Old Testament Reading: Isaiah 44

“‘But now hear, O Jacob my servant, Israel whom I have chosen! Thus says the Lord who made you, who formed you from the womb and will help you: Fear not, O Jacob my servant, Jeshurun whom I have chosen. For I will pour water on the thirsty land, and streams on the dry ground; I will pour my Spirit upon your offspring, and my blessing on your descendants. They shall spring up among the grass like willows by flowing streams. This one will say, ‘I am the Lord’s,’ another will call on the name of Jacob, and another will write on his hand, ‘The Lord’s,’ and name himself by the name of Israel.’ Thus says the Lord, the King of Israel and his Redeemer, the Lord of hosts: ‘I am the first and I am the last; besides me there is no god. Who is like me? Let him proclaim it. Let him declare and set it before me, since I appointed an ancient people. Let them declare what is to come, and what will happen. Fear not, nor be afraid; have I not told you from of old and declared it? And you are my witnesses! Is there a God besides me? There is no Rock; I know not any.’ All who fashion idols are nothing, and the things they delight in do not profit. Their witnesses neither see nor know, that they may be put to shame. Who fashions a god or casts an idol that is profitable for nothing? Behold, all his companions shall be put to shame, and the craftsmen are only human. Let them all assemble, let them stand forth. They shall be terrified; they shall be put to shame together. The ironsmith takes a cutting tool and works it over the coals. He fashions it with hammers and works it with his strong arm. He becomes hungry, and his strength fails; he drinks no water and is faint. The carpenter stretches a line; he marks it out with a pencil. He shapes it with planes and marks it with a compass. He shapes it into the figure of a man, with the beauty of a man, to dwell in a house. He cuts down cedars, or he chooses a cypress tree or an oak and lets it grow strong among the trees of the forest. He plants a cedar and the rain nourishes it. Then it becomes fuel for a man. He takes a part of it and warms himself; he kindles a fire and bakes bread. Also he makes a god and worships it; he makes it an idol and falls down before it. Half of it he burns in the fire. Over the half he eats meat; he roasts it and is satisfied. Also he warms himself and says, ‘Aha, I am warm, I have seen the fire!’ And the rest of it he makes into a god, his idol, and falls down to it and worships it. He prays to it and says, ‘Deliver me, for you are my god!’ They know not, nor do they discern, for he has shut their eyes, so that they cannot see, and their hearts, so that they cannot understand. No one considers, nor is there knowledge or discernment to say, ‘Half of it I burned in the fire; I also baked bread on its coals; I roasted meat and have eaten. And shall I make the rest of it an abomination? Shall I fall down before a block of wood?” He feeds on ashes; a deluded heart has led him astray, and he cannot deliver himself or say, ‘Is there not a lie in my right hand?’ Remember these things, O Jacob, and Israel, for you are my servant; I formed you; you are my servant; O Israel, you will not be forgotten by me. I have blotted out your transgressions like a cloud and your sins like mist; return to me, for I have redeemed you. Sing, O heavens, for the Lord has done it; shout, O depths of the earth; break forth into singing, O mountains, O forest, and every tree in it! For the Lord has redeemed Jacob, and will be glorified in Israel. Thus says the Lord, your Redeemer, who formed you from the womb: ‘I am the Lord, who made all things, who alone stretched out the heavens, who spread out the earth by myself, who frustrates the signs of liars and makes fools of diviners, who turns wise men back and makes their knowledge foolish, who confirms the word of his servant and fulfills the counsel of his messengers, who says of Jerusalem, ‘She shall be inhabited,’ and of the cities of Judah, ‘They shall be built, and I will raise up their ruins’; who says to the deep, ‘Be dry; I will dry up your rivers’; who says of Cyrus, ‘He is my shepherd, and he shall fulfill all my purpose’; saying of Jerusalem, ‘She shall be built,’ and of the temple, ‘Your foundation shall be laid.’” (Isaiah 44, ESV)

New Testament Reading: Revelation 1:8, 17-19

Let us now read the sermon text for today. The first part is Revelation 1:8. In this verse we are exposed to the words of the Lord God, that is, of God Almighty. “‘I am the Alpha and the Omega,’ says the Lord God, ‘who is and who was and who is to come, the Almighty” (Revelation 1:8, ESV). In verse 17 we are exposed to the words, not of the Lord God, but of the son of man that John saw. John writes, “When I saw him, I fell at his feet as though dead. But he laid his right hand on me, saying, ‘Fear not, I am the first and the last, and the living one. I died, and behold I am alive forevermore, and I have the keys of Death and Hades. Write therefore the things that you have seen, those that are and those that are to take place after this” (Revelation 1:17–19, ESV).

Introduction

The Christian faith is more than a collection of a few random and disconnected doctrines. It is, instead, a worldview. Yes, it is right to say that Christians are those who believe upon Christ. It is true that there are some doctrines that we would consider essential – the belief in one true God who is Triune; the belief that he created all things seen and unseen; the belief that man was created upright but sinned; and the belief that God has provided a way for sinners to be saved through faith alone in Jesus the Christ, who is the eternal Son of God coming in the flesh, who has accomplished our redemption by his death, burial and resurrection. These are essential doctrines indeed. Others could be listed.

But it is important to see that God has revealed these truths to us, not by listing them out as a series of propositions – not as a series of factual statements – God did not lower a textbook for us on a rope – but rather God has revealed himself to us in the world. He has revealed himself to us by acting in in human history, and the scriptures are a record of God’s salvific and revelatory acts. Our God is a God who acts. He created, he sustains, he accomplished redemption, he saves, and he is coming soon. He is the God who acts in human history. We live in his world. The Holy Scriptures are not a mere collection of factual statements or moral codes, but are instead a record of God’s acts of creation and redemption.

The end result is that our faith is more than collection of random and disconnected doctrines. It is, instead, a worldview. To have faith means that we believe upon God and the Christ he has sent, but it also means that we have come to see the world as God sees it. To have faith is to view the world as God views it – to agree with his revealed truth concerning who he is, who we are, how we are to relate to him, what he has done and is doing in the world now, and where are things are headed. The Christian faith is more than collection of random propositions – it is instead a way of seeing the world.

May I suggest to you that all of the trouble that we face in this world comes as a result of we humans refusing to see the world as God has revealed it. That might at first seem like an outrages oversimplification of things, but it holds true. God sees the world in a particular way, doesn’t he? His view of the world – his opinion concerning the reality of things – is perfect and pure and true. And he has revealed his perspective to us. We humans cannot naturally know the mind of God. We cannot lift ourselves up to see things from God’s perspective. But God, in his mercy, has determined to reveal himself to us. He has shown us something of who he is, and of what he is doing in the world. He has revealed something of his plans and purposes. God has not revealed himself exhaustively. He has not told us everything. But in his mercy he has revealed something of himself – his nature, his character, his plans and purposed – to us.

We humans tend to ignore what God has said taking another view of things, leading us to go another way. Was this not true of the first sin? Did not God reveal himself to the first man and women? Did he not show them who he was, who they were, what the world was for, how they were to live in it, enjoying communion with one another and with him? Did he not reveal where things would go should they take this way or that? They decided to adopt the evil one’s view of things instead of God’s. And is this not true of every sin that we commit to this present day? Do we not bring trouble upon ourselves by ignoring God’s revelation, choosing to see things another way? Even Christians, I fear, find themselves in trouble because they do not see the world as God has revealed it, but have instead constructed for themselves a worldview that is in some way distorted or lacking. This is what I mean when I say that all of the trouble we face in this world comes as a result of we humans refusing to see the world as God has revealed it.

We make for ourselves a worldview of our own. We carve out for ourselves opinions concerning God and man and our purpose in the world. And we bow down to our little idolatrous worldview – we live by it. Everyone lives – makes their choices – based upon the way that they view the world. Our emotions are effected by our worldview. Our thoughts are effected – our wills are shaped by our worldview. The question is, do we have God view of the world, or one that we have crafted on our own?

A worldview is a very powerful thing, that is the point I am making. Everyone has one. And God’s desire is that we would adopt his.

If I were to hone in upon the most important aspects of one’s worldview it would be these: one’s view of God; one’s view of man; and one’s view of the purpose and trajectory of human history. Who is God, what is man, and what is God doing in the world, if anything?

The scriptures certainly provide answers to these questions, don’t they? And may I suggest to you that the book of Revelation is primarily concerned to answer these questions. In the book of Revelation a visionary and symbolic world is set before our eyes. The visions do not necessarily describe to us how things actually look, but rather how they really are. The book gives the gift of a worldview to it’s readers. Christians are made to see how things really are. Who is God? Where is he? Who are we in relation to him? What is our purpose? Where is human history heading? These are the questions that book of Revelation answers.

The book contains prophesy too. The book speaks of things that will happen in the future (from the time of it’s writing). Some of the prophesies have been and will be fulfilled generally and progressively. There will always be beasts, harlots, and false prophets in the world, just as there will always be antichrists, to use language from 1 and 2 John. But other prophesies pertain to specific historical events yet future even to us. The Christ will come again. There will be a final judgment. The new heavens and new earth will be established. These are specific events yet in our future. The book certainly contains prophesy – predictions as to how things will go in the world generally and specifically from the time the book was written on to the end.

But here I am emphasizing the apocalyptic message of the book which reveals how things really are in the world. Revelation is a worldview book. It shows us how we are to think about God, ourselves, and God’s work in this world. And what a gift it is! How powerful it is! How transformative it is to see the world as God sees it.

Two foundational questions are settled in the text that we are considering this morning. One, how are we to think of God? Two, how are we to think of Jesus Christ?

How are We to View God?

In 1:8 God speaks. And what he says about himself is incredibly important. His description of himself sets the stage for much of the rest of the book of Revelation. “‘I am the Alpha and the Omega,’ says the Lord God, ‘who is and who was and who is to come, the Almighty.” (Revelation 1:8, ESV)

Notice three things:

He is the Alpha and Omega

One, the Lord God is the Alpha and the Omega.

Alpha is the first letter in the Greek alphabet, omega is the last. In English we would say “I am the A and the Z. The meaning is this: The Lord God is the first and the last, the beginning and the end. All things come from him and return to him. He is the source of all things, and he is the end of all things. All things flow from him and all things will return to him, bringing glory to him.

It is interesting that only twice in the book of Revelation do we hear specific words coming from the Lord God. He speaks here in 1:8 and then again in 21:5-8 where he says, “It is done! I am the Alpha and the Omega, the beginning and the end…” (Revelation 21:6, ESV).

Notice how these declarations serve as bookends to the book of Revelation. At the beginning and end of the book we are reminded that God is the beginning and end of all things Everything that is comes from him and will return to him.

He is the One Who is and Who Was and is to Come

Two, the Lord God describes himself as the one who is and who was and is to come.

God is. Certainly we are to think of the Divine name here. When God revealed himself to Moses in the burning bush he revealed himself as the “I am”, the one who is, the one who owes his existence to no one. He is the self existent one. God simply is. No one made him. No one adds to his existence. No one sustains him. He is in need of no one and no thing outside of himself. He is.

And the Lord God is also the one who was. He has always been. He is eternal, uncreated, without beginning or end.

And he is the one who is to come. Though God is transcendent. Though he stands outside of time – outside of history – he is the God who works within human history. Really the book of Revelation is all about the coming of God, his Christ, and his kingdom. He is the one who is to come. 

He is the Almighty

Three, the Lord God describes himself as the Almighty.

The Lord God is all mighty. He is all powerful. Nothing can frustrate his purposes. Nothing can stand in his way to resist him. When we think of him we are to think of him as ultimate and supreme.

The book of Revelation uses the phrase “the Lord God Almighty” seven times. It appears here in 1,8, and also in 4:8; 11:17; 15:3; 16:7; 19:6; and 21:22. I think Revelation is bent on convincing us that the Lord God is indeed perfect in power.

How are We to View the Christ?

Notice that in 1:17 it is not the Lord God who speaks, but the “one like a son of man”, who is Jesus the Christ. John has already described the appearance of this “one like a son of man”, now he tells us about his reaction and the words that the Christ spoke.

“When I saw him [John says], I fell at his feet as though dead. But he laid his right hand on me, saying, ‘Fear not, I am the first and the last, and the living one. I died, and behold I am alive forevermore, and I have the keys of Death and Hades. Write therefore the things that you have seen, those that are and those that are to take place after this” (Revelation 1:17–19, ESV).

Notice three things concerning the Christ:

He is the First and the Last

One, Christ introduces himself as the first and the last.

This is a different way of saying the same thing that the Lord God said concerning himself.  In 1:8. The Lord God referred to himself as “the Alpha and Omega”. Here in 1:17 the Christ refers to himself as “the first and the last”. The words are different but the meaning is the same.

God is the beginning and the end, and so is Jesus Christ. All things come from them. They are the source of all things. And all things are to them. All things were created for the glory of the Father through the Son. The Christ was and is the eternal Son of God, the second person of the Trinity, come in the flesh. All that is true of God is true of him then, for he is God.

I’m sure that you remember how John began his Gospel. John 1:1-3 says, “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him was not any thing made that was made.” (John 1:1–3, ESV) The same principle communicated John 1:1-3 – that Christ was in the beginning and that all things were made through him – is communicated here in Revelation 1:17 through the words of the “one like a son of man.”He, like the Lord God, is “the first and the last.”

Paul speaks of Christ this way, saying, “For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. And he is before all things, and in him all things hold together” (Colossians 1:16–17, ESV).

What is true of the Lord God is also true of the Christ, for he is God with us – God come in the flesh.

He is the Living One

Two, he is the living one.

John 1:4 speaks of Jesus saying, “In him was life, and the life was the light of men” (John 1:4, ESV). In Revelation Jesus introduces himself to John saying, I am “the living one. I died, and behold I am alive forevermore” (Revelation 1:18, ESV).

Here is a reference to Christ’s resurrection. Jesus Christ, the eternal Son of God come in the flesh, was born into this world, he lived, he died, and rose again, never to die again. He is now alive, but not as we are. For the life that he possesses is eternal. He is alive “forevermore.” He is “the living one.”

He is the One with the Keys of Death and Hades

Three, Christ is the one who has the keys of death and hades.

Christ is “the living one.” He himself is alive “forevermore.” But more than that he has the keys to death and to the grave. The implication is that he has the keys and will unlock the gates of death and of hades for others – for all who believe upon him.

Conclusion 

You know these things, but do you know them?

Do you see how significant these truths are to the formation of a distinctly Christian worldview? Transcendent God. Creator God. Compare contrast with the idolators of of Isaiah 42.

I’ve met a lot of professing Christians who do not believe these things. They have made themselves to be the Alpha and Omega. They think of God as ever changing, being moved by the decisions of man. They see God as being often frustrated.

In short they failed to maintain the distinction between Creator and creature. They have carved for themselves a little idol in their heart to bow down to. But the little god resembles the stuff of this earth more than the one who made the heavens and the earth.

The book of Revelation is going to paint picture of God for us and of the Christ He will be pictured as the Creator of all things, the sovereign one who is over all things. He is glorious, deserving of all praise. He is source and the end of all things. He is the Almighty. God and transcends this creation. He stand outside of it both in regard to time and space. He is not not bound our contained by either. But God is also near. He is involved with the world, bringing about his purposes in it. He is the one who was and is and is to come. 

This is a worldview, folks. It’s more than doctrine – it’s a worldview. Go outside today look at the world. Look at the mountains and the sky. Look at the clouds. Look at our city and the people in it. And then think about the book of Revelation and the picture that it paints for us. Your cannot see what Revelation described with the natural eye. You must see it with the eye of faith. But how important it is that we see it. We must learn to look at the world as God sees it and as he has revealed it. We must learn to interpret all that happens in the earthly physical realm in light of what we know about the spiritual and invisible realm. This is what it means to walk by faith and not by sight.

Friends, if we hope to walk as God has called us  to walk in this world be had better begin to see the world as God sees it and has revealed it. May the Lord help us. Amen

Posted in Sermons Joe Anady Revelation 1:17-19
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Old Testament Reading: Daniel 7:9–14

“As I looked, thrones were placed, and the Ancient of Days took his seat; his clothing was white as snow, and the hair of his head like pure wool; his throne was fiery flames; its wheels were burning fire. A stream of fire issued and came out from before him; a thousand thousands served him, and ten thousand times ten thousand stood before him; the court sat in judgment, and the books were opened. I looked then because of the sound of the great words that the horn was speaking. And as I looked, the beast was killed, and its body destroyed and given over to be burned with fire. As for the rest of the beasts, their dominion was taken away, but their lives were prolonged for a season and a time. “I saw in the night visions, and behold, with the clouds of heaven there came one like a son of man, and he came to the Ancient of Days and was presented before him. And to him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed.” (Daniel 7:9–14, ESV)

New Testament Reading: Revelation 1:12–20

“Then I turned to see the voice that was speaking to me, and on turning I saw seven golden lampstands, and in the midst of the lampstands one like a son of man, clothed with a long robe and with a golden sash around his chest. The hairs of his head were white, like white wool, like snow. His eyes were like a flame of fire, his feet were like burnished bronze, refined in a furnace, and his voice was like the roar of many waters. In his right hand he held seven stars, from his mouth came a sharp two-edged sword, and his face was like the sun shining in full strength.” (Revelation 1:9–16, ESV)

Introduction

The title of last weeks sermon was “We Are Not Alone”, for that is the main thought being communicated in this opening vision of the book of Revelation. Christians do not walk alone in this world. Local churches are not alone. We have one another, and Christ is in the midst of us. Indeed this is meant to bring comfort to Christians living in tumultuous times.

But it should be recognized that the phrase “we are not alone” is not necessarily a comforting one as it stands alone. I can think of plenty of scenarios where the words “we are not alone” would produce an emotion other than comfort.

Imagine two friends camping in a dark and lonely forest. In the middle of the night they hear a twig snap and a rusting in the leaves and one of them says to the other, “we are not alone”. Or think of pair of bank robbers who, in the middle of a bank job, hear footsteps coming down the hallway and one of them says to the other “we are not alone”. Or think of a husband and wife asleep in bed at 2:00am when they hear the pitter patter of their three year old’s feet and one says to the other “we are not alone”.

So you would agree, then, that the phrase “we are not alone” does not automatically bring comfort? The situation matters, doesn’t it? And the nature, character, and intent of the visitor matters. And these are the things that the opening vision of the book of Revelation communicates. Not only does it say “we are not alone”, but it communicates something to us concerning the nature, character, and intent of the one in the midst of us. And it is by knowing him that we come to have peace in this troubled world.

As we come to consider the description of Jesus here in John 1:12-20 it must be remembered that John did not see Jesus as he literally is in heaven now, but rather John was shown a vision in which he saw a figure that represents Jesus. He saw a symbol of Jesus. The symbols do not tell us how Jesus really looks, but rather they communicate to us how things really are with him. The symbols communicate truth to us, not concerning his actual appearance, but concerning his nature, his character, and his activities.This is one of the most important interpretive principles to remember while we study the book of Revelation. We are handling a book that communicates truth to us by way of symbol. To take the symbols as if they were a literal description of things is to miss the point entirely. Jesus does not have a sword for a tongue, friends. His feet are really flesh and bone and not bronze. I imagine his hair to be dark brown and not white. All that is said here of Jesus is of course true, but it is truth communicated by way of symbol. As I’ve pointed out before, if we take this description to be a literal one – one that actually describes the appearance of Jesus to us – then we run into trouble when Jesus is described differently in other places in the book of Revelation. We must remember that he is described in this way – as one with white hair, bronze feet, and a sword for a tongue – in order to communicate truth to us concerning his person and his work.

Let us now consider this one who walks in the midst of us:

One Like A Son Of Man

In verse 12 we read that John “turned to see the voice that was speaking to [him], and on turning [he] saw seven golden lampstands, and in the midst of the lampstands one like a son of man…” (Revelation 1:12–13, ESV). Here is the first description of Jesus who walks in the midst of the churches: He is said to be “one like a son of man”.

On the most basic level we are to understand that John saw a man-like figure. The figure looked like that of a man. But we must also understand that the phrase “son of man” is loaded with biblical significance.

The primary Old Testament text that should come to mind when we hear the phrase “son of man” is Daniel 7. This is especially true given the other points of similarities that exist between Daniel 7 and the vision recorded for us here in Revelation 1. The two passages are clearly connected. Daniel 10 and 3 also seem to serve as a backdrop for the vision of Revelation 1. If you take the time to read all of those texts side by side  – Daniel 3, 7, 10 and Revelation 1:12-20 – you will see what I’m sure you’ll see what I mean. But time constraints hinder us from exploring those texts in detail.

It is important that a brief word be said about Daniel 7 before we move on. There we read of a vision that Daniel the prophet saw long before the birth of Christ.

First he saw four great beasts rising up out of the sea, one after the other. These beasts represent the succession of great kingdoms. Each beast seems to grow more powerful, more ferocious, more terrifying. Indeed the kingdoms of this earth tend in that direction. They tend to degenerate, not improve with the passing of time. And they are temporary, not eternal. One kingdom gives way to another, and so on.

Then there is a break in the vision and Daniel’s eyes are lifted up from the earthly to the heavenly. Daniel is given a glimpse into the heavenly throne room. There he sees the Ancient of Days. He is on the throne. He is ruling and reigning. He is clothed in glory. He is full of power. He is sovereign over the nations that the terrifying beasts represent. He raises them up and puts them down. This is the heavenly reality. This is the view that we are to have of the world in which we live. Kings will rise and fall. Kingdoms will come and go. But our God reigns forever.

Lastly, Daniel

“saw in the night visions, and behold, with the clouds of heaven there came one like a son of man, and he came to the Ancient of Days and was presented before him. And to him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed.” (Daniel 7:13–14, ESV)

Who is this “one like a son of man”? He is Jesus! And when was this vision fulfilled? It was fulfilled at Christ’s first coming when Christ died, was buried, rose again, and ascended to the right hand of the Father. Daniel was shown a vision of it long before Christ was born. But the event shown to Daniel was fulfilled when Christ ascended to the Father after accomplishing his mission. Christ, at his ascension, “came to the Ancient of Days and was presented before him.” And “to him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve him.” And remember that “His dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed.”

Is this not what Jesus was speaking of when he said, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations” (Matthew 28:18–19, ESV)? Is this not what Paul was referring to when he wrote that, because of Christ’s obedience to the Father to the point of death “God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:9–11, ESV)?

Indeed, what Daniel saw in the vision has already been fulfilled at the ascension of Christ. He has already come before the Ancient of Days. He has already been given dominion. His kingdom is already here (remember that John referred to himself as a “partner” in this kingdom (1:9) and that we have been made into a kingdom (1:6)). And remember that Christ’s kingdom is unlike the kingdoms of this world. It is a righteous and holy kingdom, and it is an everlasting kingdom that will never pass away.

Friends, when John describes this figure that he sees walking in the midst of the lampstands as “one like a son of man” he is saying that the one who walks in our midsts is the one that Daniel prophesied about long ago.

Daniel’s vision was concerning things to happen in his future. From his vantage point there would come a day when this “son of man” would come and be presented before the “Ancient of Days”, that is, before God. From Daniels 600 B.C. perspective there would come a day when this “son of man” would be given “dominion and glory and a kingdom… [his] dominion [being] an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed.”

John is clearly telling us that this has happened. From his 90 A.D. perspective the “son of man” has already come before the “Ancient of Days”. The “son of man” has already been given “dominion and glory and a kingdom… [his] dominion [being] an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed.” What Daniel prophesied about has happened, and now this “one like a son of man” come to us from the Father, being clothed in glory, having all authority and all power, and he is seen standing in the midst of us.

Brothers and sisters, I pray that you are, first of all, able to understand this. I hope these things are clear. Secondly, I pray that you have the faith to really believe it. There is a difference between understanding something and believing it. God’s desire is that his people would believe what his word says. His desire is that we say “yes”, and “Amen” to the truths being communicated – that we would agree that though the kingdoms of this world seem to be so powerful and so threatening, our Lord reigns. Christ reigns supreme, and he stands in the midst of his people as he advances his kingdom in this world.  But thirdly, I pray that you have the wisdom to apply these truths to your life. May your belief in these truths be such that your hearts be filled with hope and peace as we walk in this troubled world.

Jesus Christ is the “son of man” described in Daniel 7. He reappears in the vision shown to John recorded for us in Revelation 1. He is the “son of man” but things have progressed. He has ascended to the “Ancient of Days”. The eternal kingdom has been given to him. He now has all “dominion and glory”. It is he who is standing in the midst of the lampstands – that is, in the midst of the churches.

Clothed With A Long Robe And A Golden Sash

Notice his appearance. He is said to be “clothed with a long robe and with a golden sash around his chest.” He is dressed like a priest and a king. And this is what Christ is. He is our prophet, priest, and king.

His prophetic office is clearly represented elsewhere in this text. His “voice” is often emphasized, and that is what a prophet does – a prophet speaks the word of God. But he is dressed like a king with a “golden sash around his chest”. He is our king. He rules and reigns now. He is the sovereign. He has all dominion, power, and authority. And notice that he wears the robe of a priest. Christ is our great high priest. He has atoned for our sins. He is the mediator between God and man. He intercedes for us.

And where is this priestly king? He is walking in the midst of the lampstands, which stand for the churches. One of the jobs of the priests in the Old Covenant was to tend to the seven pronged lampstand in the holy place in the temple. The wicks would need to be trimmed and the oil refilled so that the flame would burn continuously. This is what Christ, our great high priest, does with his churches. He walks in the midst of them. He tends to them through encouragement and exhortation so that they would shine bright in this world.

The Hairs Of His Head Were White Like Wool

Notice that the “hairs of his head” are said to be “white, like white wool, like snow”. This is interesting because in Daniel 7 it is the “Ancient of Days” (that is, God) who is said to have hair that is “white like wool”. Here the “son of man” possess this feature. We are to see that, although the “Ancient of Days” and the “son of man” are distinct from one another, they are also related. The “son of man” is indeed “God with us”. He possess eternal life. “All authority in heaven and on earth has been given to him” by the Father. He stands in the midst of us having first stood before the “Ancient of Days”. And he stands in the midst of us with God’s authority.

His Eyes Were Like A Flame Of Fire

Notice that “his eyes were like a flame of fire”. Here we have a metaphor of judgement. Christ sees all, and he will one day judge in righteousness and truth. Earthly judges judge with a limited understanding of things. Their perspective and their knowledge are limited. But Christ sees all and he judges according to truth.

Indeed, the book of Revelation describes a final judgment. Indeed, Christ will judge all fully and finally at the end of time. But Revelation also speaks of Christ’s perpetual judgments. He is judging now.

That is, in fact, the very thing that we will find the “son of man” doing as he walks in the midst of the churches. He inspects his churches. He brings encouragement to them, yes. But he also warns them. For example, to the Ephesian church he will say, “Remember therefore from where you have fallen; repent, and do the works you did at first. If not, I will come to you and remove your lampstand from its place, unless you repent” (Revelation 2:5, ESV).

Christ is judging now. And he judges according to what he sees with his all seeing and all consuming eyes of fire.

His Feet Were Like Burnished Bronze

In verse 15 we read that “his feet were like burnished bronze, refined in a furnace” (Revelation 1:15, ESV). Perhaps this symbolizes the fact that Christ walks in the midst of us in holiness. His feet are refined. His churches will be called to also walk in purity.

But when I read that the feet of Christ have been “refined in a furnace” I cannot help but think of that most famous story in the book of Daniel involving those three faithful servants of God named Shadrach, Meshach, and Abednego. Those three were threatened by the beast of Babylon and by the powerful king Nebuchadnezzar. They were commanded to bow down and worship before the statute that Nebuchadnezzar had erected. If they refused they would be throne alive in to the fiery furnace. Their reply?

“Shadrach, Meshach, and Abednego answered and said to the king, ‘O Nebuchadnezzar, we have no need to answer you in this matter. If this be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of your hand, O king. But if not, be it known to you, O king, that we will not serve your gods or worship the golden image that you have set up.”” (Daniel 3:16–18, ESV)

The king was enraged. He ordered that the furnace be heated exceedingly hot and he had them thrown in.

“Then King Nebuchadnezzar was astonished and rose up in haste. He declared to his counselors, “Did we not cast three men bound into the fire?” They answered and said to the king, ‘True, O king.’ He answered and said, ‘But I see four men unbound, walking in the midst of the fire, and they are not hurt; and the appearance of the fourth is like a son of the gods.’” (Daniel 3:24–25, ESV)

Friends, do you see that Shadrach, Meshach, and Abednego were not alone in their tribulation? Christ walked in the midst of them and he sustained them in their tribulation. Here, I think, is the meaning of Christ feet appearing like “burnished bronze, refined in a furnace.”

His Voice Was Like The Roar Of Many Waters

The voice of Christ is described as the “roar of many waters”. I’d like to go to Niagara Falls someday. That is what I think of when I read of the “roar of many waters” – a great and overwhelming roar. Indeed, the word of Christ is powerful. At his word the worlds were created. At his word kingdoms rise and fall. At his word the dead souls of men are made to live. At his word the world will be judged. Certainly, his word is powerful.

In His Right Hand He Held Seven Stars

In his right hand Christ holds seven stars. These seven stars, we will learn, represent the “angels of the seven churches” (see verse 20).

Some say that we are to think of the pastors of the seven churches being in Christ’s right hand. The reason for this interpretation is that in the Greek the word translated “angels” is sometimes used to refer to “pastors”. The word literally means “messenger” and it can be used to refer to a angels – that is, of heavenly beings. Or it can refer to humans who serve as God’s messengers to his people.

Though as a pastor I like the idea of being held in Christ’s right hand, it seems best to think of these stars as representing heavenly beings.  Every other time this Greek word appears in Revelation outside of chapters 1- 3 it is clearly referring to heavenly beings. We will see that these angels will actually represent the churches themselves. It is interesting to note that each of the letters written to the churches in chapters 2 and 3 will be addressed to the “angel of the” particular church. “To the angel of the church in Ephesus write… And to the angel of the church in Smyrna write…”(Revelation 2:1,8 ESV), and so on and so forth.

The meaning is this: Christ not only walks in the midst of his churches. He also holds them in his hand. And the churches on earth have heavenly representatives. Though we live on earth, really and truly we live in the presence of God. There is a spiritual realm that corresponds to the earthly realm. There is more to the world than meets the eye. We see powerful rulers and nations, but there exists an invisible reality which stands behind those rulers and nations that empowers them. We see local churches, but there exists a spiritual reality which stands behind those churches and empowers them. Christ called his churches out of this world to worship and serve him by the word and Spirit, and he refines his churches in the same way. He also sends his angels – his ministering spirits – to do his bidding.

From His Mouth Came A Sharp Two-edged Sword

From Christ’s mouth comes a sharp two-edged sword. Would you listen to Isaiah 11 which prophesied concerning the coming of the Christ long before he came? The prophet spoke, saying,

“There shall come forth a shoot from the stump of Jesse, and a branch from his roots shall bear fruit. And the Spirit of the Lord shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and the fear of the Lord. And his delight shall be in the fear of the Lord. He shall not judge by what his eyes see, or decide disputes by what his ears hear, but with righteousness he shall judge the poor, and decide with equity for the meek of the earth; and he shall strike the earth with the rod of his mouth, and with the breath of his lips he shall kill the wicked.” (Isaiah 11:1–4, ESV)

And listen to Isaiah 49:1:3 which also speaks of the coming of Christ:

“Listen to me, O coastlands, and give attention, you peoples from afar. The Lord called me from the womb, from the body of my mother he named my name. He made my mouth like a sharp sword; in the shadow of his hand he hid me; he made me a polished arrow; in his quiver he hid me away. And he said to me, ‘You are my servant, Israel, in whom I will be glorified.’” (Isaiah 49:1–3, ESV)

The writer to the Hebrews puts it this way:

“The word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart. And no creature is hidden from his sight, but all are naked and exposed to the eyes of him to whom we must give account.” (Hebrews 4:12–13, ESV)

Christ judges us now and will judge in the end with the word of his mouth. His word is likened to a sharp sword which cuts this way and that.

His Face Was Like The Sun Shining In Full Strength

Lastly notice that Christ’s face is said to be “like the sun shining in full strength”. There is a connection between this imagey and Daniel 10. But the wording is most closely tied to Judges 5:31  which says, “So may all your enemies perish, O Lord! But may they who love you be like the sun when it rises in its strength” (Judges 5:31, NIV84). This statement appears in the book of Judge at the end of the song of Deborah and Barak which celebrates Israel’s victory over her enemies.

The meaning is this: Christ is portrayed here in Revelation 1:16 as standing in the glory of his victory. Deborah was victorious, but Christ is the ultimate victor. He is our warrior king. He is the victorious Messiah, standing now in the full glory of his victory.

Conclusion

Friends, we are not alone. How do feel about that now that you know a bit more about the one in our midst?

Are you encouraged? There is indeed reason to be encouraged. Be encouraged, friends, knowing that the risen Lord is in our midsts.

But it is possible that you feel a sense of shame. Certainly if you have been living in rebellion the thought of Christ in the midst of us brings guilt. Repent if this is true of you. Know that our Lord stands ready to forgive.

One thing I know, we should all grow in our reverence. When we gather as a congregation to worship we have an honored guest in our midsts. He walks among us. He is the object of our worship. He inspects his churches and seeks to refine. Let us gather on the Lord’s Day with reverence, then. Let us worship in Spirit and in truth as he has ordained. May he be pleased with us as we worship and obey.

Posted in Sermons Joe Anady Revelation 1:12-16
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Old Testament Reading: Psalm 46:1–11

“God is our refuge and strength, a very present help in trouble. Therefore we will not fear though the earth gives way, though the mountains be moved into the heart of the sea, though its waters roar and foam, though the mountains tremble at its swelling. Selah There is a river whose streams make glad the city of God, the holy habitation of the Most High. God is in the midst of her; she shall not be moved; God will help her when morning dawns. The nations rage, the kingdoms totter; he utters his voice, the earth melts. The Lord of hosts is with us; the God of Jacob is our fortress. Selah Come, behold the works of the Lord, how he has brought desolations on the earth. He makes wars cease to the end of the earth; he breaks the bow and shatters the spear; he burns the chariots with fire. ‘Be still, and know that I am God. I will be exalted among the nations, I will be exalted in the earth!’ The Lord of hosts is with us; the God of Jacob is our fortress. Selah” (Psalm 46:1–11, ESV)

New Testament Reading: Revelation 1:9–20

“I, John, your brother and partner in the tribulation and the kingdom and the patient endurance that are in Jesus, was on the island called Patmos on account of the word of God and the testimony of Jesus. I was in the Spirit on the Lord’s day, and I heard behind me a loud voice like a trumpet saying, ‘Write what you see in a book and send it to the seven churches, to Ephesus and to Smyrna and to Pergamum and to Thyatira and to Sardis and to Philadelphia and to Laodicea.’ Then I turned to see the voice that was speaking to me, and on turning I saw seven golden lampstands, and in the midst of the lampstands one like a son of man, clothed with a long robe and with a golden sash around his chest. The hairs of his head were white, like white wool, like snow. His eyes were like a flame of fire, his feet were like burnished bronze, refined in a furnace, and his voice was like the roar of many waters. In his right hand he held seven stars, from his mouth came a sharp two-edged sword, and his face was like the sun shining in full strength. When I saw him, I fell at his feet as though dead. But he laid his right hand on me, saying, ‘Fear not, I am the first and the last, and the living one. I died, and behold I am alive forevermore, and I have the keys of Death and Hades. Write therefore the things that you have seen, those that are and those that are to take place after this. As for the mystery of the seven stars that you saw in my right hand, and the seven golden lampstands, the seven stars are the angels of the seven churches, and the seven lampstands are the seven churches.” (Revelation 1:9–20, ESV)

Introduction

One of the principles that I’ve tried to drill home over the past four our five weeks is that Revelation reveals, not so much the specific details of events yet future to us, as is commonly assumed, but rather how things really are now, and how they will be from the time of Christ’s first coming on to his second coming. Revelation does indeed reveal – it is, in fact, an uncovering or an unveiling. It’s visions do paint a picture for us – the pictures are vivid and bright, detailed and descriptive – and they open our eyes to the reality of things past, present, and future.

The Christian must always remember that there exists a realm that lies beyond the realm that we perceive with our senses. This is one of the more fundamental and elementary principles of the faith. Remember that “In the beginning, God created the heavens and the earth” (Genesis 1:1, ESV).

The earthly is what we see, taste, touch, feel and smell. But the heavenly usually, and with rare exceptions, lies beyond our perception. In Colossians 1:15 we read that “[Jesus Christ] is the image of the invisible God, the firstborn of all creation. For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him” (Colossians 1:15–16, ESV). Friends, it is this heavenly, invisible, spiritual realm that Revelation reveals to us. The book constantly shows us the reality of things as God sees them, and certainly his vision is better than ours. The book reveals to us something of the invisible spiritual powers and forces that lie behind the perceivable events of human history.

Here in Revelation 1:9 we come to the first vision shown to John. It will take us two weeks to consider this opening vision. There is just too much detail here to cover it all in one sermon. Verses 9-11 introduce the first vision. John writes,

“I, John, your brother and partner in the tribulation and the kingdom and the patient endurance that are in Jesus, was on the island called Patmos on account of the word of God and the testimony of Jesus. I was in the Spirit on the Lord’s day, and I heard behind me a loud voice like a trumpet saying, ‘Write what you see in a book and send it to the seven churches, to Ephesus and to Smyrna and to Pergamum and to Thyatira and to Sardis and to Philadelphia and to Laodicea.’” (Revelation 1:9–11, ESV)

There are a number of things to notice about the introduction to the first vision.

First of all, notice how John introduces himself to the churches. He refers to himself as “your brother and partner in the tribulation and the kingdom and the patient endurance that are in Jesus.”

Already the theme of this first vision begins to emerge. And theme is this: though you might feel alone in this world, you are not! Though your natural senses might lead you to believe that you are all alone in your trouble, the reality is that others walk with you. John refers to himself as “your brother and partner.” How comforting it is to be reminded that you are not alone especially when experiencing difficulty. John will have a lot to say to the churches but he begins by saying, I’m with you in this. You are not alone! 

We Are Not Alone In Tribulation

And notice that John introduces himself as a “brother and partner” in what? In “the tribulation.” Friends, you are not alone in tribulation.

There is a popular view out there that thinks of “the tribulation” as something confined to a short period of time in our future and that it is something Christians will be spared from. The thought, according to this popular view, is that Christians will be raptured secretly before “the tribulation” begins. Where they find in scripture this “secret rapture” preceding this period of “tribulation” I still do not know.

I’ve even heard some who hold to this view (the pre-tribulational, pre-millennial view) say, “God would never allow his people to go through the tribulation”. They insist that God will remove his people from the world before the tribulation begins.

Four questions come immediately to mind. One, have you looked at the world around you? I see Christians suffering tribulation all the time. Two, have you read the Bible? It seems to me that the history of God’s people is filled with examples of their suffering tribulation. Three, have you read the New Testament in general, and the words of Christ in particular? In John 16:33, for example, we have record of the words that Christ spoke to his followers, saying, “I have said these things to you, that in me you may have peace. In the world you will have tribulation. But take heart; I have overcome the world” (John 16:33, ESV). Four, I wonder if these futurists have read Revelation 1:9, for it is here that John refers to himself as a “brother and partner in the tribulation.” Tribulation, affliction, sufferings and anguish were something that John himself was enduring when he wrote, and the churches were partners with him in it.

The tribulation is not future, friends. It is clearly present. The constant teaching of scripture makes it is clear that this age between Christ’s first and second coming will be marked by tribulation. If it were future to us then how could John claim be a partner in it?

Granted, the tribulation takes different forms. And granted, tribulation is experienced in differing degrees by Christians living throughout the world. But one thing is clear: tribulation, affliction, anguish is something common to the people of God as we live in these last days – the days between Christ’s first and second comings.

Eventually I will argue that there will indeed be “a great tribulation” – that is, a time of unparalleled tribulation, immediately preceding the end time. This is what Revelation 7:14 speaks of. But here in Revelation 1:9 John’s focus is upon the tribulation that he and the churches were experiencing long ago.

I do wish that I had the time to develop a full blown theology of suffering with you. Suffering is something common to Christians. It is something we all experience. But how important it is to see suffering – trials and tribulations – for what they are. How important it is to see that, while God allows us to experience suffering, he is also with us through it, and he is refining us by it. Paul expresses the thought so well in Romans 8:16 where he says,

 “The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him. For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us.” (Romans 8:16–18, ESV)

Brothers and sisters, when we suffer in this world we suffer with Christ – we participate in his sufferings, for he himself suffered for us. And we suffer, not as enemies of God, but as his beloved children. We are heirs with Christ. “The Spirit himself bears witness with our spirit that we are children of God.” When we experience tribulation is not as enemies of God, but as beloved children. And our suffering is not meaningless, but it is for a purpose. For God, through the suffering, is working in us a glory to which “the sufferings of this present time” are not worthy to be compared.

How important it is for us to understand the role of suffering in the Christian life. It is for the glory of God, and it is for our good. God is refining his bride through the trials of this life. Do not be surprised by tribulation, friends. Do not assume that God is distant when it comes, or that he is uncaring. Quite the opposite. He has ordained that we walk through tribulation for his glory and our good, and he has promised to sustain us through to the very end, for he is our Father, we his children.

We Are Not Alone In The Kingdom

Notice that John referred to himself, not only as a “brother and partner in the tribulation”, but also as a “brother and partner… in the kingdom.” Friends, you are not alone in the kingdom. Christians also have this in common – they are all citizens of Christ’s kingdom.

Do you remember how Jesus was described in the prologue? In verse 5 he was called “the faithful witness, the firstborn of the dead, and the ruler of kings on earth” (Revelation 1:5, ESV). And in verse 6 we were reminded that Christ has “made us a kingdom, priests to his God and Father, to him be glory and dominion forever and ever. Amen” (Revelation 1:6, ESV). So Jesus Christ is in fact King over all, for all authority in heaven and on earth has been given to him. But not all submit to his authority. There are those who are in his kingdom, and there are others who are out. It those who have believed upon him, who have bowed the knee to him, confessing him as Lord who are in. It is those who have not who are out.

Friends, the kingdom of Christ is here now. Christ is ruling now. And we are citizens of kingdom. His kingdom is present wherever the church is present. And his kingdom advances whenever the gospel of the kingdom is preached and the Spirit makes it to be effective, drawing men and women to bow the knee before Jesus as Lord. The kingdom is not future, but it is here now. John was a partner in it with the Christians living in his day. It is here now, but Revelation will also give a vision of the kingdom in it’s fullness when all who are in the world are also glorified in the kingdom.

Brothers and sisters, we must remember and never forget that we are citizens of the heavenly kingdom now. And this kingdom is a conquering kingdom. It is an aggressive kingdom, one that is ever on the move. It is always advancing – always moving forward. To put it another way, the kingdom of Christ is a waring kingdom. It is dissatisfied with it’s current boundaries. It is discontent with it’s current population. It is ever expanding – constantly at war, seeking to obtain more territory and more citizens.

Of course, “The weapons of our warfare are not of the flesh but have divine power to destroy strongholds” (2 Corinthians 10:4, ESV). In other words, we fight, not with the sword, but with the word and Spirit. Our’s is a spiritual battle, but the warfare is real indeed. And we are partners together in this kingdom. We are all to work together for the promotion of this kingdom to see it’s advancement. The book of Revelation will certainly reveal to us the realities of this warfare of the ages. We are not alone in the kingdom, friends.

We Are Not Alone As We Endure

Lastly, John referred to himself as a “brother and partner… in the patient endurance that are in Jesus.” We are not alone as we endure. Endurance is what is needed. The people of God must endure as they suffer tribulation. We must wait patiently for the reward. We, like Christ, must persevere to the end. We must endure in Christ, looking to him as our example, but also depending upon him for the strength.

John wrote from the island called Patmos. He was there “on account of the word of God and the testimony of Jesus”. In other words, the Romans sent him to Patmos to work in a labor camp because they viewed him as a threat to their society because of his constant testimony for Jesus Christ. That’s why he was there. He was old man by this time, and he was probably forced to do hard labor in a stone quarry.

John tells us that he was “in the Spirit on the Lord’s Day.” The Lord’s Day is Sunday, which is the Christian Sabbath. That is significant. For it is on the Lord’s Day that Christ appears to John and is seen walking amongst his churches. It is a small detail in the text, but one that should not be over looked. Christ communes with his people in a pronounced way on the Lord’s Day as they gather corporately for worship. Do not neglect to assemble together, friends.

The reference to being “in the Spirit” is to remind us of the experience of the prophets of old. The Prophet Daniel and the Prophet Ezekiel were caught up “by the Spirit” or made to be “in the Spirit” before seeing the visions that they saw. John’s experience was the same. The phrase will appear three more times in Revelation in 4:1, 17:3 and 21:10. It marks significant transitions in the book of Revelation from one visionary sequence to another.

And notice that before John saw anything he “heard behind [him] a loud voice like a trumpet…” Can you imagine the sound? Remember that it was the blast of a trumpet that signaled the Lord’s decent to meet Moses at Sinai (Exodus 19:16), and it was later associated with the Lord entering his temple (Psalm 47:5). Trumpets were used in the Old Testament to call troops for battle and to assemble the people of God to worship. The trumpet (shofar) would also be blown on the Day of Atonement every fiftieth year to signal the liberation that had come to God’s people. When the voice of Christ is described as the “sound of a trumpet” all of these things should come to mind. Jesus the Christ had descended to meet with John as God had met with Moses to reveal himself to his people. The sound of the trumpet announced that Jesus, as we will see in this vision, would stand in the midst of his temple, that is, in the midst of his churches. He is summoning us to worship him. He is summoning us to the battle. He is our Jubilee – our freedom from the debt of sin and from slavery to the evil. The trumpet blast of Christ’s voice is meant to alert us to all of these truths. And the voice of Christ calls, his people listen.

And what did the voice say? “Write what you see in a book and send it to the seven churches, to Ephesus and to Smyrna and to Pergamum and to Thyatira and to Sardis and to Philadelphia and to Laodicea.” We will get to know each one of these churches in the weeks to come. For now remember that this book was, first of all, a letter to them. And also remember that is was a book that was seen by John before it was written. The book records for us the visions that John saw.

It is not until verse 12 that John “turned to see the voice that was speaking to [him].” And when he turned what did he see? He “saw seven golden lampstands.” Later we will learn that these seven lampstands represent the seven churches. The end of verse 20 says so: “and the seven lampstands are the seven churches” (Revelation 1:20, ESV).

If we pay close attention to the Old Testament we will remember that a seven pronged lampstand (a Menorah) was positioned within the holy place within the tabernacle, and later, within the temple. It symbolized that God – the one who was then hidden behind the veil in the most holy place, was in fact with his people blessing them with the light of his presence. In particular the lampstand in the temple is to be understood in connection with the Holy Spirit. Zechariah 4 seems to make this conection. The people of God have themselves been enlightened by the Spirit and they also serve as lights to world as the Spirit works within them.

Remember that in 1:4 the Spirit of God was described as “the seven spirits who are before [God’s] throne.” In 4:5 John will see a vision of the throne room of God and there he describe “seven torches of fire, which are the seven spirits of God” (Revelation 4:5, ESV). And so the seven lampstands represent the seven churches. The book of Revelation picks up Old Testament imagery that would have applied only to Israel under the Old Covenant and apples it to the church. It is the church that is represented by the Menorah here. The significance is that it those who have faith in Christ – the church – who are true people of God. They are the ones enlightened by and empowered by the Spirit to shine forth as light in this dark world.

But notice what John sees next. He describes in verse 13 “in the midst of the lampstands one like a son of man clothed with a long robe and with a golden sash around his chest. The hairs of his head were white, like white wool, like snow. His eyes were like a flame of fire, his feet were like burnished bronze, refined in a furnace, and his voice was like the roar of many waters. In his right hand he held seven stars, from his mouth came a sharp two-edged sword, and his face was like the sun shining in full strength.””.

Notice three things for today. We will save the details of the description of this figure for next week. .

One, notice that this figure represents Jesus Christ. I want you to notice how I put that? I said, this figure – the figure that John saw in his vision – represents Jesus. In other words, John did not see Jesus Christ as he really is in heaven now. To put it another way, this is not what Jesus Christ really looks like. Jesus Christ looks like Jesus Christ. Here John sees a vision, and in the vision he sees a figure which represents Jesus the Christ.

If Revelation is here describing to us what Jesus literally looks like now then the book will contradict itself by chapter 5, for it is there that Jesus appears again but this time as a lamb with seven horns who appears to have been slain. It is important to understand that neither in Revelation 5 nor here in Revelation 1 do we have a literal description of the risen Christ. In both instances John records for us a vision, and in the vision he sees figures, or images, which represent Jesus Christ by way of symbol.

Churches do not really look like lampstands, do they? But the figure of a lampstand is used to represent the church. And in the same way our Savior does not really look like this, but this figure of one “like a son of man clothed with a long robe and with a golden sash around his chest”, with “hairs… like white wool”, with “eyes…like a flame of fire” and “feet… like burnished bronze”, a “voice… like the roar of many waters”, with “seven stars” in his hand and, a “sharp two-edged sword” for a tongue, and a “face… like the sun shining in full strength” represents Christ in order to communicate truth to us concerning who are Savior is. Put yet another way, the image does not describe to us how Jesus really looks, but how things really are with him.

Two, notice where Jesus is. He is seen walking in the midst of the lampstands. This is symbolic of the reality that Christ is present with his churches. Think of how encouraging this would have been to the seven churches in Asia Minor. John had already reminded them that they were not alone as he called them “brothers and partners”, but here it is Christ himself who shown to be in the midst of them. And he is in the midst of us too, for those seven churches stand for all of Christ’s churches in every place and in every age. We do not see Christ now, but he is indeed walking in our midsts.

This brings encouragement, does it not? For he is “our refuge and strength. Therefore we will not fear though the earth gives way, though the mountains be moved into the heart of the sea, though its waters roar and foam, though the mountains tremble at its swelling” (Psalm 46:1-3). Though “the nations rage” and “kingdoms totter… the Lord of hosts is with us; the God of Jacob is our fortress” (Psalm 46:6-7).

But to know that Christ is in our midsts should also increase our reverence. We will soon see what Christ is doing in the midst of his churches. He is indeed here to comfort and encourage, but he is also here to inspect and to refine. To know that Christ is walking in our midst should increase our reverence in worship. It should motivate our purity. And it should focus us in our service of him.

Three, notice that Jesus Christ is glorious. We will consider the imagery used in the description of Christ next week, but for now see how glorious he is. Jesus the Christ came to this earth humbly, but he was raised in glory, and he ascended to the right hand of God in power and in glory.

Conclusion

Brothers and sisters, we are not alone. We have one another. And more importantly Christ is in the midst of us. He is in our midst both to encourage and to refine.

Do you remember what Christ said to his disciple before his death in the Gospel of John? he promised them, “I will not leave you as orphans; I will come to you” (John 14:18, ESV). The Gospel of John records the promise for us. In Revelation the promise is shown to be fulfilled. Indeed our Lord is with us.

Posted in Sermons Joe Anady
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Old Testament Reading: Isaiah 41:4, 8–13

In verses 1-7 of Isaiah 41 we have a description of Cyrus the Great, leader of the rising Persian Empire, who would soon conquer Babylon. We also a see a description of how godless men typically respond to such threats – they fashion for themselves idols to worship thinking that they will somehow help. But God speaks to his people to assure them that he is Sovereign over all, even over the king of Persia. In verse 4 he speaks ,saying, “Who has performed and done this, calling the generations from the beginning? I, the Lord, the first, and with the last; I am he.” Verse 8: “But you, Israel, my servant, Jacob, whom I have chosen, the offspring of Abraham, my friend; you whom I took from the ends of the earth, and called from its farthest corners, saying to you, ‘You are my servant, I have chosen you and not cast you off’; fear not, for I am with you; be not dismayed, for I am your God; I will strengthen you, I will help you, I will uphold you with my righteous right hand. Behold, all who are incensed against you shall be put to shame and confounded; those who strive against you shall be as nothing and shall perish. You shall seek those who contend with you, but you shall not find them; those who war against you shall be as nothing at all. For I, the Lord your God, hold your right hand; it is I who say to you, ‘Fear not, I am the one who helps you.’” (Isaiah 41:8–13, ESV)

New Testament Reading: Revelation 1:4-8

In Revelation 1:4-8 a similar message is communicated to God’s chosen people living in an equally threatening world. There we read, “John to the seven churches that are in Asia: Grace to you and peace from him who is and who was and who is to come, and from the seven spirits who are before his throne, and from Jesus Christ the faithful witness, the firstborn of the dead, and the ruler of kings on earth. To him who loves us and has freed us from our sins by his blood and made us a kingdom, priests to his God and Father, to him be glory and dominion forever and ever. Amen. Behold, he is coming with the clouds, and every eye will see him, even those who pierced him, and all tribes of the earth will wail on account of him. Even so. Amen. ‘I am the Alpha and the Omega,’ says the Lord God, ‘who is and who was and who is to come, the Almighty.’” (Revelation 1:4–8, ESV)

Introduction

If you’ve been with us the past four weeks I think you can understand why I have picked up with verse 4 instead of covering verses 1 through 3 again. A lot has already been said about those verses concerning the genre of Revelation (it is a letter crafted in apocalyptic and prophetic form), the chain of transmission (the revelation was given by God, to Christ, to his angel, to John, who wrote to the churches), and concerning the expectations concerning the timing of the fulfillment of the things communicated in this book (the visions in Revelation pertain to things which would “soon take place” from the perspective of John and his readers). Verse 3 also pronounces a blessing upon those who read and hear and keep what is revealed in this letter. Those are all very important observations from verses 1-3, but they have already been presented thoroughly in sermons past.

Today we continue on with the prologue (or introduction) and we see that the prologue to the book of Revelation does exactly what you would expect a prologue to do. In it the author introduces himself, he identifies his audience, he greets them, and then he introduces the theme of the book, setting the stage for all that will follow. That is what a prologue is to do. It is the place for introductory remarks which will set us off in the right direction, preparing us to receive all that will come in the following pages.

Authorship

In verse 4 the author introduces himself as “John”. This is John the Apostle. He was one of the 12 disciples who walked with Jesus. In fact, he was one of the three disciples who who enjoyed an especially close relationship with Jesus  – Peter, James, and John. This is the man who wrote the Gospel of John, and also 1, 2, and 3 John. He is probably an old man by the time he writes the book of Revelation – 80 to 90 years old – and in verse 9 we learn that he was writing from the Island of Patmos – a small Island in the Mediterranean Sea about 200 miles to the east of Athens, Greece and about 40 miles to the west off the coast of Turkey. He was not vacationing there. The Romans has sent him into exile. The island was not uninhabited. There was a colony there. But for John it was a place of tribulation. He was in exile because of the word of God and his testimony for Jesus Christ.

Audience

The audience is also identified in verse 4. John addresses his letter to the seven churches that are in Asia. When we hear “Asia” we tend to think of, what we would call, Eastern Asia – China, Mongolia and Japan. But the churches mentioned in Revelation were in fact located in what is today called Turkey. Turkey boarders the north east corner of the Mediterranean Sea. It boarders Syria and Iraq to the north. It is across the Mediterranean to the east of Greece.

The seven churches addressed in this letter were seven real churches. Later in chapters 2 and 3 the letter will specifically name Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea. How important it is to get used to the thought this this letter was written to real churches made up of real people who were experiencing real challenges.

The temptation when studying the Bible to assume that the people mentioned in it, or the people originally addressed, were very much different from you and me. True, they lived long ago. True, they dressed different and they spoke a different language. But they were people! They had thoughts like we have. They had emotions like ours. They worried, I’m sure. They knew what it was to fear. And remember that these people who made up these churches had a lot in common with you and I, for they were Christians. They viewed the world as we do. They believed in one God. They knew their sin. They saw Jesus as the Christ, the one who paid for sins, and they believed upon him. Their faith is our faith. And with the faith comes unique challenges that are common to those who believe upon Christ.

Notice that the letter is addressed to seven churches. At first this may seem inconsequential. But as the letter progress it will become clear that these seven churches, though real and particular churches, also serve to represent all churches.

There are a number of reasons to think this. One, remember how the number seven is used throughout Revelation to symbolize completeness, or perfection. Also, notice the repeated statement that appears at the conclusion to each letter to each particular church. Seven times we will read, “He who has an ear, let him hear what the Spirit says to the churches.” The idea communicated in this repeated phrase is that although what has just be said has been said specifically to Ephesus, for example, it is really said to all the churches (plural). The Spirit speaks to all the churches through what has been said specifically to Ephesus, Smyrna, Pergamum, etc. It is also important to remember the connection between the letters to the churches in chapters 2-3 and the body of the letter in chapters 4-22:9. The body of the letter communicates truths – paints a picture of how things really are – not just for those seven particular churches in Asia Minor, but for all churches. The visions seen in the body of the letter are not disconnected from the concerns that Christ had for the seven churches addressed in chapters 2-3, but serve as remedy to their struggles. The idea is this: Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, Laodicea, you are all being challenged in different ways. Different things are threatening you (chapters 2-3). Let me show you how things really are and where everything is heading so as to strengthen you in the faith so that you might persevere (chapters 4-22:9).  

The point I am trying to make is that though seven particular churches are addressed in Revelation, they are addressed in such a way so that what is said to them in fact speaks to all churches living at all times and in all places. The problems and challenges these churches were experiencing were not unique to them, but are common problems experienced by churches the world over. Ephesus took doctrine seriously and would not tolerate false teaching in her midst, but she had lost her love. Smyrna was a faithful church, but she was being pressed hard by persecution. Pergamum had allowed false teaching to creep in. Thyatira was being seduced by sexual immorality. Sardis was on the verge of death – they were a sleepy and lethargic church. Philadelphia was faithful but was also being threatened by persecution. And lastly Laodicea was lukewarm in her prosperity. She enjoyed the riches of the world, but really she was “wretched, pitiable, poor, blind, and naked” (Revelation 3:17).  These were real challenges being faced by real churches made up of real people, but they are challenges common to churches the world over.

Why have I taken the time to say this all of this now? Why I have labored to make the point that, though these seven churches were actual churches, they represent all churches? The reason is this: The prologue (what comes before the letters to the churches), the body (what comes after the letters to the churches (4:1-22:9)), and the conclusion to the book of Revelation are to be understood as a remedy to the various challenges faced by these churches. Their problems were many and they were diverse, but the remedy was one and the same for them all. They all needed the same thing, which was to have the veil pulled back so that they might see their present struggle – what ever form it took – in light of the way things really are. They needed revelation. They needed truth. They needed to see their struggles – be it the result of poverty or wealth, persecution or peace, false teaching or hard-heartedness – in light of reality as God sees it and knows it. They needed new eyes – eyes able to see in light of the spiritual and eternal. Friends, the struggles faced by these seven churches were not unique them, but are common to us all. And the remedy given to them is also for us. That is the point I’m trying to make.

Greeting

Notice the way that John greets these churches. He greets them in verse 4 saying, “grace to you and peace”. That is what we need, friends. We need God’s grace, and we desire inner peace. This is true always, but especially when facing extreme difficulties. We need God’s grace – we need his favor and his blessing. And we long to be at peace inwardly. It is possible, friends, to be at peace inwardly even if the world around us be in turmoil.

The Theme of the Book Introduced – The God Who Reigns

But where do we find this peace? How can we possibly be at peace inwardly with so many threatening and scary things pressing in upon us? It’s in verses 4 through 8 that John begins to show us the way. It is here that the theme of the book of Revelation is introduced. It is here that the pulling back of the curtain begins. It is here that John begins to show us how things really are so that we might order our lives according to reality, and not merely according the appearance of things.

Notice that in verse 4 it is not really John who greets the churches, saying “grace and peace to you”, but it is God who greats them with grace and peace. The texts actually says, “Grace to you and peace from him who is and who was and who is to come, and from the seven spirits who are before his throne, and from Jesus Christ the faithful witness, the firstborn of the dead, and the ruler of kings on earth… (Revelation 1:4–5, ESV)

It is the Triune God who greets the churches. And here is the ground for all of our hope and peace. God is our hope. God is our peace. It is he who speaks to us. It is he who has saved us. It is because he has extended his gracious hand to us that we are able to walk in this world in perfect peace, having no fear of anything that is frightening. It is the Triune God who greats the churches. This letter is really all about him and the victory that he has won for us – that is what this book primarily reveals.

And notice the language used to describe the Triune God. It is very descriptive.

God is here referred to as “him who is and who was and who is to come”. Think about that description for a moment. We are not only encouraged to fix our eyes upon God, but specifically the God who is and was and who is to come. What does this phrase say to us about our God? It reminds us that he is the eternal one. He is the self-existent one. He is the unchanging one. And he is the God who is near.

Without a doubt this phrase is a reflection upon the divine name given in Exodus 3:14. Do you remember how God had called Moses to be the instrument through whom he would free his chosen people from the persecuting powers of the beast, that is, of Egypt? God appeared to Moses in the burning bush and called him to the task. “Moses said to God, ‘If I come to the people of Israel and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ what shall I say to them?” (Exodus 3:13, ESV). And “God said to Moses, ‘I am who I am.’ And he said, ‘Say this to the people of Israel, ‘I am has sent me to you’’” (Exodus 3:14, ESV).  This is the name that God revealed to Moses – he is the “I am”. He is the one who is. He simply exists. He always has been, and he always will be. He is the eternal one, the self-existent one, the unchanging one. He is the God who is near. He is the one “who is and who was and who is to come.”

Notice that the Spirit is mentioned next, and he is referred to as “the seven spirits who are before [God’s] throne.” The Spirit is before the throne of God because it is the Spirit who does God’s bidding. He is referred to as the seven Spirits for at least two reasons. One, seven is the number of perfection. Two, seven corresponds to the number of churches mentioned. It is the Spirit who perfectly empowers the people of God as they live in the world in these last days. It is by the Spirit that the people of God come to have grace and peace.

After this it is the Son who is mentioned. This is a strange order, I know. Typically we list the persons of the Trinity as Father, Son, and Spirit, but here it is Father, Spirit, Son. It’s hard to know why the persons of the Trinity are listed in this way. Perhaps one reason is that everything comes to focus upon the Son and the victory he has won through Jesus, who is the Christ. Concerning him we read, “from Jesus Christ the faithful witness, the firstborn of the dead, and the ruler of kings on earth.”

Notice that there things are said of Jesus. One, he is “the faithful witness”. He was a faithful witness even to the point of death. Here Christ serves as an example to the churches in Asia Minor. Some of them were being threatened with persecution. Christ is set before them at their example. He was a faithful witness, as they too should be. Two, he is the “firstborn of the dead.” This also would be very encouraging to Christians under attack. Christ defeated death. He rose again. And he rose again, not only for himself, but so that those who believe upon him might follow in his path. Be faithful unto death, is the message, for Christ has won the victory over death. Three, he is called “the ruler of kings on earth.” Oh, how encouraging this must have been to the saints who were suffering under powerful rulers. Christ, in fact, rules over them, for “all authority in heaven and on earth has been given to him.”

The churches are greeted with grace and peace, not from John, but from the Triune God. And the description of the Triune God emphasizes the reality that he is all powerful, unchanging, faithful, and sovereign over all. He has won the victory for all who believe upon him.

Friends, this is what we need to hear. We need to be reminded of this realty, that God reigns. We need to see that Christ is victorious. And we must be comforted by the truth that God is ever present with his churches through his Holy Spirit who is perfect in every way, who fills and empowers the churches so that we might stand strong, though the whole world be against us.

Are you struggling in this world? Do you lack peace? I know it might at first sound trite, but look to God. Look to the Triune God and see him for who he is in all of his power and glory. See him for who he is, and believe upon him. Live according to the reality of who God is and what he has accomplished for you and for me. Do you see how the book of Revelation begins to pull back the veil for us even here in the prologue. From the beginning the book pulls back the veil so that we might begin to see things as they really are. And where do we start? We start by fixing our eyes upon God himself, being reminded of the truth concerning who he is – Father, Spirit, and Son.

The Theme of the Book Introduced – The God Who Is Worthy of all Praise

But notice where the prologue leads us. It leads us ultimately to praise. In verse 5 things give way to doxology. There we read, “To him who loves us and has freed us from our sins by his blood and made us a kingdom, priests to his God and Father, to him be glory and dominion forever and ever. Amen.” (Revelation 1:5–6, ESV)

Here is another major theme found in the book of Revelation – Christ is worthy of all praise. He is to be worshipped. Do you want to have peace in this world? Worship God and the Christ whom he has sent! See him as infinitely worthy. See him as worthy of all your affection, all your obedience, all your devotion. Trust in him alone. Worship him alone. This is right. It is the purpose for which you were created – to love and adore the God who made you. Worship him alone, and forsake all forms of false and misdirected worship.

This doxology section actually accomplished two things. One, it gives all glory to God and to his Christ. But do you see that it also manages to remind us of who we are in him? It is he that deserves all glory and dominion forever and ever. But it is also he who “loves us and has freed us from our sins by his blood and made us a kingdom, priests to his God and Father.”

What a glorious thought this is! We are loved by Christ! If this does not bring comfort to a troubled soul, I don’t know what will. The Triune God has already been set before us as all powerful, supreme over all things, eternal and unchanging. And here we are reminded that he loves us in Christ Jesus. He loves us and has freed us from our sins. We are by nature slaves to the evil one because of our sins, but in Christ we have been set free. The price paid for our freedom was the blood of Christ. We have been set free – delivered from the slavish kingdom of darkness and transferred into the glorious kingdom of Christ. We are citizens of his kingdom now. We reign with him. And remember that he is the King of kings. He reigns supreme. And in this kingdom we are all priests to his God and Father. Under the Old Covenant only the high priest could enter into the most holy place once a year. In Christ we all have access to the Father as beloved children – he has opened up the way for us! A priest intercedes on behalf of others. This is what we do in Christ’s kingdom. We are to intercede for others. We are to serve as Christ’s witness, imploring others to be reconciled to God. We are a kingdom of priests by virtue of Christ’s finished work.

Friends, do you see how the prologue of Revelation, after setting our minds upon the truth of who God is, also says a word concerning the truth of who we are in Christ? He is the Almighty! And we are loved by him. We are free in him. We are have been ushered into his kingdom wherein we all function as priests to our God.

Please tell me that you understand the power in all of this. The world looks as certain way when viewed from a merely human and earthly perspective. Revelation from the start endeavors to open our minds the reality of things. Though things may seem out of control and unstable, God is in control and he is unchanging. Though powerful kings and forces may threaten, Christ is the King of kings. Though it may seem as if you have been abandoned, in fact you are loved. Though God might seem distant, really he is near. You have access to him, and you have the privilege of bringing others also. Things are not always as they seem.

The Theme of the Book Introduced – The God Who Will Bring all Things to His Desired End 

Let us now look at verses 7 through 8 and see how they bring comfort by revealing how things will go in the end. God will indeed bring all things to his desired end.

In verse 7 we read “Behold, he [Christ] is coming with the clouds, and every eye will see him, even those who pierced him, and all tribes of the earth will wail on account of him. Even so. Amen. ‘I am the Alpha and the Omega,’ says the Lord God, ‘who is and who was and who is to come, the Almighty.’” (Revelation 1:7–8, ESV)

Here in the prologue we have set before us a vision of the end. How important it is for us to live in the here and now with the end in view. We tend to be short sighted. We tend to only see what is right before us. But we live life much better when we live it with the end ever in view. We must take the long view.

In the end Christ will return. In the end Christ will judge all. Even those who pierced his hands and feet with stand before him. The tribes of the earth that go on living in rebellion against God will wail on account of him. Even so, “Amen”, let it be so. For God is the Alpha and Omega. He is the A to Z, the beginning and end. All things are from him and all things are to him. He was in the beginning, and will be in the end. He is supreme and absolute. He is the Almighty.

Conclusion

Live life in light of reality, friends. Know who God is. Know who you are. And know where all things are heading. Live life in light of reality. Trust in Christ. Know his grace, and know his peace. Amen.

Posted in Sermons Joe Anady Revelation 1:4-8
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Pre-Introduction

Friends, the New Testament scripture reading for today is Revelation 22:1-21. Remember that I will again be offering introductory remarks concerning the book of Revelation. Last Sunday I presented you with three of seven foundational principles that will aid us in our interpretation of this book. Today I will present you with the last four principles. Obviously I will not be teaching through Revelation 22:1-21 like I typically would. We will come back to this text months from now to deal with it more carefully. But I’d like to read it to you today to help orient our minds to the overall message of the book of Revelation. If you remember I did the same thing in the introductory sermon to our study through the Gospel of John – I started at the end so that we might better understand the beginning and the middle. Also, some of what is said in Revelation 22:1-21 will serve to support the four remaining principles for interpretation that I am about to present.

Let us give ourselves now to the reading of God’s holy word.

New Testament Reading: Revelation 22:1-21

“Then the angel showed me the river of the water of life, bright as crystal, flowing from the throne of God and of the Lamb through the middle of the street of the city; also, on either side of the river, the tree of life with its twelve kinds of fruit, yielding its fruit each month. The leaves of the tree were for the healing of the nations. No longer will there be anything accursed, but the throne of God and of the Lamb will be in it, and his servants will worship him. They will see his face, and his name will be on their foreheads. And night will be no more. They will need no light of lamp or sun, for the Lord God will be their light, and they will reign forever and ever. And he said to me, ‘These words are trustworthy and true. And the Lord, the God of the spirits of the prophets, has sent his angel to show his servants what must soon take place. And behold, I am coming soon. Blessed is the one who keeps the words of the prophecy of this book.’ I, John, am the one who heard and saw these things. And when I heard and saw them, I fell down to worship at the feet of the angel who showed them to me, but he said to me, ‘You must not do that! I am a fellow servant with you and your brothers the prophets, and with those who keep the words of this book. Worship God.’ And he said to me, ‘Do not seal up the words of the prophecy of this book, for the time is near. Let the evildoer still do evil, and the filthy still be filthy, and the righteous still do right, and the holy still be holy. Behold, I am coming soon, bringing my recompense with me, to repay each one for what he has done. I am the Alpha and the Omega, the first and the last, the beginning and the end.’ Blessed are those who wash their robes, so that they may have the right to the tree of life and that they may enter the city by the gates. Outside are the dogs and sorcerers and the sexually immoral and murderers and idolaters, and everyone who loves and practices falsehood. ‘I, Jesus, have sent my angel to testify to you about these things for the churches. I am the root and the descendant of David, the bright morning star.’ The Spirit and the Bride say, ‘Come.’ And let the one who hears say, ‘Come.’ And let the one who is thirsty come; let the one who desires take the water of life without price. I warn everyone who hears the words of the prophecy of this book: if anyone adds to them, God will add to him the plagues described in this book, and if anyone takes away from the words of the book of this prophecy, God will take away his share in the tree of life and in the holy city, which are described in this book. He who testifies to these things says, ‘Surely I am coming soon.’ Amen. Come, Lord Jesus! The grace of the Lord Jesus be with all. Amen.” (Revelation 22:1–21, ESV)

Introduction

Last week I presented three observations to help in our interpretation of the book of Revelation. Today I will present four more observations, which will bring the total to seven. I would like to devote one more sermon after this one to introductory matters, giving special attention to the structure of the book, with particular attention given to the presence of anticipation and repetition  (or recapitulation) in the book of Revelation.

I hope you are willing to stick with me through these introductory sermons. I see them as vital to a proper understanding of the book. This is unusual, I’ll admit it, to devote so much time to introductions, but it is needed.

There is danger here. The danger is that these sermons cease to be sermons and become lectures. My prayer is that they would not. My hope is these sermons would do more than disseminate   factual information, but that Christ would be exalted – that he would be held out before you, and that you would be urged to believe upon him – to love and adore him – to worship and obey. Yes, these sermons are heavily laden with information. But the information should serve to exalt Christ, and to set him on display as our Lord and Savior, our Champion King who has won the victory for us, who is worthy of all praise, who alone can be trusted for the forgiveness of sin and for life eternal.

So that is my goal: to continue to say what needs to be said to prepare us to properly understand the book of Revelation, but to exalt Christ along the way.

The three principles presented last week that should help us in our interpretation of Revelation were these: One, Revelation is given to reveal. We should expect the book to make things clear, not confusing. Two, Revelation is a book to be seen. It contains reports of visions which are to be interpreted symbolically, not literally. And three, numbers count in the book of Revelation. Most of the numbers in this book have a symbolic force to them.

Here are four more observations that should help us to approach the book appropriately:

Revelation Makes Sense Only in Light of the Old Testament

One, understand that the book of Revelation makes sense only in light of the Old Testament. To read the book of Revelation by itself without the Old Testament in view is an exercise in futility. It is the Old Testament that serves as a kind of key which helps us to understand the overall message of the book, particularly it’s symbols.

Understand, first of all, that the book of Revelation is the climax – the high point, the conclusion of – all biblical prophesy. The book is not disconnected from the prophesies that came before, but is intimately related to them, bringing those past prophesies to a conclusion, showing how they have been fulfilled by Christ at his first coming and how they will be fulfilled by him at his second coming. The prophesies in the book of Revelation are the climax of Biblical prophesy. But if it is the climax of all prophesy, it must be connected to the prophecies that have come before, and should be considered with what came before ever in mind.

Revelation reveals how things will be for the people of God who live in the last days (remember that the “last days” are the days between Christ’s first coming and second coming – these are the last days). The book of Revelation speaks of final things – the events that will bring human history as we know it to a close are described to us here. Notice that Revelation also brings the cannon of scripture to a close. It is the last book of the Bible. Genesis is listed first because it reveals to us what happened in the beginning. Revelation is positioned last because it brings the message of scripture to a climax and to a conclusion.  And as the climax of biblical prophesy the book manages to “[draw] together images that pervade Old Testament prophetic visions and [brings] them to fulfillment” (Johnson, Triumph of the Lamb, 12).

The point I really want you to understand is that there is an organic, intimate, and intense connection that exists between the Old Testament scriptures and Revelation. To miss this point is to be hopelessly lost in your interpretation of the book. We must consider Revelation in it’s canonical context (how it is related to the other books of the Bible) and it’s redemptive historical context (how what is communicated in it is related to God’s redeeming activities) if we are to understand it  correctly. Context matters. Immediate context; canonical context; redemptive historical context. They all matter.

If you have something wrong with your eye and you go to the doctor, the doctor is going to examine your eye, but he will surely leave your eye where it is and consider it in it’s context, set in it’s proper place, and connected to the rest of the human body. If, in his zeal for examining the eye, he pulls it out of it’s setting, he will surely do more harm than good.

Strange illustration, I know. But this is what many have done with the book of Revelation. In their excitement they have yanked the book from it’s canonical and redemptive historical setting and have tried to examine it on it’s own. They’ve done more harm than good. They’ve left us blind to the true meaning of the book. We must allow the book to remain in it’s proper setting in relation to the other books of the Bible and in relation to God’s redeeming activities in human history.

So what are some examples of the connections that exist between Revelation and the Old Testament?

For one, every time John is caught up and is shown a vision of the glory of God we should remember that these experiences corresponds to the experiences of the Old Testament prophets. John is given a glimpse of the glory of God (Rev. 1, 10) in much the same way that Daniel and Ezekiel saw the glory of God, being commissioned to carry the message received to the people of God (Ezek. 1; Dan. 9-10).

When we come to Revelation 13 we will see a great and ferocious beast rising up out of the sea. It is important to notice that this beast is a composite of the four beasts described to us in Daniel 7. After we recognize this fact we must work to interpret the beast of Revelation 13 with the beasts of Daniel 7 in mind. The visions are not the same, but they are clearly connected. And the differences are as important as the similarities.

See also that two witnesses of Revelation 11 are the two olive trees of Zechariah 4.

“The woes of judgment that fall on the harlot Babylon in Revelation 18 echo those that fell on Israel’s ancient oppressors, Tyre (Ezekiel 27) and Babylon (Jer. 51; Isa. 48)” (Johnson, Triumph of the Lamb, 12).

Quoting Dr. Dennis Johnson: “Revelation’s symbolic vocabulary is drawn not only from the thesaurus of the prophetic literature but also from other parts of the Old Testament” (Johnson, 13).

For example, the tree of life reappears at the consummation of all things (Rev. 2:7; 22:2).

Quoting Johnson again: “The ancient serpent who’s murderous lie seduced the woman and plunged the world into floods of misery (Gen. 3:1) is seen again, waging war against the woman, her son, and her other children – but this time his doom is sure and his time is short (Rev. 12; 20)” (Johnson, 13).

“The plagues that stuck ancient Israel’s Egyptian oppressors (Exod. 7-12) strike the church’s persecutors (Rev. 8:7, 10, 12, 9:3; 11:6; 16:13), so the church’s exodus-deliverance is celebrated with the song of Moses and of the Lamb (compare Rev. 15:3 with Exod. 15).

“Although exact Old Testament quotations in Revelation are rare, allusions to Old Testament imagery are everywhere: Elijah and his nemesis Jezebel; Balaam, the prophet who masterminded the subduction of Israel; God’s temple, served by his kingdom of priests, offering incense prayers on the alter, from which the fire of judgment falls, as on Sodom and Gomorrah; Isreal, the Messiah’s mother; Israel, the Lord’s bride; Israel’s twelve tribes, armed for holy war; God’s winepress of wrath; the water of life, offered free of charge; Jerusalem, the city of God” (Johnson, 13).

These are but a few examples of how Revelation takes up Old Testament images and themes and uses them to communicate to us things that are true for the people of God living in these last days.

But consider this. Quoting Johnson again: “God does not cut and paste Old Testament images, unchanged, into the texture of John’s visions. While remaining recognizable, they are modified and recombined into new configurations – as we would expect, since the sacrifice and resurrection of the Lamb have brought the warfare of the ages to a new phase and theater of oppressions. We dare not tackle the symbolism of Revelation with immersing our minds in the rich imagery of the Od Testament, but also will pay attention to the transformation that these ancient pictures undergo as they are used to express the impending, climactic victory of the kingdom of God and of his Christ” (Johnson, 13).

Do you want to grow in your understanding of Revelation? Then one thing you must do is read the Old Testament, for the images and themes found there are picked up in the book of Revelation, advanced, and brought to a conclusion. Revelation and the Old Testament are organically, intricately, and intensely connected.

Friends, Revelation makes sense only in light of the Old Testament.

Revelation Concerns What Must Soon Take Place

Two, do not forget that Revelation concerns what must soon take place. And remember that the “soon” is from the vantage point of the 90 A.D. reader, not ours.

I will not spend too much time here given that this has already been discussed. But consider again Revelation 1:1 and 1:3: “The revelation of Jesus Christ, which God gave him to show to his servants the things that must soon take place… Blessed is the one who reads aloud the words of this prophecy, and blessed are those who hear, and who keep what is written in it, for the time is near” (Revelation 1:1,3, ESV). And lest we make the mistake of thinking that this only refers to what is said in the first few chapters of the book we should remember that the same claim is made at the end of the book. In 22:6-7 we read,“These words are trustworthy and true. And the Lord, the God of the spirits of the prophets, has sent his angel to show his servants what must soon take place. ‘And behold, I am coming soon. Blessed is the one who keeps the words of the prophecy of this book’” (Revelation 22:6–7, ESV).

Some might reply saying, “but here in 22:7 it is Jesus who says ‘I am coming soon’, and he has not yet come though nearly 2,000 years have passed.” And I agree that he has not come in a consummate sense. He has not come in a full and final sense. His “second coming” is still yet in our future, no doubt. But that his not the only way the book of Revelation speaks of Christ “coming”.

Turn with me to Revelation 2:5. There Jesus is speaking to the church at Ephesus, confronting her weaknesses. And look at how he warned that 90 A.D. church. He spoke to them saying, “Remember therefore from where you have fallen; repent, and do the works you did at first. If not, I will come to you and remove your lampstand from its place, unless you repent.” (Revelation 2:5, ESV)

Look also at 2:16. This time Jesus is confronting the church at Pergamum concerning the false teaching they were allowing in their midst. And what did Jesus say to that 90 A.D. church? “Therefore repent. If not, I will come to you soon and war against them with the sword of my mouth.” (Revelation 2:16, ESV)

The point is this: not every reference to Christ “coming” has the final, consummate, second coming of Christ in view. That event is yet in our future. And that event has not happened quickly from the vantage point of the 90 A.D. audience. But Christ “came quickly” to them in another sense, for he is constantly present with his church, walking in our midst. He is forever coming to us. He brings his judgment even now. He brings encouragement. He brings strength. He wars against false teachers with the sword of his mouth even now. In that sense, Christ has already come, and he will continue to come, “bringing [his] recompense with [him], to repay each one for what he has done” (Revelation 22:12, ESV).

This is a massively important theme in Revelation, and the rest of the New Testament for that matter. Christ has already come, but he has not yet come in fullness. The evil one has already been defeated, but he has not yet been defeated in a full and final way. We already live with Christ being united to him by faith, but we have not yet enjoyed the fulness of our life in Christ – that is yet future to us. The kingdom if Christ is here already, but it is not yet here in fulness. Already… not yet. Christ has come to his churches already, but not yet in the full, final, and consummate sense. We long to see that day. And the people of God say, “Amen. Come, Lord Jesus!” (Revelation 22:20, ESV).

The “already… not yet” principle is helpful in understanding some of what Revelation has to say. What is clear – and this is our focus today – is that the book of Revelation concerns things that would soon take place from the vantage point of the original 90 A.D. audience. 1:1, 1;3, and 22:6-7 state it directly, as we have seen.

But the principle is greatly magnified when we compare what is said in Revelation concerning the nearness of the events described in the book to what was said to Daniel who prophesied from the year 605 B.C. onward.

Daniel saw visions, as you know. And those visions symbolized things that would take place in human history. The visions that Daniel saw and the visions that John saw, which are recorded for us in Revelation, are indeed similar.  But listen to what God had to say to Daniel about the timing of the events that were symbolized in the visions he saw.

In Daniel 8:26 Daniel was told, “The vision of the evenings and the mornings that has been told is true, but seal up the vision, for it refers to many days from now” (Daniel 8:26, ESV). In Daniel 12:9 we read, “Go your way, Daniel, for the words are shut up and sealed until the time of the end” (Daniel 12:9, ESV). In other words, “the events that were symbolized before you will not happen soon, but will happen many years from now.” Indeed about 600 years would pass before the Messiah who was symbolized before Daniel would appear. And again in Daniel 12:4 we read, “But you, Daniel, shut up the words and seal the book, until the time of the end” (Daniel 12:4, ESV).

Concerning Daniel’s visions God said, “not yet”, “it’s a long ways off”, “seal it up, for the time is not yet”. But when we come to Revelation we see that seals are not applied to the document, but opened.  In fact in Revelation 22:10 the angel says to John, “Do not seal up the words of the prophecy of this book, for the time is near” (Revelation 22:10, ESV).

Clearly the meaning is this. The things that Daniel saw – the historical realities that were a long way off from his 605 B.C. perspective – are here now in 90 A.D. Of course the “already… not yet” principle applies to some of these things. But what is clear is that the book of Revelation describes things, not only in our future, but in our past, present, and future. The vast majority of the historical realities portrayed in Revelation were near to the 90 A.D. audience who first received the book from John’s hand. The exception are the final and full second coming of Christ, the bodily resurrection, the final judgment, and the new the heavens and new earth.

Revelation concerns what must soon take place.

Revelation is For a Church Under Attack

Three, it is vital for us to remember that Revelation is written for a church under attack.

Friends, the church is always under attack. The attack takes many different forms. But God’s people are always under attack, being pressured and tempted to give their worship and allegiance to people and powers other than the one true God. Sometimes the attack is blatant and obvious taking the form of physical persecution. Sometimes it is through the promulgation of false teaching that the attack comes. At others times the attack comes by way of prosperity and comfort. The enemies tactics are varied – he is a very cunning; very sly indeed.

We may be tempted to think that the only real attack experienced by the church comes in the form of physical persecution, but this would be a deadly assumption to make. This assumption would leave us blind to a great many of the schemes of the evil one. What is the end goal of he evil one? Is it not to persuade men and women to turn from Christ and bow before him instead? It is true that one way of the way he accomplishes this is through the threat of physical persecution. But may I suggest to you that there are other powerful tactics used by the evil one to entice men and women to bow the knew before him instead of the living God. Does he not also use the pleasures and passions of this world to entice men and women? Does he not inspire false religion? Does he not distort the true gospel, tempting men and women to believe in a false gospel? Does he not promote dead, lifeless, legalistic religion, seeking to persuade men and women to trust in their own religious works instead of the Christ who has earned salvation for us, who has paid for our sins, who gives his righteousness to all who believe upon him (“For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast” (Ephesians 2:8–9, ESV).) Let us not be so foolish to believe that it is only the church that experiences persecution that is under attack. May suggest to you that the evil was has done much damage to the church in America today through false teaching and by enticing the church to chase after the pleasures and comforts of this life.

We we finally come to the letter to the seven churches in Revelation 1-3 we will see that those original churches were being attacked and tempted in a variety of ways.

Later in the book we will be introduced to four main figures who together oppose God and his purposes – the beast, the false prophet, the harlot, and the dragon who empowers these three. The beast represents worldly powers that often persecute. The false prophet represents those who promote false religion. The harlot represents the seductiveness of this world. These three form a kind of false Trinity, and they are used by the dragon, who is the devil, to draw men and women away from worshipping the one true God who eternally exists in three persons – Father, Word, and Spirit.

Friends, the church is under constant assault from these three.

The Victory Belongs to God and to His Christ

But what does Revelation show us? It shows us that God us on the throne. He protects, he keeps, he sustains, and he has won the victory. We are victorious in God and in his Christ.

And that is the fourth thing to remember about the message of the book of Revelation: The victory belongs to God and to his Christ.

By the end the book we will see the four enemies of God – the beast, the false prophet, the harlot, and the dragon that uses and empowers them – finally and fully judged.

For example listen to Revelation 20:7-10:

“And when the thousand years are ended, Satan will be released from his prison and will come out to deceive the nations that are at the four corners of the earth, Gog and Magog, to gather them for battle; their number is like the sand of the sea. And they marched up over the broad plain of the earth and surrounded the camp of the saints and the beloved city, but fire came down from heaven and consumed them, and the devil who had deceived them was thrown into the lake of fire and sulfur where the beast and the false prophet were, and they will be tormented day and night forever and ever.” (Revelation 20:7–10, ESV)

And who has won the victory over these powerful foes of ours? The Lamb has won the victory, friends. He has won the victory through his life, death, burial, and resurrection. He reigns in victory now.  And will bring that victory to a full conclusion at his second coming.

“Christ has been raised from the dead, the firstfruits of those who have fallen asleep. For as by a man came death, by a man has come also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive. But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ. Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. For he must reign until he has put all his enemies under his feet.” (1 Corinthians 15:20–25, ESV)

Conclusion 

Friends, the book of Revelation communicates the gospel. It proclaims good news to us that God has defeated the fierce enemies that threaten us. And it calls us to see those enemies for what they are. They are enemies! Their end is death and distraction. They promise pleasure. They promise life. But they will not deliver. Only the Triune God can deliver. Life is found in him and in the Christ whom he has sent. The book of Revelation compels us to abandon all hope in these counterfeits, and to trust in Christ alone. He alone is worthy of worship. And it is in the worship of him that we find what is best for us – life to full. Believe upon Christ, friends. And if you do believe in him, then stop toying around with the things of this world seeking comfort and security in them. They’ll never deliver. They’ll only bring destruction. Stop placing your hope in political powers. Stop giving an ear to false gospels. Stop indulging the appetites of the flesh. Worship God alone, and approach him through faith in Christ alone, who is the Savior of the world. Amen.

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New Testament Reading: Revelation 1:1-8 

“The revelation of Jesus Christ, which God gave him to show to his servants the things that must soon take place. He made it known by sending his angel to his servant John, who bore witness to the word of God and to the testimony of Jesus Christ, even to all that he saw. Blessed is the one who reads aloud the words of this prophecy, and blessed are those who hear, and who keep what is written in it, for the time is near. John to the seven churches that are in Asia: Grace to you and peace from him who is and who was and who is to come, and from the seven spirits who are before his throne, and from Jesus Christ the faithful witness, the firstborn of the dead, and the ruler of kings on earth. To him who loves us and has freed us from our sins by his blood and made us a kingdom, priests to his God and Father, to him be glory and dominion forever and ever. Amen. Behold, he is coming with the clouds, and every eye will see him, even those who pierced him, and all tribes of the earth will wail on account of him. Even so. Amen. ‘I am the Alpha and the Omega,’ says the Lord God, ‘who is and who was and who is to come, the Almighty.’” (Revelation 1:1–8, ESV)

Introduction

The sermon today is again devoted to introductory comments concerning the book of Revelation.

If I were to describe last weeks sermon with just one word I would use the word “deconstruction”. That really was my objective – to demonstrate that all of us come to the book of Revelation with presuppositions – assumptions – baggage. Most of us, I think, come with dispensational, pre-tribulational, pre-millennial baggage. We probably read Revelation with futuristic lenses on assuming that the book is mainly about things yet future to us. And so my objective last week was to begin to “deconstruct” all of that – to demonstrate, in a short time, that the futurist’s assumptions concerning the book of Revelation do not fit well with the evidence contained within the book itself.

Today I wish to build up. I hope to speak positively concerning how it is that we should approach the book of Revelation. I have seven principles for you. We will consider three today and four next Sunday. These are seven basic observations that will help us to consistently interpret Revelation correctly.

I should say from the outset that these seven principles are drawn straight from Dr. Dennis Johnson’s commentary on the book of Revelation called, “Triumph of the Lamb”. You will notice that the title of this sermon series is “Revelation – The Triumph of the Lamb”. I would typically go for a more original title, but I’m not ashamed to borrow this from Johnson’s commentary – the phrase is just so good! It’s a wonderful expression that manages to sum up the overall massage of the book of Revelation in just one line. Jesus has won the victory over all of his and all of our enemies through his humble, meek, and mild, life, death, burial, and resurrection. The lamb is triumphant indeed. The book of Revelation tells us all about that. Also, I thought it appropriate to give a nod to Dr. Johnson’s commentary in the subtitle of this series given the influence it’s had upon my interpretation of the book. It’s a good and very readable commentary on Revelation. There are other very important commentaries that are more technical and thorough (G.K. Beale’s, for example) but I would commend Johnson’s to you as good place to start if you want a good commentary on Revelation. I actually had the privilege of sitting in on Dr. Johnson’s class on the General Epistles and Revelation at Westminster So Cal a couple of years ago. Very good stuff indeed.

With that out of the way, here are seven basic principles that will help us immensely in our study of the book of Revelation. We should learn these principles and not forget them as we go on from here. They will be a great help to us as we deal with the details of the text in the months to come.

Revelation is Given to Reveal

The first principle is this: The book of Revelation is given to reveal.

The Greek title of the book of Revelation is ΑΠΟΚΑΛΥΨΙΣ ΙΩΑΝΝΟΥ. In English – “The Apocalypse of John”. The first three words of the book are, “Ἀποκάλυψις Ἰησοῦ Χριστοῦ”. In English – “The apocalypse of Jesus Christ”. When we hear the word “apocalypse” we tend to think of death and destruction – catastrophe! In fact, the word simply means disclosure, uncovering, or unveiling – revelation!

It is important to notice that the title of the book together with the first three words of the book lead the reader to believe that what they are about to read is going to, in fact, reveal something.

In our culture the most well known and frequent example of a revelation are the releases of the new iPhones. Every year or two a new version comes out. Some people obsess over it ahead of time wondering what the new features will be. Rumors abound. And then the day comes for the new device to be released. On that day everything that was mysterious before is made plain, clear, and obvious. What was hidden before is now clearly seen. The speculations cease when the thing has finally been revealed. This is what the book of Revelation does. It makes mysterious, hidden, and veiled things clear. It makes things hard to understand understandable.

But isn’t it ironic that the book of Revelation is often considered to be the most confusing, veiled, and mysterious book in the Bible?

May I suggest to you that the reason Revelation tends to confound instead of clarify is that we come to the book expecting it to reveal things that it does not promise to reveal. We want it tell us the specifics about our future. We come to it with questions like, “what role with the United States play in the end times? or, “who exactly the anti-Christ will be?”, or, “when exactly Christ will return?” – these are the kinds of questions we tend to ask. But Revelation does not claim to reveal these things. It is no wonder, then, that some walk away from the book frustrated, convinced that it is unclear. It’s not really unclear. It is, in fact, very clear to say what God wants it to say. It seems unclear, though, when we expect it to say something other than what it actually says. The problem is not with the book, but with us, and the presuppositions and exceptions that we bring to it.

The title and first three words of the book set us up to believe that what follows will in fact be clear, illuminating, insightful, revealing, and ultimately helpful to us. To put it another way, the title and intro suggest that we will say, “a ha!” after reading the book, and not “huh?”

So, if it true that Revelation never claims to reveal the specific details of our future experience – if it is true that Revelation does not reveal like we would expect a crystal ball to reveal – then what does it reveal?

Quoting Dr. Johnson, it reveals, “in vivid, visual form the invisible realities and forces that drive and therefore explain the course of observable historical events.” That’s worth repeating. Revelation reveals “in vivid, visual form the invisible realities and forces that drive and therefore explain the course of observable historical events.” I find that explanation to be very helpful.

What do we observe as human history unfolds? Well, we often see the unrighteous prosper, and the righteous go without. We often see those with power oppress those who are weak. We see those who promote false religion “succeed”, while the faithful struggle. And these observations of the world around us can be very discouraging to the people of God. It looks as if human history is out of God’s control. It appears that the enemies of God are winning. It seems as if it might be better to switch teams – to run with the world and to enjoy the pleasures and privileges that go along with that. This is how it seems when we look at the world – when we observe historical events – from a worldly and naturalistic perspective.

But Revelation pulls back the curtain to reveal – or to show in “vivid, visual form [through the use of symbolism] the invisible realities and forces that drive and therefore explain the course of observable historical events”. In other words, Revelation reveals how things really are. Things are not as they might seem to us.

We see this principle in Christ’s words to the church at Smyrna. He said to them, “I know your tribulation and your poverty (but you are rich) and the slander of those who say that they are Jews and are not, but are a synagogue of Satan.” (Revelation 2:9, ESV) This is the theme that runs throughout the whole book. Jesus said to them, “I am not unaware of the fact that you are poor as it pertains to the things of this world, and I am not blind to the fact that you are persecuted. But here is the reality of things – you are really rich. And those who persecute you who claim to be the people of God (based upon their ethnicity) are really not, but are a synagogue of Satan.” Things may look one way on the surface, but things are not always as they appear. Revelation reveals how things really are.

The main message of the book is crystal clear, then. In verse one we are told that this revelation is from God and it was given to Christ to “to show to his servants [Christians] the things that must soon take place.” God’s objective is to show us something, and he is a good communicator, not a bad one. And “he made it known by sending his angel to his servant John” who wrote it down for our benefit. The word translated, “made it known” is σημαίνω which means “to cause something to be both specific and clear—‘to indicate clearly, to make clear.’” Add to this the repeated blessings that are pronounced upon those who “hear” the content of this book and “keep what is written in it”, clearly, the assumption is that the message of this book is going to be understandable and able to obeyed.

How different this is from how Christians today typically view the book. They see it as muddying the waters, not clarifying. But the book of Revelation is given to reveal. We should approach it, then, expecting a clear word, and one that can be obeyed.

Revelation is a Book to be Seen

Secondly, understand that Revelation is a book to be seen.

John “saw” the book of Revelation before he wrote it. Verse 2: John “bore witness to the word of God and to the testimony of Jesus Christ, even to all that he saw.” The verb “to see” appears 52 times in Revelation with John as it’s subject. John is constantly saying, “I saw this, and I saw that”.

And what did John see? He saw visions filled with symbols. It is right, then, that we interpret these visions symbolically unless there is something in the text which demands that we take them literally.

To interpret something symbolically is to recognize that a word or image is not to be taken literally, but is to be understood as representing some other reality in an out of the ordinary and vivid way.

Consider this. When Jesus taught us about the kingdom of heaven in Mathew 13 he said it was “like a grain of mustard seed that a man took and sowed in his field.” It is not difficult to understand that Jesus was teaching using metaphor and symbolism. In reality, the kingdom of heaven has nothing to do with mustard seeds. You are not doing kingdom work when you sow mustard seeds. But Christ used the image of a mustard seed to communicate something true about the kingdom of heaven. Though it be small now it will grow big and fill the earth, for example. That is the real truth communicated through the symbolism of the mustard seed.

The visions shown to John and recorded for us in the book of Revelation function in a similar way. They are not to be taken literally. To interpret Revelation literally whenever possible is to interpret the book wrongly. We are on the right path when we, first of all, understand that it is a piece of literature jam packed with symbols, and symbols must be interpreted according to certain rules.

How can I be so sure that much of Revelation is to be interpreted symbolically?

Well, for one, the opening verse says so.

In verse one we read,  “The revelation of Jesus Christ, which God gave him to show to his servants the things that must soon take place. He made it known by sending his angel to his servant John…” (Revelation 1:1, ESV)

A strong case can be made for the idea that the Greek word translated “made it known” in the ESV near the end of verse one carries within it the idea of “made it known by way of sign or symbol”. Dr. Beale effectively demonstrates this in his commentary.

It’s interesting that the KJV and the NKJV both translate the Greek using the English word “signify”.  Instead of saying that Jesus “made it known”, they say that he, “sent and signified it by His angel to His servant John…” (Revelation 1:1, NKJV) I think this is a more helpful English translation, for the word “signify” means to express an idea by way of sign or symbol, and that is how truth is consistently communicated in this book.

It is interesting that the Greek word behind “made it known” in the ESV, or “signified” in the KJV and NKJV is often used in the New Testament and in the Greek translation of the Old Testament to  communicate this very idea – something being made known by way of sign or symbol. For example the word appears in John 12:33 where, after Jesus says, “And I, if I am lifted up from the earth, will draw all peoples to Myself”, John remarks saying, “This He said, signifying by what death He would die.” (John 12:33, NKJV) Jesus’ talk of being “lifted up from the earth” was to be taken symbolically to represent Jesus’ crucifixion, John says.

More importantly the Greek word translated “made it known” in Revelation 1:1 appears in a concentrated way in Daniel chapter 2 if we read from the LXX, which is the Greek translation of the Hebrew Old testament, and the Bible of the early church. It’s in Daniel 2 that Daniel interprets the strange dream that Nebuchadnezzar which we made reference to last week. Nebuchadnezzar saw a figure of a man in a dream – a large statue with a head of gold, a chest and arms of silver, thighs of bronze, and legs of iron mixed with clay. A stone was cut out, but not with human hands, and that stone was thrown against the image and it crumbled to pieces. The stone became a great and everlasting kingdom. Cleary this vision was to be interpreted symbolically. The image represented the succession of temporary earthly kingdoms, whereas the stone represented the Christ and the everlasting kingdom that he would establish. The Greek word translated “made it known” in Revelation 1:1 is all over that text suggesting that we ought interpret what John saw in a similar way to how Daniel interpreted what he saw, that is, symbolically, not literally. Both the visions of Daniel and the visions of Revelation signify the reality of things, but they are not to be taken literally

Two, the book of Revelation itself sometimes shows us how to interpret it’s visions.

Later in chapter one we encounter the first vision of the book where John sees “seven golden lampstands, and in the midst of the lampstands one like a son of man…[holding] in his right hand … seven stars. (Revelation 1:112-13, 16, ESV) And by the end of the chapter we are told what to think of this vision. In verse 20 John is told, “As for the mystery of the seven stars that you saw in my right hand, and the seven golden lampstands, the seven stars are the angels of the seven churches, and the seven lampstands are the seven churches.” (Revelation 1:20, ESV)

So the first vision comes with and interpretive key. Isn’t that nice. It’s as if God wanted to help John and his readers out from the begging, saying,  “Here’s a vision. It’s to be interpreted symbolically. And it’s to be interpreted kind of like this…”

Why would we stray from this prescribed method of interoperation as we progress though the book. Why would we, like the futurists do, say, “well, let’s interpret it literally when ever possible”. Shouldn’t we say, “let’s follow the example embedded within the book of Revelation itself and interpret the book symbolically whenever possible”? That seems to me to be the better approach.

Three, to take the visions of the book of Revelation literally leads to absurdities and contradictions in the text.

Here is an example from Revelation 5 where we read of another vision. John says, “And between the throne and the four living creatures and among the elders I saw 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) Clearly this vision is about Jesus. He is the lamb. But is this literally what Jesus looks like now? Does he now have the appearance of a lamb with seven horns and seven eyes? If he does, then we have a problem because in 1:13 John sees him as “one like a son of man, clothed with a long robe and with a golden sash around his chest. The hairs of his head were white, like white wool, like snow. His eyes were like a flame of fire, his feet were like burnished bronze, refined in a furnace, and his voice was like the roar of many waters. In his right hand he held seven stars, from his mouth came a sharp two-edged sword, and his face was like the sun shining in full strength.” (Revelation 1:13–16, ESV) Another time he is called the “lion of the tribe of Judah.”

So which is it? He is a lion? Is he a lamb? Or is he one like the son of man, radiant in glory? If we insist upon a literal interpretation we end up in trouble. But when we accept what the book says about itself – that it was seen by John and that it is to be interpreted symbolically – there is no problem at all. In reality Jesus does not look like a lamb nor a lion not does he have a sword for a tongue – he looks like Jesus.

But these images, understood symbolically, tell us something about the Jesus we love and adore. He, in his lamb like meekness, as one the victor. He, with his seven eyes, sees everything with perfect clarity. He, with his seven horns, has all power. He, though lamb like, is also the fierce and powerful lion of the tribe of Judah. When he comes again he will slay his enemies with the word of his mouth.

Do you see how symbols work? They communicate truth in a vivid and colorful way. They communicate truth by way of comparison and through the painting of mental images.

Some will say, “well, if it is symbolic then there is no control. We can make the symbols mean whatever we want them to mean.” And there is some truth to this. If the strength of symbolism is in the vivid and colorful way in which the communicate truth, the weakness is in their obscurity. But we are not without help.

I’ve already shown you how the book of Revelation contains, within it’s own pages, examples of how we are to interpret it’s visions. So we have boundaries.

The rest of the New Testament also provides boundaries. We are not free to make the symbols of Revelation into anything we want them to be. No, we must interpret them in light of what the rest of New Testament clearly says. The rest of New Testament provides boundaries.

And the Old Testament also provides boundaries. In fact, we will see that it is primarily the Old Testament that serves as the interpretive key to the images found in the Revelation. We will encounter all kinds of things in the book of Revelation. We will see a harlots, a beast, a false prophets and a dragon. We will see the twelve tribes of Israel, and twenty-four thrones. We will hear see seals opened and we will hear the blasts of trumpets. We will witness plagues and battles which bring great destruction. In the end we will see a new creation. This one will have one significant tree in it – the tree of life. And we are told that there will be no sea, nor will their be need for a sun and moon, for the glory of God will illumine that place. All of these images come from somewhere. We do not meet these themes for the first time in the book of Revelation, but the are first encountered where? In the Old Testament scriptures.

Friends, we are not free to make whatever we want of the symbols contained within Revelation. The rest of the scriptures provide the boundaries. Some interpretations are clearly “out of bounds”. Correct interpretations will agree with the rest of God’s revealed truth.

Revelation is book to be seen, friends.

Numbers Count in Revelation

Thirdly, we must remember that numbers count in Revelation. By this I mean that numbers also have symbolic force to them.

I have in mind primarily the numbers four, seven, ten, and twelve. These numbers all in some way signify completion or perfection.

The number four is often associated with completion in a geographical sense. In 7:1 we are shown “four angels standing at the four corners of the earth, holding back the four winds of the earth, that no wind might blow on earth or sea or against any tree.” (Revelation 7:1, ESV) Here the number four is associated with geographical completion – the whole earth is in view.

The number seven is associated with perfection in this book.

Notice the greeting in 1:4: “John to the seven churches that are in Asia: Grace to you and peace from him who is and who was and who is to come, and from the seven spirits who are before his throne, and from Jesus Christ the faithful witness, the firstborn of the dead, and the ruler of kings on earth. To him who loves us and has freed us from our sins by his blood.” (Revelation 1:4–5, ESV) Clearly this passage is Trinitarian .The Father, Son, and Holy Spirit are all mentioned. But the Spirit is described as the “the seven spirits who are before his throne”. Does God have seven Spirits? If so, then we are no longer Trinitarian. We would have to confess one God eternally existing in nine persons, Father, Son, and seven Spirits.  No, the number seven points to the idea of perfection.

Remember that the lamb had seven eyes and seven horns. Jesus sees all with perfect clarity and has perfect power. Seven seals will be opened in this book. Seven trumpets will be blown. Seven bowls will be poured out. Some try to argue for an overarching sevenfold structure to the book – I’m not sure. Seven signifies perfection.

The number ten is sometimes associated with a complete, but brief and limited, period of time. In Revelation 2 the church at Smyrna is warned that they will suffer persecution for “ten days”.

The number twelve is sometimes used to signify the totality of God’s people.

And then there are numbers that are in some way associated with these numbers.

The number six, for example, falls short of the number of perfection. It is the number, not of God, but of man. The number 666 is the number of man – the number of imperfection – displayed in a trinitarian form. The number of God would be 777. The mark of the beast is 666 – representing the false trinity.

The number twenty four is twelve times two. It is used to represent the totality of God’s people, Jew and Gentile.

The number 1,000 signifies a complete but long period of time. The church at Smyrna would suffer persecution for ten days – complete but brief – but Satan is bound from deceiving the nations for 1,000 years – 10x10x10 – a complete but very long period of time.

Let’s not forget the 144,000 of Revelation 14 who have been sealed by God. Who are they? Well, 144,000 is 12x12x1,000. The 144,000 represent all of God’s people who have lived and died in Christ throughout the church age who reign with him in heaven.

Many have stumbled over the numbers in the book of Revelation. The Jehovahs Witnesses insist that only 144,000 will reign with Christ in heaven in the end. Some pre-millenarians insist that Christ will reign on earth in the future for 1,000 years. Both make the same mistake – they insist upon a literal interpretation of the numbers in Revelation. But why would we do such a thing in book where numbers are consistently used symbolically.

Friends, numbers count in the book of Revelation.

Conclusion

Brothers and sisters, I’m hoping that these introductory sermons free you to see the book of Revelation for what it is. It’s a clear book. It’s message comes to us by way of symbol. The things that John saw reveal truth by signifying it.

My hope is that it grows clear and that it begins to accomplish what it is was given to accomplish – to encourage you in the faith. Things are shown to us as they really are. God and his Christ have won the victory. They reign supreme. The see all, and they have all power. The world looks enticing, powerful, and wise, but things are not as they seem. In true and everlasting pleasure is found in God and in his Christ. They are supreme and worthy of all praise. They are infinitely wise. We would do well to bow before them. Though you may be poor, you are rich. Though you may be persecuted, you will prevail over your persecutors in the end. Though you may die, you really live.

Friends, the book of Revelation is about God and his Christ who has won the victory for us. That is what I want you to see – the glory of God and the supremacy of Christ. I want you to begin to see the world differently. My hope is that you will see it, not with your natural eyes, but with spiritual eyes as informed by God’s most holy word.

My prayer is that the book of Revelation would transform us. May we be convicted of sin, may our minds be enlightened, and may our wills be renewed. May we be persuaded to cling to our savior more closely than ever before, all to his glory, honor and praise.

Posted in Sermons Joe Anady Revelation 1:1-8
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New Testament Reading: Revelation 3:1-3

“The revelation of Jesus Christ, which God gave him to show to his servants the things that must soon take place. He made it known by sending his angel to his servant John, who bore witness to the word of God and to the testimony of Jesus Christ, even to all that he saw. Blessed is the one who reads aloud the words of this prophecy, and blessed are those who hear, and who keep what is written in it, for the time is near.” (Revelation 1:1–3, ESV)

Introduction

If you would have asked me five or six years ago if I had any desire to preach through the book of Revelation I would have said, “absolutely not!” I believed the book to be inspired by God. I knew that it was given to the church for good reason. I even knew that I should want preach through the it, for “all Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work.” (2 Timothy 3:16–17, ESV) This certainly applies to the book of Revelation as much it is does to any other book of the Bible.

And it was not that I hadn’t studied it. I had. I’ve always been intrigued by this letter which brings the cannon of scripture to a conclusion and provides us with a glimpse into heavenly and eternal realities. The book is truly fascinating.

The problem was that I found it to be incredibly confusing. I would read it and study it but things would never quite click.

Also, I knew of far to many preachers who had made fools of themselves trying to tie particular portions of the book of Revelation (as well as Daniel and Ezekiel) to specific current events saying, “this prophesy is being fulfilled in this event; the return of Christ is imminent!”, only to be proven wrong. I call this the “crystal ball” approach to the book of Revelation. I began to wonder, when these men would learn? When would they see that their method of interpretation was consistently producing bad results? And more than that I began to wonder, when will the people who listen to them would learn? When would they see that the “Nostradamus” method of interpretation is flawed to the core? The “crystal ball” approach does sell books, though. And it does fill conference centers and churches. But really what ultimate gain is there in selling a million books when future generations read those books only to laugh at the false and absurd claims contained within them. I knew that I wanted no part of that.

The final reason that I had no desire to preach through the book of Revelation is that I could not see the real value of it for the church today. I knew that it must have value – it is indeed the word of God. But I could not see what it was. In my experience the book of Revelation (maybe with the exception of the first 3 chapters) had produced three things within the church. One, unbridled speculation. Two, confusion. And three, fear.

By “unbridled speculation” I mean the obsession with trying to tie specific portions of the book of Revelation to specific current events, saying “this must be the fulfillment of that!” The thought is that you are to read with Revelation (or Daniel or Ezekiel) in one hand and the newspaper in the other looking to current events as the specific fulfillment of specific prophesies.

We will see that Revelation does indeed have relevance for today and for tomorrow. It certainly applies. And I would agree that there is a connection between the things that happen in the world today and what is signified in the book of Revelation. I am not opposed to that idea. But it is troubling to see Christians grow obsessed with making specific speculations concerning the future. Over time I began to wonder if there was really any spiritual benefit to this obsession. What good does it do? Is it not a distraction from the real task at hand?

Also the obsession with predicting the future seemed to be in direct contradiction to the plain words of Christ. He himself said, “But concerning that day [that is, the last day] and hour no one knows, not even the angels of heaven, nor the Son, but the Father only.” (Matthew 24:36, ESV) “Therefore, stay awake, for you do not know on what day your Lord is coming.” (Matthew 24:42, ESV) “Therefore you also must be ready, for the Son of Man is coming at an hour you do not expect.” (Matthew 24:44, ESV) The practice of making speculations concerning the specifics of the end times seem to me to run in direct contradiction to the clear teaching of Christ.

When I say that Revelation produces “confusion” in the people of God I mean that, although some pretend to have a handle on the book, it seems to me that they really do not. Their interpretations of it, when challenged, are found to be filled with gaps and inconsistencies. They certainly have a system of doctrine that they are committed to. They have lots of charts. But when pressed to exegete the text of scripture itself, there seems to be much confusion, fogginess, and uncertainly.

However, in my experience, most Christians don’t even pretend to have a handle on the book. Most will willingly admit that the book is utterly confusing to them, even to the point of being, in their minds, incomprehensible. How many Christians do you know who are like this? They love the Gospel of John. It feeds their soul. They love 1, 2, and 3 John. But when it comes to the fifth book written by John – that is, the book of Revelation – they throw their hands in the air and say, “forget it.” That is what I mean by “confusion”.

And when I mention “fear” I mean that the book of Revelation seems to keeps Christians up at night more than helping them to sleep well. It was a year or two ago that I had a conversation with a lady from another church. She shared with me that they were studying the book of Revelation at church, and so I asked, “what are you getting out of it?” Her only reply was that she hoped that she and her family would not be alive to experience the things described in the book. The book scared her. How sad. How backwards and upside down. One thing I knew about the book even then was that is was intended to strengthen, not scare – fortify, not frighten – the saints.

These three things combined – the confusion, the sad legacy of speculative “crystal ball” preaching, and the damaging, as apposed to edifying, effect that the book has upon Christians – made the thought of preaching through the book very unappealing to me.

But here we are beginning what will probably be a year long study through the book of Revelation. Something has obviously changed.

The thing that changed was my understanding of the book of Revelation. And I am not just referring to a change in my interpretation of a passage or two, but a significant shift in my view of the book as a whole.

To use technical terms, I used to be a futurist. That is what I was when the thought of preaching through Revelation was unappealing to me.

When I read the book of Revelation I assumed that it was almost all about events yet to happen in our future. I say “almost” because I recognized that the first three chapters of the book were indeed addressed to churches and to Christians that lived long ago. John the Apostle was to “Write what [he saw] in a book and send it to the seven churches, to Ephesus and to Smyrna and to Pergamum and to Thyatira and to Sardis and to Philadelphia and to Laodicea.” (Revelation 1:11, ESV) It is in chapters one through three that those churches are specifically addressed. But as a futurist I believed that chapters four through twenty-two were filled with descriptions of events that are yet in our future.

Now I am, what some have called, an idealist (or a modified idealist).

I’ve come to see that the book of Revelation is not mainly about the future, but is rather mainly about the past, the present, and the future. There are certainly portions of the book that describe events that have not yet transpired. The second coming of Christ is, of course, in our future. The final judgment is yet future. The new heavens and new earth are something that we long to see in the future. But those future events are described periodically in the book of Revelation. They do not dominate the storyline. In fact the majority of the book is about the past, the present, and the future. What is described in chapters four through twenty-two is not confined to the brief period of time (some say seven years) immediately preceding the end, but rather describes the reality of things as they have been experienced by the people of God from the first coming of Christ up to this present day. In others words, the book of Revelation primarily describes how things will be in the “last days”.

Friends, please understand and do not miss this vital point. The entire time between Christ’s first coming and second coming are “the last days.” Listen to Hebrews 1:1-2, for example. “Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world.” (Hebrews 1:1–2, ESV) The “last days” are not confined to a period of time yet future to us, but are also, from our vantage point, past, present, and future. This is why Paul wrote to Pastor Timothy warning him that “in the last days there will come times of difficulty.” (2 Timothy 3:1, ESV) Did Paul warn Timothy of this so that Timothy might be concerned for those who would minister 2,000 years or more after him? No, he warned Timothy because the man was himself ministering in the “last days” – days marked by difficulty for the people of God.

The days in which we live are without a doubt the “last days”, not because there are only a few days left – though that might be the case – who knows? These are certainly the “last days” because Christ’s first coming marked the beginning of the final period of human history as we know it. How long will this period be? That has not been revealed to us. What we do know is that the next event on the timeline of redemptive history is the return of Christ and the consummation of all things.

The book of Revelation is mainly about these “last days”, that is, the whole time between Christ’s first and second coming, which are the days in which we live. The references to events that are yet future to us – events that will transpire on the “last day” – only appear occasionally in the book.

These two ways of seeing the book of Revelation are drastically different. And these two ways of seeing the book will lead readers of the book to vastly different conclusions concerning the end times. The futurist approach typically produces (or accompanies) the pre-tribulational, pre-millennial view (here is where it would have been helpful for you to listen to the audio from the eschatology class that I taught some time ago. I cannot take the time to explain these terms at this time.) The idealist position typically produces (or accompanies) the Amillennial (or sometimes, post-millennial) view.

Friends, I hope you can see why it is important for us to talk about these interpretive issues before jumping with both feet into the study of the book of Revelation itself. I always devote a sermon to introductory issues at the beginning of a book study. It’s always important to talk about authorship, date, setting, and genre. It’s important for us to know what kind of book or letter we are handling before we begin to handle it. To attempt to interpret a book of the Bible without first asking, “who wrote this thing, when did they write it, to whom did they write, in what literary style did they write it, and why?” is dangerous. This is especially true of the book of Revelation given it’s uniqueness.

Revelation is indeed a challenging book to interpret given it’s constant use of symbolism. But the thing that makes the proper interpretation of the book of Revelation exceedingly difficult today is the fact that it, more than any other book of the Bible, has been twisted and distorted, used and abused, in a very dramatic and public way.

Friends, you do know that it is the futurist interpretation of the book of Revelation that rules the day. And it rules day, not only in the church, but also in the American culture at large. I am not saying that people know they are futurists. I didn’t think of myself as a futurist when I was one. Looking back I probably just thought of myself as a “biblicist”. I assumed I was just reading the Bible and interpreting it “naturally”. But I was naive. The truth of the mater is that I was reading the book of Revelation with lenses on. I see now that they were lenses that I had obtained from my church experience and from my exposure to popular culture.

“The Left Behind” series was (and maybe is) immensely popular amongst Christians. Before that it was a book called the “Late Great Planet Earth” by Hal Lindsey. Movies have been made. Christians line up in droves to watch this stuff, and they bring non-Christians too. Sadly, this is the only exposure that many Americans have to the Bible – their understanding of the Bible comes from Christian novels and movies.

Friends, please understand that these books and movies are based upon a futuristic interpretation of the book of Revelation. They are based upon the pre-tribulational, pre-millennial scheme. And I would argue that it is the popularity of these works that have made the futuristic, pre-tribulational , pre-millennial interpretation so popular within the church today. Do you want to advance a theological agenda? Write a novel! Do you want to promote your view of things and make it stick? Make a movie! I guess the next best thing after this would be to write a song. But I’m sure you understand that you can’t believe everything that you read in novel, see on the big screen, or here on Air 1. These are often times very poor sources for biblical theology.

Many of you have read these books and watched these movies. Those who have not are probably aware of them. I would suggest to you that we’ve been greatly effected by these popular works. I would suggest that we’ve been so effected that it is difficult for us to see the book of Revelation in any other way. I think we read Revelation with “Left Behind” lenses on, that is what I’m saying. We read with the pre-trib, pre-mil system already in mind. Often times, we didn’t even know we are doing it.

Friends, the first step on the road to recovery is recognizing you have a problem. Biblicists are hopelessly naive. A biblicist imagines that he or she is able to simply pick up the Bible are read it with perfect clarity. I do believe that the scriptures are clear, friends. We are indeed able to come to a clear understanding of the meaning of scripture. God is a good communicator – he gets his message across. But it is naive to assume that the scriptures are crystal clear in an immediate and automatic way. No, we, because of our limitations, must work to interpret scripture. And the first step in interpretation is to own up to the fact that you bring presuppositions to the table. You and I bring theological presuppositions, we bring a worldview to the text, we bring “baggage” with us. Sound interpretation is still possible. But the first step is to own up to the fact that you bring “baggage” with you to the task of interpretation. The biblicist – the one who imagines that he or she reads the Bible with a heart and mind as pure as the wind driven snow – is dangerously naive. The first step is to admit that you have presuppositions – preconceived notions about what the text will say. After that you must be willing to examine those presuppositions in the light of scripture itself to see if they hold up under intense scrutiny. Finally, if they do not hold up you must have the integrity and courage to say, “I was wrong” and to change your views to bring them into conformity with the teaching of scripture.

Church, that’s what I’m asking you do before we even begin to chew on the substance of the book of Revelation. I’m asking you to own your presuppositions. And I’m asking that you be willing to put them to the test. And if your current views are weighed and found wanting, I’m asking that you abandon them in favor of a view that is more faithful and true to text of Holy Scripture. Your view must fit the book of Revelation itself, and it also must align with other pertinent portions of God’s inspired, inerrant, clear, and authoritative word. If you constantly feel as if you’re trying to pound a square peg into a round hole, you might have a problem.

The Presuppositions of the Futurist

So what are the presuppositions that the futurist brings to the table when studying the book of Revelation? What assumptions do they make about the book?

The most obvious is this, they read Revelation assuming that what they will find is primarily a description of events yet to happen in our future.

The futurists are correct to recognize that chapters one through three of Revelation directly address churches that existed long ago. It is my belief that the book of Revelation was written by John somewhere around 90 A.D. Some insist that it was written prior to 70 A.D. The date is really of little importance here. The point for now is that the book of Revelation was addressed to seven churches that existed in the late first century A.D. These were real local churches in Asia Minor with real Christians in them. The futurists are right to recognize this.

Their assumption, though, is that chapter four begins to describe specific events that were not only in the future of the those to whom the letter was originally written, but are also in our future. Most, if not all, of Revelation four through twenty-two, has not happened yet. There is, according to the futurist, a radicle break – a huge gap of time – between chapters three and four of the book of Revelation. It is a gap of at least 1,926 years, for that is how much time has transpired from the writing of Revelation to this present day.

Therefore, chapters four through twenty-two meant very little to the Christians living in 90 A.D. who originally read John’s letter. They must of have been even more confused about the content of those chapters than we are. After all, we are at least 1,926 years closer to the events described in those chapters, if the futurists are indeed correct in their interpretation.

But does the book of Revelation allow for such a view? That is the question.

The futurists see 4:1 as the key to their interpretation. There John says, “After this I looked, and behold, a door standing open in heaven! And the first voice, which I had heard speaking to me like a trumpet, said, ‘Come up here, and I will show you what must take place after this.’” (Revelation 4:1, ESV) “After this” they say, refers to events yet in our future.

Friends, remember that these word were originally spoken to John in 90 A.D., not to us. And they were originally written to Christians living in 90 A.D., not to us. Indeed it is true, the book of Revelation describes things that would take place in the future, but from the perspective of John and the seven churches in Asia Minor, and not only ours. Notice that the text says, “after this”, not “a long, long time after this”.

In fact the evidence that Revelation itself produces points in the opposite direction. The majority of what is described in Revelation would happen soon from the perspective of the 90 A.D. audience. They would live it and experience it.

Look at 1:1. “The revelation of Jesus Christ, which God gave him to show to his servants the things that must soon take place. He made it known by sending his angel to his servant John,” (Revelation 1:1, ESV) It is clear that the the things that John saw were to take place “soon”.

Look at 1:3. “Blessed is the one who reads aloud the words of this prophecy, and blessed are those who hear, and who keep what is written in it, for the time is near.” (Revelation 1:3, ESV) Do you see that the futurist’s main presupposition is seriously challenged from the very beginning of the book?

Some of them will say, “well those remarks about the ‘nearness’ of things only applies to the letters written to the churches in the first three chapters of the book.” First of all, that is not the natural reading of the text. And secondly, the view runs into real difficulty when we consider the end of the book the same emphasis. In 22:6 we read, “And he said to me, ‘These words are trustworthy and true. And the Lord, the God of the spirits of the prophets, has sent his angel to show his servants what must soon take place.’” (Revelation 22:6, ESV) The emphasis upon the eminence or nearness of the events described is not confined to the first three chapters, but to the whole book.

Indeed, there are things communicated in the book that refer to events yet in our future – the second coming of Christ, the final judgment, and the new heavens and the new earth. But often when these events are described the narrative in some way communicates delay. Everything else, though, was to happen soon, according to John. And it was to happen soon from his vantage point, not ours.

Also consider the fact that blessings are pronounced upon those who read, hear, and keep the things contained within the book. Revelation is book to be obeyed. It’s not a “crystal ball” to help with our speculation. And those who obey it are blessed.

Hear again 1:3. “Blessed is the one who reads aloud the words of this prophecy, and blessed are those who hear, and who keep what is written in it, for the time is near.” (Revelation 1:3, ESV) And listen to the words of Christ in 22:7. “And behold, I am coming soon. Blessed is the one who keeps the words of the prophecy of this book.” (Revelation 22:7, ESV)

Do these blessings only apply to the Christians who will happen to be alive in the future during the brief period of time immediately preceding the end? No, these blessing apply to all of the saints in 90 A.D., 1,000 A.D., and to this present day.

The futurist assumes that this is mainly a book about events yet in our future. But the book of Revelation will not allow itself to pressed into this mold.

The second presupposition is this: the futurist reads Revelation assuming that it is chronological from beginning to end.

They imagine that the order of the chapters correspond to the order of events in human history. The events described in chapter twenty, for example, will happen after the events described in chapter nineteen. And the events described in chapter twelve will happen after the events described in chapter eleven.

But this is impossible, friends. A clear feature of the book of Revelation is something called recapitulation. We will return to this idea next week so I won’t explain in detail here. For now, understand that the book of Revelation is not organized chronologically. Instead, it is organized thematically. The book tells the story of the “last days” from different perspectives over and over again. Each time different things are emphasized.

The best illustration that I’ve heard compares this to viewing a football game on the TV. There is one game, but that game is viewed on the television from different camera angles. One camera focuses on the broad perspective, another will zoom in upon the quarterback, and another will focus on the linemen. Add to this benefit of replay where the viewer is shown, sometimes in slow motion, things that have already happened.

Friends, there is repetition in Revelation. But it in not pure or flat repetition. The story of the “last days” is told again and again, but from a different vantage point, and with different “players” emphasized. Sometimes the camera angle is very broad. At other times the camera zooms in upon specific things.

The book is certainly not organized chronologically. For example chapter eleven describes the end, but in chapter twelve we are taken back to the birth of Christ. In a similar way chapter nineteen describes the end, but chapter twenty tales us back to the time of Christ.

These things we will consider in more detail next week and especially as we come to these passages in our study. For now see that the futurist’s assumption that the book is organized chronologically will not stand up under close scrutiny.

Thirdly, the futurists tend to assume that the book is to be interpreted “literally whenever possible”.

I will not say much here for the sake of time. We will return to this topic next week. For now I will simply say that it is strange to assume that apocalyptic, prophetic literature is to be interpreted literally. John saw visions. These visions were filled with symbolism. The symbolism certainly points to truths that are real and true. But we must first approach the symbols as symbols before moving to the task of interpreting what those symbols mean. The book is thoroughly symbolic. And the key to understanding the symbols contained within the book is clearly the Old Testament.

But the futurist assumes that the key to interpreting what John saw are future historical events. In their view John literally saw apache attack helicopters in his vision (or something like that). What he saw was like news footage of specific historical evens shown to him ahead of time. And John described what he saw in the best way he could. He obviously didn’t know what a helicopter was, and so he described them as having the “appearance [of] locusts… like horses prepared for battle: on their heads were what looked like crowns of gold; their faces were like human faces, their hair like women’s hair, and their teeth like lions’ teeth; they had breastplates like breastplates of iron, and the noise of their wings was like the noise of many chariots with horses rushing into battle. They have tails and stings like scorpions, and their power to hurt people for five months is in their tails.” (Revelation 9:7–10, ESV)

According to the futurist John saw some literal, specific, historical and, of course, future event and then did his best to describe what he saw. Instead we should take the book of Revelation at its word. John was shown signs, not historical events ahead of time. And the key to understanding the significance of those signs is the Old Testament, not future historical events.

I had wanted to read Daniel chapter two to you at the beginning of this sermon, but I ran out of space. You will see that Daniel and Revelation are intimately connected. It’s in Daniel two that we read of the dream that king Nebuchadnezzar had that only Daniel was able to declare and interpret. And what was the dream? The king saw the figure of a man and,

“The head of this image was of fine gold, its chest and arms of silver, its middle and thighs of bronze, its legs of iron, its feet partly of iron and partly of clay. As you looked, a stone was cut out by no human hand, and it struck the image on its feet of iron and clay, and broke them in pieces. Then the iron, the clay, the bronze, the silver, and the gold, all together were broken in pieces, and became like the chaff of the summer threshing floors; and the wind carried them away, so that not a trace of them could be found. But the stone that struck the image became a great mountain and filled the whole earth.” (Daniel 2:32–35, ESV)

Tell me, did Nebuchadnezzar see some literal, specific, historical, and future event as if it were news footage shown to him ahead of time? Of course not! An actual figure like the one he saw in his dream has never existed and never will. It was a dream! It was a vision! And it was to be interpreted symbolically, not literally. To interpret it literally would be to miss the point altogether. So too with the book of Revelation.

To interpret Revelation “literally whenever possible” as many of the futurists do is to interpret the book wrongly. It’s to miss the point entirely!

Conclusion

You’ve noticed that my tone has been unusually combative today. It will not be this way throughout the study. The reason for it is that I view the futuristic interpretation of Revelation as harmful in two way. On the one hand it leads the church to wrong ideas concerning the times in which we live and what to expect in the future. But on the other hand it also manages rob the church of a message that she desperately needs to hear.

May I conclude by summarizing the message of Revelation for you?

The book of Revelation communicates this: Jesus has won the victory. He sits upon his throne now. God is sovereign over the events of human history. Satan has been bound. The church will experience difficulty in these last days, but she will prevail. Though the world looks a certain way to us when we view it with our natural eyes, we must remember that things are not alway as they appear. The visions of the book of Revelation reveal how things really are. The true identity of the harlot, the false prophet, and the beast are revealed – their end is destruction – their path leads only to death. We would be fools, therefore, to abandon Christ to chase after the seductiveness of this world, or to pursue the false religion of this world, or to escape persecution from worldly powers. It is that ancient serpent who empowers them all, and he has been defeated, bound, and will finally be destroyed. Believe upon Christ, and remain true to him, friends, even in the face of death. For to die is to live with Christ. “Here is a call for the endurance and faith of the saints.” (Revelation 13:10, ESV) “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) Walk with Christ till the end, friends! Forsake the world, the flesh, and the devil, for things are not always as they appear. The lamb has won the victory. He was slain for you and me and for all who believe upon him. He is the lion of the tribe of Judah and he is “‘coming soon, bringing [his] recompense with [him], to repay each one for what he has done. [He is] the Alpha and the Omega, the first and the last, the beginning and the end.’ Blessed are those who wash their robes, so that they may have the right to the tree of life and that they may enter the city by the gates.” (Revelation 22:12–14, ESV)

This is the message that the church in every age needs to hear. May the Lord bless our study of this book.

Posted in Sermons Joe Anady Revelation 1:1-3
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New Testament Reading: 2 Corinthians 9:6–15

“The point is this: whoever sows sparingly will also reap sparingly, and whoever sows bountifully will also reap bountifully. Each one must give as he has decided in his heart, not reluctantly or under compulsion, for God loves a cheerful giver. And God is able to make all grace abound to you, so that having all sufficiency in all things at all times, you may abound in every good work. As it is written, ‘He has distributed freely, he has given to the poor; his righteousness endures forever.’ He who supplies seed to the sower and bread for food will supply and multiply your seed for sowing and increase the harvest of your righteousness. You will be enriched in every way to be generous in every way, which through us will produce thanksgiving to God. For the ministry of this service is not only supplying the needs of the saints but is also overflowing in many thanksgivings to God. By their approval of this service, they will glorify God because of your submission that comes from your confession of the gospel of Christ, and the generosity of your contribution for them and for all others, while they long for you and pray for you, because of the surpassing grace of God upon you. Thanks be to God for his inexpressible gift!” (2 Corinthians 9:6–15, ESV)

Introduction

My objective in this sermon is to encourage those of you who have faith in Christ to give to the Lord regularly, cheerfully, and as an act of worship before God.

You should know that I do not naturally enjoy speaking to the issue of giving. In fact, it would be accurate to say that I kind of dread it. Even this past week, before I sat down to begin writing this sermon, I turned to my wife and, breathing a deep sigh, said “I don’t feel like preaching on giving” (but we have leaned to not always trust our feelings, right – thus this sermon).

Noticed that I have not once preached on the topic of giving at Emmaus. 5 years and 3 months – not a single sermon on the subject. There are many reasons for this. One, you as a congregation gave from the beginning so that the issue has never been a pressing one, praise be to God.  Two, though I have never preached on giving, I have encouraged you to give, mainly in the announcement time. I’ve said, “brothers and sisters, I encourage you to give worshipfully and from the heart. Though we do not pass a plate here at Emmaus, there are offering boxes located in the back…”, or something like that. I’ve made it a point to say this once every month or two for the past five years – so I’ve not been completely negligent. But three – and here is where this turns into a bit of a confession – I have not taught on this subject because I do fear being perceived as one who is greedy for gain.

Friends, over the years I’ve developed a real distaste for religious leaders who seem to be all about the money. Our world is full of them. And the last thing I want is to be identified as one of them. I’m sensitive to the fact that many in our culture view pastors as greedy for personal gain. How many times have you heard this criticism leveled against the Church by non-Christians? “The church is only concerned about money”, they say.

But here’s the thing. A while back I began to think to myself, “Joe, are you withholding teaching on this subject because you fear the opinions of man? Are you being negligent in this area because you fear what others might think of you?” I was convicted about this, and so I’m addressing the issue today.

The truth of the matter is that the scriptures speak often about money. The way that we view money, and the way we manage it is important to God. It is possible to either worship money and possessions, or to use our money and possessions for the worship of God. Some see their money and possessions as simply belonging to themselves. But the Christian sees that all they have belongs to God. We are stewards of all that God had given to us. Indeed our money is our money, and our possessions do in fact belong to us, but the Christian is to look at the good things of this life that they have been given and say, “it is all from God, ultimately. And I will enjoy it and use it to the glory of God.” The way that we handle our money is of great importance to God. The way that we handle our money reveals a great deal about the condition of our heart before God.

The scriptures everywhere testify to the importance of the giving of our possessions to God as an act of worship. Notice that from the very beginning the true worshipers of God would approach God in worship, not with empty hands, but with something of value to offer up to him. Here I have in mind even the primitive worship of Cain and Able. When they came to worship they came with something to offer. And under the Old Covenant we see that the advancement of the Kingdom – the promotion of the worship of the one true God – was supported by the giving of the people. The same is certainly true under the New Covenant.

This is an important topic, friends. It is a deeply spiritual topic. Our spiritual health is impacted by our giving or the lack thereof. And so I’ve been convicted about not addressing this from the pulpit. I’ve been looking for the right time to address it. I think now is the right time.

Friends, please understand that the church is doing well financially.  This is not a “fourth quarter sales pitch sermon.” The Lord has been very faithful to provide for the needs of this church from day one.

Also, understand that we are not a launching a building project. This is not a “if you build it they will come sermon.”

And I hope you know that your increase in giving does not equal a raise for me. This is not a, “pastor needs a new Rolex sermon.” My kid’s asked me a question last week. I’m not sure how it came up. I think Lindsay and I were talking about our budget when one of the boys asked, “dad, how do you make money? I said, “well, the people of Emmaus give when they come to worship, and that money is used to help support our family.” McKenna wisely spoke up saying, “ya, but not all of it.” To which I replied, saying, “right, the people give, and the elders (the ones not on staff, and those not related to me) make the final decisions on how much I am payed.” I figured if my own children had questions about that then it probably needed to be stated. An increase in your giving does not equate to a raise for me.

Finally, I’d like you understand that what I’m about to say to you concerning giving applies to me and to my family as well.

I have seven exhortations in this sermon. They will come at you quickly.

Let Us Give Worshipfully

First of all, let us give worshipfully.

It’s important to see that the giving of tithes and offerings as primarily that – an act of worship before God. We worship through song, through prayer, through the study of and obedience of scripture. We worship when we participate in the ordinances of baptism and the Lord’s Supper. But we should also give as an act of worship before God.

If you were to read through the Old Testament you would certainly see just how central giving was to the worship of God from the beginning. When Cain and Able came to worship, they came with something to offer. Really, though it is not stated, it is safe to assume that Adam and Eve would have worshiped God by the offering up of their first fruits to him even in the garden before the fall. Of course their offerings would have had nothing to do with the covering of sin. There was no sin to cover in that day. But they were to cultivate the earth, having dominion over every living thing. Is it not safe to assume that they too would have expressed their gratitude to God by bringing a portion of their profits to offer up to him? Cain and Able did, and they learned it from someone. Noah sacrificed to the Lord. Abraham also give tithes and offerings to the Lord. Under Moses the worship of God certainly involved the offering up of sacrifices to God.

The sacrificial system implemented under the Mosaic Covenant was complex. There were many different kinds of offerings – burnt offerings, drink offerings, grain offerings, and incense offerings. There were guilt offerings, and freewill offerings.  This complex form of worship was instituted by God for a time in order to serve as a means of grace for the people of God under the Old Covenant and to paint a picture of the Christ who would one day come. He has come. And so we do not worship in this way any longer. Those things were a shadow of good things to come. Christ, who is the substance, has come. That form of worship has passed away. The thing to notice now is that the worship of God under Moses involved the offering up of personal possession to the Lord.

And the same is true now under the New Covenant. We do not offer up sacrifices to the Lord expecting them to in any way make atonement for our sins. Christ has made full and perfect atonement. It is finished. But we, under the New Covenant, do indeed worship when we bring our tithes and offerings to the temple of the Lord, which is his church. You and I together are the temple of the Holy Spirit, friends.

Listen to how Paul spoke about the offerings of the Christians at Philippi that were sent to him to support him in his ministry. He uses Old Testament language, saying,

“And you Philippians yourselves know that in the beginning of the gospel, when I left Macedonia, no church entered into partnership with me in giving and receiving, except you only. Even in Thessalonica you sent me help for my needs once and again. Not that I seek the gift, but I seek the fruit that increases to your credit. I have received full payment, and more. I am well supplied, having received from Epaphroditus the gifts you sent, a fragrant offering, a sacrifice acceptable and pleasing to God. And my God will supply every need of yours according to his riches in glory in Christ Jesus. To our God and Father be glory forever and ever. Amen.” (Philippians 4:15–20, ESV)

Paul viewed the financial support sent from the Philippians to him as “fragrant offering, a sacrifice acceptable and pleasing to God.”

Friends, when you give in support of the advancement of Christ’s kingdom – when you give for the building up of the temple, which is the church – when you give for the support of gospel ministry – it is an act of worship. We should give worshipfully to the Lord.

We do not pass a plate during the worship service here at Emmaus, as is common in many churches. There are boxes in the back for the offering. You can also give online. The benefit is that we are able to give in a more discreet way. You are not pressured to give here. The downside is that the offering is removed from the worship service. In churches where the offering is received at some point between the call to worship and the benediction the message comes through loud and clear – this is an act of worship before God! I am not proposing that we change things. Instead, I’m encouraging you to be mindful of your giving while we worship God. Pray about your giving. Pray that the Lord would use it to his glory. It is our plan to mention the offering in the prayer of invocation each Lord’s Day. In that way we will “bring our giving” in to the worship service.

Let us give worshipfully, friends.

Let Us Give Sacrificially

And let us also give sacrificially.

One of the questions that people ask is, “if I am to give worshipfully, how much should I give?” I think the best way to answer that question is to say that you should give sacrificially. You should give to the point of feeling it.

I’ve already mentioned the complex system of worship instituted under Moses which involved the offering up of various kinds of offerings. But we should also say a word about the tithe principle which was present in the days of Moses, and indeed existed before the Mosaic Covenant.

Under Moses, the people were to give a tithe of all of their wealth. Tithe means “a tenth”. Leviticus 27:30 says, “Every tithe of the land, whether of the seed of the land or of the fruit of the trees, is the Lord’s; it is holy to the Lord.” (Leviticus 27:30, ESV) “And every tithe of herds and flocks, every tenth animal of all that pass under the herdsman’s staff, shall be holy to the Lord.” (Leviticus 27:32, ESV)

The tithes were used to support the Levites who had no inheritance in the land, but served in the tabernacle, and later the temple. Numbers 18: 21 says, “To the Levites I have given every tithe in Israel for an inheritance, in return for their service that they do, their service in the tent of meeting…” (Numbers 18:21, ESV)

And notice that the Levites themselves were to tithe. In Numbers 18:26 the Lord says, “Moreover, you shall speak and say to the Levites, ‘When you take from the people of Israel the tithe that I have given you from them for your inheritance, then you shall present a contribution from it to the Lord, a tithe of the tithe.” (Numbers 18:26, ESV)

By the days of Malachi the prophet the people were failing to give a tenth. The Lord spoke boldly to the people through Malachi, saying,

“Will man rob God? Yet you are robbing me. But you say, ‘How have we robbed you?’ In your tithes and contributions… Bring the full tithe into the storehouse, that there may be food in my house. And thereby put me to the test, says the Lord of hosts, if I will not open the windows of heaven for you and pour down for you a blessing until there is no more need.” (Malachi 3:8,10, ESV)

But the question remains, was the tithe principle unique to the Mosaic Covenant?

Actually, we should remember that Abraham, living long before Moses, knew to give a tenth. After Abraham had rescued his nephew Lot from the four kings, taking much plunder from them, he met Melchizedek king of Salem who was also a priest of God Most High.  Melchizedek brought out bread and wine and blessed Abraham.  And what did Abraham do with all of the spoil of war?

“Abram gave him a tenth of everything.” (Genesis 14:20, ESV) Melchizedek was a type of Christ. And we are children of Abraham.

I am certainly not in favor of requiring a tenth in a legalistic way. But the tithe principle looms rather large in the history of redemption, doesn’t it? It shouldn’t be ignored, friends. It seems as though the people of God in every age have made a practice of giving a tenth of their first fruits to the Lord as an act of sacrificial worship.

The question should not be, what must I give? But how much can I give? And the answer is that we should give sacrificially. Perhaps a tenth should be a goal for us in light of the constant testimony of scripture. Perhaps some should be giving much more than a tenth given their prosperity. As you can see I am still hesitant to say a tenth is required of Christians. Instead I am saying that each one should give sacrificially and according to their ability.

Notice the way that Paul talks about giving. In 2 Corinthians 9:7 he says, “Each one must give as he has decided in his heart, not reluctantly or under compulsion, for God loves a cheerful giver.” (2 Corinthians 9:7, ESV) In 1 Corinthians 16:2 he says,  “Now concerning the collection for the saints: as I directed the churches of Galatia, so you also are to do. On the first day of every week, each of you is to put something aside and store it up, as he may prosper, so that there will be no collecting when I come.”

Each one is to give “as he has decided in his heart” and “as he may prosper”, which means according to his prosperity, or ability. This reminds me of the story of the widow’s offering. In Luke 21 we read that,

“Jesus looked up and saw the rich putting their gifts into the offering box, and he saw a poor widow put in two small copper coins. And he said, ‘Truly, I tell you, this poor widow has put in more than all of them. For they all contributed out of their abundance, but she out of her poverty put in all she had to live on.”’ (Luke 21:1–4, ESV)

Ultimately this is my approach as a pastor. I want to urge you to give sacrificially, as you have decided in your heart, and according to your prosperity, or ability. That said, it should also be noted that Paul is here speaking of a special offering being taken to relieve Christians living in poverty. That pervasive tithe principle from the Old Testament still looms large in my mind. I will leave it ultimately for you to decide as something between you and the Lord.

This I am confident to say – we would do well to give sacrificially to the Lord.

Let Us Give Faithfully

Friends, let us also give faithfully.

Here I have two things in mind.  One, we should give faithfully, as in regularly and consistently. Secondly, we should give faithfully, that is, with hearts full of faith.

First, our giving should be faithful as in consistent. There are a variety of ways to accomplish this. Some give every Lord’s Day. This would be consistent with what is urged in 2 Corinthians 16:2 where Paul urges that money be set aside on the first day of the week, which is Lord’s Day. Others give each time they are paid. Some give once per month. And I assume that others take other approaches.  This will change from person to person and from culture to culture. Consistency is important, I think.

Secondly, we are to give faithfully, that is, with hearts full of faith. Here I have in mind that when we give we are to do so trusting in God.

We trust that he will use our giving to bring about good in his kingdom. And we also trust that he will provide for our needs as we give in a sacrificial way.

Do see the faith principle in 2 Corinthians 9:6? “The point is this: whoever sows sparingly will also reap sparingly, and whoever sows bountifully will also reap bountifully.” Do you believe, friend, that when you give to the Lord good comes of it? Just as a farmer makes an investment when he sows seed into the ground, so too a Christian makes an investment when he or she gives to the Lord. The more a farmers sows, the more he will reap. And the more a Christian gives, the more he or she will reap in the spiritual realm.

And do you see the faith principle in 2 Corinthians 9:8 where Paul says,

 “And God is able to make all grace abound to you, so that having all sufficiency in all things at all times, you may abound in every good work. As it is written, ‘He has distributed freely, he has given to the poor; his righteousness endures forever.’ He who supplies seed to the sower and bread for food will supply and multiply your seed for sowing and increase the harvest of your righteousness. You will be enriched in every way to be generous in every way, which through us will produce thanksgiving to God.” (2 Corinthians 9:8–11, ESV)

The prosperity preachers of our day take this passage, and others like it, and twist them to appeal to the sensual and carnal appetites of their followers? They say, do you want to get rich? Then give to the Lord and he will multiply your offering ten fold! That is a distortion of this passage, friends. Instead, this passages is saying, do you want to give sacrificially? Then give in faith believing that the Lord will meet all your needs, enabling you to give all the more! You see the prosperity preachers focus upon that very thing – prosperity. The Christian is to focus on generosity while trusting that God will meet his every need.

Brothers and sisters, let us give faithfully.

Let Us Give For The Promotion Of Christ’s Kingdom

And may we also give for the promotion of Christ’s kingdom.

Here I simply wish to emphasize that when you give the money does not vanish into thin air but has an impact upon the kingdom of God. I want you to mindful of this when you give.

The elders and deacons of the church have a responsibility to use the tithes and offerings of the saints wisely and appropriately. Budgets should be established and maintained that reflect the God given mission of the church. Just as the priests under the Old Covenant were to use the offerings of the people for the establishment, promotion, and maintenance of the worship of God in the temple of God, so too elders and deacons are to manage the monies of the church so that Christ’s temple is indeed build up through the proclamation of the word and administration of the sacraments, by the power of the Holy Spirit. Our mission is the great commission, friends. The monies of the church are to be used for the accomplishment of that mission.

For example, it is right that pastors be supported by the church whenever possible.

Paul argues in favor of this in 1 Corinthians 9 and also 1 Timothy 5, concluding that “the laborer deserves his wages.” (1 Timothy 5:18, ESV) Our confession also speaks in favor of ministerial support, saying in 26.10,

“it is incumbent on the churches… not only to give [their ministers] all due respect, but also to communicate to them of all their good things according to their ability, so as they may have a comfortable supply, without being themselves entangled in secular affairs; and may also be capable of exercising hospitality towards others; and this is required by the law of nature, and by the express order of our Lord Jesus, who hath ordained that they that preach the Gospel should live of the Gospel.”

In addition to the texts that I have already mentioned, the confession lists Galatians 6:6 which says, “Let the one who is taught the word share all good things with the one who teaches.” (Galatians 6:6, ESV)

And so pastors should, whenever possible, be supported by their congregations so that they can give themselves to the ministry of the word, to prayer, and to the shepherding of the flock of Christ. This is not always, possible, of course. And so ministers may decide for the sake of the kingdom to engage in bi-vocational ministry for a time. This is often required of those engaging in church planting efforts. The Apostle Paul himself worked as a tentmaker so that he might plant churches, but he evidently saw this as less than ideal.

Wouldn’t it be wonderful if we also had enough to invest in the training of future ministers?

Wouldn’t it be wonderful if we could support a church plant someday?

And wouldn’t you love to see us send and support more missionaries? We already support a couple of missions efforts. Wouldn’t it be great to do more?

And wouldn’t it be great to helping struggling churches when needs arise?

And how about offering assistance to those in need around us, especially those of the household of faith?

Wouldn’t it be great, if the Lord wills, to have a place to use throughout the week for ministry purposes?

Some of these things we have already begun to do. The point I am making is that kingdom work does cost money. And it is your giving that makes it possible. Stuff gets done, that is the point. Giving is practical. Do you see how Paul in 2 Corinthians 9:12 emphasized this point with the Corinthians reminding them that their giving was “supplying the needs of the saints.” Your giving makes it possible to get stuff done. And an increase in giving would make more kingdom work possible, friends.

Let us give for the promotion of Christ’s kingdom.

Let Us Give Willingly 

And let us also give willingly.

Do you see what Paul says in 9:7? “Each one must give as he has decided in his heart, not reluctantly or under compulsion…” You ought not to be forced to give. The church ought not to send a bill to it’s members.

I’ve actually heard of churches that insist on seeing the bank account information of their members so they can compare it to the giving. That’s very troubling to me. I’ve also heard from a number people about involvement in churches who’s practice it was to pass the plate, to count the offering, and then to send the plates around again if the leadership deemed that there wasn’t enough given on the first go around. That’s very concerning!

You should giving willingly, friends. No one is twisting your arm here. Ultimately your giving is between you and the Lord! In fact, I don’t even know what you give! It’s been an unwritten policy here at Emmaus from the beginning that the pastors and elders not know who gives what. If you are going to give folks, give willingly!

But notice that Paul’s concern that Christians not give reluctantly or under compulsion did not hinder him from exhorting them to give! He exhorts them to give generously here in 2 Corinthians 9 and also in 1 Corinthians 16. And this is why I think it is also right to exhort you, but to ultimately leave you free from all coercion.

Friends, let us give willingly.

Let Us Give Cheerfully

Let us also give cheerfully.

Paul reminds us here that “God loves a cheerful giver.” (2 Corinthians 9:7, ESV) I hope that you are blessed when you give. I hope that you do it with a smile on your face. I hope that it brings a sense of satisfaction to you to know that God, by his grace, has enabled you to work hard, to earn a living, and to bring a portion of what you have earned to him as an offering – a sweat smelling aroma. Indeed, it is more blessed to give than to receive.

Let Us Give To The Glory Of God

Lastly, let us give to the glory of God.

Some give, but seeking glory for themselves. We ought to give to the glory of God.

Notice how God was glorified through the giving of those in the early church to the needs in Jerusalem. Paul wrote in 2 Corinthians 9:12,

“For the ministry of this service is not only supplying the needs of the saints but is also overflowing in many thanksgivings to God. By their approval of this service, they will glorify God because of your submission that comes from your confession of the gospel of Christ, and the generosity of your contribution for them and for all others, while they long for you and pray for you, because of the surpassing grace of God upon you.” (2 Corinthians 9:12–14, ESV)

I do believe that God is glorified – I do believe that praise to God is provoked – when the people of God give generously, and the giving off the people is used properly, for the building up of the body of Christ, for the furtherance of the kingdom, and for the needs of those around us, especially those of the household of faith.

May it be so of us. May our giving as a congregation, and our use of the funds, be to the glory, honor, and praise of God.

Conclusion

Here is my challenge to you. Would you first of all ask yourself the question, am I thinking about money the right way? Do I see all things as coming from God and myself as a steward of what God has provided. Secondly, would you prayerfully consider your giving. Ask yourself, am I giving worshipfully, sacrificially, faithfully, and with the furtherance of Christ’s kingdom in mind. Thirdly, would you check your heart. Would you make sure that whatever you give, be it small or great, be it one percent or fifty, that your heart is right before God. Give willingly, cheerfully, and to the glory of the Triune God – Father, Son and Holy Spirit – who is the giver of every good and perfect gift.

Posted in Sermons Joe Anady 2 Corinthians 9:6-15
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