Reading Revelation (Part 3): Nothing significant and new

POST OVERVIEW. The third in a series of posts about ways to read the book of Revelation that make it less confusing and intimidating. This third post discusses the fact that Revelation introduces no significant new characters or events into end times prophecy. Everything significant has already been mentioned in the previous text of Scripture.  (Also, see previous posts: #568 on the purposes of Revelation and #569 about the constraints that are on the book of Revelation.)

INTRODUCTION. Reading the book of Revelation is a challenging task for any disciple of Jesus. The visions the apostle John relates to us in Revelation are strange and spectacular, and trying to make sense of the visions and then put them into some coherent picture is difficult work. But, while acknowledging the difficulties involved, I believe the challenge of understanding the book of Revelation is eased considerably when we understand how to read the book. In these posts I hope to offer some principles for approaching Revelation that will make the book much less intimidating.

CONSIDER THE FICTION NOVEL

Imagine for a moment that you are reading a classic novel by a skilled author, perhaps Dostoyevsky or Victor Hugo. You have been fascinated as you have seen the author create the main characters in the book, the protagonist and the antagonist and their supporting casts. What initially appeared to be unrelated stories about random people and events were gradually woven into the plot as the movement of the novel steadily picked up steam. Then, at precisely the right moment, the drama reached its climax and the complexities and perplexities of the story were resolved as the hero emerged victorious and the villain was trounced into disgrace. The entire reading has been a satisfying journey into realistic adventure, and now you are turning the final pages to see how the tensions are resolved and the loose ends are tied up.

Then unexpectedly, out of nowhere, a mere fifteen pages from THE END, three new characters appear and a brand new context is introduced which seems disconnected with anything in the previous 500 pages. You were, figuratively speaking, expecting the wheels of the plane to settle softly onto the tarmac and suddenly the nose of the jet was wrenched upward. “Will this flight never end?” Where did this come from? Why are these characters being introduced now at the end of the book? The fact is that a well-written, classic novel does not introduce new characters or plot twists in the last chapter of the novel. The last chapter is where the action is concluded and the plot of the novel is summarized. The last chapter is for landing softly on the tarmac, pulling into the arrival gate, and maybe even picking up your luggage at Baggage Claim. It is not for introducing new characters and plot twists.

CONSIDER THE PURPOSE OF REVELATION

In the same way as the novel, the word of God, the Bible, has as its final book, its final “chapter,” the book of Revelation. As we have already said in the previous post (#568) on the purposes of Revelation, this final book serves as the instrument of conclusion and summary, as the book of the Bible that ties together the loose ends and reveals how our Hero, the Lord Jesus, ultimately triumphs over His adversary, the devil, as He simultaneously gathers all His glorified saints around the throne to worship Him forever. Revelation is written to resolve the mysteries which have been created in the previous sixty-five books, not introduce new characters and events never before encountered.

SIGNIFICANT BUT NOT NEW, OR NEW BUT NOT SIGNIFICANT

Since that is the case, it follows that the book of Revelation introduces no significant new characters or events into the biblical story. Both adjectives are important. Revelation may introduce new characters who play minor roles, but who do not influence the plot. These would be new characters but not significant characters. An example would be “another beast” of chapter 13:11ff (who is also the “false prophet” of 16:13, etc.). This other beast has not appeared before in other biblical prophecy, but he is not significant in the events of the end times. Another example would be “the beast,” who appears in 11:7 and then again in 13:1-10, etc. This is a significant character whom we have seen before in Scripture with different names. This is the little horn (Dan. 7:11, 25), the small horn (Dan. 8:9, 23-25), the prince who is to come (Dan. 9:26), the despicable person (Dan. 11:21-45), and the man of lawlessness (2 Thess. 2:3ff). He is the human embodiment of evil, often referred to as the antichrist. So, “the beast” is significant but not new.

Thus, Revelation may give new labels to old major characters, but it does not introduce major new characters. So, “the thousand years” is a new label, but not a new concept, “the beast” is not a new character, and Babylon” is not a new city. These are examples of things that have appeared before in the Scriptures but now are being brought to a conclusion in Revelation.

AN EXCEPTION – THE 42 MONTHS

One concept that could be an exception to the rule is the time period of the 42 months. Mentioned five times in Rev. 11-13 (11:2, 3; 12:6, 14; 13:5), this is a time of upheaval and dramatic activity that occurs immediately before the return of Jesus on the last day. The period of the 42 months has not been mentioned before in Scripture, so it is definitely new. The question is, “Is it ‘significant’?” I think the answer has to be ‘yes,’ for it is during this time that the fifth seal is opened (6:9-11), the trumpet warnings are sounded (8-9), the two witnesses appear (11:3-10), Satan is thrown to the earth (12:7-17), and the beast and the false prophet rise up to persecute the church (11:7; 13; 16:13f; 19:17f).

SUMMARY

What I am saying in this post is that understanding most of Revelation does not depend on a vivid imagination but depends, instead, on a thorough knowledge of the Scriptures, and particularly of the Old Testament prophets. There is very little new in the text of Revelation. A careful reading will reveal that the book concludes God’s inspired Word by pulling from much of the Old Testament to draw the story of Scripture to a close. The better that the disciple of Jesus knows the whole word of God, the better they will understand the difficult passages in Revelation.

A second attribute is also required to grapple with the book of Revelation. Scriptural knowledge must be accompanied by an ability to see patterns and to recognize allusions to previous scriptural books.

So, approach Revelation as a review of the entire Bible and a book that draws things to a close, and you will enjoy the book much more.

SDG                 rmb                 9/13/2022                   #571

Reading Revelation (Part 2): The constraints

POST OVERVIEW. The second in a series of posts about ways to read the book of Revelation that make it less confusing and intimidating. This post discusses the constraints that are on Revelation which limit its possible interpretations. (Also, see previous post #568 which was on the purposes of the book of Revelation.)

INTRODUCTION. Reading the book of Revelation is a challenging task for any disciple of Jesus. The visions the apostle John relates to us in Revelation are strange and spectacular, and trying to make sense of the visions and then put them into some coherent picture is difficult work. But, while acknowledging the difficulties involved, I believe the challenge of understanding the book of Revelation is eased considerably when we understand how to read the book. In these posts I hope to offer some principles for approaching Revelation that will make the book much less intimidating.

CONSTRAINTS ON REVELATION

Having discussed the purposes of Revelation in our previous post (#568), we now turn our attention to the constraints that are placed on this last book of the Bible. It is probably unusual to think about a biblical book as being “constrained.” Of course, in a sense all sixty-six books of the Bible are constrained, because they all must harmonize with each other and agree with each other, particular in terms of doctrine. In that sense, each successive book of the Bible is more “constrained” than the one before it. But Revelation is constrained not only by the fact that it is the last book of the Bible and must harmonize with the sixty-five books that preceded it, but also because the book functions as a summary and a conclusion to the entire story line of the Bible, tying up loose ends and filling in blanks to make the entire scriptural masterpiece complete. This places constraints on Revelation that restrict (“constrain”) the way we can interpret the contents of the book, as we will see.

Some readers seem to approach Revelation as if it existed independent of the rest of Scripture and is filled with wild new ideas and events never before encountered in the Bible and disconnected from the rest of the God-breathed books which precede it. This approach, however, is exactly the opposite of what is the case. A significant portion of Revelation consists of quotes of previous Scripture or of obvious allusions to characters and events and prophecies from the Old Testament. Revelation could serve as a final exam, testing disciples of Jesus to see how well they know their Bibles. “Can you recognize the allusions to the Old Testament in this chapter (whatever chapter that is)? Having recognized the allusions, can you identify their Old Testament reference? Book, chapter, and verse?” And this characteristic of Revelation, that it is packed with Old Testament allusions, is the very thing that “constrains” Revelation in what it can say.

Let me try to give an example. Consider the concept of the last day. Revelation is constrained in its teaching about the last day. Why? Because the last day, “the day of the LORD,” “that day,” the day of judgment, etc. has been part of biblical revelation, in explicit prophecy or in implicit “types,” in virtually every book of the Bible. The flood in Genesis 6-8 foreshadows the last day. The destruction of Sodom and Gomorrah in Genesis 19 foreshadows the last day. In uncountable places in the Old Testament the last day is mentioned or implied. Then finally in Malachi 4, the last chapter in the Old Testament, the prophet teaches more about the last day. “For behold, the day is coming, burning like a furnace,” says the LORD of hosts (Malachi 4:1). In the New Testament, Jesus talks about the last day many times during His earthly ministry, and Paul and Peter and John and the author of Hebrews also write about the last day in their inspired writings. So, when John receives his visions in Revelation, the events of the last day and the characters involved in the last day are very well known and our interpretations of these visions is constrained by all the writing about the last day that preceded them.

SUMMARY. So, when reading Revelation, remember that this last book of the Bible is constrained by its requirement to harmonize with all the inspired writing that has preceded it. Therefore, it is best to read the book with an eye to seeing which previous events are being concluded here. “Armageddon,” foreshadowed in Ezekiel 38-39, is concluded in Revelation 16, 19, and 20. The evil man (antichrist), whom we meet in Daniel 7, 8, 9, and 11, and in the man of lawlessness of 2 Thessalonians 2, is consummated and concluded in the beast of Revelation 13. The persecution of the church, sent out as “sheep in the midst of wolves” (Matt. 10:16), is culminated in the tribulation we see in Revelation 6:9, 20:4, 11:7, 13:7, etc. Most significantly, the return of the Lord Jesus in power and glory, mentioned and implied many times throughout the Scriptures, is completed in the Rider on the white horse in Revelation 19:11-16. Remember, Revelation is constrained, so we read the book with the eye for seeking conclusions and consummations.

SDG                 rmb                 9/10/2022                   #569

Reading Revelation (Part 1): The purposes of Revelation

POST OVERVIEW. The first in a series of posts about ways to read the book of Revelation that make it less confusing and intimidating. This post discusses the purposes for which Revelation was written and how understanding these purposes can help in reading the book.

INTRODUCTION. Reading the book of Revelation is a challenging task for any disciple of Jesus. The visions the apostle John relates to us in Revelation are strange and spectacular, and trying to make sense of the visions and then put them into some coherent picture is difficult work. But, while acknowledging the difficulties involved, I believe the challenge of understanding the book of Revelation is eased considerably when we understand how to read the book. In these posts I hope to offer some principles for approaching Revelation that will make the book much less intimidating.

PURPOSES OF REVELATION

When approaching the book of Revelation, it is important to keep in mind the purpose of the book. That is, what is the book’s function in the God-breathed Scriptures? More than perhaps any other biblical book, Revelation performs a specific function and has a specific purpose. Revelation is obviously the last book of the Bible, and it is last for a reason. As the last book of the Bible, Revelation is intended to summarize and to wrap up what was written previously. But not only is it the last book of the Bible, but Revelation is also the final book. This writing concludes God’s recorded communication to man. In fact, unlike any other biblical book, there are specific curses associated with adding any words to the prophecy of this book (22:18). So, Revelation is intended to summarize and conclude the writing of Scripture.

There are, however, other purposes for this book.

Revelation was written:

  • To fill in the blanks in minor areas where Scripture has previously been (largely) silent. This filling in of blanks left by other Scripture is restricted to areas which do not affect the flow of redemptive history or any doctrines of Scripture. An example would be the appearance of “another beast” (13:11ff), also known as “the false prophet” (16:13), who promotes and magnifies the beast so that he is worshiped. His appearance, though previously unmentioned in Scripture, changes nothing about the flow of the end times or the events of the last day. It is simply a blank which Revelation fills in. So, Revelation fills in some blanks in the picture of Scripture.
  • To add more detail to select portions of Scripture which were previously foggy or vague. Many portions of Scripture have pointed ahead to the events of the end of the age, the very events that Revelation now describes in detail. Some of the previously written prophecies were short on details and so left us with hazy images about what really occurs. Others supplied details that seemed confusing to interpret. Revelation adds some detail to some of these to clarify them. An example would be the binding of the strong man that Jesus mentions in Matthew 12:29. This somewhat vague reference during Jesus’ earthly ministry is made more concrete in Revelation 20:1-3 when “an angel coming down from heaven” (the resurrected Jesus Christ) binds the dragon (Satan) in the abyss for the thousand years. So, Revelation adds some detail to certain events of the end times.
  • To provide information that allows the events of the last days to be placed in order and to “connect the dots.” As presented by Revelation, there are many events that occur in rapid succession in the days just before the return of Christ and on the last day. While many of these events have been presented in the word of God before Revelation, the order of their occurrence and how one event connects or relates to another event has been unknown or uncertain. The visions of Revelation gives information about these end times events that allows the diligent student to discern a sequence to these events that fits them together into a cohesive picture. So, Revelation supplies information to structure the order of the events of the end times.

As stated before, Revelation is intended to summarize the rest of the Bible and to bring the entire story of the Bible to a close. Revelation finishes the project. After this, nothing more needs to be added or done.

AN ILLUSTRATION. Imagine that you are permitted to enter the work room of a master weaver of tapestries. The day you visit, the master is nearing completion of a beautiful and intricate weaving that has taken him months to create. The brilliant colors of the threads blend and interact together to form a breathtaking whole, but you notice that there are some places where there are no threads at all and other places where the weaving appears incomplete and the image in that part of the tapestry is indistinct. Oh, you would gladly pay a fortune for this just as it is, but there is something just a little incomplete about the work. With a tone of utmost respect, you mention your observations to the master weaver. He turns to you and says, “Thank you for your observations, but the tapestry is not yet finished. The places that you mentioned are the very places where I am going to fill in the blanks and where I will add more threads to enhance the detail. When I am finished with those final threads, the tapestry will be beautifully complete and its message and meaning will be clear.”

That is the purpose of Revelation. The masterpiece that is God’s word is almost complete, but there are a few things that need to be summarized and clarified and wrapped up. There are a few select blanks that need to be filled in and some features that require a little more detail. But once Revelation is written, the project is complete.

SUMMARY. Therefore, when you set out to read the book of Revelation, realize that you are not heading off into new and uncharted waters. Quite the contrary. You are not seeking wild and fascinating new doctrines and events and characters, but, instead, you are looking for the final threads from the master weaver that will complete the tapestry that you began sixty-five books ago as you started “In the beginning . . .” In Revelation you will find clarification of some details and the enhancement of some of what was fuzzy, and you will find a Rider on a white horse who is Faithful and True and who is coming from heaven to redeem His blood-bought bride, the church, and take her to the new heavens and the new earth. That’s how to read Revelation.

SDG                 rmb                 9/9/2022                     #568

The binding of Satan, Part 2 (Revelation 20:1-3)

POST OVERVIEW. There are two places in the Bible that teach about the binding of Satan, in Matthew 12:29 and in Revelation 20:1-3. In post #566, we looked at Matthew 12:29. This post will be a study of Revelation 20:1-3.  

Our purpose in these two posts is to discover what the Scripture teaches us about the binding of Satan, implicit in Matthew 12:29 and explicit in Revelation 20:1-3. In post #566, we looked at Matthew 12:29 and discovered that this verse teaches us that Jesus is going to bind Satan so that Satan’s kingdom can be plundered, and that “plundering” will be accomplished through the church’s proclamation of the gospel. But Matthew 12:29 also left us with questions. Exactly when will Jesus bind Satan? And how will this binding take place? What does that actually look like? To answer these questions, we now turn to our second “binding” passage, Revelation 20:1-3.

Then I saw an angel coming down from heaven, holding the key of the abyss and a great chain in his hand. And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a thousand years; and he threw him into the abyss, and shut it and sealed it over him, so that he would not deceive the nations any longer, until the thousand years were completed; after these things he must be released for a short time.

We will start our study by identifying the characters involved. In Rev. 20:2 we see the dragon, and we know that the dragon is Satan. There is also “an angel coming down from heaven.” Although John uses “angel” to describe this being, this “angel” is none other than the resurrected Lord Jesus. Why do I say that this “angel” is Jesus?

  • First, we observe that the angel is holding the key to the abyss in his hand. In Revelation, the only one who has keys is Jesus. He has “the keys of death and of Hades” (1:18), and here he also has the key to the abyss where he is going to put Satan for a thousand years.
  • But also notice the power and authority of this unnamed “angel.” Whereas Michael the archangel did not dare pronounce a judgment against the devil (Jude 9), this angel has the power to throw Satan around like a ragdoll. He “laid hold of the dragon (Satan) and bound him for a thousand years; and he threw him into the abyss and shut it and sealed it over him so that he would not deceive the nations any longer” (20:2-3). During all of this, the dragon (Satan) is powerless to resist. The only one who can throw Satan around like this is the Lord Jesus. This angel, then, is Jesus.

Thus, the characters in this scene in Rev. 20:1-3 are Satan and the Lord Jesus, and the action performed is that Jesus binds Satan. Notice this is the exact same situation that we encountered in our study of Matthew 12:29, where we had the strong man (Satan) and Jesus as the characters and the action was that Jesus bound the strong man. We remember from Matt. 12:29 that Jesus binds the strong man so that He can plunder his kingdom. Thus, by logical deduction, we can say that Jesus will bind Satan in the abyss so that He can plunder his kingdom.

WHEN IS SATAN BOUND?

But can we also determine when Jesus is going to bind Satan? I think we can.

First, from Rev. 20:2 we observe that the dragon (Satan) is bound at the beginning of the thousand years.

Also, from Matt. 12:29, we know that someone (in this case, Jesus) “first binds the strong man (Satan), and then he will plunder his house.” So the sequence goes, “First we bind him, then we plunder him.” From this verse and from ordinary reasoning, we can conclude that, immediately after the strong man (Satan) is bound, the plundering of the strong man’s house (Satan’s kingdom) begins.

Since, from Rev. 20:2 we know that Satan is bound at the beginning of the thousand years, and from Matt. 12:29 we know that, when Satan is bound, the plundering of his kingdom begins, we can logically conclude that the plundering of Satan’s kingdom begins at the beginning of the thousand years.

Now the question is, “When does Satan’s kingdom begin to be plundered?” If we can answer this question, we will have discovered both when Satan is bound and when the thousand years begins. But the answer to this question is obvious: Satan’s kingdom began to be plundered the moment the commissioned church (Matthew 28:19-20) began to proclaim the gospel of salvation so that lost sinners could be saved. Thus, we now know that Satan was bound at the very beginning of the gospel age (~AD 32) and, since, from Rev. 20:2, Satan was bound to begin the thousand years, we know that “the thousand years” began in ~AD 32.

DOES THIS FIT THE BIBLICAL RECORD?

So far, so good. But could this have actually occurred? That is, does the Scripture allow the possibility that the resurrected Jesus bound Satan in the abyss in ~AD 32? Yes, the Scripture does allow for this occurrence.

Recall that the resurrected Lord Jesus ascended to heaven in Acts 1:9. Then in Rev. 5:6ff, the victorious Lamb arrives in heaven to the praises of the four living creatures and the twenty-four elders and to the praises of myriads of angels. He begins to break the seven seals of the book, and from that point until His glorious return (Rev. 19:11-16) He is seated in heaven at the Father’s right hand (Psalm 110:1). So, when would there be a time when Jesus could bind Satan in the abyss?

After the resurrected Lord leaves His disciples on earth (Acts 1:9), but before He arrives in heaven as the victorious Lamb (Rev. 5:6), He is seen “coming down from heaven, holding the key to the abyss” (Rev. 20:1). It is at this time, while He is ascending to heaven, that He binds Satan in the abyss for the thousand years. After binding Satan, Jesus ascends to heaven.

This scenario agrees with the biblical text and provides a reasonable explanation for the events surrounding the binding of Satan.

SDG                 rmb                 9/9/2022                     #567

Ordering of events in the book of Revelation

INTRODUCTION. This post considers the difficulties of interpreting the book of Revelation and offers some guidance for how to place Revelation’s events in the proper order.

One of the prominent features of biblical prophecy is the ambiguity of the timing of events. For example, it is not uncommon for the Old Testament prophets to mix prophecies of the day of the LORD (or “that day”) with visions of Jesus’ first advent or with warnings of the LORD’s coming judgment on the nation of Israel for their disobedience. For this reason, it can be confusing to know how to interpret specific prophecies from the major and minor prophets in the Old Testament.

In the New Testament, the primary example of biblical prophecy is the book of Revelation, and here in Revelation the question of the timing of events is perhaps the greatest difficulty in this very difficult book. In this post, I will offer some thoughts about how to approach Revelation that will hopefully make the interpretation a little easier.

Most of the difficulties of interpretation in Revelation occur in the section from chapter 4 through chapter 20, so I will focus on this section. John received the visions of Revelation while he was “in the Spirit on the Lord’s day” on the island of Patmos. It is safe to assume that John recorded the visions in the order in which he received them, but, as in virtually all biblical prophecy, the order of the receiving of these visions does not necessarily correspond to the order of occurrence. Rather, it is the responsibility of the reader to discover the order of occurrence through careful study.

THE PAST AND THE FUTURE

To say this another way, in narrative literature and in biblical history, the writing is necessarily in order of occurrence. This is because narratives are describing events that have already occurred and, thus, we expect these events to be written in the order in which they happened. So, John the Baptist appears before Jesus, the crucifixion precedes the resurrection, and the exodus from Egypt occurs before the giving of the Law at Sinai.

By contrast, biblical prophecy is describing events that have not yet occurred. These events will certainly occur at some point in that mysterious place called the future, but when they will occur and in what order they will occur must be discerned from the information we have in Scripture and from logical and reasonable deduction. Revelation, then, is biblical prophecy that demands the application of both interpretive skill and (deep) knowledge of previous biblical revelation to construct the order of events that will take us from Christ’s ascension into the new heavens and the new earth.

KEY POINT. Revelation chapters 4-20 gives the order in which John received these visions, but this is not necessarily the order of occurrence of these events.

AN EXAMPLE FROM REVELATION

In Revelation 6:12-17, we encounter the following dramatic events:

12 I looked when He broke the sixth seal, and there was a great earthquake; and the sun became black as sackcloth made of hair, and the whole moon became like blood; 13 and the stars of the sky fell to the earth, as a fig tree casts its unripe figs when shaken by a great wind. 14 The sky was split apart like a scroll when it is rolled up, and every mountain and island were moved out of their places. 15 Then the kings of the earth and the great men and the commanders and the rich and the strong and every slave and free man hid themselves in the caves and among the rocks of the mountains; 16 and they *said to the mountains and to the rocks, “Fall on us and hide us from the presence of Him who sits on the throne, and from the wrath of the Lamb; 17 for the great day of their wrath has come, and who is able to stand?”

In Revelation 5, we saw the victorious Lamb (Jesus) ascending back to His throne after accomplishing the work of redemption that the Father had given Him to do (John 17:4; 19:30; Mark 10:45). Then, the ascended Lamb began opening the scroll with the seven seals. At the end of chapter 5, then, we are very early in redemptive history, probably around AD 32. But then suddenly, only a few verses later, with the opening of the sixth seal in Rev. 6:12ff, we read of the cataclysmic events which will occur on the last day.

The following details indicate that these events of 6:12-17 occur on the last day.

  • Earthquake – In Revelation, earthquakes always occur on the last day (e.g., 16:18).
  • The events in the heavens and on the earth – sun becomes black, and moon becomes blood (Is. 13:10; Joel 2:10, 31), stars fall to the earth (Matt. 24:29), sky split like a scroll (Is. 34:4), mountains and islands moved out of their places (Ezek. 38:20; Rev. 16:20).
  • Terror among all the unrighteous, hiding themselves in caves and under rocks (Hosea 10:8; Isa. 2:10, 19, 21)
  • The wrath of the Lamb and the great day of wrath refer to the last day when the Lord Jesus returns to judge the earth (Rev. 14:19; 19:15; Isa. 63:3-6).

NOTE: All of these cross-references appear in “last day” passages.

This demonstrates another KEY POINT: When interpreting Revelation, it is the content of the text that establishes its significance and its order of occurrence, not its location in the text of Revelation. Thus, it is the content of Rev. 6:12-17 that makes it certain that the events of this passage occur on the last day.

WHAT THE PASSAGE SAYS, NOT WHERE IT IS LOCATED

What we have learned is that, when studying Revelation, we do not rely on where a given passage is located to determine its occurrence, but rather we must carefully examine what the passage says. It is the content of the passage that is king. We carefully examine the content of the passage and compare it with related Scripture in the previous sixty-five books and with other biblical “clues” in the immediate context to discern when these events occur and thus determine where they fit in the timeline of the end times.

SDG                 rmb                 9/5/2022                     #565

New covenant warfare (Matthew 10:16-42)

The gospel of Matthew is the gospel of the King. Matthew portrays Jesus as the promised Davidic King, the Messiah who has come to fulfill all of the Lord’s promises to Israel. In the Sermon on the Mount (Matthew 5-7), Jesus establishes the characteristics of the citizen of the kingdom of heaven and describes the nature of the kingdom itself, declaring that He has come to fulfill the Law and to bring in a righteousness far superior to that of the scribes and the Pharisees. The Sermon, then, gives us the principles of the new covenant.

Now in Matthew 10:16-42, Jesus, like the commanding officer of a great army, tells His disciples about the warfare of the new covenant. This post is mostly about this warfare.

First, however, we need to understand what is going on in this chapter. In Matthew 10:5-15, Jesus sends out His apostles with the message to Israel (10:5-6) that their Messiah has come. “Go announce to Israel that the Lord has now fulfilled all His promises to Abraham, Isaac, and Jacob. Messiah is here! Embrace your King!” Since all the promises of the old covenant have now  been fulfilled by the coming of the Messiah (Romans 15:8), the old covenant can be closed. This is the significance of Matthew 10:5-15. Notice that this message is just for “the lost sheep of the house of Israel” and is only for this specific time. In the words of Mark 1:15, “The time is fulfilled and the kingdom of God is at hand. Repent and believe in the gospel.” The old is gone, the new has come.

Observe, though, that the message of Matthew 10:16-42 is of a very different nature. First of all, although it is not explicitly stated, Jesus is now addressing a different group of people. As we stated earlier, in this section of the chapter Jesus is speaking as the new covenant King, the commanding general who is addressing His troops. The new covenant has been inaugurated, the war has begun, and Jesus is now talking to all His disciples of all the time between the advents and explaining to them what the campaign will be like. This message is to disciples from every tribe and tongue and people and nation, declaring to them that the war will be long and there will be casualties, but the victory is certain.

The new covenant campaign will also be more costly than the old, requiring more commitment. As in Matthew 5:10-12 in the Sermon on the Mount, so Matthew 10:16-42 makes clear that being associated with Jesus the Messiah will bring upon you the rejection and the hatred of the world. Even before Jesus gives His troops a clear description of their mission, He presents to them the cost of following Him. In essence, He is saying, “If you want to be My disciple, you must understand that I am only accepting those who are willing to follow Me to death. Yes, I have a grand mission for you that will bring you joy and that will end in heaven, but first I need to know if you will submit to Me and follow Me wherever I lead. My mission will require you to be like a sheep in the midst of a pack of wolves. It will involve hostile courts, scourging, death, and being hated by all just because  you love Me. You will need to endure persecution. I am not bringing peace on the earth but a sword, such that My disciples will be killed with the sword of men even as they proclaim to them the word of life. My mission will create many enemies for My disciples, even in their own households, and there will be those who lose their life for My sake” (a collection of the various warnings in 10:16-39).

“Now you have a decision to make. Understanding the cost, will you take up your cross and follow Me? Will you lose your life for My sake? When I receive your reply, we can talk in more detail about the mission to which I am calling you.”

APPLICATION. Although inaugurated two thousand years ago, the new covenant warfare continues essentially unchanged to this day as the church goes out, sheep in the midst of wolves, to call sinners to repentance. Our King is still calling into His kingdom those who will follow Him to death. Jesus’ disciples still accept “tribulation or distress or persecution or famine or nakedness or peril or sword” (Romans 8:35) to accomplish our Commander’s Great Commission of making disciples of all the nations.

One day there will be a trumpet sounded and we will hear the voice of the archangel. One day, heaven will be opened and behold, a white horse, and He who sits upon it will be Him who is called Faithful and True. One day, the warfare will be over, and the wolves will be gone forever, and we will be before the throne with other disciples which no man can count praising the Lamb. But until that day, we obey our King as we press toward the prize.

SDG                 rmb                 8/25/2022                   #562

The thousand years, the forty-two months, and Satan (Part 1)

SUMMARY. This short study of “the thousand years” and the “forty-two months” comes from the book of Revelation and serves as a refresher for understanding the flow of the events which occur at the end of the age. In this study we also see how the devil fits into the timing of these events. (See my book, “The Last Act of the Drama” (Amazon, 2021) for a more detailed treatment.)

MINI-SERIES OVERVIEW. A good understanding of the book of Revelation is needed to have a proper grasp of the end times. The problem is that it is very difficult to understand the book of Revelation and especially to follow the flow of events in the section of the book from chapter 4 through chapter 20. This series of posts serves as a teaching session to define the events that take place and to explain the order in which they occur. We will also see that Satan appears in the flow of events in Revelation.

THE LOCATION OF THE DEVIL IN HISTORY. Most people would say that the devil spends most of redemptive history on earth, but the Bible tells a slightly different story. The book of Job is one of the oldest books in the Bible, and in Job, Satan presents himself before the LORD (Job 1:6). This must mean that Satan is in heaven, for “the LORD is in His holy temple, the LORD’s throne is in heaven” (Psalm 11:4). Thus it seems that, during the Old Testament period, in some sense, Satan is in heaven.

When we jump forward to the time just before the Incarnation, in Revelation 12:3 we see the devil as the red dragon in heaven ready to devour the Messiah (12:3-4). Thus, just before Christ’s Incarnation, again we see that Satan is in heaven.

Revelation 12:5 describes the Incarnation and the Ascension of Jesus but is silent about what is happening with the devil during this time. To find out what happens with the devil next, we need to turn over to Revelation 20 and see how Satan is removed from heaven.

A PAUSE FOR SOME INFORMATION

AN OVERVIEW OF THE FLOW OF REVELATION. It is necessary to pause here and turn aside to supply key information about what is happening in Revelation. Therefore, we will take a moment, first, to give an overview of how the pieces fit together and then how the events flow through the chapters of Revelation.

FITTING THE PIECES TOGETHER. First, then, we will address how the pieces or components fit together. Chapters 4 through 20 of the book of Revelation describe three distinct periods of time: “the thousand years,” the “forty-two months,” and the last day.

THE THOUSAND YEARS. “The thousand years” is the name or the label for the period of time in redemptive history that occurs between the binding of Satan in the abyss (Rev. 20:1-3) and the release of Satan from the abyss (Rev. 20:3, 7). It will shown that “the thousand years” begins during the ascension of Jesus from earth to heaven following His resurrection. Thus, “the thousand years” was inaugurated around AD 30. The term “a thousand years” in Revelation 20 is a figurative expression for the duration of the period of time named “the thousand years.” In Revelation, a thousand of anything does not communicate an exact number but tells of a very large number too big to count. Thus, a thousand years is a really long period of time. So, “the thousand years” began with the binding of Satan in the abyss in about AD 30 and will continue for a really long period of time until the release of Satan from the abyss.

THE FORTY-TWO MONTHS. The period of “the thousand years” is followed immediately by the period of the “forty-two months.” “Forty-two months” (Rev. 11:2; 13:5), “one thousand two hundred and sixty days” (Rev. 11:3; 12:6), and “a time and times and half a time” (Rev. 12:14) are names or labels for this relatively short period of intense eschatological activity that occurs between Satan’s release from the abyss (Rev. 20:3, 7) and the beginning of the last day. As a thousand years was a figurative expression for the duration of “the thousand years,” so “forty-two months” is a figurative expression for the duration of this period. While “thousand years” conveys the idea of a very long, indefinite period of time, “forty-two months” conveys the idea of a much shorter, more defined period of time, not literally forty-months, but a brief time, like less than a decade.

THE LAST DAY. Although this series of blog posts will not touch on the last day, we will define it here. The expression “the last day” is to be understood literally, meaning it is literally the last day of human existence on the fallen earth. You may ask, “If ‘thousand years’ and ‘forty-two months’ are figurative, why do you claim that ‘the last day’ is literal?” The expressions “thousand years” and “forty-two months” are unique to the book of Revelation, both in actual textual appearance and in concept. Since these two concepts are unique to Revelation, they must be understood within the context of the book of Revelation. It is apparent in reading Revelation that these expressions are not required to be literal, nor are they intended to be taken as literal. It is clear from the text that these expressions are conveying a concept, not a precise period of time. By contrast, the concept and expression of “the last day” have been part of redemptive history since the very beginning. For example, in the gospel of John, Jesus speaks of the last day (John 6:39, 40, 44, 54). In the Old Testament prophets, we read often of “that day.” Ever since the fall of man in Eden, there has been a coming day of recompense when the unrighteous will be judged. As we examine this biblical concept of a last day, it is also evident that the last day is literally the last day. That is, all of biblical revelation presents the last day or “that day” as a regular, literal day. Since throughout God’s inspired word, the last day is presented as literal, we assume that the book of Revelation presents it the same way.

SUMMARY. So far, we have fit some of the pieces together. According to our understanding of these components, then, “the thousand years” began around AD 30 with the dragon (Satan, the devil, the serpent of old) being bond in the abyss. The end of “the thousand years” is marked by Satan’s release from the abyss, which simultaneously inaugurates “the forty-two months.” Once the events of “the forty-months” are completed, the final events of the last day occur, which closes human history.

Where are we in our study, then? Remember that, in the Overview section above, we stated that we were first going to see how the pieces fit together and then were going to consider how the events flow through the chapters of Revelation.

So, now that we see how the pieces fit together, the next post will explore how “the thousand years” and “forty-two months” appear in the text of Revelation so that we can see how Satan journeys from heaven just before the Incarnation (Rev. 12:3-4) to the lake of fire on the last day (Rev. 20:10).            

SDG                 rmb                 7/13/2022                   #553

1 Peter 2:9 (Part 4) – Purpose: proclaiming excellencies

INTRODUCTION. The first letter of Peter provides a sound foundation for the newly converted disciple of Jesus Christ to begin their journey with their Savior, and the heart of their conversion is captured powerfully in 1 Peter 2:9-10. Here Peter declares the disciple’s new identity, their new purpose, and their new people.

This post is about the new purpose the disciple has received as a result of their new identity. (Also see post #544 on June 16, 2022, about the disciple’s new identity.)

But you are A CHOSEN RACE, A royal PRIESTHOOD, A HOLY NATION, A PEOPLE FOR God’s OWN POSSESSION, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light; 10 for you once were not a people, but now you are the people of God; you had not received mercy, but now you have received mercy. – 1 Peter 2:9-10

In the first chapter of 1 Peter, the apostle has already told us that we were redeemed from our futile way of life (1:18) by the precious blood of Christ (1:19) and that, by God’s great mercy, He has caused us to be born again to a living hope (1:3). As we have studied 2:9-10, we have learned about the four-fold identity that the disciples of Jesus received when they trusted Christ as Lord and Savior (see post #536 and #544). Now we are going to discover the purpose for this new identity. There is a purpose for God giving His people their new identity and there is a mission to which He has called us. We are called to proclaim.

CALLED TO PROCLAIM

The chosen race, the royal priesthood, the holy nation, the people for God’s own possession is the church of the Lord Jesus Christ. The church is now being gathered from all the nations of the earth to receive the unfathomable riches of Christ (Eph. 3:8) for the primary purpose of proclaiming the gospel to all creation (Mark 16:15).

The church is called to proclaim the excellencies of God. The one true and living God whom we proclaim is a God of excellencies. He has displayed His own glory in a creation of astonishing beauty and complexity, where His excellence is manifest in an abundance of life. His excellence has been made known in the wonder of the gospel, such that His perfect holiness is not violated by the forgiveness of sinners. His excellence has been visibly seen when the Lord Jesus Christ took on flesh and dwelt among us. The church is called to proclaim these excellencies.

Ever since Adam sinned, all people have come into the world as lovers of darkness and haters of the light (John 3:19-20). We are born as blind and dead lovers of darkness and we would forever remain in that wretched condition, but the one true and living God, in His grace and mercy, calls His enemies out of darkness and into His marvelous light. And so the church, the gathered assembly of redeemed wretches, is called to proclaim to the nations the transforming power of the gospel, for in the gospel God calls people from darkness into light.

But the church’s most important proclamation is to tell the world about Jesus Christ. In Jesus Christ we have a Savior and a Redeemer and a conquering King who is worthy of all our loudest praise. “Tell of His glory among the nations, His wonderful deeds among all the peoples. Say among the nations, ‘The LORD reigns!’” (Psalm 96:3, 10). In heaven now the voices of many angels say with a loud voice, “Worthy is the Lamb that was slain to receive power and riches and wisdom and might and honor and glory and blessing” (Rev. 5:12). But what myriad angels are saying in heaven the church is now to be proclaiming on earth.

In Acts, the church was facing a growing hostility to their message about the resurrection. So, in light of the threats, the church prayed that the Lord would “grant that Your bondservants may speak Your word with all boldness” (Acts 4:29). In that instance and in every instance until Jesus returns, the church is to proclaim the glories of Jesus with all boldness regardless of threats. “We are not of those who shrink back to destruction” (Hebrews 10:39). We have been chosen and called to proclaim Jesus’ name to those who are in darkness. For Jesus warns us that “whoever is ashamed of Me and My words, the Son of Man will be ashamed of him when He comes in His glory” (Luke 9:26). Therefore, His church is to proclaim His excellencies.

APPLICATION

The true church is a chosen race and is a people who have been called to be holy so that we can proclaim His excellencies. Since that is the case; that is, since we have been chosen and called for the purpose of proclamation, each of us should evaluate how we are doing with our own proclamation. I offer several questions to help in our evaluation:

  • How do you intentionally seek opportunities for “proclamation” within your network of relationships? (season your speech with salt (Col. 4:6), let your light shine before men (Matt. 5:16), throw out baited hooks for fishing (Matt. 4:19))
  • What is your strategy for “proclaiming His excellencies” when an opportunity presents itself? In other words, have you considered how to move the conversation toward a gospel-related topic?
  • How can you increase the boldness of your “proclamation?” How can you prevent fear from producing disobedience?

SDG                 rmb                 6/29/2022                   #550

Psalm 110 – The return of the conquering King

INTRODUCTION. A detailed interpretation of Psalm 110 which acknowledges the mysteries of the psalm from an Old Testament perspective and reveals the true meaning of the psalm in light of the Incarnation and the soon-coming return of the Lord Jesus Christ.

So opaque were the mysteries of Psalm 110 that Hebrew scholars wrote virtually no commentaries on this psalm. Not only was the imagery within the psalm very difficult to understand, but the events that are taking place and even the characters involved were beyond the grasp of a scholar from the Old Testament era. Not long before His crucifixion, Jesus the Messiah questions the Pharisees about the meaning of Psalm 110:1 and receives only confused silence in reply. For, indeed, if our teaching is restricted to the Old Testament texts and our thinking is limited to an old covenant frame of reference, the psalm is virtually impossible to interpret. Here is the text of the psalm (from NASB):

The LORD says to my Lord: “Sit at My right hand
Until I make Your enemies a footstool for Your feet.”
The LORD will stretch forth Your strong scepter from Zion, saying,
“Rule in the midst of Your enemies.”
Your people will volunteer freely in the day of Your power;
In holy array, from the womb of the dawn, Your youth are to You as the dew.

The LORD has sworn and will not change His mind,
“You are a priest forever According to the order of Melchizedek.”
The Lord is at Your right hand; He will shatter kings in the day of His wrath.
He will judge among the nations, He will fill them with corpses,
He will shatter the chief men over a broad country.
He will drink from the brook by the wayside; Therefore He will lift up His head.

Yes, with an Old Testament mindset, the psalm’s mysteries are unsolvable. But Christ has now removed our old covenant veil. Now Christ has come in His humble first advent, a man of sorrows and acquainted with grief, to accomplish His work of redemption by dying on the cross for His people and He has been raised from the dead to prove that His atonement was accepted by the Father. So, we now preach Christ crucified and proclaim Christ raised from the dead, but we also declare that Christ will return in power and glory to reward the righteous and judge the unrighteous.

So, as we read Psalm 110 through the lens of the New Testament, we see that this psalm gives us a picture of what must soon take place when Christ returns at the end of the age. When we understand the context of this psalm, the beauty and the power of these prophecies come through like thunder.

The rest of this post, then, will be a meditation on Psalm 110.

BASIC FACTS. Psalm 110 was written by David under the inspiration of the Holy Spirit about a thousand years before Jesus Christ appeared in the flesh.

110:1. The English translation can inadvertently hide the text of the original Hebrew. “The LORD says to my Lord” translates the Hebrew, “YHWH says to my Adonai.” YHWH (the LORD) is the name of the covenant-keeping God. This name is the most holy word that can be spoken by a Hebrew. Adonai (the Lord) is also a name for the God of the Hebrews, but this name could be spoken without great fear of judgment. But what this verse presents to the Old Testament Hebrew reader is a total mystery, since God is speaking to God. But how can God speak to God? For Deuteronomy 6:4 says, “The LORD (YHWH) is our God, the LORD is one!” But if God is one, how does He appear here in Psalm 110:1 as two?

Now, however, after Jesus Christ has come in the flesh, it has been revealed that our God is Father, Son, and Holy Spirit. Knowing this, we can understand that, in this verse, God the Father (YHWH) is speaking to God the Son (Adonai), and He tells Him to “sit at My right hand until I make Your enemies a footstool for Your feet.”

This phrase may still not make sense until we consider when this conversation between YHWH and Adonai takes place. For this exchange between God the Father and Jesus Christ, God the Son, occurs after Jesus has accomplished His work of redemption on the cross and has ascended back to heaven (John 19:30; Acts 1:9; Rev. 5:6-14). So, here in this verse, God the Father (YHWH) is welcoming God the Son (Adonai) back into heaven and back to His seat at the Father’s right hand. The Father tells Jesus the Son to wait “until I make Your enemies a footstool for Your feet.”

This last phrase looks forward to the end of the age when the glorified Lord Jesus will come from heaven on the last day (Rev. 19:11-16) to judge the unrighteous (Rev. 19:21).

The first verse of the psalm, then, sets the stage of the psalm by showing us the victorious Jesus Christ awaiting the Father’s command for Him to return to judge the earth.

110:2. Now the Father’s command is issued. In 110:1, the Son was at the Father’s right hand awaiting the Father’s command for Him to return, and this is that command. To paraphrase, the Father tells the Son, “Go, My Son! You are the King. Stretch forth Your scepter (symbol of the King’s power and authority) from Zion (the place of the King’s rule; see Psalm 2:6) and vanquish Your enemies!” With the Father’s command, the Son prepares for His glorious return.

110:3. In this context, “Your people” must refer to the saints of the Lord Jesus. To put this in theological terms, “Your people” includes all the elect of all time. So, Jesus is returning with all of His people, but notice His people are “in holy array.” This speaks of the fact that His return occurs after the resurrection. The saints have been glorified in the resurrection (1 Thess. 4:14-17; 1 Cor. 15:50-55) and are now “in holy array” as they “volunteer freely” (joyfully join with the Lord Jesus as He returns to earth in judgment) “in the day of Your power.” (See also 1 Thess. 2:19; 3:13; 4:14; Rev. 14:1-5; 19:14). Thus all the glorified saints accompany King Jesus as He returns to judge the earth.

110:4. This verse serves as a parenthesis, taking us from the last day all the way back to eternity past when we hear the Father’s oath to the Son, saying, “You are a priest forever according to the order of Melchizedek.” Here is another passage that exceeds old covenant theology, for according to the Law, the priesthood began with the anointing of Aaron and continued through Aaron’s descendants until no later than AD 70 when Jerusalem was destroyed. But Psalm 110:4 teaches that the priesthood of Melchizedek has always existed and the Lord Jesus has always been a priest forever according to that order. So, this verse establishes that the warrior King is also a priest forever.

This means that Jesus’ priesthood existed in eternity past long before the Aaronic priesthood began. Indeed, Jesus’ priesthood was established even long before Melchizedek appeared as a priest of God Most High (Genesis 14:18-20). Thus the Aaronic priesthood functioned as a temporary “type,” pointing forward to the permanent and eternal priesthood of the Son of God (Hebrews 7-10).

110:5-6. Having turned aside for a verse to declare the eternal priesthood of the Son, the psalmist now returns to the last day and to the terrifying judgment of the unrighteous by the warrior King. Jesus is returning with His glorified saints to judge the earth (Rev. 6:12-17; 19:11-21), and there will be no place to hide. These two verses are clear and need no comment.

110:7. After the dramatic action of the rest of the psalm, this last verse presents a curious conclusion. What is the significance of the warrior King “drinking from the brook by the wayside” and “lifting up His head?” But when we consider this for a moment, the message of this verse is revealed to be simple and yet very profound.

Up until this point in the psalm it would be possible to see the Lord (Adonai) as only divine. The Hebrew scholar who lived under the old covenant would have understood Adonai to be God, even if he could not understand what this psalm was teaching about how the LORD (YHWH) and the Lord (Adonai) related to one another. And so, the Old Testament Hebrew would have seen Adonai as being God but would never have conceived of Adonai as also being human, and, up until 110:7, that would have been a valid understanding of the psalm. So the scholar might conclude something like, “Somehow the Lord (Adonai) is going to come at the end and is going to pour out God’s wrath on the unrighteous.”

But the simple words of 110:7 throw that interpretation out the window, for “He will drink from the brook by the wayside.” Observe that this “He” of 110:7 is the same “He” of 110:5 and 110:6, which we have decided must be the Lord (Adonai). But how does Adonai “drink from the brook” and “lift up His head”? These are things that humans do, but the Lord, as God, does not drink from brooks and He does not have a physical head to lift up. Or does He?

The solution to this conundrum is stunning. If the Lord (Adonai) drinks from the brook by the wayside and lifts up His head, it must mean that somehow the Lord has become a Man. Somehow the Lord, who is God and who is a priest forever according to the order of Melchizedek and who is seated at the LORD’s right hand and who will come on the last day to judge the nations; the Lord is somehow both God and Man. Yes, the Lord is both God and Man and His name is the Lord Jesus Christ.

CONCLUSION

From an Old Testament mindset, Psalm 110 was a murky collection of mysteries. It was not possible for the Old Testament Hebrew to understand David’s inspired writing because God had not revealed enough in His word to untangle the knots.

But now that Christ has been revealed and has died, has been raised and has ascended, and now that God has given us His full revelation in a completed Bible, we can see that, almost a millennium before Christ appeared and at least three millennia before He returned, the Holy Spirit inspired David to give us a veiled preview of that final awesome day.

SDG                 rmb                 6/24/2022                   #547

Worshipers are Christ’s reward (Acts 20:28; Rev. 7:9)

INTRODUCTION. A meditation on Christ’s reward for perfectly accomplishing the work given to Him by the Father. Christ purchased a people, and they were purchased to worship Him.

One of the themes of the Bible is that Jesus came to accomplish the mission given to Him by the Father and having accomplished that mission Christ now has earned His reward.

SCRIPTURAL BACKGROUND

To begin this post, I wanted to present some Scriptures that support my opening statement.

‘Ask of Me, and I will surely give the nations as Your inheritance,
And the very ends of the earth as Your possession.’ – Psalm 2:8.

In this psalm, the LORD promises the Son that He will give Him the nations and the ends of the earth. That certainly sounds like this may be a prophecy of a reward.

27 All the ends of the earth will remember and turn to the Lord,
And all the families of the nations will worship before You. – Psalm 22:27

This verse speaks of worship, but the main context of Psalm 22 is of a man who is suffering agony as he is being put to death in the presence of his enemies. We now know that this psalm contains explicit prophecies of Christ’s sufferings that were fulfilled by Him on the cross. The point is that, in this psalm, the suffering was rewarded by worship.

1 The LORD says to my Lord: “Sit at My right hand
Until I make Your enemies a footstool for Your feet.” – Psalm 110:1

We see the LORD (YHWH) is speaking to the Lord (Adonai). We now know that “the Lord” is Jesus and that this conversation took place after Jesus accomplished His work on the cross, was resurrected, and ascended back to heaven to be at the right hand of the Father (YHWH). The Father is telling the Son to wait until the time comes for Him to return to earth to receive His full reward.

Isaiah 53, a passage about the “suffering servant of the LORD,” serves as a remarkably detailed prophecy of Jesus’ life and crucifixion. Then, after telling of the servant’s suffering, we read that the LORD “will allot Him a portion with the great, and He will divide the booty with the strong.” The picture is of one who suffers and then is rewarded because of his suffering.

In John 17:4, Jesus speaks of accomplishing the work He has been given to do by the Father. It is clear that “the work” Jesus was given was the work of redemption by His death on the cross. Then, in John 19:30, with His dying breath Jesus gives His cry of victory when He says, “It is finished.” Jesus accomplished His work of redemption and therefore is entitled to a reward.

In Acts 20:28, Paul charges the Ephesian elders to “shepherd the church of God which He purchased with His own blood.” The only possible interpretation of this verse is that Jesus is God and that, by His death on the cross, He has purchased (redeemed) the church, which is all those who will believe in His name. Again, we see that, by His death, Jesus merits a reward. We see almost the same thing in Ephesians 5:25 where Paul teaches that “Christ loved the church and gave Himself up for her.” This expression means that Christ died for the church. He purchased her for Himself and He is entitled to the church’s worship.

Finally, in Revelation we read:

“You were slain and purchased for God with Your blood men from every tribe and tongue and people and nation.” – Revelation 5:9

Here the heavenly creatures are praising the ascended Jesus (the Lamb) because He has purchased a people with His blood. Then in the new heaven and the new earth (Rev. 7:9-10) we read:

After these things I looked, and behold, a great multitude which no one could count, from every nation and all tribes and peoples and tongues, standing before the throne and before the Lamb, clothed in white robes, and palm branches were in their hands; 10 and they cry out with a loud voice, saying,

“Salvation to our God who sits on the throne, and to the Lamb.” – Rev. 7:9-10

Here we see those whom Jesus (the Lamb) redeemed from every nation in heaven worshipping Jesus. Thus, we see that Jesus was rewarded for shedding His blood to purchase a people, and His reward is those people worshipping Him for all of eternity.

THE SCRIPTURE APPLIED

With these passages presented as background, we will now apply this teaching to the Lord Jesus, His work on the cross, and His merited reward.

Jesus was sent from heaven to earth by the Father to accomplish a mission, the mission of redemption. Jesus’ mission consisted in two parts: 1) live a sinless life of perfect holiness and righteousness, fulfilling and obeying the entire Law; and 2) die on the cross as an atoning sacrifice to pay for the sins of His people.

If Jesus accomplished His mission, the Father would raise Him from the dead as a visible sign that Jesus had accomplished His mission perfectly and then would give Jesus the Son His merited reward, which is an inheritance of a myriad of people from every tribe and tongue and nation worshipping Him for all of eternity.

In that sense, then, my personal salvation is not about me at all. Oh, it is true that I eternally benefit from God’s gracious work in rescuing me from judgment and in granting me eternal life through faith in Christ. But while I benefit from God’s saving work in my life, my eternal benefit of salvation is incidental to the purpose of my salvation. For God’s purpose in my salvation is for me to give unending praise to God the Son, the Lord Jesus Christ. Christ has finished His mission and, therefore, has earned His promised reward. Myriads of myriads of people were chosen by the Father before time began (Eph. 1:4) and were promised to the Son to be His worshipers on the condition that the Son perfectly accomplish the work that the Father had given Him to do, and that condition has been met. Therefore, all those worshipers who were promised to the Son must now be gathered into the church. The Father’s promise and the Son’s performance guarantee that every worshiper purchased by the Son (Acts 20:28; Rev. 5:9) will certainly be gathered in by the gospel call and will glorify and praise the Son forever and ever (Rev. 19:1-8).

Therefore, brothers and sisters, as those who have been chosen by the Father and purchased by the blood of the Son and made alive by the effectual call of the Holy Spirit, let us fulfill our intended purpose of giving glory to Jesus Christ. Now, while we live in this life, let us offer ourselves as living sacrifices (Romans 12:1) as we witness to Jesus to the remotest part of the earth (Acts 1:8). Then, in the new heaven and the new earth, we will praise Him forever with a loud voice saying, “Salvation to our God who sits on the throne, and to the Lamb” (Rev. 7:9).

SDG                 rmb                 6/22/2022                   #546