Sermon Text: Revelation 16

“Then I heard a loud voice from the temple telling the seven angels, ‘Go and pour out on the earth the seven bowls of the wrath of God.’ So the first angel went and poured out his bowl on the earth, and harmful and painful sores came upon the people who bore the mark of the beast and worshiped its image. The second angel poured out his bowl into the sea, and it became like the blood of a corpse, and every living thing died that was in the sea. The third angel poured out his bowl into the rivers and the springs of water, and they became blood. And I heard the angel in charge of the waters say, ‘Just are you, O Holy One, who is and who was, for you brought these judgments. For they have shed the blood of saints and prophets, and you have given them blood to drink. It is what they deserve!’ And I heard the altar saying, ‘Yes, Lord God the Almighty, true and just are your judgments!’ The fourth angel poured out his bowl on the sun, and it was allowed to scorch people with fire. They were scorched by the fierce heat, and they cursed the name of God who had power over these plagues. They did not repent and give him glory. The fifth angel poured out his bowl on the throne of the beast, and its kingdom was plunged into darkness. People gnawed their tongues in anguish and cursed the God of heaven for their pain and sores. They did not repent of their deeds. The sixth angel poured out his bowl on the great river Euphrates, and its water was dried up, to prepare the way for the kings from the east. And I saw, coming out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false prophet, three unclean spirits like frogs. For they are demonic spirits, performing signs, who go abroad to the kings of the whole world, to assemble them for battle on the great day of God the Almighty. (‘Behold, I am coming like a thief! Blessed is the one who stays awake, keeping his garments on, that he may not go about naked and be seen exposed!’) And they assembled them at the place that in Hebrew is called Armageddon. The seventh angel poured out his bowl into the air, and a loud voice came out of the temple, from the throne, saying, ‘It is done!’ And there were flashes of lightning, rumblings, peals of thunder, and a great earthquake such as there had never been since man was on the earth, so great was that earthquake. The great city was split into three parts, and the cities of the nations fell, and God remembered Babylon the great, to make her drain the cup of the wine of the fury of his wrath. And every island fled away, and no mountains were to be found. And great hailstones, about one hundred pounds each, fell from heaven on people; and they cursed God for the plague of the hail, because the plague was so severe.” (Revelation 16, ESV)

Introduction

I decided to devote two sermons to Revelation chapter 16. In the first sermon we considered the bowl judgements broadly, giving special attention to the things that John heard in this vision, and four observations were made: One, a reminder was given that it would be an error to interpret this passage in a literal fashion as if John were shown video footage of the last days ahead of time. No, here we have truth communicated through symbolism. Two, we recognized that the key to the symbolism of the bowl judgments is found in the Old Testament, particularly the ten plagues of Exodus 7 and following, and Leviticus 26. Three, we learned that the bowl judgements reveal something of the final judgment, particularly the outpouring of the wrath of God upon the ungodly alive upon the earth on the last day. And four, we did see that the heavenly opinion concerning the judgments of God is that they are perfectly right. This point was drawn from what John heard the angel and the alter say in verses 4-7. Finally, and in conclusion, we did look at the words of Christ in verse 15 where he warns,  “Behold, I am coming like a thief! Blessed is the one who stays awake, keeping his garments on, that he may not go about naked and be seen exposed!” Indeed, this is what the thought of the return of Christ and the wrath of God poured out should do within us – it should move us to live with a sense of expectation, and to be always prepared, having put away our sin stained garments through repentance, and being properly clothed with the righteousness of Christ received by faith.

Today I wish to look at each of the bowl judgments themselves and to show how their symbolism, one, draws from the plagues of the Exodus, two, advances what was revealed earlier in the book of Revelation, and three, does, in some instances, prepare for things to be revealed later in this book.  The end result is that we have, here in the bowl judgements, a symbolic description of the wrath of God poured out on immediately preceding and leading up to the the return of Christ upon the kingdom of the beast, and all who are in it (all who have received his mark) who, evidently, at the end of time will be hell bent on overrunning the people of God (those sealed by him). God will, on the last day, rescue those who belong to him and pour out his fierce wrath open his enemies. As it was with the Egyptians at the Exodus, so will it be with the kingdoms of this world on the last day. As is was for Israel at the Exodus, so will it be for all who in Christ on the last day, the great and awesome day of the Lord.

The First Bowl

In verse 1 we read of John’s heavenly vision: “Then I heard a loud voice from the temple telling the seven angels, ‘Go and pour out on the earth the seven bowls of the wrath of God.’ So the first angel went and poured out his bowl on the earth, and harmful and painful sores came upon the people who bore the mark of the beast and worshiped its image” (Revelation 16:2, ESV).

Notice that these bowls filled with God’s wrath have as their target those who bare “the mark of the beast and worshiped its image”. These are all who are not in Christ. They are those – and this we have learned from earlier passages in the book of Revelation – who worship, not God and Christ, but the things of this world. They are idolaters. Their hope is set on earthly things. They trust in themselves, in political institutions, in wealth, etc. Their number is 666, which is the earthly and imperfect number of man in trinitarian form. To put it differently, it all who are not in Christ who will drink the cup of God’s wrath on that last day. Those who have the seal of Christ upon them will have been rescued.

Remember that the first bowl here in Revelation 16 corresponds to the sixth of the plagues that were poured out by God upon the Egyptians at the Exodus, when, after Moses and Aaron, took “handfuls of soot from the kiln, and… Moses threw it in the air… it became boils breaking out in sores on man and beast” (Exodus 9:8–10, ESV).

One question we might ask is, why are these seven bowls so deliberately attached symbolically to the ten plagues of the Exodus? The answer cuts in two directions: One, it is so that we might understand something about the future – that at the end of time something like that great act of judgement that came upon the Egyptians (and the god’s) and deliverance that Israel did enjoy will happen again at the end of time, but in a much greater way. And two, so that we might understand something about the past – that Israel’s deliverance from Egypt was not ultimately about the nation of Israel, but it was about the Christ and all who would be saved in him, not from Pharaoh, but from the evil one himself, from sin, and from death. The book of Revelation picks up these Old Testament images, alters them, and advances them so that we might understand something about both the past and the future.

Notice also that the first bowl corresponds to the first trumpet that was blown back in Revelation 8:7:  “The first angel blew his trumpet, and there followed hail and fire, mixed with blood, and these were thrown upon the earth. And a third of the earth was burned up, and a third of the trees were burned up, and all green grass was burned up” (Revelation 8:7, ESV). The first bowl of Revelation 16 is poured out upon the same realm – the earth. We are to notice the similarity, and also the difference. The similarity is the realm. The difference is the scope of the judgement. In the first trumpet 1/3 of the earth was affected. With the outpouring of the first bowl, there is no restraint. The whole of the earth is affected. This is why we concluded that while the trumpets (most of them) do symbolize the partial and restrained judgements of God which are poured out even now, the bowls symbolize the full and final outpouring of the wrath of God. For indeed “with them the wrath of God is finished” (Revelation 15:1, ESV).

It is worth noting that at the Exodus the Lord did inflict the Egyptians with boils and sores as an act of judgement upon them. Also, the Lord did threaten Israel herself should she sin saying, “The Lord will strike you with the boils of Egypt, and with tumors and scabs and itch, of which you cannot be healed…The Lord will strike you on the knees and on the legs with grievous boils of which you cannot be healed, from the sole of your foot to the crown of your head” (Deuteronomy 28:27, 35, ESV). Now the final wrath of God poured out on the last day is portrayed as God inflicting all idolaters “harmful and painful sores.”

The Second Bowl

In verse 3 we read, “The second angel poured out his bowl into the sea, and it became like the blood of a corpse, and every living thing died that was in the sea.” (Revelation 16:3, ESV)

Notice three things:

One, the second bowl corresponds to the first plague of the Exodus where the waters of the Nile were turned to blood. In the second bowl it is not fresh water, but the salty water of the sea that is turned to blood. The reason is to symbolize God wrath poured out, not just upon the river of one nation, but upon the sea’s of the whole earth. Also, we should remember that is was from the sea that the first of the two beasts did rise. Here also is the place where the ships of the nations sail to do trade. It is this water which is turned to blood with the pouring out of the second bowl, but it does correspond to the first plague nonetheless, for water is turned to blood.

Secondly, the second bowl corresponds to the second trumpet. There is was a “blazing mountain” that was thrown into the realm of the sea.

Thirdly, with the sounding of the second trumpet “a third of the sea became blood. A third of the living creatures in the sea died, and a third of the ships were destroyed” (Revelation 8:8–9, ESV). When the second bowl is poured out there is no limitation or constrain, but “the sea… became like the blood of a corpse, and every living thing died that was in the sea” (Revelation 16:3, ESV).

The Third Bowl

In verse 4 we read, “The third angel poured out his bowl into the rivers and the springs of water, and they became blood” (Revelation 16:4, ESV).

You’ve undoubtably gotten the hang of things by now, so I need not be too tedious.

The third bowl also corresponds to the first plague, and perhaps even more exactly, for water is again turned to blood, this time, not the salt water of the sea, but the fresh water of springs and rivers. But it is not one river, the Nile or he Euphrates, but springs and rivers in general.

The third bowl corresponds to the third trumpet. In both is the realm of rivers and fountains that are afflicted.

And again, there is progression – not a third as it was with the trumpet, but all, for indeed, with these bowls “the wrath of God is finished” (Revelation 15:1, ESV).

Heavenly Opinion

Notice that it is here, after bowl three, that we are provided with a heavenly opinion on the wrath of God poured out. John “heard the angel in charge of the waters say, ‘Just are you, O Holy One, who is and who was, for you brought these judgments. For they have shed the blood of saints and prophets, and you have given them blood to drink. It is what they deserve!’ And I heard the altar saying, ‘Yes, Lord God the Almighty, true and just are your judgments!’” (Revelation 16:5–7, ESV).

The placement of these words is significant, for they come right in the middle of the outpouring of the bowl judgments. The seventh bowl is set off from the first six both literarily and thematically – it is with the pouring out of the seventh bowl that things are truly brought to an end, as we will see – and so the pattern is this: bowls 1, 2, and 3 are poured out, we are exposed to the heavenly opinion concerning God’s wrath poured out, and then we have bowls 4, 5, and 6. There is a chiastic structure to the text, and at the midpoint, or peak, or heart of it, we do hear the heavenly opinion, both from an angel and from the redeemed whose souls are under the alter (Revelation 6:9ff.). And what to they say? As terrible and awesome as the wrath of God is, it is perfectly just and right. The things that John saw in this vision are important, but the things that he heard do stand out as being most significant.

The Fourth Bowl

In verse 8 we read, “The fourth angel poured out his bowl on the sun, and it was allowed to scorch people with fire” (Revelation 16:8, ESV).

Bowl four can be compared with plague number nine where the sun is struck with darkness. Here the sun does not go dark, but scorches people with fire. Beale points out that it might be better to compare bowl four with the seventh plague where hail, thunder and lightning (fire) fall from the sky. He might be right.

Bowl four and trumpet four correspond in that it is the realm of the celestial bodies that are struck.

Notice that a feature is added in the description of the fourth bowl that was not present in the description of the first three, for John comments on what he saw, saying in verse 9, “They were scorched by the fierce heat, and they cursed the name of God who had power over these plagues. They did not repent and give him glory” (Revelation 16:9, ESV). These plagues, as they are called, do not bring men to repentance, but only judgement. Don’t wait, for then it will be too late.

The Fifth Bowl

In verse 10 we read, “The fifth angel poured out his bowl on the throne of the beast, and its kingdom was plunged into darkness” (Revelation 16:10a, ESV).

Clearly it is bowl five and plague nine that correspond, where Egypt was plunged into utter darkness for three days. It was “a darkness to be felt.” Now it is the whole kingdom of the beast that covered in darkness.

Bowl five corresponds to trumpet five in a most interesting way. When the “And the fifth angel blew his trumpet, [John] I saw a star fallen from heaven to earth, and he was given the key to the shaft of the bottomless pit. He opened the shaft of the bottomless pit, and from the shaft rose smoke like the smoke of a great furnace, and the sun and the air were darkened with the smoke from the shaft” (Revelation 9:1–2, ESV). The end result of both the fifth bowl and the fifth trumpet is darkness, but for very different reasons. With the blowing of the fifth trumpet the darkness is the result of Satan and his demons being permitted to do their work within their kingdom. Here with the outpouring of the fifth bowl it is the kingdom of of the beast itself that is plunged into darkness by God as an act of judgement.

Again John comments, saying that “people gnawed their tongues in anguish and cursed the God of heaven for their pain and sores. They did not repent of their deeds” (Revelation 16:10b–11, ESV).

The Sixth Bowl 

In verse 12 we read, “The sixth angel poured out his bowl on the great river Euphrates, and its water was dried up, to prepare the way for the kings from the east. And I saw, coming out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false prophet, three unclean spirits like frogs. For they are demonic spirits, performing signs, who go abroad to the kings of the whole world, to assemble them for battle on the great day of God the Almighty.” (Revelation 16:12–14, ESV)

This sixth bowl is the most complex and interesting of them all.

It obviously corresponds to the second plague where, after the water of the Nile was turned to blood, frogs came up out of it to cover the land. But there are some important differences to be noticed.

One, it is not the Nile that is said to be struck, but the waters of the Euphrates. This is so typical of how the symbolism of the book of Revelation works. The book draws upon the Old Testament for it’s symbolism, but it alters those Old Testament images in obvious and sometimes jarring ways in order to make a point.

In the book of Revelation it is Babylon, and not Egypt, that is used to symbolize the godless and worldly powers which seek to seduce the people of God. And if they will not be seduced, then it is Babylon that will then persecute the people of God. This will become ever more clear as we progress in our study of this book. The Euphrates is the river of Babylon, and it so it only makes sense that it is the river that is struck.

Two, notice that the river is not turned to blood here, but is dried up, “to prepare the way for the kings from the east.”

Notice that the sixth bowl corresponds to the sixth trumpet where, when the “sixth angel blew his trumpet, [John] heard a voice from the four horns of the golden altar before God, saying to the sixth angel who had the trumpet, ‘Release the four angels who are bound at the great river Euphrates.’ So the four angels, who had been prepared for the hour, the day, the month, and the year, were released to kill a third of mankind” (Revelation 9:13–15, ESV).

Remember that it was from the north and east – from the region of the Euphrates – that Israel’s enemies did come. Both Assyria and Babylon did come from that region – from the region of the Euphrates – to conquer them. That region took on symbolic force by the time that John did receive and write the Apocalypse. Where do the enemies of God’s people come from to adult them? The come from the Euphrates.

When the sixth trumpet was blown, “four angels who [were] bound at the great river Euphrates” were released and were permitted to ”kill a third of mankind” with an army two hundred million strong.

Something similar happens when the sixth bowl is poured out. The river Euphrates, which once functioned as a protective boundary, is dried up “to prepare the way for the kings from the east. And [John] saw, coming out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false prophet [false trinity], three unclean spirits like frogs. For they are demonic spirits, performing signs, who go abroad to the kings of the whole world, to assemble them for battle on the great day of God the Almighty” (Revelation 16:12–14, ESV).

Notice the lack of restraint. It is not Assyria or Babylon who assemble for battle. It is the “kings of the whole world”. They are moved by the demonic, who are sent by the false trinity – the dragon and the two beasts. And who are they assembling to fight against? The people of God. In verse 16 we read, “And they assembled them at the place that in Hebrew is called Armageddon” (Revelation 16:16, ESV).

The scene is set, therefore, for what we will encounter later in the book of Revelation. You’ll see that nothing more is said in the bowl cycle about this battle. The seventh bowl will indeed describe the end, but not with battlefield terminology. We are kind of left to wonder what this battle of Armageddon is all about. But we will return to it in Revelation 19:11-21 where we read,

“Then I saw an angel standing in the sun, and with a loud voice he called to all the birds that fly directly overhead, ‘Come, gather for the great supper of God, to eat the flesh of kings, the flesh of captains, the flesh of mighty men, the flesh of horses and their riders, and the flesh of all men, both free and slave, both small and great.’ And I saw the beast and the kings of the earth with their armies gathered to make war against him who was sitting on the horse and against his army. And the beast was captured, and with it the false prophet who in its presence had done the signs by which he deceived those who had received the mark of the beast and those who worshiped its image. These two were thrown alive into the lake of fire that burns with sulfur” (Revelation 19:17–20, ESV).

So, if you’re able to track along with all of this complex symbolism being drawn from many places within the Holy Scriptures, Old Testament and New, what we have in the first six bowls is a symbolic description of how things will go at the end of the age. How long of a time span do the bowl judgements represent? I do not know for sure. I don’t think that we need to know. There is no reason at all to say that these things will happen in the last seven years, or three and a half years of human history. Nor do I think we need to confine what is symbolized here in the first six bowls to one day. But the bowls do seem to describe a complex series of events that will take place right before the Lord returns culminating in the return of Christ.

Perhaps the best way to explain this is to go with the analogy that is embedded within the bowl judgments themselves, that being the analogy of the Exodus. How will things go with the righteous and the unrighteous at the end of time? It will be for them much like it was for the Israelites and the Egyptians at the Exodus.

The Israel of God (that is, all who are Christ, according to the New Testament) will find themselves under persecution and in a helpless place.

God, knowing who are his, will pour out judgements with precision upon his enemies – plagues. His people will be spared.

The kings of the earth – being moved by the demonic; being motivated by the dragon, the beast and false prophet – will pursue God’s people. They will press hard against them to overwhelm them Notice that it is not the waters of the Red Sea that will be dried up to provide safe passage for the people of God, but here at the last Exodus it is the waters of the Euphrates that will be dried up so that the enemies of God might be released to war against God and his people!

But they will be gathered together, not so that might prevail against the people of God, but so that the people of God might be rescued, and the wicked judged. “Come, gather for the great supper of God, to eat the flesh of kings, the flesh of captains, the flesh of mighty men, the flesh of horses and their riders, and the flesh of all men, both free and slave, both small and great”, the angel of Revelation 19 says.

Warning

Notice that a warning from Christ himself is stated prior to the outpouring of the seventh bowl. “Behold, I am coming like a thief! Blessed is the one who stays awake, keeping his garments on, that he may not go about naked and be seen exposed!” (Revelation 16:15, ESV)

The Seventh Bowl 

And then “The seventh angel poured out his bowl into the air, and a loud voice came out of the temple, from the throne, saying, ‘It is done!’ And there were flashes of lightning, rumblings, peals of thunder, and a great earthquake such as there had never been since man was on the earth, so great was that earthquake. The great city was split into three parts, and the cities of the nations fell, and God remembered Babylon the great, to make her drain the cup of the wine of the fury of his wrath. And every island fled away, and no mountains were to be found. And great hailstones, about one hundred pounds each, fell from heaven on people; and they cursed God for the plague of the hail, because the plague was so severe.” (Revelation 16:17–21, ESV)

Clearly the seventh bowl and the seventh plague correspond with the mention of hail. Also, the seventh and bowl and the seventh trumpet share many similarities, for they describe the same event. When the seventh trumpet was sounded, “Then God’s temple in heaven was opened, and the ark of his covenant was seen within his temple. There were flashes of lightning, rumblings, peals of thunder, an earthquake, and heavy hail” (Revelation 11:19, ESV).

Notice that there is no interlude between bowls six and seven as there was between seals and trumpets six and seven. That is because at the time for warning and for patience is over with the outpouring of the bowls of the wrath of God.

Clearly this seventh bowl is a depiction of the end of the world as we know it. The voice from the temple and throne said, “It is done!” We see again the “flashes of lightning, rumblings, peals of thunder” associated with the last judgement. There is “a great earthquake such as there had never been since man was on the earth, so great was that earthquake.” Babylon is split into three parts. “The cities of the nations fell”. “God remembered Babylon the great, to make her drain the cup of the wine of the fury of his wrath. Every island fled away. No mountains were to be found. “And great hailstones, about one hundred pounds each, fell from heaven on people; and they cursed God for the plague of the hail, because the plague was so severe.” (Revelation 16:17–21, ESV)

Application

Brothers and sisters, it is good that we talk about the time of the end. Some do grow obsessed with this subject so that it becomes the only thing that they talk about, and that is not good. But there are others who neglect the subject and that too is not good.

It is important that we see human history and the Christian life as a journey, and a journey involves traveling towards a destination.

Let us not neglect the travel, friends. Let us not grow so obsessed with talk about the destination that we forget to walk the walk that is required to get there. Let us not neglect the other things that the Bible has to say to us – things pertaining to God, our condition and need, our salvation, and the Christian life. Let us not fail to apply the word to every detail of our lives so that we might be found walking in the will of God.

But let us not forget about the destination, either. Having a destination is what makes a journey a journey. Otherwise we are just wandering. And so how important it is that we understand the end. Eschatology (the study of last things) matters greatly. For it is is by the study of last things that we are able to pin the pin on that map, if you will. And by putting the pin on the map, we are then able to journey well as we order our affairs with the destination ever in mind.

Brothers and sisters, my prayer for you is that, having learned something about the end of the world that you would then order your life accordingly.

The biggest question of all is, are you in Christ?

If the answer is yes, then I encourage you to examine your life even more carefully to the point that you begin to ask questions like, in light of these things is it right the way that I spend my time and money? Do I value the right things? Do I have my priorities straight? Am I spending my life well in a way that will have lasting significance?

Truth be told, you can’t even begin to ask these questions without a pin stuck in the map. And some have a pin, but not one placed by the God and his word. May our view of the world in which we life and the end of it be true according to God, and may we order our lives accordingly, for our good, and to God’s glory. Amen.

Posted in Sermons Revelation 16
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Sermon Text: Revelation 16

“Then I heard a loud voice from the temple telling the seven angels, ‘Go and pour out on the earth the seven bowls of the wrath of God.’ So the first angel went and poured out his bowl on the earth, and harmful and painful sores came upon the people who bore the mark of the beast and worshiped its image. The second angel poured out his bowl into the sea, and it became like the blood of a corpse, and every living thing died that was in the sea. The third angel poured out his bowl into the rivers and the springs of water, and they became blood. And I heard the angel in charge of the waters say, ‘Just are you, O Holy One, who is and who was, for you brought these judgments. For they have shed the blood of saints and prophets, and you have given them blood to drink. It is what they deserve!’ And I heard the altar saying, ‘Yes, Lord God the Almighty, true and just are your judgments!’ The fourth angel poured out his bowl on the sun, and it was allowed to scorch people with fire. They were scorched by the fierce heat, and they cursed the name of God who had power over these plagues. They did not repent and give him glory. The fifth angel poured out his bowl on the throne of the beast, and its kingdom was plunged into darkness. People gnawed their tongues in anguish and cursed the God of heaven for their pain and sores. They did not repent of their deeds. The sixth angel poured out his bowl on the great river Euphrates, and its water was dried up, to prepare the way for the kings from the east. And I saw, coming out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false prophet, three unclean spirits like frogs. For they are demonic spirits, performing signs, who go abroad to the kings of the whole world, to assemble them for battle on the great day of God the Almighty. (‘Behold, I am coming like a thief! Blessed is the one who stays awake, keeping his garments on, that he may not go about naked and be seen exposed!’) And they assembled them at the place that in Hebrew is called Armageddon. The seventh angel poured out his bowl into the air, and a loud voice came out of the temple, from the throne, saying, ‘It is done!’ And there were flashes of lightning, rumblings, peals of thunder, and a great earthquake such as there had never been since man was on the earth, so great was that earthquake. The great city was split into three parts, and the cities of the nations fell, and God remembered Babylon the great, to make her drain the cup of the wine of the fury of his wrath. And every island fled away, and no mountains were to be found. And great hailstones, about one hundred pounds each, fell from heaven on people; and they cursed God for the plague of the hail, because the plague was so severe.” (Revelation 16, ESV)

Introduction

Whenever we have come to a new cycle of seven in the book of Revelation it has been my custom to, first of all, consider that cycle broadly in one sermon and then to move through it more methodically in subsequent sermons. That was my approach with the letters to the seven churches, the seven seals, and the seven trumpets, and I’d like to take the same approach with the seven bowls of God’s wrath as they are described here in Revelation 16. We will consider this passage in it’s entirety today, making some general observations, before moving through it more slowly in the the week (or weeks) to come.

There are four general observation that I would like to make about this text today.

It Would be an Error to Interpret this Passage in a Literal Fashion

First of all, we must remember that it would be an error to interpret this passage in a literal fashion.

This is a point that you’ve heard me make over and over again in this sermon series, and so I will not try to prove the point here, for I’ve already done that. I simply need to remind you that the book of Revelation, given its apocalyptic genre, is not meant to me interpreted literally. Generally speaking, the book uses symbols to communicate truth to us. Most of the Bible is to be interpreted literally. And it is a tragedy when people take passages of scripture that are meant to be taken literally and interpret them symbolically or spiritually (this they do so that they might interpret them, not as author intended, but as they would like to). We must resists that impulse with all that is in us, for it is a distortion of God’s word. But with that said, there are some passages of scripture that would be wrong to interpret literally, for they are symbolic by nature. To interpret the literal as symbolic, or the symbolic as  literal is equally problematic, for both approaches will yield error. The student of the Bible must pay careful attention to the type of literature that he or she is handling, and interpret it accordingly and with consistency. The text that is before us today is apocalyptic and prophetic. Here we have truth communicated via symbol.

Now, please do not misunderstand. The event that is symbolized here in this passage will literally happen. God will indeed pour out his wrath upon the ungodly at the end of time. But that event is described to us in a symbolic way. In other words, John was not shown video footage of the second coming of Christ and the outpouring of God’s wrath ahead of time as if exactly what John saw is exactly what will one day happen. No, John was shown a vision filled with symbols which reveal to us what will indeed happen on that last day.

When interpreting symbolism an extra step is required in the process of interpretation. Not only must we read the words to understood what the author is describing to us, but we must go a step further and ask, what does that thing represent? Jesus said, “The kingdom of heaven is like a grain of mustard seed that a man took and sowed in his field” (Matthew 13:31, ESV). The literalist thinks, “if I wish to further the kingdom of God I must learn how to farm!” But the one who rightly divides the word of truth recognizes the symbolic nature of Jesus’s words and adds another step to the process of interpretation, asking, “what does the sowing of mustard seeds represent concerning God’s kingdom in the world?”

So no, I do not believe that on the last day those ungodly who are alive upon the earth when Christ returns to judge will experience things exactly as they are stated here in Revelation 16, as if John were shown video footage of the event ahead of time. No, I don’t believe that the outpouring of God wrath will happen just like this, with seven literal angels pouring out seven literal bowls, as they, like crop dusters, fly over the face of the earth.

But I do believe that the wrath of God will be poured out, and that the outpouring of God’s wrath will be terrible and awesome and perfectly just. The symbolism of Revelation 16 communicates these truths very effectively.

The Key to the Symbolism of the Bowl Judgments is Found in the Old Testament

Secondly, it is important to recognize that the key to the symbolism of the bowl judgments is found in the Old Testament.

Two passages are primary: First of all, the ten plagues as described in Exodus 7 and following, and secondly, Leviticus 26, where Israel was threatened with sevenfold punishment should she fail to keep the covenant that she did enter into with her God – the Mosaic Covenant – a covenant of works that could be broken.

I will not go into great detail here. For now, recognize that the seven bowl judgments of Revelation 16 are clearly patterned off of the ten plagues that God poured out upon the Egyptians by the hand of Moses to bring about the deliverance of the people of Israel so that he might lead them to the promised land. It is the historical event of the exodus and the ten plagues that stand behind and give meaning to the symbolism of the seven bowls of Revelation 16.

Remember that the bowls were first called plagues in Revelation 15:1-8. In 15:1 John said, “Then I saw another sign in heaven, great and amazing, seven angels with seven plagues, which are the last, for with them the wrath of God is finished” (Revelation 15:1, ESV). Now they are called “the seven bowls of the wrath of God” (Revelation 16:1, ESV).

Notice that the seven bowls, or plagues, of Revelation 16 correspond to the ten plagues of Exodus 7 and following.

The first bowl of Revelation 16 corresponds to the sixth plague of Exodus wherein sores and boils did inflict the ungodly.

The second and third bowls correspond to the first plague wherein the waters were turned to blood, this time not just the Nile, but all the waters of the earth.

The fourth and fifth bowls corresponds to the ninth plague, I think, in that the sun is affected, first resulting, not in darkness, but in scorching heat, and then darkness.

The sixth bowl corresponds to second plague with the mention of frogs.

And the seventh bowl corresponds to the seventh plague with the mention of hail stones falling from the sky.

Clearly, the plagues that were poured out upon the Egyptians in the exodus event stand behind the symbolism of Revelation 16. We have only considered these things very briefly, but the similarities and the differences are obvious.

Leviticus 26 is also a significant text. In verses 1-13 blessings are promised to Old Covenant Israel should they keep God’s commandments. In verses 14-39 judgments are promised to Israel should they decide to break the covenant of works that they did enter into with their Redeemer. These blessings and curses have to do, not with the salvation of individuals, but with the nation and their prosperity or ruin in the land of promise.

The repeated threat is that, should the people disobey, God would “strike” them, or “discipline” them “sevenfold”. There is in this passage a noticeable intensification in the threatening, and it does culminate with these words from God:

“But if in spite of this you will not listen to me, but walk contrary to me, then I will walk contrary to you in fury, and I myself will discipline you sevenfold for your sins. You shall eat the flesh of your sons, and you shall eat the flesh of your daughters. And I will destroy your high places and cut down your incense altars and cast your dead bodies upon the dead bodies of your idols, and my soul will abhor you. And I will lay your cities waste and will make your sanctuaries desolate, and I will not smell your pleasing aromas. And I myself will devastate the land, so that your enemies who settle in it shall be appalled at it. And I will scatter you among the nations, and I will unsheathe the sword after you, and your land shall be a desolation, and your cities shall be a waste.” (Leviticus 26:27–33, ESV)

Clearly, both the plagues of the exodus event and the sevenfold threats leveled against Israel in Leviticus 26 do stand behind the outpouring of the seven plagues of Revelation 16.

The meaning is this, therefore. At the end of time something like the exodus event will happen again, but on a universal scale and with finality. God’s people – all in Christ, Jew and Gentile alike – will be redeemed, and the wicked – all not in Christ, Jew and Gentile alike – will be judged.

These plagues – or these sevenfold judgments – will come, not upon one people, but upon all who do not have Christ as Lord, who have taken upon themselves the mark of the beast, and not in a limited way, but fully and with finality.

God’s people will be redeemed, not from Egypt, but from this world, being rescued, not from Pharaoh, but from the Ancient Serpent himself, being delivered, not from earthly bondage, but from sin and death.

More will be said about the relationship between the bowls of Revelation 16 and the Old Testament in coming sermons. For now I simply want you to recognize, one, that there is clearly a connection (the key to understanding the symbolism of the Revelation 16 is the Old Testament, and not today’s news paper!), and two, that the book of Revelation is picking up these Old Testament themes having to do with judgment and is intensifying and universalizing them.

If you’ve spent time reading your Old Testament you’ve undoubtably come across those passages of that describe the judgment of God coming upon peoples and nations and their, so-called, gods.

The exodus event would be an example of this. The ten plagues did culminate with the death of the firstborn throughout all of Egypt. Pharaoh’s army was indeed swallowed up in the sea. It was  and act of deliverance for Israel, and act of judgment upon the Egyptians.

Also, in Leviticus 26 we read the threats that God did level against Israel at the beginning of the Mosaic Covenant, but later in the Old Testament we have an account of God actually making those threats a reality because of the Israel’s disobedience. Indeed, Old Covenant Israel would eventually be vomited out of the land and sent away to exile – those threats of Leviticus 26 did eventually fall upon Israel, for they broke the covenant.

And we also find in the Old Testament many descriptions of the judgment of other nations too. God is indeed merciful and patient, but when the iniquity of a particular nation was complete (see Genesis 15:16), God would judge them. For example, this happened to many nations at the time of the conquest, when Israel did finally enter into the promised land with Joshua at the lead. God commanded Israel to devote those peoples to utter destruction.

I know that many people are bothered by those passages of scripture where God commanded the utter annihilation of a particular people by Israel at the conquest. One thing that should be remembered is that for Israel this was an exception to the rules which typically governed their warfare. These instances of herem warfare were unique to Israel’s conquest of land promised to them. this needs to be recognized.

But the thing I wish to focus upon now is how many, even amongst professing Christians, feel compelled to explain away those difficult passages of scripture that have to do with God’s judgment of a nation. And what is their complaint? “That is not fair”, they say. Or, “God is love, never would he command such a thing.” And so with that assumption firmly rooted within their hearts they go to work to explain away those difficult passages found within the Old Testament.

One of the most common explanations is that the God of the Old Testament is somehow different from the God of the New. The God of the Old is wrathful, the God of the New is love, mercy, and grace, some say.

This view is problematic on so many levels. I’ll mention two things: One, our God does not change, but is the same yesterday, today, and forever – the scriptures are clear about this! And two, I wonder if those who make a distinction between the God of the Old Testament and the New have ever read either! For God is loving and gracious, merciful and kind in both Testaments; and in both Testaments he is also just. He has forever hated that which is evil and will, in due time, punish all iniquity.

Friends, the New Testament does not throttle back one bit on the theme of wrath and judgment, but intensifies it. I suppose we could also say that God’s love and grace is also intensified in the pages of the New Testament. Why? Because the Christ has come! Christ suffered and died for our sins. It’s at the cross we have the greatest manifestation of the love of of God the world has ever known. And it is also at the cross that we are given a glimpse of what it is that our sins do deserve.

But the New Testament does still speak often of judgment and the outpouring of the wrath of God. And when it speaks of God’s wrath and the final judgement it refers back to those Old Testament instances of judgment and speaks of them as merely a sampling or taste of the wrath that is to come.

Jesus himself did say concerning the town that rejects the proclamation of the gospel that, “it will be more bearable on the day of judgment for the land of Sodom and Gomorrah than for that town” (Matthew 10:15, ESV). Those instances of judgment that we find in the Old Testament are to be viewed, therefore, as but a small foretaste of the judgment that is to come – a judgment universal, full and final.

To put it bluntly, if you are one of those who, when you read of instances of judgment in the Old Testament, think, “I’m not fond of the God of the Old Testament”, then I doubt you’ll be fond of the God of the New Testament either, for he is the same. What God did to Sodom and Gomorrah, to Egypt, to the Amorites at the hands of Israel, and to Israel at the hands of other nations will be done at the end of history by God himself against all who have sinned against him who are not in Christ – these God and Christ will judge fully and finally at the end of time.

When you read of the seven bowls of God’s wrath poured out, and when you see that the symbolism is rooted in the ten plagues of the exodus event and in the sevenfold punishments of Leviticus 26, only modified to be universal, full and final, this is the conclusion we must come to: those judgments of old were but a partial and restrained manifestation of the wrath of God to be poured out in full strength upon all ungodly at the end of time.

Relationship to the rest of Revelation – seals; trumpets; Armageddon; judgment of dragon, beast, FP harlot; great white throne

The Bowl Judgements Reveal Something of The Final Judgment, Particularly the Outpouring of the Wrath of God Upon the Unrighteous Alive on Earth on the Last Day

Thirdly, and briefly, notice that the bowl judgements reveal something of the final judgment, particularly the outpouring of the wrath of God upon the ungodly alive on earth on the last day.

I mention this because we tend to speak of the final judgment, or the return of Christ, or the last day in general terms, but we should remember that that day will be a complex day. Here in the bowl judgments we have a depiction of the wrath of God poured out upon the ungodly alive upon the earth on the last day, but that is not all that will happen.

When we consider all that scriptures have to say about the time of end we must conclude that when Christ returns the dead in Christ will be raised and caught up with the Lord to meet him in the air, then those alive will also be caught up. Those alive and not in Christ will have God’s wrath poured out upon them (that is the thing symbolized here). All not in Christ will then be raised to stand before God at the Great White throne judgement. Also, Satan and he demons will be judged. And what should we say about the dissolution of the heavens and earth, and the ushering in of the new creation?

The book of Revelation does picture all of these things, but not all at once, and not necessarily in the order in which they will take place. These cycles give a glimpse of one thing and then other, sometimes with greater detail, and sometimes with less. For example, notice that the battle of Armageddon is only briefly mentioned here in this passage, but the book of Revelation will return to that event to describe it in greater detail in chapter 19.

The Heavenly Opinion Concerning the Judgments of God Is That They are Righteous

Fourthly, and finally, notice the heavenly opinion concerning the judgments of God is that they are righteous.

After the pouring out of the third bowl John “heard the angel in charge of the waters say, ‘Just are you, O Holy One, who is and who was, for you brought these judgments. For they have shed the blood of saints and prophets, and you have given them blood to drink. It is what they deserve’” (Revelation 16:5–6, ESV)!

This angel emphasizes the justice and holiness of God and his eternality. God is just. All of his judgments – and even the final judgment – are perfectly right. He is holy and can do no wrong. He is the one “who is and who was”. In Revelation 1:4 and 8, and 4:8 God and Christ are called the one “who was and is and is to come”. The “is to come” is dropped here, for here we have a description of his coming! According to this angel God’s judgments are perfectly fitting – the punishment does fit the crime – “for they have shed the blood of saints and prophets, and you have given them blood to drink. It is what they deserve.”

After this John heard the alter speak. This must refer back to Revelation 6:9 and the breaking of the fifth seal where John “saw under the altar the souls of those who had been slain for the word of God and for the witness they had borne. They cried out with a loud voice, ‘O Sovereign Lord, holy and true, how long before you will judge and avenge our blood on those who dwell on the earth?” (Revelation 6:9–10, ESV).  Now that that question has been answered by the subsequent visions, the voice from the alter says, “Yes, Lord God the Almighty, true and just are your judgments!”

So both the elect angels and the redeemed do agree that the judgments of God are perfectly fitting, just and right.

Conclusion

I wonder, what do you think of the judgments of God?

Some scoff at the idea, I know. They are those that Peter spoke of when he warned, “that scoffers will come in the last days with scoffing, following their own sinful desires. They will say, ‘Where is the promise of his coming? For ever since the fathers fell asleep, all things are continuing as they were from the beginning of creation’” (2 Peter 3:3–4, ESV). Is this you? Do you disregard the word of God, saying, “these things will never happen” to comfort your conscience so that you might continue in your sin? Friends, do not disregard God’s word. And do not ignore the judgments of God that have already been poured out as warnings of the wrath of God to come.

While some scoff, others recoil at the thought of the judgments of God. I have in mind those who, when they hear of instances of God’s judgement, either past, present, or future, say, “that’s not right!”, or, “that’s not fair!”, or, “how could God do such a thing to us?”. It’s not surprising when the un-believing do this, but many who profess faith in Christ in our day also recoil at the thought of the judgment of God. And so they must do something with the scriptures they claim to believe. They must find a way to disregard those passages which speak of judgment.

Some simply ignore the texts that mention God’s wrath, judgment, and condemnation. These are those who love to quote John 3:16: “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life” (John 3:16, ESV), but neglect John 3:18: “Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God” (John 3:18, ESV).

Some attempt to explain those judgment passages aways, usually by applying some kind of evolutionary principle to the history of religion or to God himself. Their argument is basically that something has changed with God, or with our conception of God, so that we no longer think of God in those terms.

But the Christian must confess that God is the same yesterday, today, and forever. He is the one who was and is and is to come”. And the Christian does also believe that God’s word is indeed God’s word so that what it says is true! And so we are bound to believe, not parts of it, but all of it. And what do find when we handle it with care? That God is indeed merciful and gracious and kind. Though he would have been right to judge all for their sin, he has provided a way for salvation through faith in Jesus the Christ. And he is patient with sinners. He gives good gifts even to those who blaspheme his name – he causes it to rain upon the just and the unjust alike. But God is also holy and just. All sin must be punished. The punishment for sin was either poured out upon Christ on the cross, or it will poured out upon the sinner at the end of time.

Brother and sisters, I’m not saying that we should rejoice at the thought of the judgment of the wicked. Ezekiel 33:11actually reveals that God himself takes “no pleasure in the death of the wicked”, and neither should we. But neither should we scoff or recoil all thought of the judgments of God. Our minds must be thoroughly renewed by the word of God so that when we think of him we do see him as loving and kind, but also holy, righteous, and just! And when we think of man we must also confess that we are, apart from Christ, very sin and deserving of God’s just condemnation. In short, we must agree with the angel and the alter who say, “It is what they deserve!” And, “Yes, Lord God the Almighty, true and just are your judgments!” (Revelation 16:6–7, ESV).

Lastly, the thought of the wrath of God poured out at Christ’s return should stir us to be ready. Notice the words of Christ in verse 15, and with these words will close: “Behold, I am coming like a thief! Blessed is the one who stays awake, keeping his garments on, that he may not go about naked and be seen exposed!” (Revelation 16:15, ESV). Friends, be ready. Repent and believe upon him for the forgiveness sins, for there is no other way to stand before God righteous! You do not have a righteousness of your own. You must be clothed with Christ’s righteousness received by faith. And once you have believed upon him, cling to him continually until he returns our takes you home.

Posted in Sermons Joe Anady Revelation 16
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Old Testament Reading: Exodus 15:1–18

“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. 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. “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.’” (Exodus 15:1–18, ESV)

New Testament Reading: Revelation 15

“Then I saw another sign in heaven, great and amazing, seven angels with seven plagues, which are the last, for with them the wrath of God is finished. And I saw what appeared to be a sea of glass mingled with fire—and also those who had conquered the beast and its image and the number of its name, standing beside the sea of glass with harps of God in their hands. And they sing the song of Moses, the servant of God, and the song of the Lamb, saying, ‘Great and amazing are your deeds, O Lord God the Almighty! Just and true are your ways, O King of the nations! Who will not fear, O Lord, and glorify your name? For you alone are holy. All nations will come and worship you, for your righteous acts have been revealed.’ After this I looked, and the sanctuary of the tent of witness in heaven was opened, and out of the sanctuary came the seven angels with the seven plagues, clothed in pure, bright linen, with golden sashes around their chests. And one of the four living creatures gave to the seven angels seven golden bowls full of the wrath of God who lives forever and ever, and the sanctuary was filled with smoke from the glory of God and from his power, and no one could enter the sanctuary until the seven plagues of the seven angels were finished.” (Revelation 15, ESV)

Introduction

I’d like for you to notice three things about this text before we go on to make application from it to our lives.

First of all, notice again the presence of recapitulation. Secondly, notice how this passage prepares us for the judgment scenes to come. And thirdly, notice how this passage pauses to gives us a glimpse into the world of the redeemed.

Recapitulation 

First of all, let us simply recognize the presence of recapitulation.

Recapitulation is the fancy word used by Bible scholars to describe the repetition that we encounter in the book of Revelation. The book is not ordered chronologically, as some suppose, so that what is said in chapter 15 will actually happen after what was said in chapter 14. No, the book moves in cycles, telling, and retelling the story of redemption, giving special attention to the time between Christ’s first coming and the time of the end. But we should recognize by now that the repetition that we encounter in Apocalypse is far from monotone. The book does not simply say the same thing over and over again,  but with each cycle reveals something new. With each pass some aspect of the history of redemption is emphasized that was not emphasized before. Here is one of those places where the presence recapitulation is very obvious.

In verse one we read, “Then I saw another sign in heaven, great and amazing, seven angels with seven plagues, which are the last, for with them the wrath of God is finished” (Revelation 15:1, ESV).

For now simply notice that this new heavenly vision shown to John will describe to us the outpouring, or finishing, of the wrath of God at the end of time. And if you are paying careful attention to book of Revelation you should say, “but haven’t we already been told about the outpouring of God’s wrath?” And the answer would be, yes.

In fact the vision of Revelation chapter 14 concluded with a depiction of the outpouring of the wrath of God upon the ungodly. Look at 14:19:

“So the angel swung his sickle across the earth and gathered the grape harvest of the earth and threw it into the great winepress of the wrath of God. And the winepress was trodden outside the city, and blood flowed from the winepress, as high as a horse’s bridle, for 1,600 stadia.” (Revelation 14:19–20, ESV)

The final judgment was also depicted back in Revelation 11:15-19 with the sounding of the seventh trumpet. The song that the twenty-four elders sang in 11:17-18 proves the point. They sang,

“We give thanks to you, Lord God Almighty, who is and who was, for you have taken your great power and begun to reign. The nations raged, but your wrath came, and the time for the dead to be judged, and for rewarding your servants, the prophets and saints, and those who fear your name, both small and great, and for destroying the destroyers of the earth.” (Revelation 11:17–18, ESV)

The final judgment was also depicted with the breaking of the sixth and seventh seals back in Revelation 6:12-17 and 8:1-5. Listen to 6:12:

“When he opened the sixth seal, I looked, and behold, there was a great earthquake, and the sun became black as sackcloth, the full moon became like blood, and the stars of the sky fell to the earth as the fig tree sheds its winter fruit when shaken by a gale. The sky vanished like a scroll that is being rolled up, and every mountain and island was removed from its place. Then the kings of the earth and the great ones and the generals and the rich and the powerful, and everyone, slave and free, hid themselves in the caves and among the rocks of the mountains, calling to the mountains and rocks, ‘Fall on us and hide us from the face of him who is seated on the throne, and from the wrath of the Lamb, for the great day of their wrath has come, and who can stand?’” (Revelation 6:12–17, ESV)

What is this except a description of the last day when the wrath of God will be poured out upon the ungodly? In 8:1 the description of the final judgment is more subtle, but it is there. “When the Lamb opened the seventh seal, there was silence in heaven for about half an hour” (Revelation 8:1, ESV). I argued that the silence in heaven was the kind of silence appropriate for those witnessing something as terrible and awesome as the final judgment. No celebrating, on the one hand. No objections on the other. But only solemn silence. 8:5 says, “Then the angel took the censer and filled it with fire from the altar and threw it on the earth, and there were peals of thunder, rumblings, flashes of lightning, and an earthquake” (Revelation 8:5, ESV). This is a portrayal of the final judgment.

And so it is not hard to see that the book of Revelation does recapitulate, not only in its portrayals of the final judgment, but in other respects too, particularly its portrayals of the redemption of God’s elect. The book is constantly giving us different view points on the preservation and salvation of God people, and also the judgment, both partial and full, of those not in Christ who do stubbornly persist in their sins.

By this time you might be tempted to complain, saying, “Pastor, you also recapitulate often on the subject of recapitulation.” I do so because it is important. I would argue that most of the errors made in the interoperation of the book of Revelation are made because people fail to recognize this literary feature. Also, I do it because I believe it to be beautiful. God, in his grace, shows us what is true concerning the time between Christ’s first coming and the time of the end over and over again. And with each pass more texture and detail is added to the story. Truly, the book of Revelation is like a painting wherein the artist comes to the canvas time and time again, first to lay down a base, then to add detail, then to shade, and then to texture.

Preparation

Secondly, notice how this passage prepares us for the judgment scenes that are to come.

In verse one John describes “another sign in heaven”. This sign, he says, is “great and amazing”. And what does he see? “Seven angels with seven plagues”. These, he says, “are the last, for with them the wrath of God is finished” (Revelation 15:1, ESV).

These seven plagues, as they are here called, will differ from the seven seals and the seven trumpets which we have already encountered in that some of those – the seals and trumpets – described, not the final judgment, but partial judgments – the kind of judgments that come upon men as they live in this world, but are not the final judgment. Indeed, the sixth and seventh seals did describe the final judgment, but seals one through five did not. Seal five provided us with a glimpse of the “souls of those who had been slain for the word of God and for the witness they had borne”, crying out for justice from beneath the heavily alter. Seals one through four described wars and famines and plagues. And these, we were told with the breaking of the fourth seal, were limited to 1/4 of the earth. And so while the judgments of God were indeed portrayed there in the breaking of the first four seals, it was not the final judgment that was portrayed.

The same can be said of the first six trumpets. The seventh trumpet did indeed take us to the time of the end, but the first six did not. The judgments of God described there were restrained by God to affect only one third of the earth. And so intensification is communicated, but trumpet judgments one through six were not about the full and final judgment to be poured out on the last day.

Not so with these seven plagues. These “are the last, for with them the wrath of God is finished” (Revelation 15:1, ESV).

In verses five we read, “After this I looked, and the sanctuary of the tent of witness in heaven was opened, and out of the sanctuary came the seven angels with the seven plagues, clothed in pure, bright linen, with golden sashes around their chests.” (Revelation 15:5–6, ESV)

These angels that John introduced in verse one are now described in verse five as coming out of “the sanctuary of the tent of witness in heaven” which was opened.

Remember that the tabernacle that Israel constructed in the wilderness under the leadership of Moses and after the exodus was constructed according to the heavenly realities shown to him on the mountain. Exodus 25:40 says so. Acts 7:44 and Hebrews 8:5 emphasize this. So the earthly tabernacle and temple were not the originals but were earthy copies which represented heavenly realities. Here John is seeing the heavenly reality.

These angels are seen proceeding from “the sanctuary of the tent of witness in heaven”. The tabernacle was called the “tent of witness”, or “tabernacle of testimony”, because it was there that Ten Commandments were kept, and these Ten Commandments did serve as a testimony or witness against the people of Israel concerning their sin. Indeed, they function as a light unto their path, but also as a witness against them. The tabernacle was, therefore, both the place where God’s people were to approach him in faith (it was also called “the tent of meeting”), but it was also the place from which the judgments of God did flow when the people were found living in perpetual and unrepentant disobedience to the commandments of God. And so this one place – the tabernacle – was both a place of worship and refuge for the faithful (a tent of meeting), and the place from which the judgments of God did flow (it was a tent of witness).

The same is true of the heavenly tabernacle. Better yet, the earthly tabernacle was simply a visible representation of that which is true in heaven. God is a place of refuge for his people. He does meet with and shelter those who come to him through faith in Jesus Christ, our Savior and Lord. But it is also from him that judgment flows.

And what will be the basis for his judgment? He will judge all who have transgressed his holy law. This law is contained within and summarized by the Ten Commandments, and it is also written upon the heart of man. The fact that these angels come out of “the sanctuary of the tent of witness” to pour forth “the seven plagues, which are the last, for with them the wrath of God is finished”, does show us that God will judge all who have transgressed his holy law.

God will judge all who have failed to give him the worship he so rightly deserves and have given to another instead. He will judge all idolaters. He will judge all who take his name in vain. He will judge all who violate his sabbath day. He will judge all who dishonor parents; all who murder and have hatred for others in their heart. He will judge the adulterer and the one who lusts. He will judge the thief and the one who is dishonest. He will judge the one who covets that which belongs to another. And he will send his angels before him as his ministers.

Notice that these seven angels who came forth from the sanctuary were “clothed in pure, bright linen, with golden sashes around their chests” (Revelation 15:6, ESV). This is the way that Jesus was described as being dressed in Revelation 1:13. They are dressed like him because they represent him.

Verse seven: “And one of the four living creatures (do you remember them from earlier in the book of Revelation?) gave to the seven angels seven golden bowls full of the wrath of God who lives forever and ever….” (Revelation 15:7, ESV). The seven plagues are now described as “seven golden bowls full of the wrath of God”. We will witness these seven bowls being poured out, one at a time, in chapter sixteen.

Verse eight: “And the sanctuary was filled with smoke from the glory of God and from his power, and no one could enter the sanctuary until the seven plagues of the seven angels were finished” (Revelation 15:8, ESV). Clearly the outpouring of this final judgment will be very awesome and great.

Can you see, then, how all of chapter fifteen is preparatory. No judgement is actually poured our here, but preparations are certainly made. Literarily this serves to create a sense of anticipation leading up to this great and amazing event. Also, it seems to communicate something of the mercy of God. He, by his mercy, does not give us what our sins deserve now, but is patient and long-suffering.

A Pause

Thirdly, let us recognize how this passage pauses to gives us a glimpse into the world of the redeemed.

Verses two through four seem out of place, don’t they? But this is intentional. In verse one the seven angles with seven plagues are introduced. In verses five through eight they become the focus again, as they are prepared to pour out the wrath of God upon lawbreakers. But in verses two through four the focus is on the redeemed. There we read,

“And I saw what appeared to be a sea of glass mingled with fire—and also those who had conquered the beast and its image and the number of its name, standing beside the sea of glass with harps of God in their hands. And they sing the song of Moses, the servant of God, and the song of the Lamb, saying, ‘Great and amazing are your deeds, O Lord God the Almighty! Just and true are your ways, O King of the nations! Who will not fear, O Lord, and glorify your name? For you alone are holy. All nations will come and worship you, for your righteous acts have been revealed.’” (Revelation 15:2–4, ESV)

You should be used to this kind of thing by now. Remember the interludes that we found inserted in between seals six and seven and trumpets six and seven? The focus in both the seal and trumpet cycles was mainly upon the ungodly and God dealings with them, but before the end of these cycles we encountered a pause where the focus of attention was shifted to the redeemed of God and their salvation in Christ Jesus.

Between the breaking of the sixth and seventh seals we found, inserted in chapter seven, a vision of the 144,000 sealed by God, and then a vision of “a great multitude that no one could number, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands” (Revelation 7:9, ESV), giving praise to God – the vision was of the redeemed in heaven. Between the sounding of the sixth and seventh trumpets we found, inserted in chapter eleven, a vision of two faithful witnesses, preserved by God as they ministered on earth. These interludes, or pauses, served two purposes. One, they gave a sense of delay, as if to say, the end is not yet. Two, they gave an answer to the question, “what about the people of God? How will they fair in the midst of these trials, tribulations and judgments?” The answer is that God knows and is able to keep those who belong to him.

Something similar is happening here in 15:2-4. Preparations for the outpouring of God’s wrath are being made. We will see the outpouring of God’s wrath portrayed in chapter sixteen. But before we get there, God’s word does provide us with a picture of the redeemed. And where are they? They are safely home and at peace.

God’s people are “not destined…for wrath, but to obtain salvation through our Lord Jesus Christ” (1 Thessalonians 5:9, ESV). As God’s people we will indeed experience tribulation in the world, but we will not come under his wrath. Why? Because Christ has stood in our place, has taken upon himself the punishment that we deserved, and we do trust in him! If you are in Christ – if you are sheltered by his wings – you will not come under the wrath of God.

This, I think, was the thing being symbolized in the previous passage too. In 14:14-16 we saw a depiction, first of all, of the harvest of the righteous unto salvation on the last day, and then we saw a depiction of the harvest of the wicked unto condemnation.

And here in this passage preparations are being made for the outpouring of the wrath of God by the “seven angels with seven plagues”, which are the “seven bowls full of the wrath of God who lives forever and ever.” But before even one of these bowls of the full and final wrath of God is poured out, we see that God’s people are safely home.

These are seen standing beside (or upon) “a sea of glass mingled with fire… with harps of God in their hands.”

Think about the imagery here. It is really quite beautiful. And you must think about the imagery, not only with the rest of the book of Revelation in mind, but the whole of scripture. Where are these worshippers of God standing? They are standing beside (or upon) “a sea of glass mingled with fire”.

Remember that this sea of glass was first mentioned in Revelation 4:6 as being before the throne of God in heaven. On earth there is turmoil, but in heaven there is perfect tranquility. The turmoil of this world cannot effect heaven. God is not disturbed by his enemies. God is not affected from without. His heavenly kingdom and his heavenly purposes are never in danger.

Also, remember that not long ago in the Apocalypse John saw “a beast rising out of the sea, with ten horns and seven heads, with ten diadems on its horns and blasphemous names on its heads” (Revelation 13:1, ESV). Again, the seas of this world are tumultuous. The beast rises from there, works for the dragon, and represents political powers that persecute the people of God. And so the people of God do suffer as they sojourn in this world. They are threatened constantly by tumultuous seas and the evil that rises from there.

But here the saints are seen, no longer battered by stormy seas, no longer at war with the beast who rises from there, but they are peace. The sea that they now stand upon is like glass. All is right. All is as it should be.

The sea is said to be “like glass mingled with fire.” Fire symbolizes judgment. The picture is that of a tumultuous sea made calm because the one who stirred up the sea by rising out of it has been judged by God and eternally condemned. And so there the people of God stand. They are peace. No longer are they threatened or persuade. They have harps in their hand to give worship to God. These are the ones “who had conquered the beast and its image and the number of its name.” These are the elect of God as seen in glory.

And they sing a song. Notice that it is said to be “the song of Moses, the servant of God, and the song of the Lamb…” (Revelation 15:3, ESV).

The original song of Moses was read at the beginning of this sermon from Exodus fifteen. But do you remember what happened in Exodus fourteen? It is there that we find the story of God’s parting of the Red Sea at the hand of Moses so that the people of Israel could pass through to escape Pharaoh who had pursued them into the wilderness with his army. The song of Moses was a celebration of God’s deliverance of his people through tumultuous waters and from Pharaoh, who, in Ezekiel 29:3, is referred to as “the great dragon”.

But the song sung here in Revelation fifteen is not exactly the same as the original song of Moses. For one, it is called “the song of Moses, the servant of God, and the song of the Lamb” (Revelation 15:3, ESV). This song is ultimately about Jesus. Secondly, this song is about the accomplishment of things far greater and far more universal than what was accomplished at the Exodus by the hand of Moses.

The ten plagues leveled against the Egyptians at the hand of Moses, as awesome as they were, were nothing at all compared to the seven plagues given by God and Christ to the seven angels, for they are the last, and with them the wrath of is finished.

Moses delivered Old Covenant Israel from Egypt. Christ delivered New Covenant Israel from sin and death.

Moses defeated Pharaoh. Christ has overcome the dragon himself, the beast and false prophet.

Moses led the people through the tumultuous waters of the Red Sea. Christ will still all waters at his return so that nothing will threaten his people at all for all eternity.

The deliverance brought about through Moses did cause the Egyptians to give glory to God as well as the sounding nations, but at the return of Christ all will bow the knee to confess that he is Lord, either willingly or by compulsion.

This is why we hear the redeemed sing: “Great and amazing are your deeds, O Lord God the Almighty! Just and true are your ways, O King of the nations! Who will not fear, O Lord, and glorify your name? For you alone are holy. All nations will come and worship you, for your righteous acts have been revealed” (Revelation 15:3–4, ESV).

The salvation provided for Old Covenant Israel by the hand Moses pales in comparison to the salvation provided for the elect by Christ. The first Exodus was but a precursor to the second. It served as a shadow of better things yet to come.

Application

How then should we apply these truths?

I wonder, how will you fair when the seven angels with the seven plagues of God come forth from the heavenly tent of witness to judge fully and finally on that last day? How will you fair when your life is compared with God’s holy law? Will you stand or will you fall?

If you are trusting in your own righteousness, you will not stand, but will fall, “as it is written: ‘None is righteous, no, not one…Now we know that whatever the law says it speaks to those who are under the law, so that every mouth may be stopped, and the whole world may be held accountable to God. For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin” (Romans 3:19–20, ESV). But if you are found believing in Christ you will stand. You will be made to stand by the grace of God, being justified in Christ, having been washed of yours sins and covered in his righteousness. Be sure that you are in Christ on that last day. Be sure that you are in Christ before you breath your last, for there is no room for repentance after death.

Friends, acknowledge your sin, turn from it, and look to Christ today for the forgiveness of your sins, and then remain in him. Your sins will be judged.  The question is, who will take the judgment? The cup of God’s wrath will be poured out upon your sins. God’s wrath will either be poured out upon you, or it has been poured out upon Christ. The cup of God’s wrath will be drunk to the dregs. Will you drink it? Or has Christ absorbed it in your place? You must believe upon him, friends. You must turn from your sins and cry out to Christ, saying, “have mercy upon me!”

And for those of you who are in Christ I wonder, do you stand in awe of the salvation that has provided for you in Christ Jesus?

Imagine standing amongst the freshly redeemed Israelites under the Old Covenant. Imagine standing on the opposite side of the Red Sea, having just passed through, and having witnessed the waters fall in upon the mighty Egyptians. Imagine looking upon Moses by whom your deliverance was accomplished. Remember the plagues. Remember how you did plunder the Egyptians as you left. Indeed, you would have stood in awe of the salvation that the Lord had provided for you.

How much more should we stand in awe of the redemption accomplished by Christ, for it is far greater. Christ has redeemed us, not from Egypt, but from the domain of darkness. He has defeated, not Pharaoh, but the evil one himself. He has led us through, not the Red Sea, but the waters of God’s wrath. And he brought us, not into the promised land, but has guaranteed our place in the new heavens and the the new earth. How could we not stand in awe of the salvation our Lord has provided, and give thanks?

Posted in Sermons Joe Anady Revelation 15
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Old Testament Reading: Joel 3:9–16

“Proclaim this among the nations: Consecrate for war; stir up the mighty men. Let all the men of war draw near; let them come up. Beat your plowshares into swords, and your pruning hooks into spears; let the weak say, “I am a warrior.” Hasten and come, all you surrounding nations, and gather yourselves there. Bring down your warriors, O Lord. Let the nations stir themselves up and come up to the Valley of Jehoshaphat; for there I will sit to judge all the surrounding nations. Put in the sickle, for the harvest is ripe. Go in, tread, for the winepress is full. The vats overflow, for their evil is great. Multitudes, multitudes, in the valley of decision! For the day of the Lord is near in the valley of decision. The sun and the moon are darkened, and the stars withdraw their shining. The Lord roars from Zion, and utters his voice from Jerusalem, and the heavens and the earth quake. But the Lord is a refuge to his people, a stronghold to the people of Israel.” (Joel 3:9–16, ESV)

New Testament Reading: Revelation 14:14-20

“Then I looked, and behold, a white cloud, and seated on the cloud one like a son of man, with a golden crown on his head, and a sharp sickle in his hand. And another angel came out of the temple, calling with a loud voice to him who sat on the cloud, ‘Put in your sickle, and reap, for the hour to reap has come, for the harvest of the earth is fully ripe.’ So he who sat on the cloud swung his sickle across the earth, and the earth was reaped. Then another angel came out of the temple in heaven, and he too had a sharp sickle. And another angel came out from the altar, the angel who has authority over the fire, and he called with a loud voice to the one who had the sharp sickle, ‘Put in your sickle and gather the clusters from the vine of the earth, for its grapes are ripe.’ So the angel swung his sickle across the earth and gathered the grape harvest of the earth and threw it into the great winepress of the wrath of God. And the winepress was trodden outside the city, and blood flowed from the winepress, as high as a horse’s bridle, for 1,600 stadia.” (Revelation 14:14–20, ESV)

Introduction

There are two interpretations of Revelation 14:14-20 that I find plausible. One interpretation is that these verses describe only the judgment of the ungodly on the last day.  The other interpretation is that these verses describe two things: first, the ingathering of the godly, and then the judgment of the wicked on the last day.  (more…)

Posted in Sermons Joe Anady Revelation 14:14-20
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New Testament Reading: Romans 12:1-21

“I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect. For by the grace given to me I say to everyone among you not to think of himself more highly than he ought to think, but to think with sober judgment, each according to the measure of faith that God has assigned. For as in one body we have many members, and the members do not all have the same function, so we, though many, are one body in Christ, and individually members one of another. Having gifts that differ according to the grace given to us, let us use them: if prophecy, in proportion to our faith; if service, in our serving; the one who teaches, in his teaching; the one who exhorts, in his exhortation; the one who contributes, in generosity; the one who leads, with zeal; the one who does acts of mercy, with cheerfulness. Let love be genuine. Abhor what is evil; hold fast to what is good. Love one another with brotherly affection. Outdo one another in showing honor. Do not be slothful in zeal, be fervent in spirit, serve the Lord. Rejoice in hope, be patient in tribulation, be constant in prayer. Contribute to the needs of the saints and seek to show hospitality. Bless those who persecute you; bless and do not curse them. Rejoice with those who rejoice, weep with those who weep. Live in harmony with one another. Do not be haughty, but associate with the lowly. Never be wise in your own sight. Repay no one evil for evil, but give thought to do what is honorable in the sight of all. If possible, so far as it depends on you, live peaceably with all. Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, “Vengeance is mine, I will repay, says the Lord.” To the contrary, “if your enemy is hungry, feed him; if he is thirsty, give him something to drink; for by so doing you will heap burning coals on his head.” Do not be overcome by evil, but overcome evil with good.” (Romans 12, ESV)

Introduction

Last Sunday I preached on Romans 12:1-2. There we found Paul the Apostle pleading with us, by the mercy of God, and based upon all that he has said to us in the previous chapters of his letter concerning the glorious salvation that has come to us in Christ Jesus, to offer ourselves up to God, body and soul, as sacrifices, living, holy, and acceptable.

Evidently the Apostle was not interested in promoting any kind of “easy-believism” wherein a person comes to Christ to receive benefits from him only to turn away from Christ to go on living for himself and according to the sinful ways of the world. That, to Paul, would have been most repugnant. That, Paul would say, is not true faith. Instead Paul insists that to come to Christ, to believe upon him truly, and to benefit from his finished work, does also involve offering yourself to up to God through faith in Christ. To have Christ as Savior one must have him as Lord, “because, if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved” (Romans 10:9, ESV).

And so in verses 1 and 2 we do find the Apostle making this beautiful appeal to the Christian. Offer yourselves up to God as a living sacrifice, he says. Do not conform to the sinful patterns of this world, but be transformed to the core of your being by the renewal of your mind so that, over time and by testing, you do find yourself desiring that which God desires, approving of that which God approves, and willing that which God wills. 

Truly, the passage is beautiful and very challenging. And it does apply most directly to individual Christians. We are individually to offer ourselves up to God. We are individually to be transformed by the renewal of our minds. The Christian, having considered all that God has done for us in Christ Jesus is to develop and maintain a proper attitude towards God as we live in this word. Our response to God’s amazing grace should be to “love the Lord [our] God with all [our] heart and…soul and… mind and… strength” (Mark 12:30, ESV).

The Apostle Pleads With Us To Develop And Maintain A Proper Attitude Towards One Another As We Live In This Fallen World

But do you see how quickly the Apostle turns to address the Christians attitude towards others? And would you also consider the amount of space that he devotes to this subject. In verse 1 and 2 of chapter 12 he does plead with us to offer ourselves up to God as sacrifices, living, holy and acceptable. And it is only right that he begins there, for that indeed is the first and greatest commandment, to love God with all that we are. If we do not get this right, then we will not have anything right. But look at how quickly he turns to the plead with us to love our neighbor as ourself. And look at how much space he devotes that subject. One only has to glance at the pericope headings from 12:3 on to the end of the book to see that the Apostle labors to exhort the Christian to develop and maintain a proper attitude towards others as we live in this fallen world. And his first concern is that we would love one another in Christ’s church.

I do wonder if we give this matter – our life together in Christ – the same attention that Paul has given to it. I do wonder if we value it enough. It would be hard to find a true Christian who would say, “I need not make much effort in my relationship with God”, but there are many in our day who seem to have little concern at all for cultivating  and maintaining loving relationships within Christ’s church.

Some neglect the local church all together. I was driving my teenage daughter home from school the other day and she was agitated about a conversation she was having with some of her friends. They were claiming to be Christians and yet they were insisting that going to church is not necessary. What maters is that you have a personal relationship with God and that you pray to him at home, they said. It was a happy moment for me to see my daughter really bothered at the thought go this. “I love Jesus but I hate the church”, is a common sentiment today. We would replay, in agreement with brother Blackburn, no, Jesus loves the church, and so should you.

I am not so concerned to address that attitude this evening. I doubt any of you have it. If you do, I’m surprised, though very glad, that you are here. I’m more concerned to address the propensity that even we might have to neglect the cultivation of deep and loving relationships within the body of Christ. Even Christians who have a proper view of the local church may grow tired and negligent in this area, and must be stirred up.

Brothers and sisters, we are to enjoy fellowship with one another within Christ’s church. And let us not trivialize that word. Fellowship is more than engaging in casual conversation after the church service. To have fellowship is to have Christ in common. To have fellowship is to agree that God’s word is true. To have fellowship is to worship God together. Being united together in Christ Jesus, we are to care deeply for one another. Spiritually, we are to build one another up. Physically, we are to address one another’s needs. Friends, we cannot approach our fellowship with one another casually, but we must be “eager to maintain the unity of the Spirit in the bond of peace” (Ephesians 4:3, ESV). The word “eager” means, “to do something with intense effort and motivation.”

God does care deeply about the our attitude toward one another within Christ’s church. Christ himself did say, “A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another. By this all people will know that you are my disciples, if you have love for one another” (John 13:34–35, ESV).

 “I say to everyone among you not to think of himself more highly than he ought to think…”

In verses 3 through 8 of Romans 12 the Apostle urges us to love one another, and he does at first warn against pride. Pride will kill love within the church. Prideful people cannot love others, for they are consumed with loving themselves.

In verse 3 Paul writes, “For by the grace given to me I say to everyone among you not to think of himself more highly than he ought to think, but to think with sober judgment, each according to the measure of faith that God has assigned” (Romans 12:3, ESV).

I’ve heard it said that pride is form of insanity. To be puffed up with pride is to loose touch with reality. The prideful person thinks too highly of himself. He lives being unaware of his frailty. He lives unaware of his tremendous need. He thinks that what he has, he has gotten by his own strength. He has forgotten that everything good that he does possess was given to him as a gift from God. His treasures are his because God has given them to him. The same is true of his abilities. The position that he might have is his because God has appointed him to it. The prideful person walks around oblivious to this reality. He thinks of himself, not with sober judgment, but foolishly. He lives according to a  lie.

Paul, in another place warned against Christians being “puffed up in favor of one against another.” And to combat the sinful pride he asked them, “What do you have that you did not receive? If then you received it, why do you boast as if you did not receive it?” (1 Corinthians 4:6–7, ESV)

If we are to love one another as Christ has commanded we must keep pride in check. Never should we think of ourselves more highly than we ought to think. The earlier chapters of Romans certainly help with this, for it is there that we are told of our total depravity, our helpless condition apart from Christ, and our salvation being owed totally to the sovereign grace of God. In another place the Apostle reminds us that, “God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, so that no human being might boast in the presence of God. And because of him you are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption, so that, as it is written, ‘Let the one who boasts, boast in the Lord’” (1 Corinthians 1:28–31, ESV).

Where is there room for boasting, then, in the Christian life? There is no room at all! The more we know about God’s word, the more humble we should grow, for it is there in the scriptures that our smallness and God’s greatness is most clearly revealed. And the more gifts we have the more humble we should be – to think that God would be pleased to use frail and sinful creatures such as ourselves in his kingdom. “When [we] have done all that [we] were commanded” what can we say, except, ‘we are unworthy servants; we have only done what was our duty’” (Luke 17:10, ESV).

Brothers and sisters, never should we think of ourselves more highly than we ought to think, but to think with sober judgment, and according to what God’s word does say about us

Secondly, Paul urges us to appreciate the diversity that exists within the church and to celebrate it, rejoicing in the unity we have in Christ Jesus.

Verse 4: “For as in one body we have many members, and the members do not all have the same function, so we, though many, are one body in Christ, and individually members one of another” (Romans 12:4–5, ESV).

Paul uses the human body to illustrate the principle that in the church there is both great diversity and substantial unity. The human body is made up of many parts. And, as it pertains to their function, those parts do differ greatly from one another. But those parts do make up one body. Paul develops this idea more fully in 1 Corinthians 12:12 and following, but in both places his desire is that we would recognize the diversity within the church, celebrate it, and to honor one another, giving thanks to God for his wisdom and grace.

There is a tendency within the church, I think, for some to, with pride in their heart, say why isn’t every one like me? Why doesn’t everyone have my temperament? Why doesn’t everyone have the passions that I have? Why doesn’t everyone do what I do? Brothers and sisters, we whole give thanks to God that not everyone is like us, but that God has blessed the church with diversity.

Some make the opposite error when they look down upon the gifts that God has given to them and envy the gifts of others, thinking, I have noting to offer, and I wish that I were as they are. 

Both the attitude of pride and the attitude of envy as it pertains to our giftedness within Christ’s church are devastating to the body of Christ. Just as in a healthy human body all of the members, according to their design, do happily do their part for the good of the whole, so to it must be in the local church, for “we, though many, are one body in Christ, and individually members one of another.”

Thirdly, Paul urges us to use our gifts, whatever they may be, for the good of all.

Verse 6: “Having gifts that differ according to the grace given to us, let us use them: if prophecy, in proportion to our faith; if service, in our serving; the one who teaches, in his teaching; the one who exhorts, in his exhortation; the one who contributes, in generosity; the one who leads, with zeal; the one who does acts of mercy, with cheerfulness.” (Romans 12:6–8, ESV)

It is our view that the gift of prophesy does not exist within the church today as did in the time of the Apostles. That said, Paul does divide spiritual gifts into two broad categories – those gifts which involve speaking, and those gifts which involve serving. These categories do also correspond to the two offices of the church – elder and deacon.

There is much that can be said about verses 6 through 8, but I would prefer to focus only upon the clear and main principle, that whatever our gift may be, that we use it for the building up of Christ’s church. Friends, church is not something that we attend, but it is something that we are a part of. We are members of the Christ’s body, and as members we all do have a service to preform, a function to fill. Let us love one another.

“Let love be genuine…”

Let us also look briefly at verses 9 through 21 where the Apostle delivers a series of exhortations to the Christian, urging us to maintain a proper attitude or heart towards one another in the church.

The section is a little difficult to preach because it lacks the structure and development that is typical of Paul. The exhortations are delivered in rapid fire succession. There is an intensity to the passage, in my opinion. You can almost hear the appeal in the Apostles voice as if he were pleading, please, brothers and sisters, love one another. 

In verse 9 Paul says, “let love be genuine”. Our love for one another must be sincere and without pretense or show. It is easy to pretend to love, and many do. It is easy to talk as if we love, and many do. But to truly love – that is, to love from the heart and to lay your life down for the good of another – is difficult. The Christian’s love is to be sincere. Paul identifies love as the leading virtue, just as he does elsewhere. 1 Corinthians 13: “If I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal… So now faith, hope, and love abide, these three; but the greatest of these is love” (1 Corinthians 13:1,13, ESV). Our love for one another must be genuine.

“Abhor what is evil; hold fast to what is good”, he says. Leon Morris notes that “true love involves a deep hatred for all that is evil, for evil can never benefit the beloved.” You cannot love someone by approving of or celebrating their sin, for then you would be rooting for their destruction. You might appear to love the sinner as you validate their behavior, but truly you are hating them. To love others truly one must first love God and the things of God. We must hate with a holy hatred what is evil and stick like glue to what is good.

Verse 10: We are to “love one another with brotherly affection.” The bond that Christians enjoy is a familial bond. We have been adopted as sons of God in Christ Jesus. We are brothers and sisters, united together in Christ, with God as Father. This bond will last for all eternity. Our affection for one another should be great.

This love is more than an emotion, but it does manifest itself when we “outdo one another in showing honor.”

Verse 11: Never should we be “slothful in zeal, be fervent in spirit, [serving] the Lord.” We should be eager to do things for one another when legitimate needs do arise.

Verse 12: We are to “rejoice in hope… be patient in tribulation… [and] constant in prayer.” When you belong to a local church where the members do know and love one another sincerely you will see your brothers and sisters, from time to time, go through very difficult circumstances. How important it is to love those who are suffering by reminding them of the hope that we have in Christ Jesus. This must be done with great care, but it is important for the one who is suffering to be encouraged to look to Jesus for comfort, to remember our salvation in him, and to lay up treasures in the world to come.

Paul does speak often of the power of hope in Christ in his writings. It is Peter who says, “Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, who by God’s power are being guarded through faith for a salvation ready to be revealed in the last time. In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials…” (1 Peter 1:3–6, ESV).

Christians are to be patient in tribulation. Patience here means to bear up under difficult circumstances; to endure through suffering. And we are to be constant in prayer. Brothers and sisters, do you endure with one another in the midst of difficulty? Do labor in prayer for one another?

Verse 13: We are to “contribute to the needs of the saints and seek to show hospitality.” Do see that our love must be demonstrated practically? “So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith” (Galatians 6:10, ESV).

Verse 14: “Bless those who persecute you; bless and do not curse them”, Paul says. It is not that Paul expects that Christians will persecute Christians. Without question persecution does come from outside the local church. But Paul is concerned for Christians that they keep their heart free from all bitterness even towards their persecutors. Bitterness within the heart, even if it is directed towards those outside the church, will certainly be a cancer to the church. A heart consumed with bitterness cannot love. “Bless those who persecute you; bless and do not curse them.”

Verse 15: “Rejoice with those who rejoice, weep with those who weep.” How important it is to empathize with those who are suffering and to celebrate with those who are experiencing success. Chrysostom recognized that it “requires more of a high Christian temper, to rejoice with them that do rejoice, than to weep with those who weep… there is none so hard-hearted as not to weep over him that is in calamity: the other requires a very nobel soul, so as not only to keep from envying, but even to feel pleasure with the person who is in esteem.” The only exception that I would take with this comment is that I think there are some who are so hard hearted who will not weep with those who weep. Perhaps it is not hardness of heart, but indifference that I see.

Verse 16: Christians are to “live in harmony with one another.” Never should we “be haughty, but associate with the lowly.” Never should we “be wise in [our] own sight.” Some think too highly of themselves and are unwilling to associate with lowly or hurting people, or to engage in lowly activities. Thankfully, this was not the attitude of our Lord, “who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant…” (Philippians 2:6–7, ESV). Brother and sisters, “have this mind among yourselves, which is yours in Christ Jesus…” (Philippians 2:5, ESV).

Verse 17: “Repay no one evil for evil, but give thought to do what is honorable in the sight of all.” If you have been in the church for any length of time you know that Christians do sometimes offend Christians. Certainly non-Christians do sometimes do evil to Christians. Never should we do evil in return, but what is honorable.

Verse 18: “If possible, so far as it depends on you, live peaceably with all.” I appreciate that Paul does say, “if possible”, for there are some situations where doing what is right will lead to conflict. Paul knew this well. He often found himself at the center of conflict. Our Lord also knew this well. Many hated him, but it was because he was light and they were darkness. True as this may be, we are to do everything in our power to live at peace with others. Never should we unnecessarily offend. In the church we must be “eager to maintain the unity of the Spirit in the bond of peace” (Ephesians 4:3, ESV).

Verse 19: “Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, ‘Vengeance is mine, I will repay, says the Lord.” As it is with bitterness, so it is with a vengeful heart. The Christian should have nothing to do with either.

In my relatively short time in the ministry I have come to see that Christians are sometimes wronged very badly by others. The desire for vengeance can be very strong.There is nothing at all wrong with wanting justice to be served, or for wanting things to be set right. But this is God’s work, and not ours. And so we are to leave it to God. Never should we take revenge ourselves, and neither should have vengeful hearts.

Verse 20: “To the contrary, ‘if your enemy is hungry, feed him; if he is thirsty, give him something to drink; for by so doing you will heap burning coals on his head.” Do not be overcome by evil, but overcome evil with good”. With hearts free from all bitterness and wrath we are to do good even to our enemies.

“You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’” But Christ says, “Love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven. For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust.” (Matthew 5:43–45, ESV).

This is how evil is to be overcome – with good. And by responding to our enemy in this way the Apostle says “you will heap burning coals on his head.” I believe that Calvin’s interpretation of this phrase is the correct one. He understands the heaping of burning coals on the head our enemy to mean that when we respond to the evil that our enemy does with good and with kindness, “his mind shall be turned to one side or another; for doubtless our enemy shall either be softened by our benefits, or if he be so savage that nothing can tame him, he shall yet be burnt and tormented by the testimony of his own conscience, on finding himself overwhelmed with our kindness.”

Clearly, there are some exhortations in this string of exhortations that have a Christians attitude towards non-Christians in view. “Bless those who persecute you”, is one example. “If your enemy is hungry, feed him”, is another. But do you see that the Apostles aim is to urge the Christian to maintain a heart of love so that we might love one another in Christ’s church. It is our attitude towards one another that Paul is most concerned with. Our love for one another must be genuine, sincere, and without presence. And if we are to love one another in this way, our hearts must be kept pure. For “if you have bitter jealousy and selfish ambition in your hearts, do not boast and be false to the truth. This is not the wisdom that comes down from above, but is earthly, unspiritual, demonic. For where jealousy and selfish ambition exist, there will be disorder and every vile practice” (James 3:14–16, ESV).

Conclusion

Doctrine does matter.

Right doctrine should produce right practice.

It should move us to love and to worship God supremely and with all that we are.

It should move us to love one another.

Posted in Sermons Joe Anady Romans 12:3-21
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Pre-Introduction

Brothers and sisters, would you please open with me to Psalm 51 and to Romans 12, which will be the sermon text for today.

Lindsay and I had a very nice time in Gilbert Arizona this past weekend. We stayed with Pastor John Giarrizzo and his wife Roberta, who were very kind and hospitable to us. I was blessed to preach at Grace Covenant Church in the morning and also the quarterly gathering of Confessional Baptists of the Southwest in the evening. I peached from Romans 12:1-8 in the morning and Romans 12:9-21 in the evening.

As I was writing these sermons I thought to myself, these would be good for the saints at Emmaus hear too. Also, it does feel like it would be a good time to take a little break from the book of Revelation. I will preach on Romans 12:1-8 this morning, 12:9-21 next Sunday, and then Pastor Steve Martin, who is the ARBCA coordinator, will be with us on November the 5 to teach in the Emmaus Essentials Sunday School hour and also to preach. Lord willing we’ll jump back into Revelation on November 12, and I do plan to pick up the pace a bit now that it seems as if we’ve gotten the hang of Revelation.

Romans chapter 12 is a famous passage, especially the first two verses of it. And as you know the danger with famous passages of scripture is that they can grow so familiar to us that, over time, we begin to handle them carelessly. We might recite them from memory, but we recite them sloppily and without carful consideration. But we should remember that famous passage like this one are famous for good reason. They tend to speak to matters of great importance. They tend to get to the heart of an issue. They tend to offer great and needful comfort or exhortation to the people of God. And so I pray that, although this text might be familiar to us, the Lord would help us to give careful attention to his word this morning so that we might understand it better, and having understood it, that we might believe what it says and live accordingly.

Let us now give our attention to the reading of God’s inspired, inerrant, clear and authoritative word.

Old Testament Reading: Psalm 51

“To the choirmaster. A Psalm of David, when Nathan the prophet went to him, after he had gone in to Bathsheba. Have mercy on me, O God, according to your steadfast love; according to your abundant mercy blot out my transgressions. Wash me thoroughly from my iniquity, and cleanse me from my sin! For I know my transgressions, and my sin is ever before me. Against you, you only, have I sinned and done what is evil in your sight, so that you may be justified in your words and blameless in your judgment. Behold, I was brought forth in iniquity, and in sin did my mother conceive me. Behold, you delight in truth in the inward being, and you teach me wisdom in the secret heart. Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow. Let me hear joy and gladness; let the bones that you have broken rejoice. Hide your face from my sins, and blot out all my iniquities. Create in me a clean heart, O God, and renew a right spirit within me. Cast me not away from your presence, and take not your Holy Spirit from me. Restore to me the joy of your salvation, and uphold me with a willing spirit. Then I will teach transgressors your ways, and sinners will return to you. Deliver me from bloodguiltiness, O God, O God of my salvation, and my tongue will sing aloud of your righteousness. O Lord, open my lips, and my mouth will declare your praise. For you will not delight in sacrifice, or I would give it; you will not be pleased with a burnt offering. The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise. Do good to Zion in your good pleasure; build up the walls of Jerusalem; then will you delight in right sacrifices, in burnt offerings and whole burnt offerings; then bulls will be offered on your altar.” (Psalm 51, ESV)

New Testament Reading: Romans 12:1-8

“I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect. For by the grace given to me I say to everyone among you not to think of himself more highly than he ought to think, but to think with sober judgment, each according to the measure of faith that God has assigned. For as in one body we have many members, and the members do not all have the same function, so we, though many, are one body in Christ, and individually members one of another. Having gifts that differ according to the grace given to us, let us use them: if prophecy, in proportion to our faith; if service, in our serving; the one who teaches, in his teaching; the one who exhorts, in his exhortation; the one who contributes, in generosity; the one who leads, with zeal; the one who does acts of mercy, with cheerfulness.” (Romans 12:1–8, ESV)

Introduction

I have three introductory observations:

One, it is important to recognize from the outset that in this passage the Apostle is making an “appeal” to us. To appeal is to to ask for something earnestly. To appeal to someone is “to plead” with them. What follows in this passage will indeed come to us with the force of a commandment, for Paul is here telling the Christian how he or she is to live in this world. But Paul does not merely deliver a command to us. He does more than that. He appeals to the Christian. He pleads with us, just as a parent might plead with their child to do what is right, out of love for them. So it is right that we hear urgency and concern in the Apostle’s voice, as if he were saying, “brothers and sisters it is out of my love for you and for God that I plead with you to now live in this way…” His earnest and sincere concern for us, should grab our attention from the outset.

Two, notice that the appeal he will make is one that can only be made “by the mercies of God”. Paul writes, “I appeal to you therefore, brothers, by the mercies of God…” to do such and such. Indeed, the whole book of Romans up to this point has emphasized the necessity of God’s mercy and grace in the Christian life. We would not have faith at all in Christ, nor the forgiveness of sins that come through faith in him, were it not for the mercy of God. God, by his grace, has brought us to Christ Jesus. He has made us alive in him, and has given to us the gift of faith. And neither would we be able to obey Christ in this world were not for God’s mercy. Not only are we saved by the grace of God, but we are also sanctified by his grace. Paul knows this very well. He mentions it often in his letters. And so when he pleads with us to live in a particular way in this world he is careful to plead with us, “by the mercies of God.” The Christian life is lived, from beginning to end, dependent upon God’s grace. “Give me more grace, Lord!” is the Christian’s cry.

Three, notice that the appeal that Apostle will make is based upon something that he has said before. “I appeal to you therefore, brothers by the mercies of God…”

I remember hearing this rule of interpretation when I was quite young. I suppose it was the first lesson in hermeneutics that I ever received. And it is a good rule: whenever you encounter the word “therefore” in a text you should stop to ask the question, what is the therefore there for?

The word “therefore” in Romans 12:1 indicates that what the Apostle is about to command is based upon something that he has said before. And a careful consideration of things reveals that the “therefore” refers back, not to some isolated statement or concept in chapter 11, but to the whole of the book of Romans up to this point. It’s as if Paul is saying, “now, based upon all that I have said to you concerning your salvation in Christ Jesus, I plead with you, brothers and sisters, by the mercies of God, to live in this way.”

Personally, I am thankful for the word “therefore” here in Romans 12:1. Imbedded within this one word is a tremendously important reminder that the Christian life is neither about doctrine alone, nor is it about moral living alone, but is one where, by the grace of God, the truths of God are used by the Spirit of God, to bring about obedience to will of God in the lives of his people. Right doctrine should lead us to right practice. The Apostle is concerned that we have right doctrine (the first eleven chapters of Romans prove this point). But he is also concerned that we live lives of holiness (chapters 12-16 do prove this). Evidently the two things – right doctrine and right living – are not contrary to one another, but they do work together, the one informing and enabling the other.

The word “therefore” points in two directions, then. It points backward into the first eleven chapters of this wonderful letter wherein Paul lays out for us in a most beautiful and systematic way the doctrine of salvation through faith in Jesus Christ alone, and by the grace of God alone. And is also points forward into the last five chapters wherein Paul labors to apply the truths he has set forth to the Christ follower.

The truths contained within God’s word (the doctrines) are to be applied. If they are rightly understood and truly believed, then they will, by the grace of God, and by the progressive working of his Holy Spirit, produce holiness within his children.

This is the thing that the Apostle is pleading for. He is pleading with us that we would not walk away from the truths of God’s word unchanged. But having considered all that God has done for us in Christ Jesus – having considered the forgiveness of our sins and the righteousness we now possess through faith in Christ – having considered our freedom from the curse of the law, and our new life in Christ – and having considered the certainty or our eternal inheritance (a certainty grounded, not in ourselves, but in Christ’s finished work) – Paul’s heartfelt plea is that we would go on from that consideration to live our lives properly towards God and towards one another in this world.

The Apostle Pleads With Us To Develop And Maintain A Proper Attitude Towards God As We Live In This Fallen World 

First, the Apostle pleads with us that we would develop and maintain a proper attitude towards God as we live in this fallen world. This is the appeal that is made in verses one and two.

“Present your bodies as a living sacrifice…”

Paul says, “I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship.” (Romans 12:1, ESV)

After reading the first eleven chapters of Romans we might feel compelled to stop and say, Paul, if all of this true – if God has really been this kind to us – if he has really been so gracious to provide for us so richly in Christ Jesus, what should be our response to him? The answer he gives: “Present your bodies as a living sacrifice…to God.”

When we hear the word “sacrifice” certainly we are to think of the sacrificial system of the Old Covenant wherein the worshipper was to bring an animal to be slain on the alter to offer it up to the Lord as an act of worship before him. That sacrificial system was done away with when Christ died and rose again. One of the functions of that Old Covenant system was to point forward to the coming of the Christ who would be the lamb of God who takes away the sins of the world. Once the Christ came and did finish the work of making actual atonement for the sins of his people, that Old Covenant system was by God taken away.

But that is not to say that the New Covenant is without a sacrificial system. Indeed, it is only right that sacrifices be offered up to God under the New Covenant too, not to make atonement for sin, for Christ has done that in full – it is finished – we can add nothing to that work – but as an act of worship before God and out of gratitude for all that he has graciously provided. Under the New Covenant we are to offer up, not bulls and goats, but we are to present our own bodies to the Lord, Paul says.

To present your body to God is to surrender your whole self to him. To present your body to God is to say, Lord, I am yours. Everything that I am – body and soul – I present it to you. I am your humble servant. You are my Lord. Use me, Lord, to accomplish your purposes, and to bring honor to your most holy name. This is what it means to present your body as a sacrifice to God.

Notice that the New Covenant sacrifices differ from those of the Old in that these are to be living sacrifices. The animals under the Old Covenant would be brought alive to the alter, but once sacrificed, they were dead. But under the New Covenant the exact opposite is true. We who were dead in our trespasses and sins, God has made alive! And, having been made alive by the Spirit, we do then present our bodies to God as a sacrifice that is living. To offer your body as a living sacrifice is to die to self but to live for God with everything that you are.

Notice that these New Covenant sacrifices are similar to the Old in that they too are to be presented as “holy and acceptable to God…” It is well known that the animals brought to the alter under the Old Covenant had to be “without blemish”. Once brought, they would be consecrated by the priest, set apart, and made holy. Only then would the sacrifice be acceptable to God. And God desires the same from you and me, that we would offer ourselves up to God as sacrifices, holy and acceptable.

Brothers and sisters, we do all struggle with sin. No one among us is perfect. Truly, our hope is in Christ alone. He bore our sins in his body on that tree. And he has clothed us with his righteousness, if we have faith in him. We cannot in any way add to the perfection of Christ’s finished work. Indeed, all of our hope for the forgiveness of our sins rest in him. But do you hear the Apostle pleading with us to live holy in this world. “I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God…” (Romans 12:1, ESV). Our holiness does matter to God.

Earlier in Romans Paul offered up this exhortation: “Let not sin therefore reign in your mortal body, to make you obey its passions. Do not present your members to sin as instruments for unrighteousness, but present yourselves to God as those who have been brought from death to life, and your members to God as instruments for righteousness. For sin will have no dominion over you, since you are not under law but under grace” (Romans 6:12–14, ESV). Brothers and sisters, if we truly understand Paul’s doctrine then we will, first of all, abandon all hope in self and trust in Christ alone for the forgives of our sins, but then we will immediately go on to pursue holy living with all that is in us, and by the grace of God.

Verse one concludes with the remark, “which is your spiritual worship.” This act of worship – the offering up of your bodies as a living sacrifice – is “spiritual”, Paul says. Actually, some English translations say, “reasonable” instead of “spiritual”. To “present your bodies a living sacrifice, holy, acceptable to God… is your reasonable service”, says the NKJV.

Obviously there is a complexity to the Greek word which makes finding the perfect English word a little difficult. The idea is that this worship or service that we are to offer up to God is to be from the heart. Calvin said, “This sentence [“which is your reasonable service”], I think, was added, that [Paul] might more clearly apply and confirm the preceding exhortation, as though he had said,—‘Offer yourselves a sacrifice to God, if ye have it in your heart to serve God: for this is the right way of serving God; from which, if any depart, they are but false worshippers.’” Hodge, in his Commentary on the Epistle to the Romans said, “The simplest interpretation is that which takes the word in its natural sense, [namely], pertaining to the mind; it is a mental or spiritual service, in opposition to ceremonial and external observations” (Hodge, 384).

To put it in the simplest of terms, it seems that Paul is saying, don’t go through the motions in this worship. Don’t go through the motions but offer yourselves up to God sincerely, from the heart, and with the mind truly believing that this is what ought to be done. Our minds must be truly convinced that it is only reasonable for God be worshipped by us in this way, given who he is and all that he has done for us in Christ Jesus. It is only reasonable that we offer up our whole selves to God as sacrifices that are living, holy, and acceptable.  

Indeed, the Old Covenant worshippers were also to engage in their worship from the heart, and not just externally and ceremonially. Going through the motions was a problem for them, just as it is for us. And that is why David spoke to the Lord as he did in Psalm 51, saying, “For you will not delight in sacrifice, or I would give it; you will not be pleased with a burnt offering. The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise” (Psalm 51:16–17, ESV).

And so, brothers and sisters, given all that God has done for us in Christ Jesus, it is only reasonable that we offer our whole selves up to him, body and soul, as sacrifices that are living, holy, and acceptable. This we are to do from the heart and with the mind made up that it is only right. This we are to do, being ever dependent upon God and his mercies.

“Do not be conformed to this world, but be transformed by the renewal of your mind…”

You’ve probably noticed that this is easier said than done. The corruptions that remain in our flesh do war against us in our resolve to worship God in this way.  The evil one does also war against us, tempting us to abandon the service of God, and to serve self instead. And the world in which we live pulls down upon us continuously to make us conform to its ways.

The Apostle knows that the battle is real and so does addresses it. He has urged us to present our bodies as a living sacrifice, but now he tells us what must happen within us if we are to worship and serve God faithfully in this world.

He says, “Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect.” (Romans 12:2, ESV)

First, the Apostle tells us what must not happen. “Do not be conformed to this world…”, he warns. This world – that is to say, this present evil age that is at enmity with God – has a way about it. Those who belong to it – those not in Christ – think in a worldly way and live in a worldly way. They live, not to the glory of God, but for themselves. They live, not for the world to come, but for the here and now only. And Paul warns the Christian, do not conform to the way of this world.

By no means is Paul saying that the Christian must disengage from the world completely – this was not Paul’s way, nor was it the way of Christ. And neither is Paul saying that the Christian must come across as strange in this world. No, I do believe that Christians ought to function quite well within society. But he is here warning against being pressed into the mold of the world so that we think as the world thinks, speak and the world speaks, and do as the world does. The Apostle is saying, do not conform to the sinful patterns of this world.

Instead the Christian is to be “be transformed by the renewal of [their] mind…” Transformation is what is needed if the Christian is to worship and serve God faithfully in this world. The Christ follower herself must be changed if she is to resist the gravitational pull of the world, to rise above to the service of God.

How important it is to remember what we once were. We “were dead in the trespasses and sins in which [we] once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience— among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind” (Ephesians 2:1–3, ESV). This was our condition and our way prior to knowing Christ. Some of us lived in that condition and walked in that way longer than others. But then, “God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved—” (Ephesians 2:4–5, ESV). That new birth that is here described came to us in an instant. We were spiritually dead and then God made us alive! And our salvation also came in an instant. We were enemies of God, in bondage to sin like the rest of mankind, and God did save us out of that the moment we looked to Christ! But we should also remember that sanctification – this process of transformation that Paul speaks of – lasts for a lifetime. It is not instantaneous, but is progressive. It should not be overlooked that the Greek word translated “transformed” is in the perfect tense in the Greek indicating that this transformation will be an ongoing process.

I’ve noticed that some do experience a kind of rapid and radical transformation when they come to faith in Christ. Sometimes the Lord does change a person rather quickly, freeing them, it would seem, in an instant from the worldly and sinful habits they once had prior to their new life in Christ. But I have also witnessed some who’s transformation seems to come more slowly. Why God permits this, only he knows, but I trust that it is ultimately for his glory and our good.

Whatever your experience has been, notice that Paul does command us to be transformed. The word is in the imperative mood in the Greek. It is a command. “Do not be conformed to this world, but be transformed…”, Paul says.  There is to be a difference between the old worldly man and new man in Christ. The Christian is no longer to live according to the world or as the world lives, but is to pursue holy living, all to the glory of God. And in order for this to happen, a transformation must take place within us. We are to pursue it.

Notice that this transformation will come about only “by the renewal of the mind”. In order to be transformed the Christian must learn new things – things that he did know before. And he must also relearn things – there are some things that we think we know, but come to find out that there is error in the thinking.

Frequently I find myself in counseling situations asking the question, are you sure that that thought you have is true? Their response: well, I don’t know. My reply: well, where did it come from? And they say, I guess I’ve just always thought that way. And then we do go together to the word of God to renew the mind.

Do not be surprised, brothers and sisters, that in Christ we must relearn things. Our view of the world must be changed. We must learn to think God’s thoughts after him, and to see the world as he sees it. If the transformation that God desires to see in us is to be real and lasting, there must be a renewal of the mind, a changing of the heart.

There are many in this world who try to transform themselves. They want to get their life right with God, they say. They want to straighten up. And so they set out to accomplish it and seek to do so by the power of their own will. But if they do not first submit to the word of God to truly learn its doctrine and believe what it says in the heart, and if the Spirit of God is not at work within them to renew their mind and change their heart, the transformation that they are seeking will not last – certainly it will not last to the glory of God.

It is important to recognize the word “transformed” is not only in the perfect tense, indicating that it is a process, and the imperative mood, indicating that it is a command, but is also in the passive voice, indicating that this transformation is something that must be done to us. The command is not, transform yourself, but be transformed by the renewal of your mind. How important it is, brothers and sisters, that we seek transformation – we must pursue it! – but we are to seek it, not by the exertion of our will power alone, but by the renewal of our minds in submission to the word of God and in constant dependence upon the Spirit of God. The Christian must cry out to the Lord, saying, Lord, change me to the core. Enable me to know the truths of your word and to believe them sincerely. Engrave your law deeply upon my heart. And do help me to see the world as you see it, Lord. It is only then that the transformation will be genuine, lasting, and to the glory of God.

The end result of this renewal of the mind – this changing of the heart – is “that by testing [we] may discern what is the will of God, what is good and acceptable and perfect.”

Here the Apostle burrows down to the deepest objective in our sanctification, that our minds and hearts would be so renewed by the word of God that what God wills, we will – that what God desires for us is what we desire – that what God has commanded is what we are most happy to do. That can only take place by the renewal of the mind and heart. By nature our hearts are bent away from God and towards evil. Some of those corruptions do remain within the hearts of Christians. But over time, with much practice (by testing), and by the renewal of the mind, we do learn to approve that which God approves – that which “is good and acceptable and perfect.”

I’ve been asked, Pastor, how can I overcome this sin or that? And of course there are many practical things that can be said in response to a question like that – partake of the means of grace thoughtfully, ask for accountability, pray, do not put yourself in a situations where you will be tempted – but truthfully, we experience real victory over a particular sin only when there is developed within us a true distain for that sin, whatever it may be, and true love for that which God has commanded instead. Something needs to change within us. That transformation must come about by the renewal of the mind, and through testing, as the Spirit works.

And so we have the first answer to the question, what should we do since God has been so gracious to us? The Apostle does first of all plead with us to develop and maintain a proper attitude towards God as we live in this fallen world. We are to “present [our] bodies as a living sacrifice, holy and acceptable to God, which is [our] spiritual worship” (Romans 12:1, ESV).

The Apostle Pleads With Us To Develop And Maintain A Proper Attitude Towards One Another As We Live In This Fallen World

I will mention only briefly the second point because I do wish to pick up here on the next Lord’s Day to develop it further.

Notice that beginning with verse 3 the Apostle also pleads with us to develop and maintain a proper attitude towards one another as we live in this world.

The Christian life, friends, is not be lived in isolation as if all that matters to God is our personal walk with Christ and our personal worship of God, but God has redeemed a people for himself, and these are to enjoy communion with one another on the basis of their having been united together in Christ Jesus. The Christian life is to be lived in the context of the local church where Christians are to love one another.

It should come as no surprise to us that Paul makes these two points of application first, for they do follow after Christ’s summary of the law, do they not? “Teacher, which is the great commandment in the Law?” Christ’s answer: “You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment. And a second is like it: You shall love your neighbor as yourself. On these two commandments depend all the Law and the Prophets.” (Matthew 22:36–40, ESV)

Paul, what should we do in response to the glorious salvation you’ve just described to us? Keep God’s law, he says! Love God with all that you are, offering you whole self up to God as a living sacrifice. And love one another, laying yourselves down for the good of others within Christ’s church. 

Conclusion 

Brothers and sisters, my prayer us that you would agree with the Apostle, saying, yes it is true! It is only right and reasonable that I offer my whole self up to God as a living sacrifice, to worship and serve him in this world. And it is only right that, in offering up my self up to God, I do also lay my life down for the good of my brothers and sisters in Christ. This is only right given all that God has done for me in Christ Jesus. For he is my Creator. More than that, he is my Redeemer. How could I possibly respond to his love in any lesser way?

Let us pray.

Father in heaven, do help us, we pray. Enable us to love you with all of our heart, soul, mind and strength, and to love our neighbor as ourselves. Lord, we know that is a summary of your law, and with our mouths, and from the heart, we do say that we want keep it, but we confess that we do struggle to keep it. Lord, our flesh wars against us. So too does the evil one, along with the world. Transform us, Lord, by the renewal of our minds and to the core of our being so that we might live holy before you in this world, keeping your will from the heart. These things we pray in the name of Jesus Christ, who is our Savior and Lord. Amen.

Posted in Sermons Joe Anady Romans 12:1-8
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Old Testament Reading: Psalm 75

“We give thanks to you, O God; we give thanks, for your name is near. We recount your wondrous deeds. ‘At the set time that I appoint I will judge with equity. When the earth totters, and all its inhabitants, it is I who keep steady its pillars. Selah I say to the boastful, ‘Do not boast,’ and to the wicked, ‘Do not lift up your horn; do not lift up your horn on high, or speak with haughty neck.’ For not from the east or from the west and not from the wilderness comes lifting up, but it is God who executes judgment, putting down one and lifting up another. For in the hand of the Lord there is a cup with foaming wine, well mixed, and he pours out from it, and all the wicked of the earth shall drain it down to the dregs. But I will declare it forever; I will sing praises to the God of Jacob. All the horns of the wicked I will cut off, but the horns of the righteous shall be lifted up.” (Psalm 75:1–10, ESV)

New Testament Reading: Revelation 14:6-13

“Then I saw another angel flying directly overhead, with an eternal gospel to proclaim to those who dwell on earth, to every nation and tribe and language and people. And he said with a loud voice, ‘Fear God and give him glory, because the hour of his judgment has come, and worship him who made heaven and earth, the sea and the springs of water.’ Another angel, a second, followed, saying, ‘Fallen, fallen is Babylon the great, she who made all nations drink the wine of the passion of her sexual immorality.’ And another angel, a third, followed them, saying with a loud voice, ‘If anyone worships the beast and its image and receives a mark on his forehead or on his hand, he also will drink the wine of God’s wrath, poured full strength into the cup of his anger, and he will be tormented with fire and sulfur in the presence of the holy angels and in the presence of the Lamb. And the smoke of their torment goes up forever and ever, and they have no rest, day or night, these worshipers of the beast and its image, and whoever receives the mark of its name.’ Here is a call for the endurance of the saints, those who keep the commandments of God and their faith in Jesus. And I heard a voice from heaven saying, ‘Write this: Blessed are the dead who die in the Lord from now on.’ ‘Blessed indeed,’ says the Spirit, ‘that they may rest from their labors, for their deeds follow them!’” (Revelation 14:6–13, ESV)

Introduction

Brothers and sisters, I hope that you see that the Christian life should be lived seriously. A serious person is one who is solemn and thoughtful in character and manner. A serious thought is one that is careful and profound. A serious discussion is one that demands careful consideration and application. And I am saying that Christ followers should be serious people. The thoughts, words, and actions of the Christian should be carefully considered, deep, and profound. Our worship should be serious, and so too should our way of life.

I do not want to be misunderstood. By no means am I suggesting that a Christian should never have fun or be playful and joyous. Indeed, the Christian should know how to have fun. The deep joy that we have in our hearts will undoubtably manifest itself in laughter and singing and play. The opposite of serious is not fun or playful. The opposite of serious is superficial. It is not a fun or playful disposition that I am calling you to avoid, but superficiality.

A Christian should know how to have fun. You should know how to laugh and play. You should know how to celebrate life. A Christian should know how to party, not by way of drunkenness which leads to debauchery, but soberly, sincerely and from the heart. It is the godless man who must drink to the point of drunkenness in order to celebrate. And why is this? It is because his sin sick soul will not allow him to celebrate naturally. His mind and heart must first be sedated and inebriated if he is to sing. But the Christian sings. The Christian should know how to celebrate in this life sincerely and from the heart. It almost seems contradictory, and it’s rather hard to put into words, but I think you can see how a serious person, if they are serious with the word of God and the Spirit of God in their heart, will also be very joyous. I’m calling you to be joyous, not superficially, but substantially and seriously so. I’m calling you to cultivate a seriousness in your life and in your faith, if you don’t already have it.

There are a number of things that God uses to develop seriousness in his people.

Some might be more predisposed to it than others, their personalities being naturally more serious and contemplative from birth.

But God also uses life experiences to deepen the seriousness of our faith. I think it is true that Christians tend to grow more serious over time. They grow more thoughtful, more careful, more solemn, and mature, as they experience the seriousness of life.

Children tend to be carefree. They are allowed to play. They are typically sheltered from many of the difficulties of life that we experience as adults. And indeed this is how it should be for a time. Being protected in this way they are able to develop in body and soul so that they might bear up under the pressures of life when they do come. But our children, progressively and over time, will have to experience for themselves the difficulties associated with living in this world. They will have to experience the seriousness of life. And we as Christians should not tremble at the thought of this, but we should rejoice in it knowing that these difficulties are used by God to deepen the seriousness and sincerity of our faith.

James says, “Count it all joy, my brothers, when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing” (James 1:2–4, ESV). The way to maturity, says James, is by way of suffering. So we are to rejoice in the suffering, not because we enjoy the suffering itself, but because of what it produces in us as children of God. It is through the trials and tribulations of this life that our steadfastness and maturity is developed.

The past year or so has been quite difficult for us as a congregation. I wanted to simply acknowledge that fact today. In this past year or so we have had to deal with serious sin, sickness and death and the sorrows that accompany these things with much more intensity than in the first five years of our existence. Please understand that I’m speaking of our life together as a congregation. Indeed, there were real sorrows present in our first five years, but this past year or so did at times feel like a wave of sorrow had washed over us. I won’t mention any of the particulars, but will leave it to you to think about.

What are we to do about this?

First, we ought to acknowledge the suffering for what it is – it is suffering. This world is filled with difficulties. Those who maintain the appearance of happiness in this world by pretending that the world is other than what it is are not serious and substantial Christ followers, but fools who live according to a lie. And there are many who do live this way. They deceive themselves. They avoid suffering at all costs, and pretend it is not there. It is far better to face the fact of suffering.

And having faced the fact of suffering we must learn to live with one another well in the midst of it.  Quoting from Romans 12:9-16: We must “love one another with brotherly affection.” We must “outdo one another in showing honor.” We must “rejoice in hope, be patient in tribulation… [and] constant in prayer.” We must “contribute to the needs of the saints and seek to show hospitality.” We are to “rejoice with those who rejoice, [and] weep with those who weep.” We are to “live in harmony with one another.” Never should we “be haughty, but associate with the lowly.” Never should we “be wise in [our] own sight.” (Romans 12:9–16, ESV). In the body of Christ when one members suffers, all suffer. And this is only right. We must learn to live with one another well in the midst of suffering. The human body function this way, doesn’t it? When you smash your finger with a hammer, it is not just the finger that hurts, you hurt! That pain radiates throughout the body, and the rest of the body goes to work to help alleviate the pain. We must learn to live with one another well in the midst of suffering.

Thirdly, we should learn to rejoice in the trials, just as God has commanded. “Count it all joy, my brothers, when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing” (James 1:2–4, ESV). We are to “count [or consider] it all joy” not because we enjoy the suffering itself, but because of what we know it will produce within us – maturity and seriousness.

I’m not sure about you, but these sufferings that we have experienced as a body over that past year or so have produced a greater seriousness in me. Truth be told, I’ve always been rather serious. My wife calls me “briefcase boy”. I don’t know where she gets it. I’ve never owned a brief case in my life, but she says I’ve carried one since high school. This is her playful way of poking fun at me for being too serious or intense at times. So I guess I’ve always been on the serious side (I can be very playful too, though most of you haven’t witnessed that). But I do feel like the trials and tribulations that have washed over our congregation in the past year or so have made me much more serious.

The phrase that comes to mind is, the Christian life is no joke. Never did I think it was a joke, but I feel as if I know it now more deeply than before. The trials of this life are no joke. Sin is no joke. It’s terribly dangerous and deviating. Sickness and death are no joke. They are for real, and they do bring real sorrow to the people of God. Life is serious. How important it is, therefore, that the seriousness of our faith matches the seriousness of the world in which we live and all that threatens us therein.

I do fear for those who, though they might profess faith in Christ, they live with, what seems to be, such superficial doctrine and superficial faith. At some point they will have to face the seriousness of sin, sickness and death, and I do wonder if they will stand. If they truly belong to Christ God will make them stand – this I know! But they seem to be in such a precarious position as they live superficially.

These are the ones who Christ compares in the parable of sower to those seed which fell on rocky ground. Christ said,  “Other seeds fell on rocky ground, where they did not have much soil, and immediately they sprang up, since they had no depth of soil, but when the sun rose they were scorched. And since they had no root, they withered away” (Matthew 13:5–6, ESV). How important it is for us to cultivate depth and seriousness in our faith before the scorching sun does appear.

I do not pretend to enjoy the trials and tribulations of this life. I do not actively pray for them to come. But I am learning to “count it all joy… when [we] meet trials of various kinds…” The older I get the more I see with greater clarity how it is that God does use the trials to produce steadfastness and maturity within his people.

The Spirit of God uses experiences – trials and tribulations – to mature our faith and to make us more serious. But he also uses his word. His word is serious. It speaks to serious things. And it is to be taken seriously. How important it is, therefore, that we give attention to God’s word and to the serious things contained within. How important it is that we prepare our hearts to receive it, and having received it, that we believe it and seek to live accordingly.

You’ve heard the expression that some people just have to learn the hard way. You can picture a child who’s been instructed well by his father concerning wise living, but he does not listen to his fathers words. He goes off to live like a fool in the world instead. Will he learn the lesson that his father tried to teach him long ago? He will learn it. But he will learn it the hard way.

Christians, let us give careful attention to the serious things that God has said to us in his word. “Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers; but his delight is in the law of the Lord, and on his law he meditates day and night.” (Psalm 1:1–2, ESV)

Some passages of scripture are more serious than others. The one that is before us this morning is as serious as they come.

In Revelation 14:6-11 we encounter three warnings concerning the imminence and certainty of the final judgment. This is a serious subject that demands serious consideration.Three angels deliver these three warnings, and they deliver the warnings to all who dwell upon the earth. Included with the warnings is a call for the ungodly to repent and for the Saints on the earth to endure.

Let’s take passage one section at a time.

Verse 6: “Then I saw another angel flying directly overhead, with an eternal gospel to proclaim to those who dwell on earth, to every nation and tribe and language and people.” (Revelation 14:6, ESV)

We must remember where we are. We are in the book of Revelation which communicates truth via symbol. This passage does not mean that there will come a day when the gospel will literally be proclaimed by an angel who flies overhead. Instead, the truth being symbolized is that God will always have witnesses in the world even to the time of the end. “And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come” (Matthew 24:14, ESV).

Verse 7: “And he said with a loud voice, ‘Fear God and give him glory, because the hour of his judgment has come, and worship him who made heaven and earth, the sea and the springs of water.’” (Revelation 14:7, ESV)

What do we have here except a warning and a call to repentance? The good news of Jesus Christ is not explicitly stated here, but it was implied verse 6 in the words, “eternal gospel”. What is the eternal gospel? It is the good news that God has been merciful to sinners and has provided a Savior for them so that their sins would be forgiven, should they trust in him. The gospel is the good news that “God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life” (John 3:16, ESV).

All of that is not said here, but it was implied in the words “eternal gospel” in verse 6. What we have in verse 7 is a declaration of the bad new without which no one can truly understand the good news, along with a call to repentance. “The hour of [God’s] judgment has come”, the angel says. Clearly our minds are to go to the time of the end. “The hour of [God’s] judgment has come.” Repent, therefore. Turn from your sins and to God, coming to him through faith in Jesus Christ alone. “Fear God and give him glory… worship him who made heaven and earth, the sea and the springs of water.”

The trouble with the non-believer is that they live as if this world is all there is. In the narrative of the book of Revelation they serve the beast the raises from the sea and the beast which rises from the earth, which symbolize earth political powers that persecute the people of God. They have taken the mark of the beast, which is the number of man. They love the world. They are the earth-dwellers who worship the creation, but not the Creator. Here they are called to “worship him who made heaven and earth, the sea and the springs of water.”

Verse 8: “Another angel, a second, followed, saying, ‘Fallen, fallen is Babylon the great, she who made all nations drink the wine of the passion of her sexual immorality’” (Revelation 14:8, ESV).

This is interesting because this is the first time Babylon has been mentioned in the book of Revelation, and yet it is announced that she is already fallen. Babylon will take a prominent place in the book of Revelation in chapters 16 through 18. What we have here is a foreshadowing. Here we have been told that Babylon is fallen, but we will learn more about Babylon later in the book and more will be said about her fall.

If you know your Old Testament you know that Judah was conquered by King Nebuchadnezar of Babylon and was taken away to live in captivity there for 70 years. The city of Babylon, therefore, symbolizes pagan powers that oppress God’s people and tempt them to turn from the worship of the one true God to idols. Babylon symbolizes worldliness and the seductiveness of the world. Later we will learn that, to the original recipients of the book of Revelation, Babylon was symbolic of Rome, but the symbolism was not exhausted with Rome. There are still “Babylons” in the world today, and there will be “Babylons” in the world when Christ returns.

“The reason for Babylon’s fall”, to quote Denise Johnson, “is her seduction of the nations, intoxicating them with her mixed brew of rage and sexual license.”

Verse 9: “And another angel, a third, followed them, saying with a loud voice, ‘If anyone worships the beast and its image and receives a mark on his forehead or on his hand, he also will drink the wine of God’s wrath, poured full strength into the cup of his anger, and he will be tormented with fire and sulfur in the presence of the holy angels and in the presence of the Lamb. And the smoke of their torment goes up forever and ever, and they have no rest, day or night, these worshipers of the beast and its image, and whoever receives the mark of its name” (Revelation 14:9–11, ESV).

Notice how the warnings pronounced by these angels give an answer to what was said in chapters 12 and 13 about the dragon and the two beasts. The dragon and the two beasts seek to devour the people of God. The Christian will be tempted to abandon the true worship of God when pressured by them. Here, the pronouncement of the angels makes it clear that it would not be worth it.

All who “[worship] the beast and its image and [receive]” the mark of the beast (13:16-18), all who “drink the wine of the passion of [Babylon’s] sexual immorality” will also, “drink the wine of God’s wrath, poured full strength into the cup of his anger…” And notice that their punishment will be eternal. They “will be tormented with fire and sulfur in the presence of the holy angels and in the presence of the Lamb. And the smoke of their torment goes up forever and ever, and they have no rest, day or night, these worshipers of the beast and its image, and whoever receives the mark of its name.”

This is serious. This is a weighty subject, and one that cannot be taken lightly. God’s word is calling us to contemplate the end of the dragon, the beasts, and all who do follow after them. God is urging us to stop and reflect deeply upon the end of seductive Babylon and all who drink the wine of her passion and sexual immorality. Why would anyone neglect to give attention to God’s word on this subject?

For the one not in Christ this eternal gospel and the warnings pronounced within this text should bring about faith and repentance.

Do you see that there will be a judgment day? All who are not found in Christ will be judged for their sins, and none will stand, “for all have sinned and fall short of the glory of God” (Romans 3:23, ESV). “All… are under sin, as it is written: ‘None is righteous, no, not one; no one understands; no one seeks for God. All have turned aside; together they have become worthless; no one does good, not even one’” (Romans 3:9–12, ESV). Certainly man judges himself differently than God judges him. Man thinks of himself as being basically good and deserving of God’s commendation. But God’s perspective is that all are indeed under sin.

It was interesting to listen to people on the radio talk about this killer who did so much harm a week ago in Las Vegas. It was interesting to hear even non-Christians comfort themselves with the thought that God will judge the wicked. There is something comforting about that, isn’t there, especially in situations like this. The act was so horrendous. In the end the man took his own life, which made it impossible for any justice to be served in this life. And so men comfort themselves with the thought that God will make it right. God will see to it that justice is served.

But in the same breath these people also comfort themselves with the thought that they will not face God’s wrath when they stand before him. And if you were to ask them, “why?” they would answer, “because I am good. I’m not like that monster who killed 58 and injured over 500.” Do you see how we, when we speak of someone who has done something particularly evil, a prone to speak of the person as if they were not human. They were “an animal”, we say They were, “a monster”. No, intact that man was a human. He was one of us, from upon among our species. And while I am glad that, by the grace of God, not all are as evil as that man, and that not all do such evil things, God’s opinion of us is not nearly as high as our option of ourselves. We think of ourselves as good when compared to others. God says, no you are sinners who walk “in the passions of [your] flesh, carrying out the desires of the body and the mind, and [are] by nature children of wrath” (Ephesians 2:3, ESV), if you are not in Christ, being justified by him, regenerated, and clothed in his righteousness.

Our catechism gets it just right. After considering the ten commandments our catechism asks in question 87, “Is any man able perfectly to keep the commandments of God?” The answer: “No mere man, since the fall, is able in this life, perfectly to keep the commandments of God, but daily break them in thought, word, or deed.” Question 88: “Are all transgressions of the law equally heinous?” Answer: “Some sins in themselves and by reason of several aggravations, are more heinous in the sight of God than others.” Question 89: “What doth every sin deserve?” Answer: “Every sin deserveth God’s wrath and curse, both in this life, and in that which is to come.” Question 90: “What doth God require of us, that we may escape His wrath and curse, due to us for sin?” Answer: “To escape the wrath and curse of God due to us for sin, God requireth of us faith in Jesus Christ, repentance unto life, with the diligent use of all the outward means whereby Christ communicateth to us the benefits of redemption.”

Friends, do not be puffed up with pride. Do “not to think of [yourself] more highly than [you] ought to think, but to think with sober judgment…” (Romans 12:3, ESV). Recognize your sin and see what it is that your sin deserves – God’s judgment. It is a serious matter, one that should not be taken lightly. Turn from it and believe upon Christ.

And that is the thing that matters. Will you be found in Christ? Can’t you see that that is the point of the text we are considering today? The dragon, the beast, and the false prophet have been introduced to us. Many belong to them. They have taken his mark and his name upon them. But we have also seen Christ. He stands upon the heavenly “Mount Zion” in victory, “and with him [the]144,000 who had his name and his Father’s name written on their foreheads” (Revelation 14:1, ESV).

Do you want to escape God’s wrath? Do you want to avoid his judgment? Then your only hope is to be found in Christ. You must be found with him, believing upon him, having his name and his fathers name written upon you. There is no other way, “for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus” (Romans 3:23–26, ESV).

This judgment scene that we have conceded today should be seriously considered by the non-Christ. Our prayer is that the Spirit of God would use it to bring them the to faith and repentance. But it should also be seriously considered by the Christ follower, the end result being that we would walk carefully in this would being “all the more diligent to confirm [our] calling and election” (2 Peter 1:10, ESV).

Indeed, that is the stated purpose of this text. Verse 12: “Here is a call for the endurance of the saints, those who keep the commandments of God and their faith in Jesus” (Revelation 14:12, ESV). This serious scene is given to make the Christ follower more serious in his thoughts, words, and deeds.

Application

Brothers and sisters, I feel compelled to say to you, stop playing around. Stop with the superficial living. Stop neglecting the means of grace that God has ordained. Stop with the prayerlessness. Stop neglecting the fellowship. Stop with your superficial approach to the word of God. Stop coming to the Table carelessly and without thought. Stop playing around with sinful thoughts, words and deeds. Brothers and sisters, let us pray that the Lord would mature us and deepen our faith. Let us pray that we would take him at his word so that we need not learn the hard way.

Posted in Sermons Joe Anady Revelation 14:6-13
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Pre-introduction

It has been my custom in this sermon series to, when we come to a new section in the book of Revelation, consider that section broadly before considering its individual parts. This I did, for example, with the letters to the seven churches. We first considered the entire section, and then we returned to consider each of the letters one at a time. The same can be said for the seal cycle, and also the trumpet cycle. And that is what I would like to do this morning. I will read Revelation chapters 14-15, for that all goes together. This section does bridge the gap between what we have just learned concerning the activity of the dragon and the two beasts of Revelation 12 and 13, and the pouring out of the seven bowls of God’s wrath, which is a description of the final judgment, which will encounter in chapter 16. After reading chapters 14-15, and after a few remarks are made about that section in general, we will return to verses 1-5 of chapter 14 to give special attention to them. The New Testament reading is Revelation 14 and 15. The sermon text is Revelation 14:1-5.

Hear now the reading of God’s inspired, inerrant, clear and authoritative word.

New Testament Reading: Revelation 14-15

“Then I looked, and behold, on Mount Zion stood the Lamb, and with him 144,000 who had his name and his Father’s name written on their foreheads. And I heard a voice from heaven like the roar of many waters and like the sound of loud thunder. The voice I heard was like the sound of harpists playing on their harps, and they were singing a new song before the throne and before the four living creatures and before the elders. No one could learn that song except the 144,000 who had been redeemed from the earth. It is these who have not defiled themselves with women, for they are virgins. It is these who follow the Lamb wherever he goes. These have been redeemed from mankind as firstfruits for God and the Lamb, and in their mouth no lie was found, for they are blameless. Then I saw another angel flying directly overhead, with an eternal gospel to proclaim to those who dwell on earth, to every nation and tribe and language and people. And he said with a loud voice, ‘Fear God and give him glory, because the hour of his judgment has come, and worship him who made heaven and earth, the sea and the springs of water.’ Another angel, a second, followed, saying, ‘Fallen, fallen is Babylon the great, she who made all nations drink the wine of the passion of her sexual immorality.’ And another angel, a third, followed them, saying with a loud voice, ‘If anyone worships the beast and its image and receives a mark on his forehead or on his hand, he also will drink the wine of God’s wrath, poured full strength into the cup of his anger, and he will be tormented with fire and sulfur in the presence of the holy angels and in the presence of the Lamb. And the smoke of their torment goes up forever and ever, and they have no rest, day or night, these worshipers of the beast and its image, and whoever receives the mark of its name.’ Here is a call for the endurance of the saints, those who keep the commandments of God and their faith in Jesus. And I heard a voice from heaven saying, ‘Write this: Blessed are the dead who die in the Lord from now on.’ ‘Blessed indeed,’ says the Spirit, ‘that they may rest from their labors, for their deeds follow them!’ Then I looked, and behold, a white cloud, and seated on the cloud one like a son of man, with a golden crown on his head, and a sharp sickle in his hand. And another angel came out of the temple, calling with a loud voice to him who sat on the cloud, ‘Put in your sickle, and reap, for the hour to reap has come, for the harvest of the earth is fully ripe.’ So he who sat on the cloud swung his sickle across the earth, and the earth was reaped. Then another angel came out of the temple in heaven, and he too had a sharp sickle. And another angel came out from the altar, the angel who has authority over the fire, and he called with a loud voice to the one who had the sharp sickle, ‘Put in your sickle and gather the clusters from the vine of the earth, for its grapes are ripe.’ So the angel swung his sickle across the earth and gathered the grape harvest of the earth and threw it into the great winepress of the wrath of God. And the winepress was trodden outside the city, and blood flowed from the winepress, as high as a horse’s bridle, for 1,600 stadia. Then I saw another sign in heaven, great and amazing, seven angels with seven plagues, which are the last, for with them the wrath of God is finished. And I saw what appeared to be a sea of glass mingled with fire—and also those who had conquered the beast and its image and the number of its name, standing beside the sea of glass with harps of God in their hands. And they sing the song of Moses, the servant of God, and the song of the Lamb, saying, ‘Great and amazing are your deeds, O Lord God the Almighty! Just and true are your ways, O King of the nations! Who will not fear, O Lord, and glorify your name? For you alone are holy. All nations will come and worship you, for your righteous acts have been revealed.’ After this I looked, and the sanctuary of the tent of witness in heaven was opened, and out of the sanctuary came the seven angels with the seven plagues, clothed in pure, bright linen, with golden sashes around their chests. And one of the four living creatures gave to the seven angels seven golden bowls full of the wrath of God who lives forever and ever, and the sanctuary was filled with smoke from the glory of God and from his power, and no one could enter the sanctuary until the seven plagues of the seven angels were finished.” (Revelation 14–15, ESV)

Introduction

Notice a few things about chapters 14 and 15 in general.

One, notice that it does eventually take us to the time of the end when the wrath of God will be poured out upon the wicked. We certainly have a description of that in 14:17-19. Chapter 15 does also set the stage for the outpouring of the seven bowls of God’s wrath. These are the called “seven plagues, which are the last, for with them the wrath of God is finished. (Revelation 15:1, ESV)”.

Two, notice that we are taken to the end, not abruptly, but progressively. By that I mean that in chapter 14 we have a description of some historical progress. Three angels appear and fly overhead. The first preaches the gospel to those dwelling on earth. Also he says, “Fear God and give him glory, because the hour of his judgment has come, and worship him who made heaven and earth, the sea and the springs of water” (Revelation 14:7, ESV). The second angel announces the fall of Babylon. The third angel warns of the doom that will come upon all who worship “the beast and its image and receives a mark on his forehead or on his hand” (Revelation 14:9, ESV). Indeed, the end will come suddenly from mans perspective, but this passage does make clear that even in the time of the end the gospel will be preached and warnings will be given to the ungodly. From the heavenly perspective there will be a process.

Three (and here is the most important observation for our text this morning), recognize that these two chapters are again set in heaven.

I say “again” because in chapters 12 and 13 the setting was earthly. It is true that we were, at the beginning of chapter 12, given a glimpse of the heavenly and spiritual battle that was won by Christ upon his resurrection and ascension. But Satan was quickly cast to the earth where he pursued the woman and her offspring to devour them. We then encountered a beast that rose from the sea and a beast that came up from the earth. These beasts, we discovered, work for the dragon. They do battle against the people of God. The scene, for some time now, has been earthly. The focus has been upon that which threatens the church as she sojourns upon the earth.

But in chapters 14 and 15 the scene is heavenly. The Lamb is seen standing on the heavenly Mount Zion. The 144,000 are there with him singing a new song to God as he is seated upon his heavenly throne. Angels fly overhead with heavenly messages to proclaim. In verse 13 a voice is heard from heaven, saying, “Write this: Blessed are the dead who die in the Lord from now on.’ ‘Blessed indeed,’ says the Spirit, ‘that they may rest from their labors, for their deeds follow them!’” (Revelation 14:13, ESV). Verse 14: “Then… behold, a white cloud, and seated on the cloud one like a son of man, with a golden crown on his head, and a sharp sickle in his hand” (Revelation 14:14, ESV). Verse 17: “Then another angel came out of the temple in heaven, and he too had a sharp sickle” (Revelation 14:17, ESV). 15:1: “Then I saw another sign in heaven, great and amazing, seven angels with seven plagues, which are the last, for with them the wrath of God is finished” (Revelation 15:1, ESV). 15:5: “After this I looked, and the sanctuary of the tent of witness in heaven was opened, and out of the sanctuary came the seven angels with the seven plagues, clothed in pure, bright linen, with golden sashes around their chests” (Revelation 15:5–6, ESV).

The setting has obviously shifted from earth to heaven as we have moved from chapters 12 and 13 to chapters 14 and 15. And here inlays the central purpose of the book of Revelation, to provide the Christ follower with God’s eternal, unlimited, and perfectly true perspective on how things have been, are, and will be in heaven and on earth so that the child of God might live according to truth.

You and I can see with our natural eyes how things are on earth. We have the ability to observe the natural world. We can know something of history, and of the state of affairs in the world today. But we should remember that things are not always as they might appear to us. There are two reasons for this that come to mind. One, we are very limited in our ability to rightly perceive. You and I do see the world but from a very limited vantage point. Our experience is really very small. You are but one individual looking at the world from one vantage point. You have lived on this planet for such a short time, this being true, not only of the young amongst us, but also the old. Our time on this earth is really very short, and our knowledge of the world is really very small. This we might call the problem of finitude. We are limited creatures, and not the Creator. And we have been created as finite beings. We are confined to live in one place at one time, our knowledge of the world being very limited indeed. And when we add to the problem of our creaturely limitations the problem of sin we do begin to understand just how needful we are of God’s revelation, even as it pertains to the right understanding of this world in which we live. We are very limited when it comes to knowledge and experience, but we should not forget that the world is also deceptive, and so too are our hearts. We are prone to misinterpret even those things that we do perceive with our natural senses. We are limited and sinful creatures living in a deceptive world.

If you are beginning to feel a sense of hopeless in regard to your ability to know what is true, then I have accomplished my objective. Indeed man, in his natural and sinful state, is very limited in regard to his ability to interpret the world aright. And this is why we so need God’s revelation. I am here speaking, not only of the book of Revelation, but of all of God’s special revelation, of which the book of Revelation is a part. We, given our creatureliness and given our sinfulness, do need God to reveal truth to us. This is so, not only as it pertains to the knowledge of God, and not only as it pertains to the future, but even as it pertains to a right understanding of the world in which we live now.

And if it is true that we need God’s revelation to rightly interpret the world in which we live – the world that we can experience with our natural senses – how much more do we need God’s revelation to understand the world that lies beyond our sense perception. The heavenly realm is truly veiled to us. We could know nothing of it unless the God who in the beginning created the heavens and the earth determined to reveal it to us.

Do you see, brothers and sisters, that God has provided both for us here in the book of Revelation? The book does constantly shift between heaven and earth. It is as if God is saying, “children, here is how you are to understand all that you experience in the world.” And then, “children, here is the reality of how things are in heaven.” And why has he revealed these things? It is so that we might order our lives according to how things really are in heaven and upon the earth. He has revealed it so that we might “know the truth, and the truth will set [us] free” (John 8:32, ESV).

Let us turn our attention now to verses 1-5 of Revelation 14, and as we give attention to this text three things will become clear. One, we must see know that the Lamb of God does stand upon the heavenly Mount Zion. Two, with him stand the 144,000 who have been sealed by God. And three, these do give glory to God who is seated upon his throne.

The Lamb of God Does Stand Upon The Heavenly Mount Zion

First of all, let us consider the Lamb whom John saw in verse 1 standing upon the heavenly Mount Zion.

There is no need for me to explain to you who this Lamb represents, for you know him well. Here we have a representation of Jesus the Christ, the one who, after being introduced as, “the Lion of the tribe of Judah, the Root of David, [who] has conquered…” in Revelation 5:5, was then see by John as “a Lamb standing, as though it had been slain, with seven horns and with seven eyes, which are the seven spirits of God sent out into all the earth” (Revelation 5:6, ESV). Here John again sees the Lamb, and he is standing upon Mount Zion in victory.

This is significant especially when we consider what has dominated the visions shown to John as of late. In chapter 12 John saw “a great red dragon, with seven heads and ten horns, and on his heads seven diadems” (Revelation 12:3, ESV). This dragon was cast to the earth where he is said to pursue God’s people with “great wrath, because he knows that his time is short!” (Revelation 12:12, ESV).” After that John “saw a beast rising out of the sea, with ten horns and seven heads, with ten diadems on its horns and blasphemous names on its heads” (Revelation 13:1, ESV), and then he “saw another beast rising out of the earth. It had two horns like a lamb and it spoke like a dragon” (Revelation 13:11, ESV). These also war against the people of God, acting on behalf of the dragon. The visions have been earthly and have emphasized the church under attack.

I do grow concerned for the church when we linger in those sections of the book of Revelation that look at things from the earthly perspective, emphasizing all that threatens us in this world. How important it is that we hear these truths! How important it is for us to know our adversary so that we might be walk in a soberly and with vigilance in this world, being wise to the schemes of the evil one. But if we linger in these sections for too long we run the risk of loosing sight of the message of the book, which is that, though our adversary be great, our Lord is greater still. He has conquered, and he does stand in victory now! He will indeed bring his people safely home. This book, when rightly understood, should not lead the people of God to despair, but to confidence ad courage in Christ. How refreshing it is to turn from chapter 13 to chapter 14, and from a focus upon our detestable enemies to gaze upon our victorious Savior standing upon Mount Zion. Indeed, at just the right time the book of Revelation does direct our eyes heavenward, lest we be overrun with despair.

It is possible that this is a reference to the earthly Mount Zion, for that is the name of a mountain within the boarders of the city of Jerusalem. It is a very significant place, being mentioned often in the pages of Holy Scripture. Many important things did happen on that mountain. And indeed, there will come a day when the Lord will stand upon that earthy mountain with his redeemed in the new heavens and the new earth. The question is, does this passage describe that day?

In fact, everything in this passage does suggest that this is a reference to the heavenly Mount Zion. The entire scene is heavenly, as we will soon see. Indeed, this interpretation is perfectly in step with the rest of the book of Revelation where we have been shown visions of God’s throne in heaven, the heavenly temple, the heavenly alter, and those who worship there. The book does constantly shift from earth to heaven and then back again showing that heaven and earth do correspond to another.

This would also be in keeping with the rest of scripture which does make a distinction between the earthy Mount Zion and the heavenly one. Do you remember what the writer to the Hebrews said when he was developing the argument that the New Covenant and its forms of worship are better than the Old? He said to the New Covenant Christian,

“But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering, and to the assembly of the firstborn who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous made perfect, and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel” (Hebrews 12:22–24, ESV).

The writer to the Hebrews is insistent that the New Covenant people of God have been brought, not to the earthly mount, nor to the earthly city, but to the heavenly one through the blood of Christ. We are seated there with him in the heavenly places where he has ascended.

Earthly Mount Zion does in the scriptures signify God’s presence with his people and the place from which deliverance comes and protection is given. It is the place where the remnant of Israel is preserved by God.

Now think of this imagery in light of all we have been considering in the book of Revelation as of late. We have observed the dragon and the two beasts as they war and rage against the people of God. The first beast, for example,

“…was given a mouth uttering haughty and blasphemous words, and it was allowed to exercise authority for forty-two months. It opened its mouth to utter blasphemies against God, blaspheming his name and his dwelling, that is, those who dwell in heaven. Also it was allowed to make war on the saints and to conquer them. And authority was given it over every tribe and people and language and nation, and all who dwell on earth will worship it, everyone whose name has not been written before the foundation of the world in the book of life of the Lamb who was slain. If anyone has an ear, let him hear: If anyone is to be taken captive, to captivity he goes; if anyone is to be slain with the sword, with the sword must he be slain. Here is a call for the endurance and faith of the saints” (Revelation 13:5–10, ESV).

But then we are comforted at the sight of the Lamb standing upon the heavenly Mount Zion, the place from which our salvation does come, the place where we are kept by God, being preserved by him until we arrive safely home.

Psalm 121 does come to mind:

“A Song of Ascents. I lift up my eyes to the hills. From where does my help come? My help comes from the Lord, who made heaven and earth. He will not let your foot be moved; he who keeps you will not slumber. Behold, he who keeps Israel will neither slumber nor sleep. The Lord is your keeper; the Lord is your shade on your right hand. The sun shall not strike you by day, nor the moon by night. The Lord will keep you from all evil; he will keep your life. The Lord will keep your going out and your coming in from this time forth and forevermore.” (Psalm 121, ESV)

Our Lord, the Lamb of God, does stand upon the heavenly mount Zion.

With Him Stand The 144,000 Sealed By God

Secondly, notice that with him stand the 144,000 sealed by God.

This is the second time in the book of Revelation that the 144,000 have been mentioned. We heard of them for the first time in Revelation chapter 7 in the interlude between the breaking of the sixth and seventh seals. John “heard the number of the sealed, 144,000, sealed from every tribe of the sons of Israel” (Revelation 7:4, ESV). After this John heard the numbering and the listing of each of the tribes, “12,000 from the tribe of Judah were sealed, 12,000 from the tribe of Reuben, 12,000 from the tribe of Gad” (Revelation 7:5, ESV), and so on. The list made it clear that this is not a reference to ethnic and Old Covenant Israel, but to the multi-ethnic New Covenant Israel with Christ at the head.

In that text the 144,000 represent the totality of God’s people on earth who live in the midst of tribulation. They are numbered by God, signifying that he knows them personally. More than that they are sealed by him, signifying that they belong to him and that he will keep them. These are God’s people numbered for war, for that is what they will experience in this world, a holy war fought, not with sword and shield, but with the weapons of faith.

How wonderful it is to see the 144,000 again, but this time from the heavenly perspective. Notice a few things about them.

One, they are seen here standing with the Lamb on Mount Zion.

Again, there is some debate as to what this scene signifies. Do we have here a picture of all of God’s people standing with him after the consummation in the new heavens and new earth? I do not think so, for the scene is a heavenly one, and not earthly. Or is this a reference to those who have died in Christ, their souls being present with the Lord. In this case the vision would be similar to the one in 6:9-10, where, when the fifth seal was opened John “saw under the altar the souls of those who had been slain for the word of God and for the witness they had borne “(Revelation 6:9–10, ESV). The difference here would be that the slain are portrayed as victorious in Christ, standing with him on Zion, and not as sacrificial victims under an alter. This is a possible interpretation – the 144,000 symbolize those who have died in Christ having gone to glory.

But it seems to me that the best interpretation is to see the 144,000 here in 14:1 as referring to the same group of people as in chapter 7, but from the heavenly perspective instead of the earthly one. The 144,000 represent all of God’s people living upon the earth. They are numbered for war and sealed by him so that they might be kept in the midst of tribulation. But the truth that must not be overlooked is that these, though they be engaged in holy war upon the earth, are truly present with Christ in the heavenly places.

Listen to what Paul said to the Christians living in Ephesus in Ephesians 2:4-7:

“But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved— and raised us up with him and seated us with him in the heavenly places in Christ Jesus, so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus” (Ephesians 2:4–7, ESV).

These Christians, indeed all who have faith in Christ, are made alive in Christ, are raised with him, and are seated with him in the heavenly places. I do believe that this is the thing symbolized here in Revelation 14:1-5. Though we do live upon the earth, and though we do experience many difficulties in this place, being assaulted continuously by the dragon, the beast and the false prophet, our Savior does stand on Mount Zion, and do stand with him even now.

Two, notice that these are sealed having the Christ’s “name and his Father’s name written on their foreheads” (Revelation 14:1, ESV). In chapter 7 we were simply told that the 144,000 were sealed. Here it is revealed to us that they are sealed with the name of God and the name of Christ. These belong to God and Christ and they serve him day and night.

Clearly this is meant to stand in contrast with what we have just heard about the beast and his followers. All who belong to him are “marked on the right hand or the forehead, so that no one can buy or sell unless he has the mark, that is, the name of the beast or the number of its name. This calls for wisdom: let the one who has understanding calculate the number of the beast, for it is the number of a man, and his number is 666” (Revelation 13:16–18, ESV).

Here we are shown that all of humanity is divided into two camps. There are those who belong to the beast, and there are those who belong to God and his Christ. There is no third camp, but only theses two. Those who belong to the beast are marked on the forehead (their minds and souls do belong to him) or right hand (they use their strength to serve him). But those who belong to God and Christ have the name of God and Christ written upon them – they are God’s possession, and God will preserve and protect those who are his. Notice where those who have the mark of the beast dwell. They are earth dwellers. But where do those who have taken the name of God and of Christ dwell? Though they live upon the earth, they are standing with Christ on heavenly Mount Zion.

Three, notice how the 144,000 are described. In verse 4 we read, “It is these who have not defiled themselves with women, for they are virgins. It is these who follow the Lamb wherever he goes. These have been redeemed from mankind as firstfruits for God and the Lamb, and in their mouth no lie was found, for they are blameless” (Revelation 14:4–5, ESV).

If taken literally then the 144,000 refer only to Christian men who have lived a celibate life, who have never lied, and are blameless in every way. But it is better to see verses 4 through 5 as a symbolic description of all who are faithful to Christ, who have not defiled themselves with the world by bowing to idols, but have remained true to their profession, Jesus is Lord!

One should remember that frequently in the Old Testament Israel’s spiritual unfaithfulness is called adultery, the people being accused of whoredom. Later in the book of Revelation we will be introduced to another enemy of God’s people, the harlot. She will be seen riding upon the first beast to tempt the saints to abandon the faith through immorality, which is unfaithfulness to God. And remember that in Revelation 19:7 and 21:2 the church us described the bride of Christ, faithful and true. “Let us rejoice and exult and give him the glory, for the marriage of the Lamb has come, and his Bride has made herself ready…” (Revelation 19:7, ESV). “And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband” (Revelation 21:2, ESV).

The 144,000 are described in this way, not to indicate that they are celibate males only, to symbolize the churches unwavering devotion to Christ the Lord. The phrase, “it is these who have not defiled themselves with women, for they are virgins”, indicates their spiritual faithfulness. These are the ones who, “follow the Lamb wherever he goes.”  “These have been redeemed from mankind as firstfruits for God and the Lamb.” And “in their mouth no lie was found, for they are blameless.” These are the ones who have been true to their profession of faith. They are ceremonially pure, having been made pure by the blood of the Lamb.

The message is clear. It far better to stand with Christ and to take his mark than to go the way of the world, taking the mark of the beast.

These Give Glory To God Who Is Seated Upon The Throne

Lastly, recognize that these give glory to God who is seated upon the throne.

In verse 2 John,

“Heard a voice from heaven like the roar of many waters and like the sound of loud thunder. The voice I heard was like the sound of harpists playing on their harps, and they were singing a new song before the throne and before the four living creatures and before the elders. No one could learn that song except the 144,000 who had been redeemed from the earth” (Revelation 14:2–3, ESV).

You should notice that worship is a central theme of the book of Revelation. God alone is to be worship. The angels worship him day and night. And the redeemed are to worship him.

Notice that the redeemed are here found singing a new song. This should remind us of Psalm 144:9-10 which says, “I will sing a new song to you, O God; upon a ten-stringed harp I will play to you, who gives victory to kings, who rescues David his servant from the cruel sword” (Psalm 144:9–10, ESV).

And it is a song that only the 144,000 can sing. Not even the angels can sing it. Why would this be? Well, remember, the angels are not redeemed creatures. Some rebelled and were then eternally condemned. Others remained upright and were then confirmed in their righteousness. There is no redemption needed for the elect angels, never fell, there is none offered to the fallen ones. There is no angelic savior. But we humans have a redeemer, who is Christ the Lord. And so we may sing to him like no other in God’s creation. The angels might give glory to God concerning the salvation that he has provided, but we give him praise for having saved us, for having covered all of our sins, and for having clothed us with Christ’s righteousness.

Truly, all things are to the glory of God. We have been redeemed so that we might worship and serve our blessed Savior and the Father who, having loved us, did send him to accomplish our redemption.

Conclusion 

Brothers and sisters, though I do pray that our study of Revelation chapters 12 and 13 did help to make you sober concerning our advisory the devil and the powers that he uses to war against us, I do also pray that the opening scene of Revelation 14 brings comfort to you as you fix your eyes upon our risen Lord. He stands upon the heavenly Mount Zion, and we stand with him, sealed with his name and his Fathers name written upon our foreheads, to follow him wherever he does lead.

Posted in Sermons Joe Anady Revelation 14:1-5
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