what god we turn to when the going gets tough, and because what we worship dictates how we worship, this is going to look at ends and means.

Now, let’s chat. Evil is what happens when Satan (who does not create anything) takes a good thing God created and distorts it. That’s all he can do. He seeks to disorder what God ordered. When we are tempted, we are usually tempted to take a good thing God created and use it in a way that distorts its purpose in us or in the world. Let’s look at these temptation one at a time to see how this works.

Turn Stones To Bread Test

Pleasure is from God; wanting to be free of pain is normal; wanting to be comfortable rather than uncomfortable is understandable. Pleasure isn’t the problem – we are going to have it relentlessly in eternity.[22] I think God’s original intent absolutely included the space for us to simply enjoy His good creation. It’s the disordered love of pleasure, the worship of pleasure, the gnawing fear that I might not be as comfortable as I want to be and so I will do ANYTHING to keep my comfort, even stop doing a spiritually important thing for a physically pleasant thing such that I am choosing happiness over holiness.

Controlling circumstances can be a good thing if we are talking about having agency as people with free will. We can choose good friends; get out of bad situations; be responsible. That’s all good. That kind of agency is a gift from God. It’s the desperate need to control and manipulate so everything around us is always on our terms that becomes the problem.

Rule The Nations Test

Power is not a bad thing. God has power, and that doesn’t count against him. In fact, gentleness is only possible for those who have power. We are told to be gentle, not to become powerless. Having self-control (power over self) is a fruit-of-the-spirit power. Being able to lead is a good thing. If you are a righteous person, having clout in the world gives you opportunity to do amazing things. Think of what Daniel and Joseph and Esther accomplished. Power is not the problem. The problem is when it begins to corrupt – and unless we are God, in inevitably does. Study after study has shown that our brains literally change when we have power: It damages our prefrontal cortex (so we lack empathy), leads toward rule-breaking (“This doesn’t apply to me”); it stifles generosity.[23] What God gave us to steward the world becomes the thing that hurts the world.

Controlling others even has its place (#parents #law enforcement #referees). Anytime we draw boundaries in our lives that determine how people can interact with us, it’s a form of control, and is often very healthy. Proverbs, for example, is full of descriptions of wise rulers.[24] But when that control manifests in our family and friends as bullying, unhealthy coercion, a demand that others ALWAYS SHOW UP ON OUR TERMS and only do things like we want them done – well, now our power has a problem. Jesus called this “lording over others.” [25]

Dive From The Temple Test

As for controlling God – well, there’s not two sides to that coin. Satan’s temptation here was, “Force God to act to prove He’s watching and He cares.” Yeah, that’s not how it works. “Don’t tempt God.” God obviously does miracles. We know this from the Bible, and many of you can testify as to some way in which it has been clear that God has moved miraculously in your life. But these are gifts, not obligations.

• Job shows us: “You give and take away; blessed be your name.”[26]

• Jesus shows us: “Let this cup pass, but not my will, but yours be done.”[27]

• Paul begged for a thorn in the flesh to be gone, but God’s response was, “Check out my grace,” and Paul said he would gladly glory in his infirmities to the power of God grace could rest upon him.[28]

 We pray boldly for God to intervene in the world, but if God never what we think should be done, He would still be God, worthy of our worship.

Anytime we want to test God to make Him prove Himself on our terms, we are in trouble. Anytime we demand the God keep showing up in spectacle, we are missing the point. Israel had miracle after miracle, and it did not strengthen their faith. They just wanted more signs and wonders, as if God had to continuously earn their admiration and loyalty. At some point, the awe of seeing God at work turned into a demand to see God at work in ways that benefitted them – and now we tie back into the sinful flex of power (trying to control God) and the inordinate love of pleasure (to make my life easier).

* * * * *

 I think we have to ask a key question whenever we are tempted or tested: “What will it cost to get and keep what I want?” With Jesus, the cost was obviously right in front of him: he had to acknowledge Satan as the one from whom all blessing flow:

“I will give you all these things if you throw yourself to the ground and worship me.”

Jesus' reply rejects the offer totally: 

"Worship the Lord your God and serve him only."

Jesus is certain that only One deserves his service: God. By putting worship and service together in the verse, Jesus makes it clear that our allegiance and our actions are inevitably intertwined, and both are meant to honor God. So let’s go over the three temptations.

If it costs holiness to get happiness, it’s too much. “I just want to be happy.” I get it. I, too, want to be happy. At what cost?  If you have to stop doing a spiritually important thing for a physically pleasant thing, it’s too much. And…will I really be happy if I am pursuing happiness outside of God’s design? Happiness is a hard taskmaster, giving what C.S. Lewis called “ever increasing craving for an ever diminishing pleasure.” Holiness is demanding also, no doubt about it, but the rewards are real, eternal, and lasting.

If it costs good means to achieve good ends, it’s too much. I noted earlier that the Ruling The Nations incident has something to do with what god we turn to when the going gets tough, and because:

• what we worship (ends) dictates how we worship (means)

• the means will determine who we are in the end.

• We can’t separate where we end up from how we get there. (Perhaps Moses striking the rock to get water is a good example here. He accomplished God’s end goal with disobedient means – and God did not separate those two things. It was an act of disobedience.[29])

“[George] Barrett characterizes this "the old but ever new temptation to do evil that good may come; to justify the illegitimacy of the means by the greatness of the end.”[30]

In Christian circles, there has been a lot of discussion in recent history of a “third way,” which is really just a refocus on 1 Peter 3:15, “Always be ready to offer a defense, humbly and respectfully, when someone asks why you live in hope. Keep your conscience clear so that those who ridicule your good conduct in the Anointed and say bad things about you will be put to shame.” This “third way” has focused on presenting a winsome, engaging faith that stresses the core of the gospel as it walks between political and social polarities. This approach engages and speaks truth, but really tries hard to not throw extra road blocks into the road on the way to the cross. You don’t call names; you don’t insult; you don’t misrepresent others (because you don’t want to be misrepresented); you love and pray for your enemies instead of vilify them.

Recently, a new movement has challenged this because (as the argument goes) the other side it making it really hard to play nice, so it’s time FOR CHRISTIANS to take the gloves off and play mean. It’s too much. We could win a cultural battle and lose a spiritual war. It’s too much.

If it costs the humility and service of the cross to get the glory of the spectacle, it’s too much. Jesus came to serve. When Jesus said he would draw all people to him when He was lifted up, this was about his crucifixion. Jesus told his followers to ‘compel’ people into the kingdom through sacrificial love, not coercive power. We are supposed to be ambassadors who show the richness of a kingdom where everybody totes around a cross, wears a yoke, washes each other’s feet, gives a coat to those who steal our sweatshirt, and ‘esteems others better than themselves.”[31] Christianity was always meant to change cultures the same way God changes people: from the inside out, through radical love and service to “the least of these,” not through lights and glitter from the stage of a church or in the halls of power. 

Israelites demanded signs over and over[32]; the disciples wanted Jesus to call down fire on the Samaritans[33]; the Jewish people expected a Messiah who would overthrow Rome and put them in control. All of these were rebuked. Revelation showed us that the power of the Lion shows up in the sacrifice of the Lamb. If we want to see the glory of God more clearly, I think we are supposed to pray to see the sacrificial love of the Lamb more clearly. If we want those around us to see the glory of God more clearly, I suspect they will see it when the sacrificial love of the Lamb is displayed in our lives.

Jesus was led by the Holy Spirit into the wilderness when he was full of the Spirit. Expect the wilderness. When the Holy Spirit takes us there – and he will – it’s purposeful. Stand on God’s word. Resist the devil. Look to the One who perfectly withstood the test to empower you through the Holy Spirit.

____________________________________________________________________________

[1] Righteousness is ‘a condition acceptable to God (Strong’s) or “what is deemed right by the Lord” (HELPS).

[2] “All three members of the Trinity were evident. The beloved Son was there. The Holy Spirit was there in dove form. The Father’s voice was heard from heaven pronouncing His blessing on Jesus.” (Believer’s Bible Commentary)

[3] “The verb “drove” is strong, giving the idea of divine and scriptural necessity. (ESV Reformation Study Bible)

[4] “This detail emphasizes that the wilderness is [thought to be] a place of curse where the devil is master (Matt. 12:43; cf. Eph. 2:2). (ESV Reformation Study Bible)

[5] Same word as when Jesus showed us to pray, “Lead us not into temptation/testing”.

[6] “Possibly a symbolic reference to the forty years of Israel’s wilderness experience (Deut. 1:3).” (ESV Reformation Study Bible)

[7]  All of Jesus’ quotations in this narrative come from or around Deuteronomy 8.

[8] “Josephus speaks of the dizzying height of this location. A later rabbinic tradition (which may or may not go back to the first century) says that “when the King, the Messiah, reveals himself, he will come and stand on the roof of the Temple.” (Zondervan Illustrated Bible Backgrounds Commentary Of The New Testament)

[9] The passage quoted (Deut. 6:16) again recalls Israel’s experience in the wilderness. (ESV Reformation Study Bible)

[10] “Ps. 91 is an exhortation to trust in God; Satan attempts to replace trust with a test, casting doubt on God’s faithfulness.” (ESV Reformation Study Bible)

[11] Luke’s oikoumenē (“inhabited world”), often used of the Roman empire, gives this temptation a stronger political flavor and so stresses Satan’s offer of messianic rule over the nations (cf. Ps. 2:8). (Zondervan Illustrated Bible Backgrounds Commentary Of The New Testament)

[12] “The devil’s claim to possess delegated authority over the world fits Jewish ideas prevalent in Jesus’ day about the devil’s rule over the wicked nations (Jn 14:30; Eph 2:2; 1Jn 5:19;  the spirit of falsehood noted in the Dead Sea Scrolls). Nevertheless, the devil’s authority was limited; authority to delegate ultimately belongs to God (Da 4:32).” (NIV Cultural Backgrounds Study Bible)

[13] “I can give it to anyone I want” (4:6). Similar arrogant boasts were made by the Caesars. The emperor Nero once said, “I have the power to take away kingdoms and to bestow them.” (Zondervan Illustrated Bible Backgrounds Of The New Testament)

[14] From diakonos, from which we get the word deacons.

[15]  Angels accompanied Israel in the Exodus (Ex. 14:19; 23:20; 32:34; 33:2)

[16] Many have also made correlations with Jesus as the second Adam being successful where Adam failed. https://tabletalkmagazine.com/posts/how-does-jesus-temptation/

[17] Jesus calls Satan the “prince of this world” in John 12:31; 14:30; 16:11.

[18] Ephesians 2:2

[19] Daniel 10:13

[20] 1 John 5:19

[21] The ‘self-empowerment’ list is from https://gralefrittheology.com/2015/05/17/how-the-temptations-of-jesus-relate-to-everthing-about-you-society-and-the-world/

[22] Psalm 16:11

[23] https://www.businessinsider.com/what-power-does-to-your-brain-and-your-body-2017-12#powerful-people-who-make-more-money-live-longer-healthier-less-stressful-lives-8

[24] Proverbs 20:26, 28:16, for example.

[25] Matthew 20:25

[26] Job 1

[27] Matthew 26:39

[28] 1 Corinthians 12

[29] Numbers 20

[30] Wikipedia, of all places, which has a nice summary of this episode in the Biele. https://en.wikipedia.org/wiki/Temptation_of_Christ

[31] Philippians 2:3

[32] 1 Corinthians 1:22

[33] Luke 9:51-56

Gospel Harmony #1 In The Beginning Was The Word - John 1:1-18

We are going to begin a journey through the life of Jesus as presented through the 4 Gospels. It’s going to take a while J. I am going to take the approach of harmonizing the four accounts in what’s called ‘harmonizing’ the accounts into a unified story.[1] You can find a good “harmony of the gospels” version online called the The NET Bible Synthetic Harmony of the Gospels Study Edition.[2]

There is an upside and a downside to this approach. The upside is getting all the details from all the writers into one spot, because they often add unique details that help to provide fascinating insight. [3]

The downside is that each author has a particular audience and a particular focus, and thatinsight from looking at each kind of particular storytelling can be lost in the background. [4]

 I will do my best to incorporate the uniqueness of the perspectives as we go through this.

* * * * * 

We are going to start with Genesis. Sounds odd, but John’s account – the last on written, the one stressing the deity of Jesus – starts not with a genealogy of Jesus, the Son of Man, but the identity of Jesus, the Son of God. So that's where we will start.

In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God.[5] All things were made through him, and without him was not any thing made that was made. In him was life, and the life was the light of men. The light shines in the darkness, and the darkness has not overcome it.

There was a man sent from God, whose name was John. He came as a witness, to bear witness about the light, that all might believe through him.  He was not the light, but came to bear witness about the light. The true light, which gives light to everyone, was coming into the world.

He was in the world, and the world was made through him, yet the world did not know him. He came to his own, and his own people did not receive him. But to all who did receive him, who believed in his name, he gave the right to become children of God, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.

And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth. (John bore witness about him, and cried out, “This was he of whom I said, ‘He who comes after me ranks before me, because he was before me.’”)

For from his fullness we have all received, grace upon grace. For the law was given through Moses; grace and truth came through Jesus Christ. No one has ever seen God; however, the only God, who is at the Father's side, has made him known.  -  (John 1:1-18, ESV)

* * * * *

“When time itself began, the Word (Logos)[6] already was. The Word was with God, and the Word was God. He was in the beginning with God.”

1. The Word (God the Son) was both with and is God (The Father). Neither of them ever came to be. They just are[7].

2. There must be some sort of plurality in God. This is referencing the notion of the Trinity, of 3 persons with 1 essence. Yes, it’s mystery, but we’ll look at it more in a little bit.[8]

3. The meaning of “ in the beginning with God” in Greek suggests The Word was “front and center” during Creation.[9]

“All things were made through him, and without him was not any thing made that was made.[10] What was made had life in it, but THIS LIFE was the light of men: the light that shines in the darkness[11], and that the darkness does not understand or comprehend, and has not overcome.[12]

The Word created everything that had a beginning. This is what philosophers call a claim to First Cause. Paul makes this point in Acts 17:24 when he was finding common ground with the Greek philosophers.[13] A basic claim of Christianity is that God made everything and set it in motion. If we stop there, then this is the God of Deists, who winds the clock of the world and just lets in run without really caring or interfering after that. But John doesn’t stop there. God’s personhood makes Him inevitably personal, and as he will show personable persons relate to others.

The ‘light’ reference seems to be a riff off of Genesis 1. “Let there be light” is more than just a command for physical light to dispel darkness; the “light” of Christ dispels spiritual darkness, moral murkiness, truth in all its forms. Jesus’ light would bring clarity, reconciliation, healing, and forgiveness. It would also be this light that his followers would reflect, however dimly, to point a dying world to the source of light.[14]

Adam Clarke suggests a reference here to Genesis 3:20, when Adam called his wife's name Eve, חוהchava, ζωη, LIFE, because she was the mother of all living. Then Jesus was the seed of LIFE (the woman) that was to crush the head of the serpent (the Satan/evil/death) and give true life to the world.

There was a man sent from God, whose name was John. He came as a witness, to bear witness about the light, that all[15] might believe through him. He was not the light, but came to bear witness about the light. The true light[16], which gives light to everyone, was coming into the world[17].

John introduces another John, John the Baptist. John the Baptizer had his own disciples – we see later the there were people who were known for receiving “the baptism of John” vs. the baptism of Jesus. But John was not about John; he was about Jesus. It’s a good reminder for all of us who ‘prepare the way of the Lord.” It’s never about us. It’s always about Jesus. In fact, if we become the focus, we have undermined the message.

He was in the world, and the world was made through him, yet the world did not know know him (through personal experience). He came to his own, and his own people did not associate with or come along side him.  But to all who did receive him – who actively took hold of him[18], who had confidence in his character and reputation (name) -  he gave the right to be born/regenerated as children of God, who were born not of blood nor of the will of the flesh nor of the will of man, but of the will of God.

to become the children of God. Same root word for all the things that “came into being” at the beginning of this section. This, too, is a new creation, but a spiritual one.

not of blood…will of the flesh… will of man – John: “For all of you in the back, I’M NOT TALKING ABOUT SOMETHING WE DO!!!”

the will of God  - through his own unlimited power and boundless mercy, prescribing salvation by Christ Jesus alone).[19] Salvation is a free gift from God. We have earned nothing. God extends to us his grace. That is our only hope.

Anyone who did receive Jesus (trusted in him, relied upon him, believed in him, took hold of him) – these were His. [20]

And the Word became flesh and dwelt among us[21], and we have seen his glory[22], glory as of the only Son begotten from the Father[23], full of grace and truth.[24] (John bore witness about him, and cried out, “This was he of whom I said, ‘He who comes after me ranks before me, because he existed before[25] me as the first and foremost.[26]’”)

“The Word became flesh and dwelt among us” – The eternal God stepped into time. The immaterial became material. The limitless took on our limitations. The light that John the Baptizer had spoken of stepped into our darkness. The creator entered his creation without fanfare or ceremony.

“How can the godhead be in the flesh? In the same way as a fire can be in iron: not by moving from place to place, but by the one imparting to the other its own properties but without undergoing itself any change. It causes the iron to share in its own natural attributes. The fire is not diminished, and yet it completely fills whatever shares in its nature. So it is also with God the Word. (Basil the Great)

Literally, he tabernacled among us. The original word signifies building a booth, or setting up a tent or temporary hut. While the disciples had the fullest proof of his Divinity by his miracles, they had the clearest evidence of his humanity by his ‘pitching a tent’ with them, eating, drinking, and conversing with them.[27] 

The disciples saw God’s glory revealed in Jesus (see 2 Cor. 3:6–18).

1.    First, there was His moral glory, a perfect life and character manifested in His life in exquisite balance.

2.    Second, there was miraculous glory revealed was through his signs (e.g., John 2:11)

3.    Third, there was the visible glory which took place on the Mount of Transfiguration (Matt. 17:1, 2).[28]

4.    Fourth, there was his covenantal glory revealed on the cross, his ultimate act of love and the ultimate expression of God’s heart for people (12:23–33). The Law was full of truth, but it didn’t “lean toward us” like Jesus did. The law was intended to make clear the tragedy of sin and convict us of our trafficking in it (Romans 4:15; 2 Corinthians 3).  Christ brought grace to absorb and cover the condemnation hanging over our heads (Romans 5:15-21; Galatians 3:10). 

“The word was made flesh. That physician made a salve for you. And because he came in such a way that by his flesh he might extinguish the faults of the flesh and by his death he might kill death, it was therefore affected in you that, because the word was made flesh, you could say, ‘And we saw his glory’.” (Augustine)

For from his fullness and abundance we have all received (laid hold of) grace upon grace as He leans toward us, freely extending to give himself to us.[29]For the law was given through Moses; grace and truth came through Jesus Christ.

When God revealed his glory to Moses in Exodus 33–34, he revealed that He was “abounding in [covenant] love and [covenant] faithfulness” (Ex. 34:6). The Law unpacked reality, and surely there was a form of grace in that (even just a revelation of truth about God and the world is a good thing). But the NT is clear that the Law was incomplete and lacking; God’s people had been waiting for the fullness of grace and truth embodied in Jesus.

“The law threatened but did not bring aid; commanded but did not heal; made no but did not take away our feebleness. Instead, it prepared the way for that physician who was to come with Grace and Truth. He is the kind of physician who… might first send his servant so that he might find a sick person bound [aware of his sickness]. [The sick person] was not healthy; he did not wish to be made healthy and just in case he should be made healthy, he posted that he was so. The law was sent; it bound him.” (Augustine)  

“The word of God became flesh so that we might see that once the wound and the medicine; what had fallen into death and him who raised it to life; what was overcome by corruption and him who chased away the corruption; what was trapped in death and him who is superior to death; what was bereft of life and The Giver of Life.” (Cyril of Alexandria)

No one has ever seen God (the essence of deity; the only God, who is at the Father's side, he has made him known (explained and interpreted him).  -  (John 1:1-18)

Throughout history, God has revealed aspects of his character and nature so that people could understand in some small degree. Not until Christ did this revelation have any fullness. All of God’s attributes, the fullness of his character, the depth of his true nature – all in Christ.

 * * * * *

Let’s wrap this up with some implications of the Incarnation:

Value/Worth of Humanity

“Do not be amazed then that you are made a son or daughter by grace; do not be amazed that you are born of God according to his word. The Word himself first chose to be born of man so that you might be born of God unto salvation.. God had a reason for wanting to be born of man, because he considered [you] as someone important.” (Augustine) 

“It is similar to when a great King has entered into some large city and taken up residence at one of the houses there. Because of his dwelling in that single house, that city is deemed worthy of high honor. No enemy or bandit any longer descends on it and subdues it. On the contrary, it finds itself entitled to total protection because the King has taken up his residence at a single house of there. So too, has it been with the monarch of all. For now that he has come to our realm and taken up residence in one body among his peers, from this time forward the whole conspiracy of the enemy against humankind is checked, and the corruption of death, which before had prevailed against them, is done away with. For the human race would have gone to ruin if the Lord and savior of all, the Son of God, had not come among us to meet the end of death.” (Athanasius)

 The Great King took up residence in the world because He so loved the word, and would not leave it to ruin. The whole conspiracy of the enemy against humankind is checked, and the corruption of death, which before had prevailed against them, is done away with. The Great King so loves you that He offers to take up residence in you would not leave it to ruin. He intends for the whole conspiracy of the enemy against you to be checked, and the corruption of your soul unto death, which without Him will prevail against you, can be done away with.

Hope

“The word was made flesh in order that the flesh might begin to be what the Word is.”(Hilary of Poitiers)

We are not God; we will not become God. But the Bible insists that we can increasingly be shaped into an image that reflects or reveals Him with increasing glory not just in eternity, but beginning now. Every Christmas, we sing, “It’s beginning to look a lot like Christmas.” Is there any greater compliment that can be given to us, than when we here, “You’re beginning to look a lot like Jesus.”  In is there any greater hope than that is available to us?

Mission

“The Christmas spirit is the spirit of those, who like their Master, live their whole lives on the principle of making themselves poor—spending and being spent- to enrich their fellow humans, giving time, trouble, care, and concern, to do good to others—not just their own friends—in whatever way there seems need.” (J.I. Packer, Knowing God)

On this night of the Humble One, Let us be neither proud nor haughty.
On this day of forgiveness, let us not avenge offenses.
On this day on which God came into the presence of sinners,
Let not the just man exalt himself in his mind over the sinner.
On this day on which the Lord of all came among servants,
Let the lords also bow down to their servants lovingly.
On this day when the Rich One was made poor for our sake,
Let the rich man also make the poor man a sharer at his table.
On this day a gift came out to us without our asking for it;
Let us then give alms to those who cry out and beg from us.
This is the day when the high gate opened to our prayers;
Let us also open the gates to [those who] have sought forgiveness.

Today the deity imprinted itself on humanity, so that humanity might also be cut into the seal of deity.” (Ephrem the Syrian)

 In other words, as we become like him, we….become like him. His Incarnation is a model for our incarnational living. We must go and ‘pitch a tent’ among those who need to see Jesus.

COMMUNITY

And in the Incarnation the whole human race recovers the dignity of the image of God. Henceforth, any attack even on the least of men is an attack on Christ, who took the form of man, and in his own Person restored the image of God in all that bears a human form. Through fellowship and communion with the incarnate Lord, we recover our true humanity, and at the same time we are delivered from that individualism which is the consequence of sin, and retrieve our solidarity with the whole human race. By being partakers of Christ incarnate, we are partakers in the whole humanity which he bore. We now know that we have been taken up and borne in the humanity of Jesus, and therefore that new nature we now enjoy means that we too must bear the sins and sorrows of others. The incarnate Lord makes his followers the brothers of all mankind. ― Dietrich Bonhoeffer, The Cost of Discipleship

_________________________________________________________________________

[1] Chart courtesy of https://slidesharetips.blogspot.com/2020/06/what-are-gospels-about.html.

[2] https://bible.org/assets/pdf/Peyton_GospelHarmonyV.2.pdf

[3] https://www.stevethomason.net/2021/03/24/where-did-the-palms-and-hosanna-go-in-luke/

[4]  https://slidesharetips.blogspot.com/2020/06/what-are-gospels-about.html

[5] “His Word exists and is forever with the Father, as radiance accompanies light.” – Athanasius

[6] “In several passages in the writings of John ὁ λόγος denotes the essential Word of God, i. e. the personal (hypostatic) wisdom and power in union with God, his minister in the creation and government of the universe, the cause of all the world's life both physical and ethical, which for the procurement of man's salvation put on human nature in the person of Jesus the Messiah and shone forth conspicuously from his words and deeds.” (Thayer’s Greek Lexicon)

[7] Hint: This is why God called himself “I Am” in the Old Testament, and it is also why Jesus called himself “I Am” in the New Testament.

[8] “All three Persons of the Godhead were involved in the work of creation: “God created the heavens and the earth” (Gen. 1:1). “The Spirit of God was hovering over the face of the waters” (Gen. 1:2). “All things were created through Him (Christ) and for Him” (Col. 1:16b).” (Believer’s Bible Commentary)

[9] “arxḗ – properly, from the beginning (temporal sense), i.e. "the initial(starting) point"; (figuratively) what comes first and therefore is chief (foremost), i.e. has the priority because ahead of the rest ("preeminent").” (HELPS Word Studies)

[10] Origen wrote of evil as “the things are not” or as “nothing”, since evil is the negation or the corruption of the good; thus, evil is not included in “all things.”

[11] “Metaphorically, used of ignorance of divine things, and its associated wickedness, and the resultant misery.” (Thayer’s Greek Lexicon)

[12] Adam Clarke’s preferable translation of this phrase, emphasizing two kinds of life: common, animating physical life vs. spiritual life.

[13] “The God who made the world and everything that is in it, since He is Lord of heaven and earth…”  Adam Clarke notes, “The Platonists make mention of the Logos in this way: - καθ' ὁν, αει οντα, τα γενομενα εγενετο - by whom, eternally existing, all things were made.”

[14] “In the NT, the manifestation of God's self-existent life; divine illumination to reveal and impart life, through Christ.” (HELPS Word Studies)

[15] Literally, every single part which makes up the whole, in this case - humanity.

[16] “Alēthinós) sometimes carries something of the Greek meaning of 'real,' but it is the real because it is the full revelation of God's faithfulness." (HELPS Word Studies) 

[17] The ordered ensemble of the cosmos in its entirety. This is about creation, not worldview systems.

[18] “…emphasizes the volition (assertiveness) of the receiver.” (HELPS Word Studies)

[19] HT Adam Clarke

[20] “This provides the initial definition of "believe" by equating it with "receive." When we receive a gift, we demonstrate our confidence in its reality and trustworthiness. We make it part of our own possessions. By being so received, Jesus gives to those who receive him a right to membership in the family of God.” (Expositor’s Bible Commentary)

[21] “This separates Christianity from Islam and Judaism. The Jerusalem Talmud says, “If man claims to be God, he is a liar” (Ta’anit 2:1), while the Qur’an says, “Allah begets not and was not begotten” (Sura al-Ikhlas 112).”  https://www.thegospelcoalition.org/article/the-shocking-implications-of-incarnation/

[22]  Literally means "what evokes good opinion, i.e. that something has inherent, intrinsic worth." (HELPS Word Studies)

[23] The only incarnation, the only human born by a woman through the power of the Holy Spirit. One of a kind.

[24] Reality; the opposite of illusion.

[25] “Before” is “first (foremost) meaning "what comes first" (is "number one").” (HELPS Word Studies)

[26] Literally, he “I AM” before John, who was born first into the world. It’s a reference to Jesus’ eternal existence.

[27] Adam Clarke. Also, “Here is also here an allusion to the manifestations of God above the ark in the tabernacle: see Exodus 25:22; Numbers 7:89; and this connects itself with the first clause, he tabernacled, or fixed his tent among us. While God dwelt in the tabernacle, among the Jews, the priests saw his glory; and while Jesus dwelt among men his glory was manifested in his gracious words and miraculous acts.”

[28] HT Believer’s Bible Commentary.

[29] Explanation in HELPS Word Studies: Grace is “leaning towards to share benefit."

New Heaven And New Earth (Revelation 21-22)

The Bible is unified story that  points toward the same conclusion. Jackson Wu[1] offers a great, simple visual: 

There’s a far more complex one out there that shows all the cross-references as the Biblical narrative unfolds. This is from Chris Harrison.[2]

What we see in the final chapters of Revelation is the end to the unified story the Bible has been telling. One way we know the story is unified – and that this is the appropriate end – is the way the Fall in Genesis is reversed. From a chart found in Biblegateway commentaries:

So, as you might expect, there are sooo many hyperlinks in these last two chapters (I am including the first 10 verses from Chapter 19 as well) not just from the Bible overall but from within Revelation itself.[3]  

In addition, John has not stopped recapitulating; 19:1-10, 21:1-8 and 21:9 – 22:5[4] all seem to be part of the same story with different perspectives and details. So, once again, I am going to try to intertwine the visions so that we don’t get distracted by thinking, “Hey, I just read that!” or “Why is this happening again?” I will try to note clearly where each passage originates. 

______________________________________________________________________________________

19:1-8 The scene changed. After this, I heard the great sound of a multitude echoing in heaven.  “Praise the Lord! Salvation and glory and power[5] truly belong to our God, for true and just are His judgments. He has judged the great prostitute, Babylon, who polluted the entire earth with her seductive, idolatrous immorality,[6] and He has vindicated the blood of His servants, which she shed.”

Again praise spilled from heaven. “Praise the Lord! Babylon will never rise again. The smoke rises from her ruins forever and ever.”[7] And the twenty-four elders and four living creatures[8] fell on their faces and worshiped God who reigns on the throne. “Amen, Praise the Lord!”

 A Voice from the Throne said,  “Give praise to our God, all of you, God’s servants, all who reverence Him, small and great.”[9] [10]And I heard what seemed to be an immense crowd[11] speaking with one voice—it was like the sound of a roaring waterfall, like the sound of clashing thunder, saying,

“Praise the Lord! For the Lord our God, the All Powerful, reigns supreme. Now is the time for joy and happiness. He deserves all the glory we can give Him. For the wedding feast[12] has begun;[13] the marriage of the Lamb[14] to His bride has commenced, and His bride[15] has prepared herself for this glorious day.[16] She had been given the finest linens to wear[17], linens bright and pure, woven from the righteous deeds of the saints.”[18]

21:1 I looked again and could hardly believe my eyes. Everything above me was new. Everything below me was new. Everything around me was new[19] because the heaven and earth that had been passed away, and the sea was gone[20], completely.

21:9-27 And then one of the seven messengers in charge of the seven bowls filled with the seven last plagues came over to me and said, “Come with me, and I will show you the bride, the wife of the Lamb. He took me away in the Spirit and set me on top of a great, high mountain.  As I waited for what I thought was a bride, he showed me (also 21:2) the holy city[21], Jerusalem,[22] descending out of heaven from God,[23] prepared like a bride on her wedding day, adorned for her husband and for His eyes only. 

 It gleamed and shined with the glory of God; its radiance was like the most precious of jewels, like jasper, and it was as clear as crystal. It was surrounded with a wall, great and high. There were twelve gates.[24] Assigned to each gate was a messenger, twelve in all. And on the gates were inscribed the names of the twelve tribes of Israel’s sons.  On the east wall were three gates. On the north wall were three gates. On the south wall were three gates. On the west wall were three gates [twelve in all]. And the city wall sat perfectly on twelve foundation stones, and on them were inscribed the names of the twelve emissaries (disciples) of the Lamb.[25]

My guide held a golden measuring rod. With it he measured the city and the gates and the walls.[26]   He measured the city with his measuring rod, and the result was that its length and width and height are equal: [27]  1,444 miles, a perfect cube.[28] And my guide measured the wall; it was nearly 72 yards high, in human measurements, which was the instrument the guide was using. 

The wall was made of jasper, while the city itself was made of pure gold, yet it was as clear as glass. The foundation stones of the wall of the city were decorated with every kind of jewel: the first was jasper, the second sapphire, the third agate, the fourth emerald, the fifth onyx, the sixth carnelian, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprase, the eleventh jacinth, the twelfth amethyst.[29]  The twelve gates were twelve pearls, each gate expertly crafted from a single beautiful pearl. And the city street was pure gold, yet it was as transparent as glass.[30]

And in the city,[31] I found no temple because the Lord God, the All Powerful, and the Lamb are the temple. And in the city, there is no need for the sun to light the day or moon the night[32]because the resplendent glory of the Lord provides the city with warm, beautiful light and the Lamb illumines every corner of the new Jerusalem. 

And all peoples of all the nations will walk by its unfailing light, and the rulers of the earth will stream into the city bringing with them the symbols of their grandeur and power.  During the day, its gates will not be closed; the darkness of night will never settle in. 

The glory and grandeur of the nations will be on display there, carried to the holy city by people from every corner of the world.[33] Nothing that defiles or is defiled can enter into its glorious gates. Those who practice sacrilege or deception will never walk its streets. Only those whose names are written in the Lamb’s book of life can enter.

22:1-5 My heavenly guide brought me to the river of pure living waters,[34] shimmering as brilliantly as crystal. It flowed out from the throne of God and of the Lamb, flowing down the middle and dividing the street of the holy city. On each bank of the river stood the tree of life, firmly planted, bearing twelve kinds of fruit and producing its sweet crop every month throughout the year. And the soothing leaves[35] that grew on the tree of life provided precious healing for the nations.

 No one or nothing will labor under any curse any longer. And the throne of God and of the Lamb will sit prominently in the city. God’s servants will continually serve and worship Him. They will be able to look upon His face, and His name will be written on their foreheads.  Darkness will never again fall on this city.[36] They will not require the light of a lamp or of the sun because the Lord God will be their illumination. By His light, they will reign throughout the ages.

(21:3-6)And I heard a great voice, coming from the throne: “See, the home of God is with His people.[37] He will live among them; They will be His people, and God Himself will be with them. The prophecies are fulfilled: He will wipe away every tear from their eyes. Death will be no more; Mourning no more, crying no more, pain no more, for the first things have gone away.” And the One who sat on the throne announced to His creation, “See, I am making all things new.” [38]

The Anointed One said, “Write what you hear and see, for these words are faithful and true (also 22:6). It is done![39]  (22:12-14) I am the Alpha and Omega, the First One and the Last One, the beginning and the end. See, I am coming soon, (also 22:7,12) and I will bring My reward with Me and pay back every person according to the deeds he has done.  

The one who remains true to the prophetic words contained in this book[40] - those who wash their garments[41] - will truly be blessed. I will see to it that the thirsty drink freely from the fountain of the water of life[42] and enter the city through its gates.  (21:7-8/22:14-15) To the victors will go this inheritance[43]: I will be their God, and they will be My children. It will not be so for the cowards[44], the faithless, the sacrilegious, the murderers, the sexually immoral, the sorcerers, the idolaters, and all those who deal in deception[45] in the lake that burns with fire and sulfur, which is the second death. 

The Guide said, (22:6)“These words are faithful and true. And the Lord, the God who inspired the prophets, has sent His heavenly messenger to show to His servants what must soon take place.” 

(22:8-11) I, John, am the one who heard and witnessed these visions. And when I heard and witnessed them, I fell prostrate at the feet of the heavenly guide who showed them to me.  But he refused.

(also 19:10) My Guide said, “Stop it. Don’t you see? I am a servant like you and your brothers and sisters, all who hold fast to the testimony of Jesus and keep the words contained in this book. Address your worship to God, not to me! For the testimony about Jesus is essentially the prophetic spirit.”[46]

Write this down: ‘Blessed are those who are invited to the marriage feast of the Lamb.’ What I am telling you are the true words of God.” Do not seal up the prophetic words contained in this book for another day, for the finale is near. Let the one given to evil continue down evil’s path and the one addicted to filth continue to be its servant. But let the one who is righteous journey along the righteous road, and let the holy continue in holy ways.[47]

(22:16-21) Then Jesus said, “I, Jesus, have sent My messenger to show you and guide you so that you in turn would share this testimony with the churches.[48] I am the Root and the Descendant of David, the Bright Morning Star. 

The Spirit and the Bride say, “Come.”[49] And let everyone who hears these words say, “Come.” And let those who thirst come. All who desire to drink, let them take and drink freely from the water of life.[50]

Beware, everyone who hears the prophetic words of this book. Know this for certain: if anyone adds to the prophecy of these words, God will add to that person the plagues described in this book.[51]  And if anyone subtracts from the prophecy of this book, God will remove that person’s access to the tree of life and to the holy city which are described in this book. 

The One who testifies to these realities makes this promise: “Yes. I am coming soon.” To which we say, “Amen. Come, Lord Jesus.” 21 May the grace of the Lord Jesus [the Anointed One] be with all [the saints]. Amen.

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So many places to go with this. I will go to four of them, in honor of the shape of the city. 

First, the glorious goodness of God’s faithfulness.

God might have abandoned his creation in disgust because of Babylon’s wickedness, just as he might have abandoned the Israelites in the wilderness because of the golden calf. But out of sheer mercy [and grace] he will come to dwell with his people, and that mercy will flow out to flood the whole world. Creation is not abolished but fulfilled, not thrown away and replaced but renewed from top to bottom. (N.T. Wright, Revelation For Everyone)

What we see happening in the end for the cosmos we see happening now in all of us. God might have abandoned us in disgust because of our sin and our following after our own idols, but he hasn't. Out of sheer mercy and grace he dwells with us, first in the Incarnation of Jesus and now through the Holy Spirit that not only dwells with us but makes a temple of us. We are not thrown away; when we enter the Kingdom through the work of the King we are regenerated in the “now” and will be replaced from top to bottom in the “not yet” – mortal putting on immortal, corrupt putting on incorrupt.[52]  To quote Mercy Me, that’s not just good news – it’s the best news ever.

Second, God’s global invitation into the Kingdom should inform our presence in the world.

John’s readers may find it hard to see in their neighbors on the street anything but cold, hostile stares and the threat of informing the authorities. They may be so aware of the present rule of the dragon, the monster and the false prophet that all they want is to escape, to be rescued, not to hold out to their neighbors God’s repeated and generous invitation.

But see they must, because the mercy of God is vast and his invitation wide as the world. Because he is who he is, the creator whose purposes are gloriously fulfilled in the slaughtered lamb, he will go on inviting and welcoming and pouring out the water of life for all the thirsty.

 (N.T. Wright, Revelation For Everyone)

Revelation paints in vivid color the terrible nature of evil: it is abusive, self-destructive; callous, greedy, dehumanizing, deceptive, false. It destroys peoples and cultures. It ravages the world. This is why Revelation calls everyone to salvation. You can join Babylon and beasts in their destruction, or sit at the table at the wedding feast of the Lamb.

This Revelation should simultaneously open our eyes and break our hearts. Those under the deceptive sway of dragons, beasts, and false prophets need the gospel, not hostility. Those in bondage need rescuing, not hatred. Those dying for a drink of Living Water need people carrying buckets of it them, not withdrawing in fear or shaming them for pulling water from the wrong well. 

We’ve all been there, right? We are hardly in a position to point fingers. We are, however, in a position to hold out to our neighbors God’s repeated and generous invitation. And who is our neighbor? Everybody.

Third, Revelation reminds us to be a particular kind of people in a particular kind of community.

This is the message of Revelation: the loving, liberating, life-giving Lamb who is Lord invites any and all to become part of his community of disciples, his faithful bride, and thus enter into God’s new creation. Revelation is, at its core, an evangelical book, a word of good news, an invitation to follow the Lamb into the new creation.

This is an invitation to a deeply rooted public discipleship of faithfulness, hope, and love in the middle of a sometimes hostile world that follows after other lords and gods. Christian churches and individuals are called to bear witness to God’s present transcendent reality and reign, as well as God’s future… renewal and final victorious rule in which there will be true life, peace, and justice for all.

(Uncivil Worship And Witness: Following The Lamb Into The New Creation, Michael Gorman)

We are called to be deeply rooted disciples in a community that previews the renewal of all things. I think church communities should give people a glimpse of heaven. That can’t happen without deeply rooted disciples: rooted in Jesus; in Scripture; in accountable community; in humility, repentance and forgiveness; in the hard but glorious work of loving God and loving others. It is from good roots that good fruits come.  

Finally, the city is the bride. That stupendous city descended from heaven is the church.  It wasn’t created in that moment. It was the bride of Christ that has been preparing herself for 2,000 years with what she had been given. So…that’s a vision of us – and all who have gone before and will come after us - as we move into the New Heaven and New Earth. 

But the passage says the bride prepared herself with what she has been given. The bride doesn’t look amazing because on her own. We know this, right? Read church history. Read the headlines about scandals just in the American church right now. The bride’s got some issues. She might be clothed with the “righteous deeds of the saints,” but let’s be honest, we didn’t make those on our own power. 

The bride looks glorious because the King, in His mercy and love, has clothed her in the garments of the kingdom.  All we have to do is put them on. So, what has God given the church?[53] I looked up passages in which the Bible talks about “putting on” or “being clothed.” Here’s what shows up. Here’s what God gives us to put on as we prepare.

·      compassion

·      kindness

·      humility 

·      meekness

·      patience

·      forgiveness 

·      love, which binds everything together in perfect harmony.

·      holiness

·      truth

·      righteousness 

·      peace

·      salvation

·      the word of God

So, friends, let’s prepare ourselves. Let’s put on the clothing that befits the bride of Christ. Let’s take the time “now” to point toward the “not yet.”  Let’s even now be the preview of coming attractions, where all us can see even now that God’s plan for renewal is being fulfilled in our lives as we speak, and that the renewal we experience even now is simply a foretaste of glory divine in the world to come.

* * * * * * * * * *

[1] https://www.patheos.com/blogs/jacksonwu/2019/01/09/all-stories-within-grand-biblical-story/

[2] https://www.chrisharrison.net/index.php/Visualizations/BibleViz

[3] For example, the last chapters highlight the contrast between the church imperfect (1–3) and the church perfected. Whereas 1–3 focused on the churches’ weaknesses during the Church Age, 21:9–22:5 points toward the church’s perfected state for all eternityhttps://daretoventure.org/wp-content/uploads/sermons/2017/10/20171022-Eternity-Study.pdf

[4] The bride of v. 2 is developed in vv. 9–11; the tabernacle of v. 3 is developed in vv. 22–24; the water of v. 6 is developed in 22:1; the fate of the sinners of v. 8 is developed in v. 27.  (Ibid)

[5] See also 4:11; 5:13; 7:10; 12:10 for the same praise.

[6] The new Jerusalem is the antithesis of Babylon. Babylon is the great harlot, a beast; it is infested with demons; it is drunken and murderous. It is a culture of death. Jerusalem is the bride of the Lamb, full of the presence of God; it provides healing and is lacking all pain, tears, and death. It is a culture of life. The culture of the beast has been replaced by the culture of the Lamb; a culture of death by a culture of life; a culture of insecurity and fear by a culture of peace and trust. “Reading Revelation Responsible: Uncivil Worship And Witness: Following The Lamb Into The New Creation, Michael Gorman)

[7] Alludes to Isaiah 34:10 (of Edom); Revelation 19:3 (of Babylon). “Goes up forever and ever” is variously interpreted as a) never ending or b) rising so high into the sky it disappears. Broadly speaking, it signifies a permanent end. They will not live again. 

[8] See Revelation 4:4, 6. 

[9] “The Hallel is the name especially applied to Pss 113-118. They had a special role in the Feast of Passover. Most Jewish sources associate the Hallel with the destruction of the wicked, exactly as this passage in Revelation does…Two texts in the great Hallel (Pss 113:1; 115:13) are unmistakably cited in 19:5.” (Expositor’s Bible Commentary)

[10] All socio-economic distinctions are dissolved in worship (11:18; 13:16; 19:18).

[11] Likely the redeemed multitude in Revelation 7:9.

[12] #laodiceans (3:20).” (Zondervan Illustrated Bible Backgrounds Of The New Testament)

[13] “This supper has already begun in the Eucharist, a foretaste of the Kingdom (see Mt 26:29; Lk 13:29; 22:30).“ (Orthodox Study Bible)

[14] See Isaiah 54:5–8; Hosea 2:19, 20; Ephesians 5:26, 27).

[15]  “Marriage is a symbol of the union of God with His people (see Is 54:1–8; Ezk 16:7–14; Hos 2:1–23), of Christ with His Church (Mt 22:1–14; 2Co 11:2; Eph 5:22–32). Jesus, the Passover Lamb (1Co 5:7) also the divine Bridegroom (Mt 22:2; 25:1–13).” (Orthodox Study Bible)

[16] “John later identifies the bride as the new Jerusalem, God’s people (21:2–3; cf. 2 Cor 11:2; Eph 5:25–27).” (NIV Biblical Theology Study Bible)

[17] “Believers’ righteous deeds do not merit salvation but serve as a fitting, necessary response to and evidence of God’s “righteous acts” (15:4; cf. Eph 2:8–10; Phil 2:12–13; Titus 2:14).” (NIV Biblical Application Study Bible)

[18] “The church that suffered and remained pure is now prepared for a time of glorious celebration…God and His people are about to become one. The marriage feast has been arranged at great expense, and the festivities are about to begin..” (commentary from The Voice translation).

[19]  (Isa. 65:17; 66:22; 2 Peter 3:13).

[20] “This world of ours, made restless and stormy by the lives of men (and hence, figuratively, called the sea) will have passed away.” (Augustine) 

[21]  “A bride-city captures something of God's personal relationship to his people (the bride) as well as something of their life in communion with him and one another (a city, with its social connotations).” (Expositors Bible Commentary)

[22] “Just as Babylon represents the people of Rome and not simply its location, and just as “Jerusalem” in the OT usually includes the people and not simply the site, the new Jerusalem undoubtedly includes the people of God. This new Jerusalem is like God’s bride Israel in the OT (Jer 2.1; Hos 2.19–20) or Christ’s bride the church (2 Cor 11.2; Eph 5.23).” (NRSV Cultural Backgrounds Study Bible) 

[23]  “It is a maxim of the ancient Jews that the tabernacle, the temple, and Jerusalem itself came down from heaven. Midrash Hanaalem, Sohar Gen. fol. 69, col. 271, Rab. Jeremias said, "The holy blessed God shall renew the world, and build Jerusalem, and shall cause it to descend from heaven." Their opinion is, that there is a spiritual temple, tabernacle, and spiritual Jerusalem; and that none of these can be destroyed, because they subsist in their spiritual representatives.” (Adam Clarke)

[24] The visionary city seen by Ezekiel likewise had twelve gates, three on each side, which were named after the twelve tribes (Ezek. 48:31–34). (Zondervan Illustrated Bible Backgrounds Of The New Testament) 

[25] The church was the finished structure to be “built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone” (Eph. 2:20). The twelve tribes and the twelve apostles represent the collective people of God Rev. 4:4). (Zondervan Illustrated Bible Backgrounds Of The New Testament) 

[26] Measuring signifies security and protection as well as  “securing something for blessing. Ezekiel's elaborate description of the future temple and its measuring was to show the glory and holiness of God in Israel's midst (Eze 43:12). The measuring reveals… perfection, fulfillment, or completion.” (Expositor’s Bible Commentary).

[27] The early church fathers saw this cube shape as showing a perfectly balance four-fold gospel (Apringius of Beja), the permanent and unchangeable blessing of the saints (Oecumenius), “nothing is marked by inequality” (Primasius), stability and solidity (Andrew of Caeserea), perfectly stable in faith, hope and love (Bede). (Ancient Christian Commentary On Scripture).

[28] The previous use of 12, 144, and 1000 in Revelation plus the unreality of the precise measurements point to a figurative understanding. (Zondervan Illustrated Bible Backgrounds Of The New Testament)  “The city is about the same size as the then-known Hellenistic world, suggesting it ​represents​ ​the​ ​redeemed​ ​of​ ​all​ ​nations.” https://daretoventure.org/wp-content/uploads/sermons/2017/10/20171022-Eternity-Study.pdf  “12,000 (stadia) and 144 (cubits; 21:16–17) both recall the number of God’s servants …The numbers are being reused to speak of the people of God, because the temple is the body of Christ…. guess what you have in ratio proportion? The Most Holy Place of the old temple (1 Kings 6:20) . [N]ot only will God live with his people in Jerusalem, not only will the entire city be like a temple, but it will be like the Most Holy Place.” (Michael Heisser)

[29] Isaiah described the future Zion as a city similarly (Isa. 54:11–12), as did the extracanonical book of Tobit (Tobit 13:16–18). The square breastplate worn by the high priest contained twelve precious stones, each engraved with the names of one of the twelve tribes (Ex. 28:17–20; 39:10–13). The Septuagint reading of Ezekiel 28:13 gives a virtually identical list as that of the breastplate’s twelve stones. (Zondervan Illustrated Bible Backgrounds Of The New Testament)  Michael Heisser disagrees: “The list in Revelation 21 of the gems is entirely consistent (not partly, but entirely consistent) with the description in Ezekiel 28, where what is being described is not a person (the high priest); it’s a place. And the place is Eden.” 

[30] “The ancient Jews teach that "when Jerusalem and the temple shall be built, they will be all of precious stones, and pearls, and sapphire, and with every species of jewels… In the midst of it is the tree of life, the height of which is five hundred years; (i.e., it is equal in height to the journey which a man might perform in five hundred years…”  Sepher Rasiel Haggadol, fol. 24, 1. (Adam Clarke)

[31] “The huge cubical city encompasses the whole people of God. In some sense it is the people of God.” (IVP New Testament Commentary)

[32] In a genuinely new Heaven and Earth, there will be planetary bodies. John is making a theological point J“Even while on earth [Jesus] shone with Uncreated Light (Mk 9:2–8; 2Pt 1:16–18).” (Orthodox Study Bible)

[33] “John receives a vision of social life, bustling with activity. Elsewhere in Revelation, the "nations" are the pagan, rebellious peoples of the world who trample the Holy City (cf. comments on 11:2; 11:18)… But here they stand for… the redeemed nations who follow the Lamb and have resisted the beast and Babylon (1:5; 15:3; 19:16; 2:26; 5:9; 7:9: 12:5). (Expositor’s Bible Commentary)

[34] “Joel declared that on the Day of the Lord a fountain would flow out of the Lord’s house (Joel 3:18). Both Ezekiel and Zechariah saw waters of life flowing out of the eschatological Jerusalem (Ezek. 47:1–10; Zech. 14:8).” (Zondervan Illustrated Bible Backgrounds Of The New Testament) 

[35] “The fruits and leaves of the tree are completely and universally therapeutic, reversing the effects of the fruit of the tree of disobedience (Gn 3:6).” (Orthodox Study Bible)

[36] “No more idolatry, no intellectual darkness; the Scriptures shall be everywhere read…and the Spirit of God shall shine and work in every heart.” (Adam Clarke)

[37] Yet another example of the “now” and “not yet” of Revelation. “The OT also prophesied that God would dwell with His people. The Immanuel prophecy (Is 7:14; Ps 45:5–8) is fulfilled in the Incarnation (Jn 1:14; 17:22), but comes to completion when God will fully dwell (lit., “in-tent”) with His people, restoring the paradise of old (Gn 2; Lv 26:11, 12; Ezk 37:26, 27; Jer 38:33; 2Co 6:16).” (Orthodox Study Bible)

[38] I am making everything new (Isa. 65:17) refers primarily to the final renewing at the End. But the present tense is used and it is worth reflecting that God continually makes things new here and now (cf. 2 Cor. 3:18; 4:16–18; 5:16–17; Col. 3:1–4; etc.). https://daretoventure.org/wp-content/uploads/sermons/2017/10/20171022-Eternity-Study.pdf

[39] Using the same word that declared the judgment of the world finished, God proclaims that he has completed his new creation: "It is done" (16:17) (Expositors Bible Commentary)

[40] He who overcomes takes us back to the messages to the seven churches.

[41] “Blessed are the pure in heart, for they will see God” (Matt. 5:8).

[42] See also the tree of life (Rev. 2:7), crown of life (Rev. 2:10), and book of life (3:5).

[43] “And since you are a son, God has made you also an heir” (Gal. 4:7)   “Now if we are children, then we are heirs—heirs of God and co-heirs with Christ” (Rom. 8:17). 

[44] One list has “dogs,” which seems to be kind of a catch-all word for all these things. HELPS Word Studies: “kýōn – literally, a dog, scavenging canine; (figuratively) a spiritual predator who feeds off others. A loose dog was disdained in ancient times.”

[45] These vices are associated with a context of idol worship in both the OT and the NT as well as in Revelation.

[46] “Prophecy,” says C. C. Ryrie, “is designed to unfold the loveliness of Jesus.” (Believer’s Bible Commentary)

[47] “Many will be purified, made spotless and are refined, but the wicked will continue to be wicked” (Dan. 12:10).

[48] After the new Jerusalem descends there appears to be no difference between heaven and earth. Perhaps…there is already a sense in which God’s people experience the heavenly city…And this of which they now experience a foretaste…will be perfectly realized hereafter. Heaven will, so to speak, come down to earth. (www.daretoventure.org)

[49] “There are two ways of understanding this verse. First, it may be a gospel appeal throughout, with the Spirit, the bride, and the hearer urging the thirsty to come to Christ for salvation. Or the first three uses of the word come may be prayers for Christ to return, followed by two invitations to the unsaved to come to Him for the water of life (salvation) and thus be ready for His return.” (Believer’s Bible Commentary)

[50] The promise to quench the thirst of the saints (Rev. 7:16; 21:6) is finally realized. 

[51] Moses also warned hearers of the Law not to add to or subtract (Deuteronomy 4:2; 12:32);

[52] 1 Corinthians 15: 53-55

[53] Colossians 3:12-14, Ephesians 4:24, Ephesians 6:13-18  

The End Of All Things (Revelation 19:11- 20:15)

Revelation is “A revelation of Jesus Christ.” (Rev 1:1) “If anyone asks, ‘Why read the Apocalypse?’ the answer must be, ‘To know Christ better.’”[1] Too much of a focus on anything less will rob us of the goodness of the message of Revelation. I say this because today’s passages have been interpreted…a lot of different ways. We must be consistent with our interpretations when reading Revelation. We tend to play “duck, duck, goose” with Revelation: “Figurative, figurative, LITERAL.” I am no exception. I have found myself revising numerous sermons in this series because I would think, “Anthony, that’s not how you used that image last week.” So, here is A WAY to understand Revelation that I have been using so far:

• Numbers are figurative. Weigh them, don't count them. That includes the 1,000 years that show up today.

• Sun, moon stars are heavenly beings

• Mountains are nations; the sea is people of all nations

• Fire/blood/winepress[2] have been icons that when you click on them lead to  the grim reality of God’s judgment. Sometimes more than one image is used at the same time (like today’s passage) 

• The Beast, the False Prophet and Babylon have been corporate rather than individual, though individuals have embodied them throughout history. They are systems, empires, worldviews.

• The catastrophic physical calamities have been about spiritual, economic, and political realities.

• Recapitulation has been a thing; we saw the end of the world multiple times; we are about to hear about Armageddon again two more times (from two different perspectives) in Rev. 19 and 20.

We are going to pick up Revelation 19, beginning in verse 11. Verses 1-10 will show up next week when we get to Chapter 21. Once again, I am going to let the next few pages be the original text (mostly from The Voice translation) with its myriad of footnotes. We are going to skip to page 6 for a version/translation/commentary by yours truly that seeks to combine all the…stuff. All the things. 

I looked up and saw that heaven had opened.[3] Suddenly, a white horse appeared. Its rider is called Faithful and True,[4] and with righteousness He exercises judgment and wages war.  His eyes burn like a flaming fire, and on His head are many crowns.[5] His name was written before the creation of the world, and no one knew it except He Himself.[6]He is dressed in a robe dipped in blood,[7] and the name He was known by is The Word of God. And the armies of heaven, outfitted in fine linen, white and pure, were following behind Him on white steeds. [8]From His mouth darts a sharp sword with which to strike down the nations. 

He will rule over them with a scepter made of iron.[9] He will trample the winepress of the fury of the wrath of God, the All Powerful.[10] And there on His robe and on His thigh was written His name:[11] King of kings and Lord of lords.[12] Then I looked up and saw a messenger standing in the sun; and with a loud voice, he called to all the birds that fly[13] through midheaven. The Heavenly Messenger said, “Come. Gather for the great feast[14] God is preparing for you  where you will feast on the flesh of[15] kings, the flesh of captains, the flesh of the rich and powerful, the flesh of horses and their riders[16]—all flesh—both free and slave, both small and great.”[17]I looked down, and I saw the beast I had seen earlier and the kings of the earth with their armies gathered together to wage war against the One riding the white horse and His heavenly army.[18] 

The beast was soon captured along with the false prophet, the earth-beast I had seen earlier who performed signs to deceive those who had agreed to receive the mark of the beast and those who worshiped its detestable image. Both of them were thrown alive into the lake of fire that burns with sulfur.  And all who remained met death at the blade of the sword that proceeded from the mouth of the One riding on the white horse. All the birds feasted fully on their flesh.[19] 

Then I saw a messenger coming from heaven. In his hand was a key to the abyss and a great chain that had been forged in heaven. He seized the dragon, that ancient serpent who is the devil and Satan, and bound him for 1,000 years with the great chain.[20]The messenger cast him into the abyss and locked it and sealed him in it so that he could not go about deceiving the nations until the 1,000 years had come to completion.[21] Afterward he must be released for a short time.[22] 

Then I saw some thrones, and those seated in judgment were given the right to judge. Standing there were the souls of those who were beheaded because of their testimony of Jesus and the word of God. They had refused to worship the beast or its detestable image and had not received the mark upon their foreheads or upon their hands. They had come back to life and reigned with the Anointed One, our Liberating King, for 1,000 years.  Now as for the rest of the dead, they were not given life until the 1,000 years were completed. This is the first resurrection. Blessed and holy are the ones who take part in the first resurrection.[23] Over these, the second death has no power;[24] they will serve as priests of God and His Anointed, and they will reign with Him for 1,000 years. 

When the 1,000 years are completed, Satan will be released from his prison.[25]And he will crawl out of the abyss in order to deceive the nations located at the four corners of the earth, Gog and Magog[26] as Ezekiel described them, in order to rally them together for one final battle. They are in number as the grains of sand on the shore. 

They marched in unholy array over the expanse of the earth and surrounded the camp of the saints and the beloved city.[27] As they laid siege to the city, fire rained down from heaven and incinerated them. And the devil who had deceived them was cast into the lake of fire and sulfur, where the beast and the false prophet[28] had already been thrown; and the unholy trio will be tortured day and night throughout the ages.[29] 

The scene changed.[30] I saw a great white throne, and One was seated upon it. The earth and heaven receded from His presence; there was no place for them. And I saw the dead, great and small, standing in front of the throne. Some books were opened. Then another book was opened; it was called the book of life. And the dead were judged according to what had been recorded in the first books; these were the records of everything they had done.[31] And the sea surrendered its dead.[32] Death and Hades gave up their dead as well. And all were judged according to their works. 

Then Death and Hades were cast into the lake of fire.[33] This is the second death, the lake of fire.[34]  And everyone whose name could not be found among the names written in the book of life was thrown into the lake of fire. And they will have no rest, day or night.[35] 

* * * * *

So here is my version, in which I stand on the backs of 2,000 years of commentators. I mean, it’s not all of them, but it’s a good representation of common themes. My goal is not the details (though I hope to get them right), but the message that transcends and illuminates the details. In other words, don’t miss the forest for a few distracting trees J 

[Note: we are apparently seeing the final confrontation twice. The first one focuses on Jesus as the Returning King and feels like the start of the movie where you give away what’s about to happen, then something like “Three Weeks Earlier” appears on the screen. That’s kind of how Chapters 19-20 feel. So I am going to try to tell them as a synchronized story, which means I’m combining what I understand to be the narrative of the two stories. THIS IS NOT MEANT TO TAKE THE PLACE OF THE ORIGINAL J It’s only to make the reading less confusing.]

* * * * * 

Then another messenger came from heaven with a key to the abyss, the home of chaos and evil, and a great chain that had been forged in heaven made of Jesus resurrection power. He seized the dragon, that ancient serpent who is the devil and Satan, and thoroughly bound him with the chain to suppress his power in the world. 

The messenger cast him into his abysmal home of chaos and evil and locked it, sealing him in it so that he could not stop the spread of the gospel to all the nations for 1,000 years[36] – that is, until God’s timetable had been completed, and Satan must be released from the abyss (but not unbound) for a short time. 

Then I saw that God had placed people on thrones of judgment. In front of them were the souls of those who were killed because of their testimony of Jesus and the word of God, as well as those who had paid any price by refusing to worship the beast or its detestable image, and who had not been marked as “beastly” by the allegiance in their hearts and the actions of their hands. 

Their souls were alive (#firstresurrection), and they were reigning with the Lamb, the King of Kings, while Satan was bound and the gospel flourished in the world. Blessed and holy are the ones who take part in the first resurrection as they await the reuniting of soul and body after the final judgment, when all things are made new.  

Over these, the second death – not the first, physical death, but the spiritual death that follows final judgment[37] – will have no power; they serve as priests of God and His Anointed, and they reign with Him as the gospel spreads through and flourishes in the world. 

When the time of Satan’s bondage and the gospel’s spread is completed, Satan will be released from the abyss (though not from the chains of Jesus’ resurrection power) and will deceive all the nations in order to rally them together yet again for one final battle. His followers are numerous, as numerous as the sand on the shore of the sea of humanity from which the beasts had arisen. These citizens of the city of Satan – anywhere Rome and Babylon are central - marched  over all the earth and surrounded the city of God – the church.[38]  

I looked up and saw that heaven had opened – another vision was beginning. Suddenly, a white horse appeared that looked like the horse with the false Christ-pretender from the Seven Seals. But this rider was different. This rider was Jesus, the Faithful and True.  

He comes to exercise righteous judgment and to bring an end to all unrighteousness. His eyes burned with righteous anger, and he wore…all the crowns, from everywhere, from all the kings, from all time. Only He knew His secret name, which was written before the creation of the world. 

Dressed in a robe dipped in the life-blood of his sacrifice,[39] He finally revealed His name: The Word of God. The armies of heaven, outfitted in purity as if in fine, clean linen, were following behind Him on horses just like His. From the mouth of The Word of God darted…well, the Word of God, a sharp sword of Truth with which to strike down the false foundations of nations. 

He had an iron scepter befitting all-powerful king. Like all royalty,  inscriptions that define Him were written on His robe and on His thigh, but they surpassed the inscriptions on the statues of emperors or rulers: “King of kings and Lord of lords” belongs only to Him.  

Like Isaiah prophesied concerning the ‘winepress’ of the wrath of God[40]  the  ‘grapes’ of evil will be harvested from the earth, then drained of life and destroyed.[41] [Babylon’s] sins are piled up to heaven, and God has remembered her crimes. Give back to her as she has given; pay her back double for what she has done. Pour her a double portion from her own cup....” (Revelation 18:5-6; 20)  

With a loud voice, an angelic messenger standing as if in the center of the sun called to all the carrion birds that fly through midheaven. “Come. There is about to be a war, so all you eaters of the dead be prepared to feast at the winepress: on kings, captains, the rich and powerful, horses and their riders, free and slave, small or great - all those who helped the Beast (made up of the Romes and Babylons in the world) commit evil against God, His world, and His people.” 

As they laid siege to the global church, God’s judgment rained down on them from heaven like fire and destroyed them.[42]  The earthly empires stood no chance, and the Beast was soon captured along with the False Prophet (remember, this is the spirit of anti-christ, of religious deception, of idolatry masquerading as holiness, who was able to perform signs and wonders, just like Pharaoh’s magicians, to deceive those who had agreed to be marked by their allegiance to the beast and those who compromised true faith to worship its detestable image.)  

The Beast (Global Systems hostile to God’s people) and the False Prophet (Religious Idolatry and Deception) were thrown into the lake of judgment[43] that burns with fire and sulfur, so that they would be completely consumed.  And as the One riding on the white horse spoke the sword of God’s Truth, the people who remained saw the lie that sins brings life turn into the truth that the wages of sin is death  

Just as Satan was defeated by the blood of the Lamb and the word of his followers' testimony (12:7-9, 11), this battle was won by the blood of the Lamb and the Truth of The Word. The carrion birds, the scavengers who feed on death, feasted until they could hold no more. 

And the devil who had deceived them was exiled to a lake of fire[44] and sulfur (God’s judgment)[45] where the Beast of Empires and the Second Beast, the False Prophet of Idolatry had already been thrown; and this anti-trinity will pay the price of their evil throughout the ages. 

[now we move to the Final Judgment]

The scene changed. I saw a great pure and holy throne, and One was seated upon it. Even the earth and heaven receded from His presence; there was no place for even things as grand as them in His presence. And I saw the dead, great and small, standing in front of the throne. Some books were opened. 

Then another book was opened; it was called the Book of Life. It contains the names of all saved by grace (Ex 32:32; Is 4:3; Dan 12:1, 2)— God's mercy through the Lamb who was slain for their sins is far greater in comparison than the frailty of their works. 

And the dead were judged according to what had been recorded in the first books; these were the records of everything they had done without the blood of Jesus on the doorpost of their lives.[46] Everything that held the dead – the Sea[47] and Death, which between the two of them accounted for all the bodies; Hades, which held their souls -  gave up their dead, and all were judged according to their works. 

Then Death, Hades, and everyone whose name could not be found among the names written in the book of life were given to what looked like a Lake of Fire: God’s eternal judgment. This is the second death, where both soul and body meet their eternal death. 

* * * *

I like puzzles. To use a puzzle analogy, the point is to see the Big Picture once all the pieces are together, but if some key pieces look out of place, it’s distracting at best, maybe confusing, and we might even fight over where they go! -So let’s see if we can find how some of these pieces fit into the Big Picture in a way that makes the whole come to life.

First, “The Millennium itself is one of the most controversial questions of eschatology (the doctrine of the last things)…there are problems with [all] views… responsible Christian scholars vary in its interpretation according to their convictions and presuppositions.”[48] I think it’s fair to say the timing of the tribulation and the question of whether or not Christians will have to endure it rank pretty high too. Here are 4 key ways Christians have thought about this.

Michael Heisser describes himself as an “eschatological system agnostic.” I like that term. Revelation is the kind of book that defies airtight theories. I’m thinking of a book title to highlight the problem: The Last Word on Eschatological Details (5th Revision).[49]

Second, I find it helpful to remember the “now and not yet” aspects seen in Revelation already. 

• In some sense the Millennium began at Jesus’ resurrection (Satan is restrained now, the Gospel is flourishing in the world now, the saints in heaven are ruling and reigning now) with a fullness yet to be experienced (we have not yet seen Satan destroyed, or the Kingdom inaugurate fully and perfectly in the world). 

• It sure seems like tribulation has always been with us (the now), which is not to say it won’t get worse (the not yet). What’s the take away from both of them? 

• The now: “In this world you will have trouble, but take heart. I have overcome the world.” (John 16:33) Revelation is not about being taken out of this world but about faithful, obedient discipleship characterized by love in this world.[50] It is meant to enliven Christians in the midst of persecution and chaos, to help them patiently endure persecution and struggles both within and without. 

• The not yet: Revelation 21-22 (next week).

Third, the return of Jesus, the Second Coming, uses the term parousia. This was the word used to describe Roman generals returning from battle. They literally would ‘descend from the clouds’ as they crossed the tops of mountains before being received with great pomp and circumstance as a returning, conquering King. John has been digging Rome and Emperors for the whole book; here is just another reminder that all earthly kings are pretenders to the throne. Jesus is King, and he’s coming back in glory. 

Fourth, at this last battle in Revelation 19, there is no literal, physical war for those present at the Second Coming to join. The heavenly armies just sit on their horses. All the actions belong to the Lamb Who Was Slain, who rids the world of evil through his own blood and a sword of Truth (19:15).[51] 

The symbol of the beast can open our eyes to systemic and structural evil in our world. Sometimes injustice or suffering may make it appropriate for us to use the rage passages [of Psalms] in prayer. But we must always return and worship to the central motif of the Lamb. The example and teaching of the Lamb must cover the lives of believers. Then the rage we bring to God and leave at the throne of grace will find its proper place.[52]

We can be distracted by the looming threat of a guns and mortar war and forget that our battle has been ongoing: we don't wrestle with flesh and blood, but with spiritual forces, and our solution has always been the spiritual armor of God. (Ephesians 6)

Fifth, Revelation is the only book of the Bible that promises a blessing for reading it: “Blessed is the one who obeys the words of this prophecy.” In other words, in light of the not yet, how should we live now?

You ought to live holy and godly lives as you look forward to the day of God and eagerly hasten toward its coming…But in keeping with his promise we are looking forward to a new heaven and a new earth, the home of righteousness.
So then, dear friends, since you are looking forward to this, make every effort to be found spotless, blameless and at peace with him.” (2Peter 3:8–15)

We can be the voices naming that which is Beastly in the world, and calling out the false prophets who want to convince us that evil is good, that darkness is light, and that the wages of sin are anything other than death.

We can be the ambassadors of the Lamb Who Was Slain, representing the One who is Faithful and True by being faithful to the truth, and by walking in the way of the Lamb rather than the way of the Dragon.  

We can, in this Church Age, live in the ‘now’ of Christ’s Kingdom (wherever we are on this unfolding historical map). We can taste and see that the Lord is good, and that His mercies are new every morning, and that the goodness of which we only catch a glimpse now are just a teaser trailer for what awaits us in the New Heaven and New Earth. 

We can have confidence and peace now in the midst of any circumstance knowing it hasn’t surprised God. Covid? Not a surprise. Elections? Not a surprise. War? Not a surprise. Opposition to our faith? Not a surprise Your current circumstance? Not a surprise. Be at peace. 

The King is coming, and He is going to make all things new.

____________________________________________________________________________________

[1] Reading Revelation Responsibly

[2]  Like the fire and hail from the First Trumpet angel, or the fire from the mouths of the two witnesses.

[3] Emperors or various kings would have special ceremonies for their parousia (coming into a city). The king would have a specific crown that was only used for victory marches; citizens would be dressed in white robes and yelling deification names to give him honor. The parousia of Jesus brings about the final conquest of the devil and his forces (1 Cor. 15:23–24), the final judgment of the world (1 Cor. 4:5), completes the redemption of the redeemed (1 Jn. 3:2; 1 Thes. 4:16–17; Heb. 9:28), brings history to its fulfillment (Rom. 8:19; 2 Pet. 3:13; Rev. 21:1) and establishes the public vindication and glorification of Jesus (Mk. 14:62; Rev. 1:7). (https://www.thegospelcoalition.org/themelios/article/the-parousia-getting-our-terms-right/)

“His robe is dipped in blood (19:13) even before he engages his enemies. The blood, therefore, is his own. Christ’s victory over his enemies… transpires through his death.” (Michael Gorman, Reading Revelation Responsibly)

[4] The rider on the white horse in the first seal (6:1-2) was introduced with exactly the same words (6:1; 19:11). If the rider in chapter 6 represented either false prophecy or the spirit of antichrist, it is appropriate that the rider here represents both true prophecy ("the testimony of Jesus") and Jesus Christ himself. (IVP New Testament Commentary)

[5] His crowns indicate that he is king of all (vv. 12,16).

[6] “This is a reference to what the rabbins call the shem hammephorash… the name the Jews never attempt to pronounce… they all declare that no man can pronounce it… and that God alone knows its true interpretation and pronunciation. (Adam Clarke)

[7] His bloody robe (see Gn 49:11; Is 63:1–6) unites Christ's sacrifice on the Cross with His righteous war (v. 11) and judging of sin (see 14:14–20). (Orthodox Study Bible) “The blood mentioned in connection with Christ in the Apocalypse is always his own life-blood (1:5; 5:6, 9; 7:14; 12:11.” (Expositor’s Bible Commentary)

[8] There are three OT allusions to the warrior-Messiah in this verse: he strikes down the nations (Isa 11:3ff.); he rules them with an iron rod (Ps 2:9); he tramples out the winepress of God's wrath (Isa 63:1-6)…Here his sword is the power of His Word (1:16 and 2:16)… the instrument of both his judgment and his salvation (Mt 12:37; Jn 12:48). (Expositor’s Bible Commentary)

[9] The promise in v. 15 echoes the earlier description of the male child born of the woman and caught up to heaven (12:5). (IVP New Testament Commentary)

[10] In Semitic thought, name expressed being. In this case, Faithful and True (see 3:13), Word of God (v. 13; see Jn 1:1, 14), KING OF KINGS (v. 16; see 17:14) AND LORD OF LORDS(see Dt 10:17; 1Ti 6:15). (Orthodox Study Bible)

[11] Ancient nations adorned the images of their deities, princes, etc. with inscriptions, expressing either the character of the persons, their names, or some other circumstance which might contribute to their honor, on the garment, or the thighs. (Adam Clarke)

[12] The Parthian ruler was called the “great king” and the “king of kings…” (Ezr 7:12; Eze 26:7; Da 2:37). Scripture applied similar titles to God (Dt 10:17; Ps 136:3; Da 2:47; Zec 14:9; 1Ti 6:15). (NIV Cultural Backgrounds Study Bible)

[13] This is according to a Jewish tradition, Synopsis Sohar, p. 114, n. 25: "In the time when God shall execute vengeance for the people of Israel, he shall feed all the beasts of the earth for twelve months with their flesh and all the fowls for seven years." (Adam Clarke)

[14] See Ezek. 39:4

[15] Very similar list to Revelation 6:15

[16] The only fate considered worse than death itself was death followed by lack of burial. In Eze 39:17 – 20: God invited beasts and birds to devour the flesh of the end-time army. (NIV Cultural Backgrounds Study Bible)

[17] Recalls the graphic prophetic curse against Gog (Ezek 39:4, 17–20; cf. Rev 20:8).

[18] This is the gathering which was initiated by the three unclean spirits like frogs “which go out to the kings of the earth” (Rev. 16:14+) (Precept Austin)

[19] No battle is fought. John may be indicating that the battle has already been fought and won by the death of the Lamb (5:5, 9) just as Satan was defeated by the blood of the Lamb and the word of his followers' testimony (12:7-9, 11). (Expositor’s Bible Commentary)

[20] “Satan’s power to influence the nations is suppressed….The present spread of the gospel to the nations, as initiated in Acts, is the result of a restriction on Satan’s power to deceive.” (ESV Reformation Study Bible)

[21] “Thousand” is often used in the Scriptures to denote a long period of time, a great quantity, completion, perfection, thoroughness (Job 9:3; 2Pt 3:8).” (Orthodox Study Bible)

[22] “Satan was bound at the completion of Christ's saving work (Mt 12:28, 29; Lk 10:17, 18; Jn 12:31, 32; Col 2:15). He is not totally inactive (Acts 5:3; 1Co 5:5; Eph 6:11), but he cannot keep the gospel from the nations.” (Orthodox Study Bible)

[23] “The first resurrection (v. 6) is the heavenly life of souls who have died in Christ before His Second Coming… These righteous spirits (Heb 12:23) await only the reuniting of soul and body after the final judgment (21:1).” (Orthodox Study Bible) 

[24] “The first death is bodily death…The second death is ultimate and spiritual in character. Likewise, the first and second resurrections may be preliminary and ultimate, respectively. The first is spiritual, the second is of the body. (ESV Reformation Study Bible)

[25] Some of the early church fathers, Augustine included, thought that when Satan was cast into the abyss, it was into the hearts of those who were evil. When his is released, it is seen by those in whom Satan dwells terrorizing the people of God. 

[26] “Jewish writers typically used the invasion of Gog to predict the gathering of all nations against Israel. (NIV Cultural Backgrounds Study Bible)

[27] “There are only two cities or kingdoms in the Apocalypse: the city of Satan, where the beast and harlot are central, and the city of God, where God and the Lamb are central. This city…Wherever God dwells among his people, there the city of God is (21:2-3).” (Expositor’s Bible Commentary) “The city is Christ’s church.” (Augustine)

[28] “That the beast and false prophet are [thrown into the lake of fire] does not argue for their individuality, since later "death" and "Hades," nonpersonal entities, are personified and cast into the same lake of fire (v.14).” (Expositor’s Bible Commentary)

[29] Postmillennialism: the return of Christ will not take place until the church has set up the kingdom of God on earth. Premillenialism: Christ’s return will be followed by the binding of Satan and a thousand-year reign of saints before the final judgment. Dispensationalism: divides history into seven dispensations, with the final one culminating in a kingdom centered in a renewed Jerusalem with a rebuilt temple. Amillennialism: the thousand-year reign is happening now during the Church Age in some fashion. All affirm God’s victory, and the future reign of the saints with Christ. (Asbury Bible Commentary)

[30] The vision shares features with Ps. 7:6–8; 47:8, 9; Dan. 7:9, 10 and other Old Testament judgment scenes (cf. Matt. 25:31–46). (ESV Reformation Study Bible)

[31] The books of judgment (Dan 7:10) contain a record of deeds, which will judge people (Ps 61:13; Jer 17:6). The Book of Life contains the names of all saved by grace (Ex 32:32; Is 4:3; Dan 12:1, 2)—not that they have no works, but that God's mercy is far greater in comparison.” (Orthodox Study Bible)

[32] “Many Gentiles believed that those who died at sea were barred from Hades because they were not buried.… Some apocalyptic writings expected Hades to return what was entrusted to it when the dead are raised for judgment.” (NIV Cultural Backgrounds Study Bible) However, Augustine notes that the “sea”, in Revelation, has always meant the nations. He thinks that when the Sea gives up its dead, it’s the spiritually dead from the nations who had not yet physically died. Later, John will say “there is no more sea.” I always thought that meant “no more chaos,” but might it mean “no more distinct nations of earth?” Hmmm…..

[33]   A river of fire flows from God’s throne in Da 7:10, an image that is heavily developed in later Jewish tradition. Most relevant… is the Jewish image of fiery Gehenna (Gehinnom), where many Jewish teachers believed that the wicked would be either tortured or consumed.” (NIV Cultural Backgrounds Study Bible)

[34] “Death, the “last enemy that will be destroyed” (1Co 15:26), and Hades, the intermediate state between death and resurrection, will end.” (Orthodox Study Bible) 

[35] How Revelation 14 describes it.

[36] “A thousand-year Messianic age can be found in rabbinic literature… but [John’s]  main point was highlighting the temporary binding of Satan until the final judgment.” (NIV First Century Study Bible) There is no record in Ancient Christian Commentary On Scripture that the Early Church thought this to be a literal 1,000 years. Almost to a man, the early church fathers thought this 1,000 years were either a) the time between the Resurrection and the Second Coming, or b) the span of Jesus’ incarnate life during which the gospel spreads and Satan’s power and deceit is limited.

[37] “The first death consisted in the separation of the soul from the body for a season; the second death in the separation of body and soul from God for ever. The first death is that from which there may be a resurrection; the second death is that from which there can be no recovery. By the first the body is destroyed during time; by the second, body and soul are destroyed through eternity.” (Adam Clarke)

[38] “The worldwide city of Christ is to suffer at the worldwide city of the Devil.” (Augustine)

[39] Quick note: According to the excerpts in Ancient Christian Commentary On Scripture, all of the Early Church Father’s thought this blood was Jesus’ own. Some modern commentators think it’s the blood of those God judges in the ‘winepress’ of his wrath – which, as I read it, has not happened yet in the narrative. 

[40] Interesting: the judgment is here a winepress, in a couple verses, it will be a fire. We saw this in Revelation 14: “ Then another angel came out of the temple in heaven, and he too had a sharp sickle.  Another angel, who was in charge of the fire, came from the altar and called in a loud voice to the angel who had the sharp sickle, “Use your sharp sickle and gather the clusters of grapes off the vine of the earth, because its grapes are now ripe.” So the angel swung his sickle over the earth and gathered the grapes from the vineyard of the earth and tossed them into the great winepress of the wrath of God.” Both capture the point that judgment is coming; both are images, ‘icons’ on which to click.

[41] “Come, go down; for the winepress is full, the vats overflow—for their wickedness is great. Multitudes, multitudes in the valley of decision! For the day of the LORD is near in the valley of decision.” (Joel 3:13b-14)

[42] Interesting perspective from Caesarius of Arles, which will show the kind of interpretation the church fathers offered: “Either they will believe in Christ through the fire of the Holy Spirit, and they will be spiritually consumed by the church, that is, incorporated into the church, or they will be consumed by the fire of their own sins and they will perish.” (Ancient Christian Commentary On Scripture: Revelation)

[43] (Is. 66:15, 16; Joel 2:3). 

[44] Fire is frequently associated with all-consuming judgment (Is. 66:15, 16; Joel 2:3).

[45] So far in Revelation, all fire has represented judgment and not actual fire. I’m trying to stay faithful to that framework.

[46] My image to link it back to Exodus, which has happened a lot in Revelation. 

[47] Augustine thought this meant that, since the sea represented nations, the Sea gave up the living who were spiritually dead, and Hades gave up the physically dead. 

[48] Expositor’s Bible Commentary

[49] Got the term and the book idea from Michael Heisser, on the Naked Bible Podcast

[50] Michael Gorman, Reading Revelation Responsibly

[51] Michael Gorman, Reading Revelation Responsibly

[52] Seven Deadly spirits: The message of Revelations letters for today's Church, T. Scott Daniels

Everybody Yokes (2 Corinthians 6:14-7:1)

As we noted last week, when it comes to being ‘strangers and aliens, we must CULTIVATE IT (so we are always aware we are ‘set apart’). This week, let’s focus on how we OWN IT (to avoid compromising our life and our allegiance) USE IT (to motivate us toward loving engagement.) 

Have you seen those TV commercials where the punch line is, “Want to get away?”  The ads resonate because we’ve all been in situations like that. I remember in Bible College leading hymns in chapel one morning, and when I started leading the second verse, I started singing from the wrong page.  Yes, I wanted to get away.  

But those ads make me think of a more serious reason that we might want to get out of a particular situation. Do you ever look at the world around you and think that you just want to get away from all the junk that's going on?

• the horror that is happening in Ukraine

• the weariness of the world after 2 years of COVID and all the accompanying grief and loss, as well as the controversies

• the increasing coarsening of our culture 

Sometimes I want a break. Sometimes I want to go somewhere free of all the brokenness in the world. It wears me down. Jesus once said of those who follow God,

“The world has hated them because they are not of the world, just as I am not of the world.” (John 17:14)

I grew up in a church community that took that verse seriously. We retreated from the world. Heaven was my home anyway, not this place. The best we could do was quietly try to fly under the radar and pray the world passed by our community without leaving any traces it had been there. We wanted to get away, and for the most part, we did. And yet that’s only the first half of Jesus’ statement. He goes on to say:

“I do not ask that you [God] take them out of the world, but that you keep them from the evil one.” (John 17:15).

The prayer of Jesus was not that His people get removed from their context, but that while we are in the midst of a broken world, we will be kept safe from spiritual destruction.  Growing up, the world may not have left much of a trace on our community – but we didn’t leave much of a trace on them either.  We are supposed to have an impact! Paul wrote in Ephesians,

“For you were once darkness, but now you are light in the Lord. Live as children of light (for the fruit of the lightconsists in all goodness, righteousness and truth)”. (Ephesians 5:8-9)

The whole reason God declared Israel holy was to reveal Himself to the world through them. God set them apart for His divine purpose so the nations in spiritual darkness would receive the light that revealed what Yahweh was like. 

• "…I shall submit you as a light unto the nations, to be My salvation until the end of the earth.” Isaiah 49:6

• "I the LORD have called unto you in righteousness, and have taken hold of your hand, and submitted you as the people's covenant, as a light unto the nations." Isaiah 42:6

• "And unto your light, nations shall walk, and kings unto the brightness of your rising." Isaiah 60:3

Paul, in Galatians 6:16, refers to followers of Jesus as the “Israel of God.” Now, the church is the light unto the nations. If we are going to live as children of light, we have to go to dark places. 

Jesus showed God’s plan on how to change the world by moving into a darkened world that needed light – in His case, a Jewish community whose leaders were making “disciples of hell” while  living under the shadow of a very pagan Rome.  Jesus didn’t show his people how to circle the wagons; he showed them how to go into all the world and preach the Gospel. 

How do we do this well? That can be hard.  The line between “in” and “of” can be confusing.  I read this poem by John Fisher years ago:

“The Ins And Outs Of It
” 

"In it, not of it," the statement was made

As Christian One faced the world, much afraid.

"In it, not of it," the call was made clear,

But Christian One got something stuck in his ear.

"Not in it, or of it" was the thing that he heard.

And knowing the world was painfully absurd,

He welcomed the safety of pious retreat,

And went to the potluck for something to eat.

Now Christian Two, he knew what to do,

He'd show those fundies a thing or two!

How will the world ever give Christ a try

If we don't get in there and identify?

So "In it, and of it," he said in his car,

As he pulled in and stopped at a popular bar.

"I'll tell them the truth as soon as I'm able

To get myself out from under this table."

Now along comes Christian Three jogging for Jesus,

In witnessing sweats made of four matching pieces.

His earphones are playing a hot Christian tune

About how the Lord is coming back soon.

"Not in it, but of it," he turns down the hill

And stops in for a bite at the Agape Grill.

Like the gold on the chain of his "God Loves You" bracelet,

He can have the world without having to face it.

While way up in heaven they lament these conditions

That come from changing a few prepositions.

And Jesus turns to Gabriel, shaking His head.

" 'In it, not of it,' wasn't that what I said?"

- John Fisher

 The church in Corinth had “in it and of it” problem. In his first visit to Corinth, Paul had apparently warned them about associating with people who were defiantly and proudly sinful.[1] Unfortunately, they did not understand what he was trying to say. 

In his first letter to the Corinthians, Paul clarified his command from his previous visit: “I didn’t mean people who aren’t following Christ. You would have to leave the world.” In other words, of course you are going to have friends and relate to people who don’t agree with you or live like you.  You live in Corinth.  You are in Corinth.  In his second letter, he gives them a little more clarity on how not to be “of” Corinth:

“Don’t be unequally yoked[2] with unbelievers. What common interest can there be between goodness and evil? How can light and darkness share life together? How can there be harmony between Christ and the devil? What faith do those who believe have in common with those who do not? What common ground can idols hold with the temple of God? For we, remember, are ourselves living temples of the living God.”  (2 Corinthians 6:14 - 7:1)

The yoke referred to here was one used by farmers. They would hook up two oxen for plowing a (hopefully) straight line. There were good combinations and bad.  If one ox was stronger or taller, it would overpower the other, and the line would curve. But if they were the same, their strengths balanced each other out, and they moved steadily toward a common goal. 

Now, Paul already made clear to the people in Corinth that he was NOT telling us to withdraw from culture or from people who are not followers of Christ. We cannot accomplish the mission that Jesus started if we don’t have a vital presence in our community.  Jesus himself did not pray that we would be removed.  This isn’t a moratorium on relationships. The early church had a huge impact by simply being a Godly presence in their cities. #saltandlight. 

And yet Paul also highlights a crucial reality: Everybody yokes.

 All people attach themselves to a person, organization, worldview or movement.  Sometimes - perhaps often if all is well - there are common temporal community goals toward which we can legitimately partner with those who do not share our allegiance to Christ: helping the sick, feeding the hungry, housing the refugee, keeping our water clean.

Other times, this kind of coalition is not possible. Some people will walk with us on a path paved with the values of the Kingdom of God, but some will attempt to pull up those pavers or pull us onto a different path the leads to a different Kingdom altogether. 

Everything with which we yoke works with us or against us as we move toward a goal. 

If we are not alert, we will often unconsciously yoke poorly and compromise the Christian integrity of our lives. We become comfortable in a world that is not our home, and eventually we will live by the standards of the world. 

• We hear message after message about how money and things will lead to the good life, and they are ours to do with what we want– and if that begins to feel comfortable, we will begin to yoke with a world that is remarkably at odds with every biblical principle about how to use and view wealth and things.[3]

• We hear over and over that we should follow our heart or be true to ourselves, when biblically speaking those are both terrible ideas. We are to make sure our heart follows God’s heart; we are supposed to be true to Christ.  I don’t yoke with the philosophy of Titanic; I yoke with the philosophy of Jesus. 

• Our culture tells us we are free to do anything we want and nobody should tell us what to do, but those are not biblical notions. Biblical freedom is freedom from the enslavement of sin and into the freedom to follow Jesus. God absolutely tells us what to do and who to be, and we are embedded in a community of God’s people who are supposed to speak into our lives not just to encourage us, but to reprimand us in line with God’s Word. I am guided toward what I ought to do all the time by the Bible, the Holy Spirit, and the counsel of people around me who care about me. It’s life in the Kingdom of God.  I am yoked with a King; I live in a Kingdom, and that King gets to tell me what to do. 

• Our culture tells us it’s our right right to say virtually anything we want to say; the Bible tells me the tongue is a fire, and my words have the power of life and death, and that I dare not have bitter words come out of my mouth.  I am yoked with a Holy Spirit whose fruits include patience, kindness, and self-control. 

• Our culture insists on the right to pursue happiness; the Bible tells me I have the responsibility to pursue holiness, which may or may not lead to happiness. 

Be careful who shares your spiritual yolk.

During the Roman persecutions we have been reading about in Revelation, Christians were commanded to cast a little incense on the altar of a pagan god. They refused to do it, and many were killed; those who didn’t certainly suffered economic hardship.  Just a little incense. No big deal, right? This was a question of yoke. It was a question of spiritual partnership, of allegiance.

• Who gets our conscious, deliberate yoke? (What orders our life: how we think about issues, what we prioritize, etc.)

• Whom do we most want to please/ are most willing to offend? We have traveling companions; who are we most willing to push away, and who do we invest in the most to keep them close?

• As we plough a trail through the world, whose trails does it most look like?

Who gets to share our yolk as we plough through life?  

This question is not meant to make us disengage. Paul was not exhorting people to stay away from, ignore or hate people with whom spiritual yoking was not a good idea. Not at all. If anything, we ought to be going into fields full of crooked lines and ploughing straight ones. That we cannot spiritually yoke with people both we and God love should motivate us to live as faithful ambassadors in a world in desperate need of the gospel. Here was God’s direction to the Jews in Babylonian exile:

“Build houses—make homes for your families because you are not coming back to Judah anytime soon. Plant gardens, and eat the food you grow there. Marry and have children; find wives for your sons, and give your daughters in marriage, so that they can have children. During these years of captivity, let your families grow and not die out. Pursue the peace and welfare of the city where I sent you into exile. Pray to Me, the Eternal, for Babylon because if it has peace, you will live in peace.” (Jeremiah 29:5-11)

That’s a very specific order for the Israelites, so let’s consider how this command has played out over church history in other situation. I’m reading now from manuscripts that have survived from the times of the early church. 

The Epistle to Diognetes, c. AD 130

For the Christians are distinguished from other men neither by country, nor language, nor the customs which they observe. For they neither inhabit cities of their own, nor employ a peculiar form of speech, nor lead a life which is marked out by any singularity…  

But, inhabiting Greek as well as barbarian cities, according as the lot of each of them has determined and following the customs of the natives in respect to clothing, food, and the rest of their ordinary conduct, they display to us their wonderful and confessedly striking method of life.  

They dwell in their own countries, but simply as sojourners. As citizens, they share in all things with others and yet endure all things as if foreigners. Every foreign land is to them as their native country, and every land of their birth as a land of strangers. They marry, as do all others; they beget children; but they do not destroy their offspring.  

They have a common table, but not a common bed. They are in the flesh, but they do not live after the flesh. They pass their days on earth, but they are citizens of heaven. They obey the prescribed laws, and at the same time surpass the laws by their lives. They love all men and are persecuted by all.  

They are unknown and condemned; they are put to death and restored to life. They are poor yet make many rich; they are in lack of all things and yet abound in all; they are dishonored and yet in their very dishonor are glorified.  

They are evil spoken of and yet are justified; they are reviled and bless; they are insulted and repay the insult with honor; they do good yet are punished as evildoers. When punished, they rejoice as if quickened into life. 

 They are assailed by the Jews as foreigners and are persecuted by the Greeks; yet those who hate them are unable to assign any reason for their hatred. To sum it all up in one word -- what the soul is to the body, that are Christians in the world.”

From the Apology of Tertullian, AD 197

“We are a body knit together as such by a common religious profession, by unity of discipline, and by the bond of a common hope. We meet together as an assembly and congregation, that, offering up prayer to God as with united force, we may wrestle with Him in our supplications…  

We pray, too, for the emperors, for their ministers and for all in authority, for the welfare of the world, for the prevalence of peace, for the delay of the final consummation. We assemble to read our sacred writings . . . and with the sacred words we nourish our faith, we animate our hope, we make our confidence more steadfast; and no less by inculcations of God’s precepts we confirm good habits. 

Though we have our treasure-chest, it is not made up of purchase-money, as of a religion that has its price. On the monthly day, if he likes, each puts in a small donation; but only if it be his pleasure, and only if he be able: for there is no compulsion; all is voluntary. 

These gifts are . . . not spent on feasts, and drinking-bouts, and eating-houses, but to support and bury poor people, to supply the wants of boys and girls destitute of means and parents, and of old persons confined now to the house; such, too, as have suffered shipwreck; and if there happen to be any in the mines or banished to the islands or shut up in the prisons, for nothing but their fidelity to the cause of God's Church, they become the nurslings of their confession. 

 But it is mainly the deeds of a love so noble that lead many to put a brand upon us. See, they say, how they love one another, for they themselves are animated by mutual hatred. See, they say about us, how they are ready even to die for one another, for they themselves would sooner kill.”

Clement, describing the person who has come to know God, wrote,

“He impoverishes himself out of love, so that he is certain he may never overlook a brother in need, especially if he knows he can bear poverty better than his brother. He likewise considers the pain of another as his own pain. And if he suffers any hardship because of having given out of his own poverty, he does not complain.”[4]

Sociologist Rodney Stark:

 ". . . Christianity served as a revitalization movement that arose in response to the misery, chaos, fear, and brutality of life in the urban Greco-Roman world. . . . Christianity revitalized life in Greco-Roman cities by providing new norms and new kinds of social relationships able to cope with many urgent problems.  

To cities filled with the homeless and impoverished, Christianity offered charity as well as hope. To cities filled with newcomers and strangers, Christianity offered an immediate basis for attachment. To cities filled with orphans and widows, Christianity provided a new and expanded sense of family. To cities torn by violent ethnic strife, Christianity offered a new basis for social solidarity. 

 And to cities faced with epidemics, fire, and earthquakes, Christianity offered effective nursing services. . . . For what they brought was not simply an urban movement, but a new culture capable of making life in Greco-Roman cities more tolerable." [5]

They lived in Rome, but they were not of it Do you see the patterns?

• Followed the customs they could, but offered new norms.

• Valued families 

• Protected the vulnerable

• Practiced Generosity/Charity 

• Provided health of all kinds 

• Lived with chastity/sexual restraint

• Surpassed Roman law

• Responded to evil with good

• Suffered hardship with integrity

• Formed tight communities

• “See how they love one another.”

• Preached the gospel in word and deed

“For you were once darkness, but now you are light in the Lord. Live as children of light (for the fruit of the lightconsists in all goodness, righteousness and truth)”. (Ephesians 5:8-9)

[1] I Corinthians 5:9-12  “I wrote to you in my letter not to associate with sexually immoral people—  not at all meaning the people of this world who are immoral, or the greedy and swindlers, or idolaters. In that case you would have to leave this world. But now I am writing to you that you must not associate with anyone who claims to be a brother or sister but is sexually immoral or greedy, an idolater or slanderer, a drunkard or swindler. Do not even eat with such people. What business is it of mine to judge those outside the church? Are you not to judge those inside? 13 God will judge those outside. Expel the wicked person from among you.”

[2] 2086 heterozygéō (from 2087 /héteros, "another of a different kind" and 2218/zygós, "a yoke, joining two to a single plow") –different kinds of people joined together but unevenly matched; hence "unequally yoked" (not aptly joined). (HELPS Word Studies)

[3] One example of how we take economic ideas for granted: did you know the concept of retirement is only about 100 years old? Yet now we order our lives around it. I’m not saying that makes it wrong; it's just a concept we take for granted that Christians for 2,000 years did not. https://www.theatlantic.com/business/archive/2014/10/how-retirement-was-invented/381802/

[4] http://earlychurch.com/unconditional-love.php

[5] Rodney Stark, The Rise of Christianity, Princeton University Press, 1996, page 161.

https://www.christianity.com/church/church-history/timeline/1-300/what-were-early-christians-like-11629560.html

Aliens And Strangers (1 Peter 2:9-12)

But you are a chosen people, set aside to be a royal order of priests, a holy nation, God’s own; so that you may proclaim the wondrous acts of the One who called you out of inky darkness into shimmering light. Once you were not a people, but now you are God’s people; once you had not received mercy, but now you have received it. 

Beloved, remember you don’t belong in this world. You are resident aliens living in exile,[1] so resist those desires of the flesh that battle against the soul. 

Live honorably among the outsiders so that, even when some may be inclined to call you criminals, when they see your good works, they might give glory to God when He returns in judgment. (1 Peter 2:9-12)

I’ve heard people say before that when people outside the church look at us oddly or think we are weird, that’s cool, because we are strange. That’s….not what this means J I mean, it could, but that’s not the primary point. It means we ought to feel like strangers in the sense that we don’t belong here. This world and this country is not our true, eternal home. We can feel it when we are in tune with the Holy Spirit. We know it when we are looking at the world through the lenses of the Bible.

I’ve sensed it in a practical sense before. Hazard County, KY and Costa Rica are two places I love but make me aware that I grew up in a different environment. The language, the food, the unspoken rules, the social etiquette, etc. I love them both – it's not a critique – I was just aware that I was different.

 I’ve felt it strongly in a spiritual sense too, in places like New Orleans. As much as I loved soaking in the history and the Creole vibe, there was an uneasiness in parts of the city as I walked past the voodoo shops and the casual celebration of all kinds of sin. 

I have also had revelatory moments over the years when God made it clear to me that I was living with clouded judgment. I was living my life in a way that reflected a great deal of comfort with the values and ideals of my culture. I was living as if I was very much at home in the world rather than an alien and stranger. 

·      My focus on stuff as much more important than it should be.

·      My life priorities  - what do I value most?

·      The deception of Hollywood’s depiction of romance and love

·      The inclination to think I needed accomplish things and build a reputation and resume even at the expense of nurturing relationships or building relationships. These aren’t inherently at odds, but they can be if we aren't careful.

·      Working to be good enough, be perfect, to earn from God and others vs. surrendering my imperfections and failures to the grace of God and others. 

·      Fighting to win arguments thoroughly vs. fighting to love people profoundly.

·      Thinking too much about what others owe me (rights) at the expense of considering what I owe you (responsibilities)

So God has given me plenty of opportunities to see the war that is being waged for my soul. When it comes to embracing our alien presence, I think we need to do three things to move more deeply into the holiness God has given us: CULTIVATE IT ( so we are always aware we are ‘set apart’), OWN IT (to avoid compromising our life and our allegiance) USE IT (to motivate us toward loving engagement.) Today, I’m going to talk about cultivating it. Next week, owning it and using it.

* * * * * * * * * *

CULTIVATE IT – SO WE ARE ALWAYS AWARE WE ARE ‘SET APART’

Believers "must cultivate the mindset of exiles. What this does mainly is sober us up and wake us up so that we don't drift with the world and take for granted that the way the world thinks and acts is the best way. We don't assume that what is on TV is helpful to the soul; we don't assume that the priorities of advertisers is helpful to the soul; we don't assume that the strategies and values of business and industry are helpful to the soul. 

 We don't assume that any of this glorifies God. We stop and we think and we consult the Wisdom of our own country, heaven, and we don't assume that the conventional wisdom of this age is God's wisdom. We get our bearings from God in his word.   

When you see yourself as an alien and an exile with your citizenship in heaven, and God as your only Sovereign, you stop drifting with the current of the day. You ponder what is good for the soul and what honors God in everything: food, cars, videos, bathing suits, birth control, driving speeds, bed times, financial savings, education for the children, unreached peoples, famine, refugee camps, sports, death, and everything else.  Aliens get their cue from God and not the world." (The War Against the Soul and the Glory of God :: Desiring God)

Christians in the early church were aliens (passing through) and strangers (not at home) in their Roman empire. This has remained true of every Christian in every empire, including us in ours. Our empire, in spite of all the good things in its history, has values that are not the values of our true home. I googled “American Values” and found a very consistent core identified by colleges and organizations prepping foreign students, visitors, or immigrants for acclimation to American culture. 

It’s different than if you read a list of the ideals on which America was founded, but it’s prepping them for how America is to ease the real culture shock as they experience a new and potentially different world of values and priorities.  Here’s what kept showing up over and over and over.[2]  [3] Notice, most of these are neutral in and of themselves. What matters is whether or not they reveal the influence of Kingdom or Empire. 

·      Personal Control Over Our Destiny. Is this about the importance of personal responsibility, or an insistence that we can do whatever we want with no thought of others?

·      Freedom. Are we free from any restraint or free to live in the Kingdom as God intended.[4]

·      Change. Does this mean we value innovation and creativity, or that we want to dismantle traditions? As the saying goes, we might want to know why a fence was built before we tear it down.  

·      Control of Time/Schedules. To what ends? What will I do with the time I can control?

·      Equality and Informality. Does this mean we are looking to ‘level the playing field’ in pursuit of justice and rightfully honoring people just because they are people, or is this a refusal to grant proper deference or respect to rank, position or authority?

·      Individuality and Privacy. So that we can’t be manipulated or coerced, or because we want to hide? So that we maintain our autonomy, or because we don't want to have any responsibility toward the groups in which we live?

·      Self-help/self-reliance. This could be a call to being good steward of what we have been given, or  an arrogant claim that anyone who needs help is a loser.

·      Competition and Free Enterprise. These things can bring about better products and businesses. They can also lead to valuing competition more the cooperation.

·      Future Orientation/Progress. Being forward looking and hopeful are good things. Devaluing the past and being unconscious of the present aren’t.

·      Action/Work oriented. ”Doing” is not a bad thing.  It can be if it distracts us from “being.”  “What I do” is not the only thing that matters; “who I am” is a big deal too. 

·      Directness. If this means we need to be truthful and honest when truth and honesty is required, awesome. If it means no concern about doing so with grace, or maybe even finding virtue in being avoidably offensive, that’s a different thing.

·      Materialism.  Money and matter aren’t inherently bad;  valuing things more than people is. A material mission unhooked from the Great Commission is going to be a problem. 

So here’s the reality of every day living in the United States:  I enter a work world that is influenced by empire ideals…  I watch the news on a TV influenced by empire ideals…  I turn on a radio influenced by empire ideals…   I enter an economy, I teach a class at a school influenced by empire ideals, I read current events, I parent my kids, I relate to my wife, I use social media, I think about my money, I watch a TV show, I vote for politicians or support parties steeped in empire ideals.

We ought to feel like aliens and strangers everywhere we go.  Our problem is that it feels like home to us. 

Gallup and Barna: “evangelical Christians are as likely to embrace lifestyles every bit as hedonistic, materialistic, self-centered, and sexually immoral as the world in general. Every day, the church is becoming more like the world it allegedly seeks to change…"  African Christian and famous missions scholar Professor Lamin Sanneh told Christianity Todayrecently that "the cultural captivity of Christianity in the West is nearly complete.”[2]

We have to cultivate our sense of being strangers. 

·       Every time we go through the checkout line at Meijers and see the magazines that objectify women and men and insist that money =happiness and thrive on salacious gossip, we should feel like strangers. If we don’t, we have to think about it: “Bodies are not objects to display like meat; gossip is a sin; a mansion in Malibu is not what my heart should long for.”

·       When we turn on the radio and notice a song that celebrates sin or the culture in which it thrives, that should make us feel like strangers. When a song with, “The club isn't the best place to find a lover, so the bar is where I go,”[5] that should feel strange. When I hear that I’ve got my mind on my money and my money on my mind, or praises how good revenge feels when someone cheats on you, we should feel like we are listening to the music of an alien culture. 

·       When we hear language that is casually vulgar and demeaning, that kind of conversation should feel like a clanging cymbal.

When I was watching the halftime show of the Superbowl a couple years ago, the artist started out his set beneath the stadium. While this was the most modest show in years, by the time he made it into the stadium he had posed with multiple women in seductive poses. One person with us kept muttering, “Not your wife…not your wife.” There was a person in the room reminding us we are exiles and strangers. I think we need more voices in our ears muttering, “Not you home…not your home.”

What ought to feel like home to us are the values of the kingdom of God. I am going to use list in from the Evangelical Alliance[6], a HUGE outfit in the UK that also helped to found the World Evangelical Alliance that represents 600 million Christians.  This is summary of biblical values called “Eight Core Christian Values”  (ethos.org.au).[7]

• Grace – giving people more than they deserve irrespective of the cause of their need and without regard to national, cultural or religious boundaries… grace is, by definition, an undeserved gift offered to someone who is in need. The gospels present Jesus as one who brought good news to all who would listen (the crowds) but especially to those who lived on the periphery of their society: lepers, slaves, the demon-possessed, a paralytic, a tax collector, a young girl, and the blind. A life of grace means a life lived with those usually ignored or rejected by others.

• Hope – Hope is the conviction that God will always be with present with his people. Hope is an encouragement not to overlook the many good and positive aspects of life, to believe that good will come, to live confident that God is at work.

• Faith - Faith is an attitude of trust in God, with the accompanying assurance that He works in us and in others. In other words, it is trust that God who does good work in us does good work in others. Also, it involves letting go of faith in ourselves and trusting that God who carries us will carry others.

• Love – Its most fundamental characteristic is that it seeks the good of the other. It is contrary to all selfish, self-centered attitudes. Love involves choosing to love the unlovable, including one’s enemy, and reaching out to one who does not, or is not able, to love in return.

• Justice – Justice is often interpreted in terms of seeking rights for oneself or one’s own group (‘we demand justice’) when biblically it is really an action on behalf of others… ‘Justice’ is not for ‘just me’. Biblical justice refers to very practical, down-to-earth actions which ensure that the weak, the poor and the socially disadvantaged are cared for, that the weak are protected from abuse, that the poor have provisions, that the stranger is shown hospitality and that the disadvantaged are cared for, even when this means giving them what they do not ‘deserve’… 

• Joy – Joy also comes from participating in God’s ministry in the world and from seeing lives being positively changed and relationships enhanced (as long as it is not at the expense of others).

• Service – The call to serve one another in love stands in start contrast to the normal human desire for position and preference. The notion of service calls individuals to lay these things aside for the needs of others. Meaning is found in service rather than in self-centeredness.

• Peace– The peace which Jesus gives is nothing less than his own presence in our lives. Consequently, his peace can permeate our lives, and he calls his people not to worry or be concerned about material things, for God knows our needs. This peace manifests in the practice of peace-making, bringing reconciliation between groups who have not been at peace.

God will be faithful: He will transform us by the renewing of our mind (Romans 12:2). Meanwhile, we commit, with God’s help, to learning to see the world through the lenses of the holy. We pray for God to help us; we practice actively thinking through what we see and hear; we read the Bible to continually remind us what the Kingdom of God looks like, and what should feel like home. My challenge: use this list this week to think through your day. Did you approach your day from this mindset of Kingdom values? 

·      When did I feel like a stranger in exile today?

·      Did I watch the news through the lenses of Kingdom values?

·      What valued did that show/movie/song/book portray? Did I laugh and grieve appropriately?

·      Did I learn Kingdom or empire values at school or work?

·      Did our family interaction/expectations confuse cultural and kingdom values?

·      Has my presence in CLG’s church community brought the values of my temporary home or my true home?

·      Did my use of time and money reflect empire or kingdom?

 Take a week to purposefully live as a stranger and alien.  Next week we will talk about how to OWN IT (how it can move us deeper into holiness) and how to USE IT for engagement with our culture to the glory of God.

_________________________________________________________________________

[1] John 15:18-19 "If the world hates you, you know that it has hated Me before it hated you. If you were of the world, the world would love its own; but because you are not of the world, but I chose you out of the world, because of this the world hates you.”

John 17:16 "They are not of the world, even as I am not of the world.”

Philippians 3:20 “For our citizenship is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ.”

Hebrews 11:13-16 “All these died in faith, without receiving the promises, but having seen them and having welcomed them from a distance, and having confessed that they were strangers and exiles on the earth.”

1 Peter 2:12 “Beloved, I urge you as aliens and strangers to abstain from fleshly lusts which wage war against the soul. Live such good lives among the pagans that, though they accuse you of doing wrong, they may see your good deeds and glorify God on the day he visits us.”

Ephesians 2:19 “So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God.”

[2] The first three sites I found are the following. Everything I found after that added nothing new.  The Six Basic American Cultural Values(vintageamericanways.com);  “U.S. Values,” (Andrews.edu);  ‘The Values Americans Live By,” by L. Robert Kohls, a primer for foreigners coming ot the US (The Washington International Center)

[3]  Also “Key American Values” (International Student and Scholar Services, University of Missouri-St. Louis. 

[4] Look just at one no the list that looks good – the idea of freedom. The Bible says we are freed from sin into the ‘perfect law of liberty’ so we can be who God says we ought to be in Christ; American freedom is freedom from any constraints to be what we want to be.  Even a discussion of freedom – a case where the language of a biblical value and a cultural value overlap -  ought to create a sharp feeling of strangeness in us because we mean very different things. 

[5] Ed Sheeran

[6] (“What Does the Bible Say About Christian Values and Christian Life?” christianbiblereference.org)

[7] Also “Christian Values” at stahopebarrington.durham.sch.uk. 

Babylon Is Fallen (Revelation 17-18)

Last week, when we covered the bowl judgments, I said I was going to take the approach that John's vision explains God’s coming judgment on the Roman Empire by taking into the account of the fall of Babylon in light of the defeat of Pharaoh at the Red Sea, and use all of these as framework for a universalized prediction of the judgments that will fall on all Babylons (World Systems) until the final global Babylon is gone when the cup of the global iniquity is full.  

The world of the “earth dwellers”– the corrupt systems that cater to the lust of the flesh, the lust of eyes, and the pride of life[1] – is going to be dismantled and judged, with nations and peoples reaping what they have sown. With that in mind, the next two chapters show the nations of the world bemoaning the loss of Babylon the Great. Two things to remember: 

• The details John describes do not neatly fit any past historical city. It’s not less than Babylon or Rome, but it’s more than just one city. It's the archetypal head of all worldly resistance to God.

• It shows systemic satanic deception and power at a global and national level. I know the idea that there can be “systemic sin” is a debated issue right now, but John sure thought it was a thing. Babylon is the poster child. New Testament scholar Bruce Metzger wrote: “Babylon is allegorical of the idolatry that any nation commits when it elevates material abundance, military prowess, technological sophistication, imperial grandeur, racial pride, and any other glorification of the creature over the Creator... The message of the book of Revelation concerns…God’s judgments not only of persons, but also of nations and, in fact, of all principalities and powers—which is to say, all authorities, corporations, institutions, structures, bureaucracies, and the like.”[2]

Because these chapters are soooo thick with all the same kind of hyperlinks we’ve seen before (Old Testament, historical people and events, Jewish literature), I’m going to let you read through the text and the footnotes included here on your own. We are going to jump to my own paraphrase/version that tries to take all those footnotes into consideration, and then we will discuss a couple key revelations in Revelation J So, let’s skip to page 7.

* * * * * * * * * *

And then one of the seven messengers entrusted with the seven bowls came over to me.[3] Guide: Come, and I will show you the true nature and God’s judgment of the great whore[4] who is sitting on the many waters.[5]  She has seduced all the kings[6] of the earth[7] into committing lewd, sexual acts[8]; and most earth dwellers have become intoxicated[9] with the wine of her harlotry.[10]  Immediately I was in the Spirit, and the guide picked me up and carried me off. In the middle of a vast desert,[11] I saw a woman sitting on a scarlet-colored beast covered with blasphemous names.[12] The beast had seven heads and ten horns like the beast I had seen earlier rising out of the sea. The woman[13] was dressed in purple and scarlet fabrics; she shimmered with gold and jewels and pearls. 

I looked closer and saw that her hand held a golden cup[14] brimming with abominations, bubbling over with the impurities of her sexual exploits. On her forehead was inscribed a name, a mystery[15]: “Babylon the great, the mother of whores and the abominations that defile the earth.”  I looked and saw that the woman was drunk because she had gorged herself on the blood of the saints and the blood of those people who refused to deny Jesus even to save their own lives.[16] When I saw her, I was filled with wonder. 

Guide:  Why are you so amazed? I will reveal to you the mystery of this woman and of the beast with seven heads and ten horns that carries her. The beast you saw was, and is not,[17] and is about to come up out of the abyss and go away into eternal destruction. And the earth dwellers, whose names have not been inscribed in the book of life from the foundation of the world, will be astonished when they see the beast because it was and is not and is to come. Here is the mind possessing wisdom: The seven heads signify the seven mountains[18] where the woman is seated.[19] They also stand for seven kings.  Five have fallen, one is alive, and the last has not yet come to reign.[20] But when he does come, he will be allowed to reign only a short time.[21] Regarding the beast that was and is not, it is actually an eighth ruler[22] that springs from the seven and goes away into eternal destruction.[23]  The ten horns you saw stand for ten kings who have not yet ascended to power, but they will be invested with royal authority for a single hour and will reign together with the beast.[24] These come together for one purpose and one purpose alone: to yield their power and authority to the beast.  Together they will make war on the Lamb, and the Lamb will be victorious over them because He is the Lord over all lords and the King over all kings; and those who stand with Him are called, elect, and faithful. 

 (continuing to speak to me) The waters you saw, where the whore is seated, represent the peoples and multitudes, ethnicities and languages. The beast and the ten horns you saw will despise the whore[25]; they will make her a wasteland and strip her naked.[26] They will gorge themselves on her flesh and incinerate her with fire.[27] For God has placed in their hearts to do what He has purposed, that is, to become one in mind and to surrender their kingdoms over to the beast until the words of God accomplish their end. 18 And the woman you saw—she is the great city that rules over the kings[28] of the earth.[29]

Next I saw another messenger descending from heaven. I knew he possessed great authority because his glory illuminated the earth.  Heavenly Messenger (with a powerful voice): Fallen, fallen, is Babylon[30] the great city![31]It has become a habitat for demons, A haunt for every kind of foul spirit, a prison for every sort of unclean and hateful bird. For all the nations have drunk deeply from the wine of the wrath of her immorality, And the kings of the earth have disgraced themselves by engaging in gross sexual acts with her, and the merchants of the earth have grown fat and rich, profiting off the power purchased with her luxury. 

Then I heard another voice from heaven urge, “My people, get away from her—fast.[32] Make sure you do not get caught up in her sins. Put some distance between you so that you do not share in her plagues, for her sins are higher than the highest mountain. They reach far into the heavens, and God has not forgotten even one of her missteps.”  Deal out to her what she has dealt out to others, and repay her double according to her deeds.[33] In the cup where she mixed her drink, mix her a double.  Whatever glory she demanded and whatever luxury she lived, give back to her the same measure in torment and sorrow. 

Secretly she says in her heart: “I rule as queen; I am not like a widow;[34]
 I will never experience grief.”[35]  Because of this arrogance, in a single day, plagues will overwhelm her. Her portion will be death and sorrow and famine, and she will be incinerated with fire, for mighty is the Lord God who exacts judgment on her. And the kings of the earth, who committed lewd, sexual acts and lived lavishly off of her, will weep and wail over their loss when they see the smoke from her burning body rise into the sky.  They will stand at a distance, fearing they, too, might fall victim to her torment. They will moan,

Woe to you, our great city! Babylon, the most powerful city in the world. In a single hour, your day of judgment has come. And the merchants and the magnates of the earth weep and mourn over her demise because no one is buying their goods any longer:[36]  warehouses remain full of gold, silver, jewels, and pearls; fine fabrics, purple, silk, and scarlet cloth; fragrant woods, items made of ivory, and items finely crafted out of expensive wood; bronze, iron, and marble; cinnamon, spices, incense, myrrh, and frankincense; wine, olive oil, rich flour, and wheat; cattle, sheep, horses, chariots, and human cargo (the trafficked souls of humanity).[37] 

Everything your heart desired has gone away; All the glitz and glitter are lost to you forever; you’ll never have them again! The sellers of these goods, who made a fine profit from her, will stand at a distance. Like the kings, they will fear her punishment might fall on them too. They will weep and mourn their loss. Woe to you, our great city, dressed in finest linens, in purple and scarlet fabrics, dazzling in gold and jewels and pearls. In a single hour, all this wealth is gone. And all the sea captains, all those who sail the seas, sailors, and those who make a living by the sea, stood at a distance. Strong men were reduced to tears as they gazed on the smoke that rose from her ruins. “Was there ever any city like her?” they asked. They threw dust in the air covering their heads. They wept bitterly and mourned their loss. Woe to you, our great city; all who had ships at sea became rich off your wealth! In a single hour, you have been utterly ruined.[38] 

 Rejoice over her torment, O heaven. Join in the celebration, you saints, emissaries, and prophets because God has judged in your favor and against her. Then a mighty messenger picked up a huge stone—it looked like a great millstone—and he cast it into the sea.[39] Mighty Messenger: Watch and see. This is how Babylon, the great city, will be thrown down; violently will she go down, and they will search for her in vain.  Never again will the sound of music grace your streets. The melodies and harmonies of the harpists and musicians and flutists and trumpeters will never be heard again. And never again will an artisan of any craft be found in your markets, And never again will the grinding of the millstone provide rhythm to your city, And never again will the light of a lamp bring warm light to your houses, And never again will the voices of the bridegroom and bride bring joy to your festivities.[40] For the merchants were the magnates of the earth, and all the nations fell prey to your sorceries.[41] And in her streets the blood of the prophets, saints, and all who have been slaughtered upon the earth,[42] ran freely.[43]

* * * * *

 Here begins my paraphrase/ translation - for better or worse :) 

And then one of the seven messengers entrusted with the seven bowls of plagues came over to me. This angel said,“Come, and I will show you the true nature of and God’s judgment on a spiritual prostitute who has seduced all the kings of the earth into the worship of anything but God: money, power, sex, the state, luxury, people, self – anything but God.  These empires offer a system of domination that seduces the powerful, partly with the promise of more power, and intoxicates common people with its alluring false promise of security that supposedly comes from increasing prosperity and power. 

Everyone who loves this world – it’s almost like they have become drunk on sin, addicted to sin on which it is built. They can’t get enough of it.” My guide carried me to the middle of a vast desert, the place where the church fled to get away from Satan’s attacks.

I saw this spiritual prostitute sitting on a beast splattered with the blood of the saints. This 7-headed beast is all the nations and all the rulers of the world, territorially grand and ideologically expansive, creating a compromised but tantalizing blend of politics and religion, and blasphemously self-promoting its own (alleged) grandeur, making claims about itself that are rightly made only about God.

The woman was wearing a headband (as prostitutes are required to do) covered with the names of all the other gods with whom people had been committing spiritual adultery.  The woman appeared beautiful (as all wealthy nations do): she was dressed in stunning robes; she shimmered with gold and jewels and pearls. She looked fine. 

But when I looked more closely, I saw that her hand held a golden cup brimming with poison, with abominations. It was frothing over with the spiritual ooze that follows idolatry. On her forehead, right beside her headband, was inscribed her name, solving the mystery about who she was: “Babylon the great, the mother of idolatry and the abominations that defile all the nations of the earth.” Babylon was drunk with the blood of the saints and the blood of those people who refused to deny Jesus even to save their own lives.  

When I saw her, I was astonished and confused. My guide said, “Let me explain. The beast you saw is all nations that rise up against God - past and present and future. They arise from Satan’s domain and will return to it in the end.  Jesus’ resurrection has ensured their final defeat, but until then they have life, even thought their death is sure.  Those who love earthly nations and worldviews – those whose names have not been inscribed in the book of life - will be mesmerized by all these nations. They will love the greed, exploitation, luxury and idolatry Babylon has to offer them. 

Even though Babylon is seated in power on all of these nations past, present and future, they are all temporary. They all rise only to fall. None of them can last forever. The last of these nations are not yet here, but when they arrive, they will (like the others) be powerful for a limited time as they appear to rule the world.  These nations of the world have one purpose and one purpose alone: to worship and serve the idolatrous goals of the beast.  Together they will make war on God and His Kingdom, but Jesus -  the Lamb who was slain -  will be victorious over them. He is the Lord over all lords and the King over all kings; His called, elect, and faithful will stand with Him. 

 The waters you saw represent the peoples and multitudes, ethnicities and languages.  And the prostitute, Babylon, is a worldview of systemic evil that seduces and then rules over the kings of the earth. But they will eventually plunder and shame her. They will all consume themselves; their sin will spark a fire of judgment and reap an inferno. For God has placed in their hearts to do what He has purposed, that is, to become one in mind and to surrender their kingdoms to evil until the words of God accomplish their end. Remarkably, the idolatrous nations end up undermining the very powers, riches, and privileges they sought. This is how false worship always ends: it is self-destructive through overindulgence and unrestrained oppression and violence. 

When another messenger descended from heaven, I knew he possessed great authority because his glory illuminated the earth. He said with a powerful voice: “Fallen, fallen, is Babylon the great city!  The systems the world held in awe have now become a lifeless wilderness, a habitat for demons and foul spirits, a home for everything unclean and hateful.” This is because all the nations have drunk deeply from the intoxicating wine of violence and greed, and are paying the price.   All the nations have disgraced themselves by joining this idolatry as they were bought with power and enslaved withluxury. The buyers and sellers of decadence and oppression have grown gluttonous, and rich, and cruel.

 Then I heard another voice from heaven say, “My people – followers of the Lamb - get away from Babylon and her nations—fast. Do not get caught up in her sins. Put distance between you so that you do not share in her judgment, because her sins are higher than the highest mountain. They reach far into the heavens like smoke rises from an inferno, and God has not forgotten even one of her missteps. God will deal out to her what she has dealt out to others, and repay her double according to her deeds. In the cup from which she poured our violence and misery, God will mix her a double.  Whatever glory she demanded and in whatever luxury she lived, she will get back the same measure in the torment of justice and the sorrow of guilt and shame that follows sin. 

Secretly she says in her heart: “I rule as a powerful queen; my lovers will never leave me and take away my luxury; I will never experience the grief of loss and need.”  Her addiction to power and comfort leads to arrogant self-sufficiency; the desire to avoid suffering leads to corruption, as anything can be done to keep what she has.   Because of this arrogance, judgment will take her by surprise and overwhelm her. Her life will turn into death and sorrow, and her plenty to famine, and all that she gloried in will disappear like trash incinerated with fire, for mighty is the Lord God who exacts judgment on her. 

And the kings of the earth, her political lovers who committed vile spiritual idolatry with her and lived lavishly off of her, will mourn over their loss when they see the extent of her collapse.  But... they will stand at a distance. They only loved her for what she could do for them. They will be full of fear that they, too, might fall victim to the same torment.  They will moan, “Woe to you, our great city! Babylon, the most powerful city in the world! Your day of judgment has crashed down on you.”  

 And as the economy crashes, and luxury and indulgence disappear, the merchants – the buyers and sellers of things and people -  will weep and mourn over her demise. All their stuff will count as nothing. It will be useless.   Warehouses of luxury goods consumed in acts of conspicuous consumption will remain full of unused and useless gold, silver, jewels, and pearls; fine fabrics, purple, silk, and scarlet cloth; fragrant woods, items made of ivory, and items finely crafted out of expensive wood; bronze, iron, and marble;  cinnamon, spices, incense, myrrh, and frankincense. 

Staples that people need to live - wine, olive oil, flour, and wheat – staples imported in such massive and unnecessary quantities that they left others malnourished and starving - these will be gone. The money and power that follow cattle, sheep, horses, chariots will dry up. Worst is their human cargo- the trafficked bodies and souls of defenseless humanity used, abused and treated like commodities. This, too, will end.

The empire’s elites once got rich and indulgent at the expense of the rest of the empire and indeed the world; now, everything their hearts desire has gone away; all the glitz and glitter are lost forever. The sellers of these goods, who made a fine profit from selling them to Babylon, will stand at a distance.  Like the kings, they will fear her punishment might fall on them too. They will weep and mourn the loss of the city that made their extravagance possible. “Woe to you, our great city, dressed in finest linens, in purple and scarlet fabrics, dazzling in gold and jewels and pearls. Your empire of wealth has collapsed.”  

And all the movers and shakers of this oppressive economic system that abused and consumed things and people alike will keep their distance as well.  Men thought of as strong (by beastly standards) will be reduced to tears as they gaze on the smoke that rose from her ruins. “Was there ever such a glorious human city like this one?” they will ask as  they weep bitterly and mourn their loss.“Woe to you, our great city; all who trafficked things and people became so rich off your wealth! Now, you have crumbled.”

But these economic and political titans of the earth?  They were deceived and corrupted. All the nations fell prey to Babylon’s poisonous seduction. And it was in Babylon’s streets that people paid the price: the blood of the prophets, saints – indeed, all whose lives have been pillaged - ran freely. Empires will eventually resort to anything necessary, including lethal violence, to silence the pro-God, counter-cultural witness of the faithful. Their economic, physical, emotional, and spiritual suffering filled the gutters of the cruel world.

O heaven, rejoice when you see justice roll down, because it means God has been victorious. Join in the celebration, you saints, emissaries, and prophets because God has judged in favor of the followers of the Lamb and against the followers of Babylon and Rome.

Then a mighty messenger picked up what looked like a huge millstone and he cast it into the sea. The messenger said, “Watch and see. This is how Babylon, the great city, will be thrown down; violently will she go down, and they will never find her again. Do you remember when Jeremiah prophesied God’s judgment on Jerusalem? It will happen again, but this time to the Babylons of the world: No more celebratory music, because there will be nothing to celebrate; no more marketplace hubs of community life, there is no community when there is no unity; food and fuel will be scarce, as consumers and hoarders and users care only for themselves; even the closest of human relationships will fall by the wayside. And thus Babylon will fall. 

Empires often eventually die of  self-inflicted wounds; their subjects revolt and destroy the very thing that has empowered them; this reversal is, in a very real sense, the judgment of God. [44] 

* * * * *

The “Babylon/Rome” societies mentioned in Scripture have certain common characteristics:

• Overabundance, and luxury accumulated at the expense of others (Jer 51:13; Eze 16:13, 49; Na 2:9; Rev 18:3, 7, 16-17). It’s when the love of money becomes the root of all kinds of evil: exploitation, greed, the commodification of people.

• Arrogance, self-trust and boastfulness (Isa 14:12-14; Jer 50:31; Eze 16:15, 50, 56; 27:3; 28:5; cf. Rev 18:7). Even the most powerful nations who say, “I rule the world,” and whom people say, “Who is like her?” are going to fall. 

• The use of power and violence against God’s image bearers and children (Jer 51:35, 49; Eze 23:37; Na 3:1-3; cf. Rev 18:10, 24). Ninevah was judged for violence against image bearers; Egypt for violence against God’s people. All the spilled blood of the innocent cries out to God.[45]

• Oppression and injustice (Isa 14:4; Eze 16:49; 28:18; cf. Rev 18:5, 20). Unfair courts, corrupt legal, political and economic systems.

• Idolatry (Jer 51:47; Eze 16:17, 36; 23:7, 30, 49; Na 1:14; cf. Rev 17:4-5; 18:3; 19:2)[46]Think specifically of emperor worship (as we saw in the 7 letters) which tried to make Christ subservient to Caesar. Nations will seek to make the state or its political leaders the source of hope and trust, the thing that demands our allegiance even if it puts us at odds with our faith.

 In summary: We see an arrogant international economic power with clients around the world, hostile to the path and people of God, engaged in the uncontrolled pursuit of luxury, with commerce that even includes trading in human beings, and with a willingness to use violence and exploitation to keep its comfort and power. That’s…all nations, given enough time.[47]

Revelation is a sustained stripping of the sacred from secular power—military, political, economic—and a parallel sustained recognition of God and the Lamb as the rightful bearers of sacred claims. [48] Revelation is a summons to uncivil worship and witness.

John is calling followers of Jesus to choose allegiance to Babylon or to Christ. We choose either Heavenly Kingdom or Earthly Empire. Christians must “come out” – that is, withdraw their support of and participation in – from any nation, party or leader who demands an almost worshipful loyalty and adulation. The Cross must always stand higher than the flag.[49]

Let’s pull from today’s headlines just to see the timelessness of John’s warning. The Jerusalem Post published an article this week that I think is worth noting. It’s called “Ukrainian religious leaders liken Putin to anti-Christ, Hitler.”[50] 

The spokesman of the Orthodox Church of Ukraine had harsh words for Russian President Vladimir Putin calling him the anti-Christ and likening him to Nazi leader Adolf Hitler. “Putin is really not messiah, but really anti-Christ of our current time,” Yevstratiy Zoria, the spokesman for the Ukrainian Orthodox Church, said on the BBC Global News Podcast. “He is anti-Christ because everything what he does, everything what he do now, is totally against gospel, against God’s law.”Zoria’s statement followed that of Metropolitan Epiphanius I of Ukraine who said on Sunday that “the spirit of the anti-Christ operates in the leader of Russia.” 

“The spirit of the antichrist operates in the leader of Russia, the signs of which the Scriptures reveal to us: pride, devotion to evil, ruthlessness, false religiosity. This was Hitler during World War II. This is what Putin has become today.” While these statements serve to highlight a religious conflict between the Orthodox churches of Russia and Ukraine, Putin – though seemingly secular – has not shied away from using religion in his political quests. In his latest nonfiction book, Enemies and Allies, Evangelical author Joel C. Rosenberg explored how religion factors into Putin’s politics. 

“Putin… claims to be a Christian, occasionally attends the Russian Orthodox Church, poses for photo ops with Orthodox priests, and refers in speeches to the church and its importance in Russian life more than any Russian leader since the days of the czars. But there is no evidence that he has a personal relationship with Jesus Christ or that the teaching of the Bible actually shapes or guides his actions. Rather, the evidence suggests Putin is playing on the deep cultural and nationalistic affection the Russian people have for the Russian Orthodox Church to advance his popularity and political power."

[An article] in The Heritage Foundation argued that “Putin often invokes the Russian Orthodox Church in his public speeches, giving the church a much more prominent place in Russian political life than under his predecessors. But these invocations hardly seem sincere in the religious sense. Rather, he has used the church to justify Russian expansion...” Bishop of Leeds, Nick Baines [noted] that Putin has been encouraged by the Russian Orthodox Church to invade Ukraine. The Church, he said, has bought into the "mythology," which Putin believes, that Russia and Ukraine belong together – Ukraine is a fake country.

 Or, from Christianity Today, in an article entitled “Hundreds of Russian Pastors Oppose War In Ukraine.” 

Ukrainian evangelicals have had enough. Battered by a week of war, they have heard numerous prayers for peace uttered by their Russian colleagues. But they did not hear condemnation. “Your unions have congratulated Putin, giving thanks for freedom of belief,” said Taras Dyatlik, the Overseas Council regional director for Eastern Europe and Central Asia. “The time has come to make use of that freedom.” 

“Remember Mordechai and Esther,” he wrote March 1 in an open letter. “Do not be like Jehoshaphat, who entered into an alliance with Ahab, and was silent when God spoke through the prophet Micaiah.” Dyatlik accused his Russian colleagues of buying into national rhetoric—first in 2014, when Russian-backed forces invaded the eastern region of Donbas—and again today. But “begging on my knees,” he leveraged his reputation with the heads of Russia’s evangelical unions—while acknowledging their difficult reality. “You fear prison,” he said. “[But] do not be faithful to Putin. Be faithful to the body of Christ.”

Oh, friends. We must be careful. The Russian church is not uniquely susceptible to this kind of deception. Christians who were, and are, and are to come will live in Babylons that look good, but in whose hand is a bowl full of abominations. Russian Christians are not unique in being deceived by how national leaders paint the world; Russian Christians are no unique in needing to fight the tendency to compromise for the sake of economic, physical or spiritual comfort. Russian Christians are not unique in tarnishing their legacy over the pursuit of or alignment with state power. This is as old as Revelation.  

"Come out of her, my people." 

(Jeremiah 50:8; 51:6-9; Isaiah 48:20; 52:11; 2 Corinthians 6:17).

Christians are to flee, to separate themselves ideologically and spiritually from all the forms of Babylon. If we "share in her sins," we will share in her sufferings. This warning is addressed to professing Christians. We must be wise.[51] I want to talk next week about how we do this pointedly and purposefully. I leave you with this as prep.

The task of a witness is to speak courageously in word and deed, testifying to the truth of God and prophesying against all falsehood that distorts and parodies divine truth.  

Witnesses offer testimony to the vision of God given them in the hope that others will repent from error and turn to the truth, but their success is measured, not by the quantity of their converts, but by the steadfastness of their testimony.  

This suggests that the church should be missional and prophetic, a martyrological community, a gathering of witnesses. Such a calling is difficult and dangerous, but it carries with it the promise of God’s protection in the present and God’s reward in the future.[52]

_____________________________________________________________________

[1] 1 John 2:16

[2] Reading Revelation Responsibly, Michael Gorman

[3] “Many believe that chapter 17 describes religious Babylon and chapter 18 the commercial aspect.” (Believer’s Bible Commentary)

[4] Jezebel in 2:20–23 was a key seducer akin to Babylon the prostitute (2:21, 22; cf. 17:2). In the Bible, harlotry frequently symbolizes apostasy and idolatry (see Is 1:21; 23:15; Jer 13:25–27; Ezk 16; Hos 4:12; Nah 3:4). (Orthodox Study Bible) “The best background for understanding the language of the chapter is… the descriptions of Jerusalem as the harlot in Eze 16 and 23 and Babylon as the harlot in Jer 51.” (Expositor’s Bible Commentary)

[5] Come, I will show you the punishment of the great prostitute. Introduces the theme of ch. 17 and contrasts with 21:9(“Come, I will show you the bride”). (NIV Biblical Theology Study Bible)

[6] “Some Jewish prophecies complain about Rome’s drunken weddings with her suitors, the kings of the East she was seducing.” (NRSV Cultural Backgrounds Study Bible)

[7]  “Both the kings of the earth and the inhabitants of the earth are seduced into committing spiritual adultery with Babylon. The indication is that she made them drunk with power, material possessions, false worship, and pride.” (NKJV Study Bible)

[8] “Nineveh, the capital of the evil Assyrian empire, seduced the nations with her prostitution and witchcraft (Nah 3.4)” (NRSV Cultural Backgrounds Study Bible)

[9] Seducing the nations into idolatry, likely through the empty promise of political power and especially economic gain (cf. 18:2–19) (NIV Biblical Theology Study Bible)

[10] “Because Babylon is the city responsible for the destruction of Jerusalem’s first temple in 586 b.c., John uses this ominous symbol to describe the Babylon of his day—Rome, the city on seven hills… Its beauty and power are legendary, but beneath the surface lies the truth of its nature. What Rome represents in John’s day has been replicated by many different world powers and their material attractions.”  (The Voice Commentary)

[11] Why in the desert, when she usually sits on many waters? “Since the woman who gave birth to the Child-Ruler fled into the wilderness as a place of protection (12:6, 14), perhaps Babylon here is seen as being in league with the dragon and the beast as they ferociously pursue God’s people (12:13–16).” (NKLV Study Bible) On the other hand, Believer’s Bible Commentary thinks this is an apostate church. Primasius said it was “the absence of God, for his presence is paradise.”

[12] “Full of blasphemous names.” These are spiritual competitors, the names of the gods and the other nations. (Michael Heisser)

[13] “Gentiles often personified their homeland as a woman, or the city as a wealthy goddess enthroned beside a river.” (NRSV Cultural Backgrounds Study Bible)

[14] Jeremiah 51:7

[15] “Roman law stated harlots must wear headbands exhibiting their name. This great harlot bears the mysterious name of BABYLON . . . MOTHER OF HARLOTS. For the late-first-century Christians, Babylon was incarnate in Rome (see 1Pt 5:13), but it is primarily a spiritual reality, a “mystery,” transcending concrete manifestations. (Orthodox Study Bible)

[16] Condemnations of Babylon and Tyre (Jer. 50; 51; Ezek. 27) (ESV Reformation Study Bible)

[17] “The play here on the tenses "was . . . is not . . . will come" refers to a three-stage history of the beast… That John's beast "is not" refers to his defeat by the Lamb on Calvary (cf. Jn 12:31-32)… all other gods are nothing or nonexistent (1Co 8:4-6). Satan once had unchallenged power over the earth ("was," cf. Lk 4:6; Heb 2:14-15). Yet he is given a "little time" to oppose God and his people (12:12c; 13:5; 20:3b) before his final sentencing to "destruction" (v.11; cf. Mt 7:13; Jn 17:12; Ro 9:22; 2Th 2:3). It is this apparent revival of Satan's power and authority over the world after his mortal wound (Ge 3:15) that causes the deceived of earth to follow him.” (Expositor’s Bible Commentary)

[18] “An ancient seal showing a seven-headed chaos monster being slain illustrates John's imagery. In that scene, the monster is being slain by a progressive killing of its heads. Four of the heads are dead…Yet the chaos monster is still active because three heads still live. Similarly, John's message is that five of the monster's heads are already defeated (12:11). One head is now active, thus showing the reality of the beast's contemporary agents who afflict the saints; and one head remains, indicating that the battle will soon be over but not with the defeat of the contemporary evil agents. “(Expositor’s Bible Commentary)

[19] Ancient writers commonly referred to Rome as the city on seven hills. However, “In the seven other instances in Revelation, the word for "hills" here is always rendered "mountains," which are world powers (Isa 2:2; Jer 51:25; Da 2:35; Zec 4:7). It seems better, then, to interpret the seven mountains as a reference to the seven heads or kings, which describe not the city but the beast.” (Expositor’s Bible Commentary)

[20] “Seven mountains may also refer to successive world empires (see Ps. 30:7; Jer. 51:25; Dan. 2:44, 45).“ (NKJV Study Bible)

[21] “These five may be the first five Roman emperors, beginning with Julius Caesar with the being Nero. The five might simply represents an indefinite number of previous persecuting states, with the sixth indicating Christians are near the end.” (ESV Reformation Study Bible)

[22] So much speculation here. Most agree: it’s the final ruler before God wraps up history.

[23] “Of the three stages of the beast—was, is not, will come—only the last is related to his coming "up out of the Abyss" (v.8)…  Christ has killed the monster by his death (Ge 3:15; Rev 12:7-9) and for believers he "is not" (has no power), yet the beast still has life ("one is" [v.10]) and will attempt one final battle… and will give the appearance that he is alive and in control of the world (cf. Lk 4:5-7). That beast belongs to the seven qualitatively (he is of the same quality)." (Expositor’s Bible Commentary)

[24] “The number “ten” goes back through v. 7 and 13:1 to Dan. 7:7, 24… the beast has characteristics of all four of Daniel’s beasts.” (ESV Reformation Study Bible)  “May designate the ten provincial governors of Rome, Rome’s client kings from conquered territories, or the “the kings of the earth” (v. 18; cf. 16:14)” (NIV Biblical Theology Study Bible)

[25] “A prostitute’s former lovers might betray her (Lam 1.2), strip her (Ezek 16.39; 23.26–29) or even kill her (Jer 4.30). In the OT God stripped his people (Jer 13.22, 26–27; Ezek 16.37), Nineveh (Nah 3.5) and Babylon (Isa 47.3)” (NRSV Cultural Backgrounds Study Bible)

[26] “Evil will turn against evil as the beast and its “ten horns” will destroy Babylon, the idolatrous economic system that supports them. They despise, shamefully expose, and burn Babylon (cf. Isa 47:1–14), which also recalls the judgment against apostate Israel (cf. Ezek 16:35–42; 23:28–30).” (NIV Biblical Theology Study Bible)

[27] “The lesson from Roman times can be generalized: idolatrous states end up destroying the very powers, riches, privileges, and people that they originally supported. False worship is self-destructive.” (ESV Reformation Study Bible)

[28] “By this period people in the empire spoke of Rome as the city that ruled land and sea to the ends of the earth.” (NRSV Cultural Backgrounds Study Bible)

[29] “When John’s prophecy will be fulfilled, an amazing thing will happen: The harlot will be made desolate by the very system that carried her.” (NKJV Wiersbe Study Bible)

[30] “’Babylon’ means ‘confusion’…It signifies people who are arrogant, robbers, dissolute and impious, and who persevere in their wickedness.” Caesarius of Arles

[31] Likely inspired by Is 13:19–22; 34:11–15

[32] “Separation is a refusal to participate in the works of darkness (2Co 6:14–18).” (Orthodox Study Bible)

[33] Double payment was exacted from a thief (Ex 22.4, 7, 9), and from God’s people (Isa 40.2; Jer 16.18). Babylon would drink from “the cup she mixed” (cf. Rev 14.8–10; Isa 51.22–23; Jer 50.29; Ob 15). (NRSV Cultural Backgrounds Study Bible)

[34] See Isaiah 47 for background imagery here.

[35] Babylon's sin is described as satiety ("luxury"), pride ("boasts, I sit as a queen"), and avoidance of suffering ("I will never mourn"). Luxury leads to boastful self-sufficiency (Eze 28:5); the desire to avoid suffering leads to the dishonest pursuit of luxury (Eze 28:18). 

[36] This is Roman merchandise. (NRSV Cultural Backgrounds Study Bible)

[37] “Most items on the list are luxury goods, symbols of conspicuous consumption; some are basic staples, such as wheat, but imported in such massive quantities that residents of Rome ate free while many peasants in Egypt, where much of the grain was grown, were malnourished. The list climaxes with “human lives” sold as slaves (v. 13)—the gravest injustice of the empire (cf. Deut 24.7)… Rome’s rich indulged themselves at the expense of the rest of the empire.” (NRSV Cultural Backgrounds Study Bible)

[38] Reminscent of Eze 27, a lamentation over the fall of Tyre. 

[39] “God commanded Jeremiah to hurl a stone into the middle of the Euphrates to symbolize the permanent fall of Babylon (Jer 51.63–64). Revelation amplifies the image as a millstone thrown into the sea, probably recalling Jesus’ warning in Mark 9.42 and Luke 17.2.” (NRSV Cultural Backgrounds Study Bible)

[40] “When God judged Judah by means of Babylon, Jerusalem became desolate, without lighted lamps or the sounds of millstones or the joyful sound of newlyweds (Jer 25.10; cf. Jer 16.9). Now Babylon reaps what it sowed.” (NRSV Cultural Backgrounds Study Bible) 

[41] Nahum’s prophecy against Nineveh mentions “the prostitute, gracefully alluring, mistress of sorcery, who enslaves nations through her debaucheries and peoples through her sorcery” (Nah 3.4).

[42] “The great sin of Babylon is cited. She has martyred the prophets and followers of Jesus. John has already mentioned this blood-guiltiness (17:6; cf. 19:2). Elsewhere the death of martyrs is attributed to "the inhabitants of the earth" (6:10), the "beast that comes up from the Abyss" (11:7, 13:7), and the "beast, coming out of the earth" (13:15). In v.24 "the blood . . . of all who have been killed on the earth" refers to all those who have been martyred because of their loyalty to the true God. Once again, in John's mind, Babylon the Great encompasses all the persecution against the servants of God until his words are fulfilled (cf. 17:17).” (Expositor’s Bible Commentary)

[43] Note also the many allusions to Jer. 50; 51and Ezek. 27.

[44] Several paragraphs from Reading Revelation Responsibly, by Michael Gorman, were woven into this.

[45] Deuteronomy 32:33

[46] This list from NRSV Cultural Backgrounds Study Bible

[47] Dragons, John, and Every Grain of Sand: Essays on the Book of Revelation. Edited by Shane wood.

[48] Ibid

[49] Asbury Bible Commentary

[50] https://www.jpost.com/christianworld/article-699171

[51] Expositor’s Bible Commentary

[52] Reading Revelation Responsibly, Michael Gorman

7 Bowls (Revelation 15:5 – 16:21)

After I had taken all this in, I looked again; and the inner part of the tabernacle of witness[1] opened in heaven.  Out of the temple came seven messengers, clothed in pure linen, bright and shining, their chests clad in a golden sash, carrying seven plagues.  Then one of the four living creatures[2] stepped over to give to the seven messengers seven golden bowls[3] brimming with the wrath of God who lives throughout the ages.

 The temple was full of the smoke billowing from the magnificent glory of God and from His power,[4] and no one could enter the temple until the seven plagues of the seven messengers accomplished their God-ordained end.Then I heard a great voice coming from the temple ordering the seven heavenly messengers. A voice said,” Go and pour out the seven bowls of the wrath[5] of God upon the earth.”[6]

I am going to take the approach that John's vision explains God’s coming judgment on the Roman Empire (that will be clear in the next few chapters) by taking into the account of the fall of Babylon in light of the defeat of Pharaoh at the Red Sea, and use all of these as framework for a universalized prediction of the judgments that will fall on all Babylons (World Systems) until the final global Babylon is gone.[7]

• Chapter 15-16 pick up details from chapters 4, 8, 12 and 14. This is recapitulation.

• The 7 bowls of judgment (16:1-21) overlap the 7 trumpets and seals. Lots of similar imagery and events.

• They all have a similar goal: to bring the earth's inhabitants, like Pharaoh, to repentance.[8]

• The judgment escalates from impacting 1/4, to 1/3, to all the world.[9][10] My theory: it reminds us that God is patient, but at some point “our iniquities are full.” (Genesis 15:16)

• The bowls are linked to the Judgment of the global Babylonian system in Chapter 18; (16:19; 14:8 and 10; 15:7, 16:1).

• This is modeled after the plagues in Egypt, the last 7 of which did not touch God’s people like the other plagues did.

 Let’s pause on that point for a moment. Literal interpretations are very popular for this section (“Oh, it must be a supernova, or nuclear war, or some kind of plague, etc.”), but a) that’s not how Revelation has been working, and b) if they were literal, there’s no way God’s people wouldn’t be harmed. Real things will happen, but just like we do with numbers, we need to weigh the message. Early church commentaries overwhelmingly read these events as symbolic of spiritual and cultural realities.  Briefly summarized, “All of these plagues are spiritual, and they occur in the soul.” (Caesarius of Arles, 500s) 

• The waters are nations (Primasius, 500s).

• The sores are guilt of sin and grief of apostates (Primasius, Caesarius, Andrew of Caesarea, 500s) or a version of the Mark (Bede, 700s).

• Blood is a spiritual revenge, a vision of filth (Primasius, Bede), though it could indicate the bloodshed that followed war (Andrew, Oecumenius, 900s).

• Scorching sun is drought (Oecumenius), the steadfastness of the saints (Primasius), or the splendor of the wise (Bede).

• Darkness is a darkness of reason (Oecumenius), suppressing the truth through wickedness (Primasius), lacking the ‘sun of righteousness’ (Andrew),  the false joy of earthly happiness (Bede), the brightness of doctrine obscured by unbelievers (Victorinus, 200s)

• The Euphrates drying up means nations will possess nothing which is living (Primasius).

• The Great City is Jerusalem, Babylon, or everybody; when the cities of the nations fall, it is “the strength and confidence of the nations” (Primasius) or “the cessation of the pagan manner of life” at the coming of the Kingdom of God” (Andrew).

• Islands are churches and the mountains are leaders (Oecumenius, Andrew, Bede).[11]

• 100 lb. hailstones are the completeness of God’s judgment (Primasius, Andrew)

So, I feel like I am on safe ground when I say that the heart of the message is in its weight, not in connect-the-dots details. The world – the corrupt systems, the evil worldview, the idols, the violent power structures, the people enabling them – are going to be dismantled and judged, with nations reaping what they have sown. 

So the first messenger poured out his bowl onto the earth. When he did, a foul-smelling, painful sore broke out on each person who bore the mark of the beast and who worshiped its image.  

The First Bowl. The sores seem to represent some form of suffering  similar to the spiritual and psychological torment of the fifth trumpet.[12] This will not be experienced by those who are resting in God. 

The second messenger poured out his bowl into the sea. When he did, the waters became like the blood that spills from a dead body, and every living creature in the sea died. The third messenger poured out his bowl into the rivers and springs of fresh water.[13] When he did, they, too, became blood. 

  And I heard the messenger over the waters speak. “You are just, O holy One who is and who was, for You have judged these things rightly. Because people shed the blood of the saints and prophets, You have given them blood to quench their thirst. They are deserving of these punishments.”[14]  And I heard a voice from the altar agree. “Yes, Lord God, the All Powerful, true and right are Your judgments! 

The Second and Third Bowl.[15]

• 17:1 and 17:15 make clear the ‘many waters’ are nations from which the Beast emerges (Rev. 13).[16] In 20:8, ungodly nations are compared to the sand of the sea shore on which the dragon stands (13:1)  

• The sea being turned into blood = a spiritual vision of filth (Primasius, Bede) or the bloodshed that followed war and violence (Andrew, Oecumenius). “Because people shed the blood of the saints and prophets, You have given them blood to quench their thirst.”[17] What goes around comes around.

• Jewish tradition claimed that,[18] in response to Pharaoh drowning Israel’s babies in the Nile, God later turned the Nile to blood, struck Egypt’s firstborn, and drowned Pharaoh’s army. [19]

 Since Babylon/Rome was the source of prosperous maritime commerce, some associate this with a global economic collapse (18:17-19). They worshipped and trusted the economy, and now it’s gone, and all the ripple effects of desperate actions follow. Those who made it so God’s people could not buy and sell will now themselves not be able to buy and sell.  God punishes the world by decimating an economy built on the shedding of blood (exploitation, corruption, slavery, etc), especially because of persecution of the saints.[20]

This language of blood is not about less than the violent and greedy reaping sowing the wind and reaping the whirlwind, but I think it’s about more than that. Nothing helps them avoid the reality of reaping the sin and chaos they sowed within and around themselves – physically, existentially, emotionally, spiritually.

The fourth messenger poured out his bowl on the sun. When he did, the sun was permitted to blister people with its fire.[21] The incredible heat of the sunburned their skin; but instead of rethinking their actions and glorifying God, they cursed God’s name because He had the power to carry out these plagues.

The pouring out of God's wrath in the Old Testament is often figuratively expressed as fire.  

• Jeremiah 7:20 -  “My anger and my wrath will be poured out on this place… and it will burn and not be quenched.”

• Ezekiel 22:21-22  - “I shall gather you and blow on you with the fire of my wrath, and you will be melted in the midst of it...”

• Deuteronomy 32:22 – “For a fire will be kindled by my wrath, one that burns down to the realm of the dead below. It will devour the earth and its harvests and set afire the foundations of the mountains.”

 Oecumenius viewed it literally (he thought it was drought), but the idea that it was the steadfastness of the saints (Primasius) or the splendor of the wise (Bede) shows up more often in historical church literature. Babylon will be scorched with the same kind of fire unleashed by the two prophets in chapter 11. It’s the glaring, blinding nature of truth, which is illuminating and life-giving for those who love it, and anguish for those who don’t.[22]  

 The fifth messenger poured out his bowl on the throne of the beast.[23] When he did, its kingdom was blanketed in darkness. People chewed on their tongues out of the depth of their agony.[24]  Still they refused to change their wicked ways, so they cursed the God of heaven because of their painful afflictions and ulcerous sores. 

Early Jewish interpreters thought that the darkness of the Egyptian plague symbolized spiritual separation from God, an exile from Eternal Providence. Some believed the Egyptians’ contemplation of their own wretchedness was worse than the actual darkness. Isaiah 8:20-22 associates darkness with occult practices:

“[Mediums and spiritists] have no light of dawn. Distressed and hungry, they will roam through the land; when they are famished, they will become enraged and, looking upward, will curse their king and their God.  Then they will look toward the earth and see only distress and darkness and fearful gloom, and they will be thrust into utter darkness.”

The ancient commentary summarizes well: Darkness is a darkness of reason (Oecumenius), suppressing the truth through wickedness (Primasius), lacking the ‘sun of righteousness’ (Andrew) or the false joy of earthly happiness (Bede).

I think we are intended to think of this as light being the light of God’s truth and glory, and the darkness being separation from God and every good and perfect gift that He has given the world. Those in anguish are recognizing the horror of their spiritual darkness, their separation from God, and that eternal fate awaits them characterized by this very thing.[25] [26] 

The sixth messenger poured out his bowl on the great river Euphrates. When he did, the river dried up and became a road so that the kings from the east and their armies could make their way.[27]

•  ‘Many waters,’ are the multitudes, nations and tongues (17:15). 

• The judgment on Babylon included the drying up of the Euphrates River (Cyrus diverted the Euphrates and crossed it- from the East)

• Kings from the East = the kings of the whole world (17:18; 20:8).  

• The traditional northern enemies, God and Magog, are later explained to be all nations in the four corners of the Earth.

I suspect the drying up of the Euphrates reveals that the multitude of Babylon's religious adherents throughout the world - which is where Babylon gets its wealth, power, and prestige - will become disloyal and turn against them. We will see this in the next few chapters.

  What I saw next troubled me deeply: three foul spirits like frogs appeared, belched from the mouth of the dragon, the mouth of the beast, and the mouth of the earth-beast (false prophet).  These frogs are demonic spirits.[28] As they go into the world, they perform miracles[29] persuading the kings of the world to gather for the last battle on the great day of God[30], the All Powerful.[31] 

I heard a voice saying: ” See, I am coming like a thief! Blessed is the person who watches and waits, dressed and ready to go, so as not to wander about naked, exposed to disgrace.”[32]  And the kings gathered at the place called Har-Magedon in Hebrew.[33]

This battle gathers the global persecutors of God’s people. This is the confrontation between Christ and all of the evil nations at the end of the age.[34] The nations that think they will eliminate God’s people will actually meet their own judgment (19:11-21). Things to note:

• There is no mention of a mountain of Megiddo in the Old Testament or in Jewish literature. It was a very small hill. 

• Thanks to a military history at Megiddo (Judges 5:19, 2nd Kings 23:29), Megiddo became associated in Judaism with the place where evil nations attack Israel.

• If 20:8 is a recapitulation to the same event as 16:14, then 20:9 puts Armageddon at Jerusalem/Mount Zion, both of which (in John's terms) refer to the worldwide Church. 

To think of Armageddon as a specific geographical locale would go against our principles in understanding Revelation so far.  Like Babylon and the Euphrates, Armageddon must be weighed: it has global and spiritual application. Adam Clarke, writing in the 1800s, noted:

“But what is the battle of Armageddon? How ridiculous have been the conjectures of men relative to this point! Within the last twenty years this battle has been fought at various places, according to our purblind seers and self-inspired prophets! At one time it was Austerlitz, at another Moscow, at another Leipsic, and now Waterloo! And thus they have gone on, and will go on, confounding and being confounded.”

I favor the reading that Har-Mageddon is Har-Moad, God’s cosmic mountain dwelling place (Jerusalem and Zion, the home of the Church). The battle symbolizes the final cosmic clash between God and Satan over the people of God.[35]  The evil hordes associated with the East (all the nations) - are going to march on God’s domain and God’s people. [36] 

Finally, the seventh messenger poured out his bowl into the air. When he did, a great voice came out of the temple, from the throne. And a loud Voice said, “It is accomplished!”  At the sound of the voice, there were flashes of lightning, sounds of voices, rumblings of thunder, and tremors of an earthquake. In all of human history, there had never been an earthquake of this magnitude. The great city was torn into three parts, and the cities of all the nations fell. God remembered the great city, Babylon[37], and made her drink the cup of His fury and wrath.[38]

 Every island sank into the ocean, and no mountains were left to be discovered. And great hailstones, each weighing nearly 100 pounds[39], fell from the sky onto the people until they cursed God because the plague of hail was so severe.

In the 7th Bowl, God punishes the ungodly world system with final judgment. The language of lightning, thunder, and hailstone is in imagery of judgment that we've already seen several times in Revelation to show that something is brought to an end.

The Great City that splits into three parts[40] has been variously identified as Jerusalem, Rome, or ungodly world systems, which would include the former two.  Along with Babylon, John also sees the cities of the nations fall,[41] likely "the kings of the whole world" assembled for battle at Armageddon (vv. 14, 16). John's vision revealed that all the cities are doomed to share Babylon's fate.[42]

I favor the view[43] that these are images of governments (islands) falling apart, and the nations (mountains) collapsing, leaving the masses of humanity (the water) with no source of human stability and leadership. [44] Then indeed, as Othello said when his madness descended, “Chaos has come.”

The summary: The seals, bowls and trumpets and Egypt, Babylon and Rome tell us how the story is going to go as history unfolds:

1.  Arrogant nations (beasts) will arise from humanity (sea) 

2. They will be motivated by the Satan (dragon) and fed by the people who love them (streams and springs)

3. They will align themselves against God and His people by abusing with power (Rome) or alluring with pleasure (Babylon).  

4. As they reap what they sow (drinking the ‘bowls’ of the blood they shed), they will collapse, and all their allies will desert them (mountains and islands fleeing).

5. Throughout history, God, who is slow to anger, has spared people the full weight of their punishment. Egypt, Rome, Babylon – they are all previews of the anguish, guilt, misery, and punishment (sores, darkness, scotching light of truth) that cannot be escaped. 

6.  In the end, when the cup of the history of the whole world’s iniquity is full, God will tell the martyrs that the time of waiting is over[45], and He will pour out His wrath at the evil that destroyed His good world – but this time it will be undiluted.

* * * * *

So, right now, we are watching things unfold on the world stage that likely have us thinking about apocalyptic world events.  

•  If John were writing today to the church in the Ukraine, I suspect Putin would be the latest example in world history of what it looks like when a beast follows the dragon.[46]  

• There’s even a false prophet: Kremlin’s propaganda machine that has convinced so many Christians in Russia (and America) that Putin is a good man, perhaps even a friend of the church, when the reality is the opposite. (Read “How Putin’s Politics Threaten the Church’s Witness,” at Christianity Today,[47] ; “No, Putin Is Not A Defender Of Christian Values,”[48]; “The Point: Christian Persecution In Russia.”[49])

• Putin’ allies (islands and mountains) are currently abandoning him[50]

• His Euphrates is drying up[51]

• His own people are in anguish over his decision[52] [53] [54]

Now, I don’t know how this war will end and what will happen to Russia when it does (also, this is a geopolitical war, not a war of aggression specifically targeting God’s people).  I just know what happens throughout history: oppressive, violent and decadent nations eventually drink the bowl of their own evil. If it doesn’t happen now, it will, given enough time.[55] 

But John’s talking about something bigger. The Babylon/Rome/Egypt that deserves God’s judgment is the whole system. It’s not less than one geographical entity or a particularly evil moment in time, but it’s certainly more than that. It’s everything and everyone aligned against Christ and his people.

John’s trying to communicate the totality of the problem: earthly nations are not the true home of God’s people. They will all eventually wreak some kind of havoc in God’s good world and seek to ruin God’s people through coercive power (Rome) or decadent pleasure (Babylon). The best way for John’s audience to understand this was to run them through all the nations they already knew to be beastly – Egypt, Babylon, Rome - and then universalize it for all believers: “This is how history is going to unfold.”

The fall of Babylon/Rome/Egypt acts as a preview to the next Babylon/Rome Egypt and eventually the fall of the whole thing when the cup of the global iniquity is full.  That sets the stage for the ultimate reversal (Revelation 17 and 18), followed by the creation of the New Heaven and the New Earth.[56] That’s where we are heading next week.

Meanwhile, we hold fast to the testimony of Jesus and keep his commands (Revelation 14:12). We pray. We hope. We endure, longing for the day when all beasts will come to an end, and all dragons will be destroyed, and every knee will bow, and every tongue confess, the Jesus is Lord, to the glory of God (Philippians 2:10-11).

_____________________________________________________________________________

[1] “The temple of the tabernacle of the testimony is the heavenly prototype of the earthly ‘tabernacle of testimony; (Nm 17:7), containing the witness of God's covenant, the tablets of the Law brought down from Mt. Sinai by Moses.” (Orthodox Study Bible) 

[2] See Revelation 4:6

[3] “Recalls the bowls that hold the prayers of God’s people who cry out for vindication (see note on 5:8; cf. 6:9–10; 8:3–5).” (NIV Biblical Theology Study Bible)

[4] “Smoke or thick cloud frequently accompanies God’s presence, especially when He is angry. The associations include Mount Sinai (Ex. 19:9, 16, 18; 20:18) and the visions of Isaiah and Ezekiel (Is. 6:4; Ezek. 1:4; cf. Num. 12:5; Ps. 18:8, 11; 74:1).” (ESV Reformation Study Bible)

[5] The phrase ‘pour out God's Wrath’ in the Old Testament is used to indicate judgment against either covenant breakers or those who have persecuted God's people (Ezekiel 14:19, Jeremiah 10:25, Psalm 69:24, Zephaniah 3:8).[5]

[6] Beale claims, “These plagues are the last in that they complete the thought revealed in the preceding ‘woe’ visions and portray the wrath of God in a more intense manner than the previous visions. The bowls go back in time and explain in greater detail the ‘woes’ throughout the age and culminating in the final judgment… The trumpet visions may be compared to incomplete snapshots and the bowls to fuller photographs.”

[7] This is the approach G.K. Beale takes, and a lot of my commentary comes from his commentary in Revelation: An Introduction

[8] IVP New Testament Commentary

[9] “For example, the second and third cups reveal that the second and third trumpet plagues have increased in extent (8:8–11; 16:3–4); just as the earthquake following the seventh trumpet seems to be that of the seventh cup, only more fully described (11:19; 16:17–20). The parallels between the fourth trumpet and fourth cup are evident (8:12; 16:8), as also between the fifth and sixth trumpets and fifth and sixth cups (9:1–21, 16:10–16).”  New Bible Commentary

[10] Sam Storms notes that John writes Revelation with visions that are temporally parallel. What he means is this: “What can occur in a limited or partial manner at any point in history between the two advents of Christ, can also occur, at any point in history between the two advents of Christ, in a universal or more thorough-going manner.” https://www.samstorms.org/all-articles/post/the-seven-bowls---part-i

[11] All references from Ancient Christian Commentary On Scripture: Revelation, from IVP Press.

[12] The sores are guilt of sin and grief of apostates (Primasius, Caesarius, Andrew of Caesarea) or a version of the Mark (Bede).

[13] According to Beale, “The “sea” as figurative for ungodly humanity is not inconsistent with the other uses of thalassa in the Apocalypse… Clearly the “many waters” of 17:1 are a picture of unbelievers throughout the earth [echoed in 17:15]. Furthermore, Satan’s standing “on the sand of the sea” in 12:18 may refer to his sovereignty over the wicked nations, since in 20:8 ungodly nations are compared to “the sand of the sea.” The sea from which the beast of 13:1 emerges represents the mass of nations. This symbolic understanding of 16:3 is supported by the explicit figurative interpretation of the bloody “rivers and springs of waters” in v 4 as God’s judgment on the impious. The understanding of “blood” in v 3 as representing the suffering of the ungodly is warranted by the immediate context (e.g., vv 2, 8–11) and by the use of “blood” (haima) elsewhere in Revelation to refer, without exception, to the suffering of the wicked or of Christ and the saints (the former in 11:6; 14:20; 19:13; cf. 6:12; 8:7–8; the latter in 1:5; 5:9; 6:10; 12:11; 17:6; 18:24; 19:2).”

[14] NIV Cultural Backgrounds Commentary

[15] The sea turning to blood is based on Exodus 7:17 -21.

[16] The waters are nations (Primasius).

[17] Adam Clarke notes: “It is said that when Tomyris, queen of the Scythians, had vanquished Cyrus, she cut off his head and threw it into a vessel of blood, saying, "Satisfy thyself with blood, for which thou hast thirsted, and for which thy desire has been insatiable." 

[18] “Wisdom of Solomon once again, reflecting on how the plagues were appropriate to the Egyptians' sins: "In return for their foolish and wicked thoughts, which led them astray to worship irrational serpents and worthless animals, you sent upon them a multitude of irrational creatures to punish them, so that they might learn that one is punished by the very things by which one sins" (Wisdom 11:15) How To Read The Bible Book By Book

[19] NIV Cultural Background Study Bible

[20] Isaiah had warned the world centuries before: “I will feed your oppressors with their own flesh, and they will become drunk with their own blood, and all flesh will know that I, the Lord, am your savior.” (Isaiah 49:26)

[21] In 7:16, God promised to protect the redeemed from the sun’s “scorching heat.”

[22] “A form of spiritual judgment against persecutors, which lays the basis for their future final punishment.” Michael Heisser

[23] “"Throne" designated the stronghold of Satan at Pergamum. "The throne of the beast" symbolizes the seat of the world-wide dominion of the great satanic system of idolatry (20:1). This system is plunged into spiritual darkness or disruption, bringing chaos on all who sought life and meaning in it. This bowl plague… strikes at the very seat of satanic authority over the world; and the darkness is moral and spiritual rather than physical (cf. 21:25; 22:5; Jn 8:12; 12:35-36, 46; 1Jn 1:5-7; 2:8-10). (Expositor’s Bible Commentary)

[24]  The darkness of Moses’ plagues could be “felt” (Ex 10:21).

[25] Heisser

[26] “Beale says,“God causes all who follow the beast to have times of anguish and horror when they realize that they are in spiritual darkness, that they are separated from God and that eternal darkness awaits them... The temporal judgment here is a precursor of the final judgment, when unbelievers will be “cast into the outer darkness,” where “there will be weeping and gnashing of teeth (Matt. 8:12; 22:13; 25:30).” G.K. Beale, Revelation: An Introduction “

[27] The reference to the Euphrates is a striking parallel to the sixth bowl plague (9:14). The sixth trumpet releases demonic hordes to inflict death on the earth dwellers; the sixth bowl effects the assembling of the rulers (kings) from the East to meet the Lord God Almighty in battle. Perhaps they are, in some sense, the same thing? (Expositors Bible Commentary) “John transforms the Roman fear of Parthian invaders into a universal confrontation. To him, kings and nations and armies are demon possessed, not just individuals. Twice he states that the evil spirits "gathered them" for battle (vv. 14, 16), giving first the time and then the place of the great final conflict.” (How To Read The Bible Verse By Verse) 

[28] Since these demons come from the mouth, deceptive words are implied (contrast the sword from Christ's mouth  = truth. (Expositor’s Bible Commentary)

[29] “Recalls the counterfeit signs by Pharaoh’s magicians (Exod 8:7), as well as Jesus’ warning concerning the “great signs and wonders” by false messiahs and prophets (Matt 24:24).” (NIV Biblical Theology Study Bible)

[30] The last battle on the Great Day of God is used in Joel 2:11 and Zephaniah 1:14 to indicate that the battle is one in which God will decisively judge the unrighteous.

[31] Imagery alluding to the battle between God and Pharaoh in Ex. 15:2. (ESV Reformation Study Bible)

[32] Hyperlink to the letters to the churches in Sardis (3:2–3) and Laodicea (3:17–18). The warning about Jesus' coming "like a thief" implies a need for alertness to the deception of idolatry and disloyalty to Jesus. 

[33] “Magedon can be derived from the secondary sense of the Hebrew verb gadad, which means "to gather in troops or bands." A simple way in Hebrew to make a noun from a verb is to prefix a ma to the verbal form. Thus we have maged, "a place of gathering in troops," and the suffix o, meaning "his," yielding "his place of gathering in troops." This is almost equivalent to the expressions in vv.14, 16—"to gather them [the kings] for the battle on the great day of God Almighty"—and would allude to the prophetic expectation of the gathering of the nations for judgment (Joel 3:2, 12). In any case, the name… describes the final confrontation where God will meet the forces of evil in their final defeat. It does, however, refer to a real point in history and to real persons who will encounter God's just sentence.” (Expositor’s Bible Commentary)

[34] Lots of Old Testament prophecy on this (Zachariah 12 -14; Zephaniah 3:8-20; Ezekiel 38: 2 -9, 39:1- 8. 

[35] Asbury Bible Commentary

[36] Michael Heisser

[37] The Old Testament prophets said Babylon would be leveled by the Persians and never rise as a world power again (Isaiah 13:17 -22; Jeremiah 15:13, 51: 62 -64). Even if someone builds a city now on the site of ancient Babylon, that’s a far cry from it being a global center of world power, commerce, domination, and loyalty. 

[38] 15:5-16:21. Ch. 17 identifies Babylon as the Roman Empire and 18:3 accuses Babylon/Rome of making nations drink the maddening wine of her adulteries. Now, in retribution, Rome must drink the cup of God’s wrath. (Asbury Bible Commentary)

[39] 100 lb. hailstones are the completeness of God’s judgment (Primasius, Andrew)

[40] The background to the phrase “Babylon the Great” is Daniel 4:30

[41] When the cities of the nations fall, it is “the strength and confidence of the nations” (Primasius) or “the cessation of the pagan manner of life” at the coming of the Kingdom of God (Andrew).

[42] How To Read The Bible Verse By Verse

[43] Oecumenius, Andrew, and Bede thought the islands were churches and the mountains church leaders. I think their idea was right, but too limited.

[44] Not a bad chart here for symbolism in Revelation. Not perfect (in my opinion), but overall helpful. http://www.revelation-today.com/a1bible%20symbols.htm

[45] Revelation 6:10

[46] Another example: “In 1793 the French king was beheaded by the National Assembly; and great and unparalleled miseries fell upon the French nation, which nearly extinguished all their nobility, and brought about a war that lasted twenty-three years, and nearly ruined that country and all the nations of Europe.” (Adam Clarke)

[47] https://www.christianitytoday.com/ct/2022/february-web-only/russia-ukraine-orthodox-pope-putin-politics-church-witness.html

[48] https://reason.com/2022/02/25/religious-freedom-russia-putin-isnt-defender-of-christian-values/

[49] https://www.breakpoint.org/the-point-christian-persecution-in-russia/

[50] (“Putin’s allies abandon him over Ukraine invasion,” Axios https://www.axios.com/putin-allies-abandon-russia-ukraine-invasion-2833f0b9-425d-4169-b159-2d2bdd159368.html

[51] “List of sanctions against Russia after Ukraine’s invasion.” https://www.aljazeera.com/news/2022/2/25/list-of-sanctions-on-russia-after-invasion

[52]  “Prominent Russians join protests against Ukraine war amid 1,800 arrests.” https://www.theguardian.com/world/2022/feb/25/prominent-russians-join-protests-against-ukraine-war-amid-1800-arrests-putin

[53] “Russia's richest 22 billionaires have lost $39 billion in one day after the invasion of Ukraine.” https://www.businessinsider.com/russian-billionaires-lose-39-billion-dollars-one-day-ukraine-invasion-2022-2

[54] His own troops are surrendering because they “didn’t know that they were brought to Ukraine to kill Ukrainians.”https://ktla.com/news/nationworld/russian-platoon-surrendered-to-ukrainian-forces-ambassador-says/

[55] Wikipedia has a really excellent entry on “State Collapse.” The cyclical rise and fall of nations has not only robust philosophical support, but continuous historical examples.

[56] Michael Heisser 

The Song Of Moses And The Lamb (Revelation 15)

If I am reading the Old Testament correctly, the physical manifestations of God’s work in human history during the Old Testament/Old Covenant are meant to point us toward spiritual realities in the New Testament/New Covenant. 

• God’s deliverance of His people from Egyptian slavery points toward God’s deliverance of His people from spiritual slavery.

• the blood of the first Passover saved God’s people from literal death, pointing toward the blood of Jesus saving us from spiritual and eternal death. 

• the manna in the wilderness points toward God’s spiritual sustenance of His people

• in our spiritual journey out of bondage to sin, we are still led by the fire and cloud - God’s direction and protection.

• Moses struck a rock to get water for parched tongues; Jesus is the Rock who willingly gives the water of life for thirsty souls

• The Promised Land is a type of Heaven, or the Kingdom of God

• Noah’s ark of salvation comes before the Ark of the Covenant, which points toward Jesus, the ultimate ark in which the righteous are kept safe.

• Adam is explicitly said to have been a type of Christ (Rom. 5:12).

• Abel is shown to be a type of Christ (Matt. 23:34-35). 

• Melchizedek was a type of Christ (he was the King/Priest who blessed Abraham).

• Joseph was a type of Christ (he suffered unjustly and then was exalted to save his brethren). [1]

• Jesus is the true and better Moses, whose obedience leads us all into a new world of promise.[2] 

The Old Testament is thick with physical realities intended to point us toward spiritual realities. [3] I want to look today at some areas of theological significance of The Exodus that we need to have in place before we start Revelation 15.  Historical backdrop: The Egyptians enslaved God’s people, and if that wasn’t bad enough, things were getting worse rather than better. Long story short, God raises up Moses to force Pharaoh’s hand and lead God’s people to freedom.

• God’s people are delivered from what at the time was the primary “big bad” of the Old Testament in terms of oppressing God’s people: Egypt (Rome and Babylon were coming.)

•  God’s acts prove him to be greater than the Egyptian gods and the Pharaoh, whom Ezekiel calls a “tannin” – a dragon from the water. More on that in a minute.[4] The following chart explains:[5]

So, that was a clear broadside against the pretenders to divinity. It wasn’t just a dethroning of the gods; it was a clear message to the people of Egypt that there is a God, and it’s YAHWEH. King of King. Lord of Lords. The Most High God. 

A “vast mixed company” left with the Israelites, so apparently many Egyptians had begun to recognize Yahweh as God.[6] There is speculation that this multitude may have had more Egyptians than Israelites. It’s a good reminder that God “does not want anyone to be destroyed, but wants everyone to repent.” (2 Peter 3:9). Even in His judgment there is mercy.

Of course, Pharaoh eventually tried to exterminate them. When Pharaoh changed his mind, the Egyptians pursued the Israelites. God parted the waters of the sea[7] – a place representing chaos to the Israelites, because that’s where tannin live – but the very chaotic waters that felt like home to Pharaoh destroyed his army. 

Exodus 13:3 – 14:31 (excerpted)

Then Moses said to the people, “Commemorate this day, the day you came out of Egypt, out of the land of slavery, because the Lord brought you out of it with a mighty hand.  On that day tell your son, ‘I do this because of what the Lord did for me when I came out of Egypt.’  

This observance will be for you like a sign on your hand and a reminder on your forehead that this law of the Lord is to be on your lips. And when the Israelites saw the mighty hand of the Lord displayed against the Egyptians, the people feared the Lord and put their trust in him and in Moses his servant.

This leads to the Song of Moses, which is going to show up in Revelation 15.

The Song of Moses (Exodus 15)

Then Moses and the people of Israel sang this song to the Lord, saying ,“I will sing to the Lord, for he has triumphed gloriously; the horse and his rider he has thrown into the sea. The Lord is my strength and my song, and he has become my salvation; this is my God, and I will praise him, my father’s God, and I will exalt him. 

The Lord is a man of war; the Lord is his name. Pharaoh’s chariots and his host he cast into the sea, and his chosen officers were sunk in the Red Sea. The floods covered them; they went down into the depths like a stone. Your right hand, O Lord, glorious in power; your right hand, O Lord, shatters the enemy. In the greatness of your majesty you overthrow your adversaries; you send out your fury; it consumes them like stubble.[8]

At the blast of your nostrils the waters piled up; the floods stood up in a heap; the deeps congealed in the heart of the sea. The enemy said, ‘I will pursue, I will overtake, I will divide the spoil, my desire shall have its fill of them. I will draw my sword; my hand shall destroy them.’ You blew with your wind; the sea covered them; they sank like lead in the mighty waters.

Who is like you, O Lord, among the gods? Who is like you, majestic in holiness, awesome in glorious deeds, doing wonders? You stretched out your right hand; the earth swallowed them.[9] You have led in your steadfast love the people whom you have redeemed; you have guided them by your strength to your holy abode. 

The peoples have heard; they tremble; pangs have seized the inhabitants of Philistia. Now are the chiefs of Edom dismayed; trembling seizes the leaders of Moab; all the inhabitants of Canaan have melted away. Terror and dread fall upon them; because of the greatness of your arm, they are still as a stone, till your people, O Lord, pass by, till the people pass by whom you have purchased.

You will bring them in and plant them on your own mountain, the place, O Lord, which you have made for your abode, the sanctuary, O Lord, which your hands have established. The Lord will reign forever and ever.”

Alright. God’s people are rollin’! Israel was delivered and its oppressor judged (and keep in mind, this display of God’s power and protection of His people looked mighty compelling to a lot of Egyptians). They are headed for the Promised Land!

If you keep reading in Exodus, soon the people entered into a covenant relationship with YHWH. On the basis of the covenant relationship, YHWH showed His presence tangibly, first symbolized in the tabernacle and then the temple (which eventually point toward us, the church, with whom God ‘tabernacles’[10] and in whom the Holy Spirit dwells[11]).

Long story short, 40 years+ later[12] they are in the Promised Land. In this physical land, God’s people were intended to find freedom from bondage and freedom to flourish (“land flowing with milk and honey”[13])

This was a land of promised rest -  but, it could be lost if the people were disobedient to the covenant. Obedience to the covenant meant life and freedom, while disobedience resulted in a return to what it was like to live in Egypt: in bondage, enslaved by others, sometimes in their own land and sometimes in a land not their own.

In Israelite history as recorded in the Old Testament (and other Jewish writing), the people forfeited their right to live in the land over and over. It was deeply discouraging. By the end of the Old Testament, they were living as a ruled people in strange lands, weeping by the waters of Babylon as they remembered Zion.[14] It sure seemed as if the dragon just kept lurking about, hunting them, drawing them back into the bondage of Egypt.

Revelation 15:1 I saw in heaven another great and marvelous sign: seven angels with the seven last plagues[15]—last, because with them God’s wrath[16] is completed.2 And I saw what looked like a sea of glass glowing with fire and, standing beside the sea, those who had been victorious over the beast and its image and over the number of its name. They held harps given them by God 3 and sang the Song of Moses and the Song of the Lamb:

Notice the Exodus overlap:

• The angels are preparing to pour out the last plagues (the last 7 which, in Exodus, did not touch God’s people like the other plagues did, so keep that in mind when we get to them next week). 

• Those victorious over the beast are standing by a Sea of Glass. Second Temple literature often associated the image of the Sea of Glass with the Red Sea of the exodus.[17]According to tradition, the Red Sea became congealed and appeared like a glass vessel with fire inside.[18]

• Add to that rabbinic tradition which claimed that just as Moses sang a song at the Red Sea, so he will sing a “new song” of praise in the world to come.

So, big picture view on how Revelation is the taking Old Testament events swirling around the Exodus and replaying them on a cosmic scale.[19]That’s the broader context of several chapters. More specifically, in how Revelation 15 interacts with Exodus themes:

• In both, the enemy seemed to have God’s people under him. But God acted decisively on behalf of His people. 

• In both exoduses, God leads His people out triumphantly. 

• There is a “vast mixed company” in both stories, many of whom are brought to repentance and then worship when they see the might deeds of God (which includes recognizing the severity of sin and the goodness of God’s path of life as revealed in judgment/punishment)

• Moses is the visible leader who leads Israel through crisis to victory. The Lamb is the cosmic leader who leads the saints to victory. 

• The first the controversy was with the dragon Pharaoh; the second is with The Dragon. They both end the same: God’s people will be delivered into the Promised Land.[20]

The Song of Moses and of the Lamb

 “Great and marvelous are your deeds, Lord God Almighty.
Just and true are your ways, King of the nations. Who will not fear you, Lord, and bring glory to your name? For you alone are holy. All nations will come and worship before you, for your righteous acts have been revealed.”[21]

Note the new elements compared to the Song of Moses:[22]

• The victory over the dragon has come not with the staff of Moses but through the blood of the Lamb. The battle is not ours; it’s the Lord’s. We will see this later when God’s final army appears – and does no fighting. 

• the faithful do not sing about their own deliverance, but of God’s works in the world and reign over all the nations. 

• instead of focusing on the destruction of the enemy, the song of the Lamb[23] focuses on the peoples of the world joining in praise and worship for the King of the nations.[24]

 One way to think of the importance of the addition of the Song of the Lamb is to think of The Song of Moses as a song about deliverance from, and the Song of the Lamb about deliverance to.

If you are a follower of Jesus, you have been delivered from the dragons and beasts of the world, the chains of sin that enslaves us, ultimately from the penalty of eternal death that would be the just wages of our sins. That’s all good news, but it’s only part of the news. 

We have been delivered to the just, true and holy King of the Nations. We have been delivered to a spiritual land of promise, in which:  

• the milk and honey is God’s love and grace

• our rest is not just from our physical labors but our spiritual exhaustion

• our manna is the beauty and truth of God’s Word that fills us 

• the Holy Spirit is the cloud and the fire that leads and protects

• the Passover Lamb is The Lamb who was slain so that we can live.

• the dragon that falls is not merely an earthly enemy; it’s the cosmic enemy, Satan, who is behind all the beasts. 

* * * * *

There is so much in the book of Revelation that can raise anxiety if we let it: “Where/Who is the Beast? Are we going to suffer? How long? How bad? What will the church be like when this happens? WHAT SHOULD I DO WHEN ALL THIS HAPPENS?”

It’s perhaps natural in a country where life for followers of Jesus has been pretty smooth to wonder when those things will happen. For John’s audience – and for so many Christians in the history of the world, including right now – Revelation’s events were and are a present reality.

• Where is the Beast? (gesture vaguely all around)

• Are we going to suffer? (“You mean like we are right now?”)

• What will the church be like when this happens? (“Like this.”)

• WHAT SHOULD I DO WHEN ALL THIS HAPPENS? (“Same thing you’ve been doing. Hold fast to the testimony of Jesus and keep His commandments.”)

 Revelation is supposed to reorient us. We have been delivered from the land of Worry about hardship, Anxiety for our safety, and Fear of the unknown; we’ve been delivered to the care of the just, true and holy King of the Nations. Revelation is a revelation of Jesus Christ. He’s the point. If anxiety, worry and fear arise as we think about End Times (or these times, for that matter), or we become consumed by our need to know precisely what will happen, we are missing the point. 

Let’s make it more practical right now.

“What if we in the United States ever face the kind of persecution and hardship because of our faith that our fellow Christians are experiencing in other parts of the world?” We have been delivered from the land of Worry about hardship, Anxiety for our safety, and Fear of the unknown, and delivered to the care of the just, true and holy King of the Nations. 

“What if we lose the freedoms we enjoy - like a right to assemble and speak and worship freely -  and we face severe penalties for living and speaking our faith?” We have been delivered from the land of Worry about hardship, Anxiety for our safety, and Fear of the unknown, and delivered to the care of the just, true and holy King of the Nations.

What if our economy collapses, gas prices double, inflation soars, housing prices never come down, the stock market crashes, Social Security disappears, health care implodes? We have been delivered from the land of Worry about hardship, Anxiety for our safety, and Fear of the unknown, and delivered to the care of the just, true and holy King of the Nations. 

“What if THAT PERSON becomes President, or Russia attacks the Ukraine, or COVID never stops, or Media gets even more ridiculous, or violence spills over in the streets, or another major terror attack rocks our land…or…???” We have been delivered from the land of Worry about hardship, Anxiety for our safety, and Fear of the unknown, and delivered to the care of the just, true and holy King of the Nations.

 “What if my health falls apart, my kids wander from family and faith, we never get back in the gymuary… What .  If.”   We have been delivered from the land of Worry about hardship, Anxiety for our safety, and Fear of the unknown, and delivered to the care of the just, true and holy King of the Nations.

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[1] Thanks to https://feedingonchrist.org/old-testament-personal-types-and-shadows-of-christ/ for the refresher/reminder J

[2] https://devotionalstsf.org/2016/07/28/the-true-and-better-moses-hebrews-3-4/

[3] I got so much good info from “The Exodus Motif In Revelation 15–16: Its Background And Nature,” by Laslo Gallus, Belgrade Theological Seminary. https://digitalcommons.andrews.edu/cgi/viewcontent.cgi?article=3010&context=auss

[4] Ezekiel 29:3 (ASV) Speak, and say, Thus says the Lord Jehovah: Behold, I am against you, Pharaoh king of Egypt, the great dragon that lies in the midst of his rivers, that has said, My river is my own, and I have made it for myself.”  

[5] From https://www.metrolife.org/blog/post/learning-from-the-plagues.

[6] Also, it seems clear from later passages that the Israelites and Egyptians had intermarried, so there were family ties. 

[7] Beale notes that the ‘sea’ is associated with the idea of evil. It’s a picture of the beasts’ origin a seen in Daniel 7. The Red Sea in the OT is the abode of the evil sea monster (Isa. 51:9–11; Ps.74:12–15; Ezek. 32:2) 

[8] Interesting. Fire language to describe a flood. It’s a good reminder that fire language is judgment language that can cover a lot of possibilities. 

[9] Same thing that happened to the flood the dragon sent against the woman in Rev. 12.

[10] John 1:14

[11] 1 Corinthians 6:19-20

[12] 40 represents a period of time in the Bible. #weighthenumbers

[13] Exodus 3:17

[14] David’s words in Psalm 137. What happened in the centuries before Jesus came had been happening on and off throughout Israel’s history.

[15] The difference in the number of plagues of the Egyptian exodus and those in the book of Revelation is not surprising due to the strong tendency in OT and Second Temple literature to reduce the number of the plagues from ten to seven. The reason for this tendency should be sought in the significance of the number seven, which is indicative of the severity and completeness of YHWH’s judgment.

[16] “This anger is directed against sin with intense opposition.” HELPS Word Studies

[17] T. F. Torrance claims that the sea in Rev 13:1, out of which a beast emerges, is the same sea as the Sea of Glass (The Apocalypse Today)

[18]  Per Michael Heisser, when John later says that “there is no longer any sea” (21:1), he means that all evil on the earth will be not only defeated but also eradicated when Christ’s kingdom is established consummately on earth. There will no longer be a place for dragons to dwell among us.

[19] The chart is from https://sites.google.com/site/preteristpost/rethinking-revelation-11-the-woman-in-the-wilderness-ii

[20] https://drtscott.typepad.com/markedbythelamb/2013/10/exploring-revelation-151-4-the-song-of-moses-and-the-lamb.html

[21] Both songs remind me of Isaiah’s Song of Praise in Isaiah 26.

[22] https://drtscott.typepad.com/markedbythelamb/2013/10/exploring-revelation-151-4-the-song-of-moses-and-the-lamb.html

[23] Inspired by a number of Old Testament passages (Deut. 32:4; Ps. 86:8-10; 111:2; 139:14; 145:17; Jer. 10:6-7).

[24] “Christian worship… points “backward” and understands the present in its light (the “new exodus”), points “forward” to the future victory and celebrates its reality in the present, and points “upward” to the transcendent reality of God’s world, participating in the worship of the heavenly sanctuary that unites past, future, and present.”Eugene Boring, https://drtscott.typepad.com/markedbythelamb/2013/10/exploring-revelation-151-4-the-song-of-moses-and-the-lamb.html