Introduction With the judgments concluding we now turn our attention to Chapter 17 as it portrays the judgment of God on the harlot, that sits in opposition to the cause of Christ. In chapter 17 the harlot appears in a crude display of the snares of wealth, power and being drunk with the blood of martyrs. This vision can sometimes be seen as confusing but fortunately after the opening vision John learns from the angel the meaning of its symbolism. Revelation 17 Vs 1: John is called by one of the seven angels to view the judgment of this notorious prostitute. In Old Testament prophetic teaching the imagery of the prostitute is commonly shown to represent religious apostasy and idolatry. The woman/prostitute of the Apocalypse represents a pagan city, and it is unquestionably Rome. She is decorated in luxury and is intoxicated with the blood of the saints. She represents a dominant world system based on the seduction for personal gain over the righteous demands of a persecuted minority. The apocalyptic proclamation that the woman shall soon be stripped naked and destroyed comes as a necessary and welcome reminder to the readers that God is forever sovereign, and He continues to occupy the throne of the Kingdom. The woman is pictured as sitting upon a beast in many waters. The waters represent the peoples, multitudes, nations, and languages. Since the prostitute is later named Babylon the Great, it would appear that this is part of the description where Babylon is the city that is “over many waters.” Vs 2: The kings of the earth who had illicit relations with the woman/city are the nations who are in illegitimate relations with Rome. They represent the apostate nations that Rome has enticed into idolatrous worship of herself and the beast. Vs 7: The angel who took John to the wilderness to see the vision of the woman and the beast responds to John’s amazement by explaining the mystery of the woman and the beast on which she rides. This is a single mystery that involves both characters. They cannot be understood apart from the other. But what we see in chapter 17 is widely concerned with the clarification of the beast, but chapter 18 details the judgment of the woman/prostitute. Vs 8: The portrayal of the beast is a deliberate contrast to the picture of Jesus found in chapter 1 and Ch. 4. In the widest sense the beast is understood to be a satanically inspired being or force that, even though he died, returns to launch himself with renewed rage against the powers of God. He is the beast of chapter 13 who was fatally wounded in one of his heads and yet survived. Down through history he repeatedly “comes up out of the Abyss” to harass and, if it were possible, to destroy the people of God. John wrote under the shadow of an impending persecution. The beast is about to come again. The Beast had exercised a controlling influence in the consecutive supremacies of the emperors of Rome, but in this final attack he is to be revealed for what he really is—the incarnation of evil in its deep-seated hatred and violent opposition to God and all that is just and good. It is the reappearance of the beast that causes the astonishment on the part of the unbelieving world. Vs 18: the woman “represents the great city that rules over the kings of the world.” For John and his readers, the city is Rome. She is the wicked seducer whose malevolent influence has infiltrated the whole of the Mediterranean world. Yet Babylon the Great, who is the basis of universal harlotry and repugnance (v. 5), is more than first-century Rome. Every great center of power that has prostituted its wealth and influence restores to life the spirit of ancient Babylon. It can be described as the final spiritual Babylon, which will provide the social, religious, and political base for the last attempt of Antichrist to establish his kingdom. This leads to what I want to spend the remainder of our time together. The woman and the beast represent evil and idolatry, which God specifically has words to say about idolatry. As with much of Revelation, we are encouraged to turn our attention to the book of Exodus. More specifically Exodus 20. Exodus 20:4. - 6 Do not make an idol for yourself, whether in the shape of anything in the heavens above or on the earth below or in the waters under the earth. 5Do not bow in worship to them, and do not serve them; for I, the Lord your God, am a jealous God, bringing the consequences of the fathers’ iniquity on the children to the third and fourth generations of those who hate me, 6but showing faithful love to a thousand generations of those who love me and keep my commands (Exodus 20:4 – 6) What Are Idols? In Exodus 20:4 – 5 We are introduced to the sin of idolatry and the prohibition of people making images or statues (whether on earth, below the earth or in the heavens) and bowing down in worship to them. The first commandment warns of worshiping the wrong God (there are no gods besides me), now the second commandment warns against worshiping God in the wrong way. This commandment includes imagining the true God as like yourself, a ruler or something lower. This means we have the tendency to make God into something of our own limited understanding, likeness, or ability to control. This is what the Israelites did at the base of Mt. Sinai while Moses was receiving the law. When the Israelites were worshiping the golden calf (Exodus 32) they weren’t worshiping foreign gods like Baal, Ra, or Osiris, they were worshiping their perception or creation of God. They had created an image in the form of a golden calf and worshiped it as God. They used their imagination to create and conceive a physical representation of what they believed was God. Thus, even if their motives were right (which I highly doubt), they were creating an image of god, who could not be created. This was their sin. They created a god of their own understanding and imagination. I have heard people talk about acknowledging or worshiping the god of their own understanding and this concerns me because they are talking about worshiping an idol. What we perceive or imagine God to be in our own minds is dangerous and goes against the second command. J.I. Packer writes, “No statement starting, ‘this is how I like to think of God’ should ever be trusted. An imagined God will always be quite imaginary and unreal.” Do We Worship Idols Today? You may say, “I am a Christian and I know I shouldn’t make statues in God’s image, so why is this commandment even relevant or applicable to me today?” The answer is everything in our lives and in this world has the potential to become an idol! Modern humanity may not worship statues or carved images, but I would argue that many do have other (both seen and unseen) gods that they worship today. According to recently deceased author and Pastor Timothy Keller, “A counterfeit god (idol) is anything so central and essential in your life that, should you lose it, your life would be hardly worth living. An idol has so much controlling position in your heart that you spend most of your passion and energy, your emotional and financial resources, on it without a second thought.” Professor Tom Shippey states, "(Idols are when we) take the hearts fondest desires and magnify them to idolatrous proportions.” Anytime one needs something to represent or to see God we are undermining his freedom. No image can capture God’s glory. However, we try do this with buildings, pulpits, relics lying around the church or any image that we need to bring us into the presence of God. This happens in churches today. I remember many years ago once being criticized at a church I pastored for moving a pulpit from the area where I preached to another part of the stage; the reality was, the pulpit had become an idol. On another occasion I asked a pastor friend if I could borrow some candelabras from his church for a wedding. He agreed. I went to the church to pick them up and I was stopped by the church secretary and told, very sternly, those candelabra cannot be removed from their place since they were the only items that had survived a church fire in prior years. In fact, they are not even supposed to be touched without gloved hands. Those candelabra had clearly become idols. Is all idolatry bad? The short answer is yes. God does not tolerate idolatry. Throughout scripture we read that God will not take second seat to anyone or anything. Exodus 20:5 says, “For I, the Lord your God, am a jealous God, who will not tolerate your affection for any other gods.”. There are many potential idols in our lives and sometimes these can be good, healthy, and advantageous when viewed and used properly… but when we place them above God and worshiped (kiss hand in affection) they subtly become idols, no matter how good or advantageous they may be. What Can Idolatry Look Like for Us? When we depend on or look to anything more favorably than God as our source of joy, security, and salvation then it/they have become idols in our lives. Idolatry can have many faces in our churches and culture. These idols can also include…
Conclusion Is there something in your life taking precedence over God? If so, then this “something” has become an idol/God. We are created beings and we were created in the image of God to worship God. Unfortunately, our natural sinful inclination is not to worship God, but to worship things created by God. Romans 1:18 – 23 says, “But God shows his anger from heaven against all sinful, wicked people who suppress the truth by their wickedness. They know the truth about God because he has made it obvious to them. For ever since the world was created, people have seen the earth and sky. Through everything God made, they can clearly see his invisible qualities—his eternal power and divine nature. So they have no excuse for not knowing God. Yes, they knew God, but they wouldn’t worship him as God or even give him thanks. And they began to think up foolish ideas of what God was like. As a result, their minds became dark and confused. Claiming to be wise, they instead became utter fools. And instead of worshiping the glorious, ever-living God, they worshiped idols made to look like mere people and birds and animals and reptiles.” Sometimes it is so easy to exchange worship for God with the temporal and fleeting. We replace God with subtle physical idolatry (people or things) or idols of our hearts (Unseen and possibly good). My prayer is that you take some time this week and pray about identifying the idols in your life and seek to replace them with the true, life-giving, fulfilling, and joyful worship to the only one who is worthy of praise. When we faithfully allow God to search our hearts, He is going to deal with us individually and when He does, we need to be prepared to make the necessary changes in our lives so we can be right with God.
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\ Introduction Chapter 15 is the shortest chapter in Revelation. It opens by introducing the seven angels who eventually receive the seven bowls of wrath. These bowls are the third series of seven (1. Seals, 2. Trumpets, 3. Bowls). The set of bowls unfold from the seventh trumpet, just as the trumpets unfolded from the seals. These seven bowls may very well be the third woe that was announced in Ch. 11:14. Chapter 16 is the last of the three judgments of Revelation. They are the final series portraying the flood of God’s wrath. The chapter documents the carrying out of the concluding series of plagues. There are apparent similarities between these judgments and the trumpet-plagues of chapters 8 – 11. In both plagues the first four plagues are released upon the earth, sea, inland waters, and heavenly bodies correspondingly. The fifth comprises of darkness and pain and the sixth, introduces us to the enemy hosts that come from the area of the Euphrates Both sets of plagues draw heavily for their imagery on the ten Egyptian plagues of Exodus. However, there are distinct differences between the two sets of judgments. Chapter 15 Vs 1: The seven angels and the seven bowls speak of the certainty and completeness of God’s divine wrath upon the unrighteous. These are the last of the plagues and they complete the warnings God has given to an unrepentant world. These plagues are the final outpouring of divine retribution by people whose hearts, like Pharaoh, are hardened against God. V 2: The sea of glass is mentioned previously in 4:6 but it is also mingled with fire. It is uncertain if the fire represent judgment or is just a descriptive word to help heighten the magnificence of the scene. The people standing beside the sea of glass are those who have emerged victorious over the beast. They never abandoned their faith and never submitted to the dragon. They are playing harps that are appropriate instruments for praising God. Vs 3 – 4: they sing the song of Moses and the song of the Lamb of God. This is a song of celebrating and praising God for his righteous acts and redemptive history beginning with Moses and concluding with the victorious Lamb. These are not two songs, but one. Vs 5 - 6: After the song has been sung John sees the heavenly temple “sanctuary of the tent” open and the even angels of destruction emerge. the sanctuary of the tent references the tabernacle of God in the wilderness, and it emphasizes that the final plagues come from the presence of God. The seven angels emerge from the tabernacle and they are robed in pure bright linen which denotes their noble and sacred office and golden sashes which signifies their royal and priestly functions. What it Means to Worship I would like to pause here for the remainder of the message and continue to look at the act of praise and worship. So much of Revelation revolves around worship and praise, thus I feel it is appropriate to talk more at length about worship and praise. The Hebrew word for Worship is Shaw Kaw – Which means to bow down, to prostrate oneself, to honor, reverence as divine or Supreme Being. The Greek word is Pros-Koo-Neh-O which paints a more vivid picture of worship. It means to kiss the hand towards in token of reverence or kissing like a dog affectionately licking his master’s hand. What we need to know about worship…
King David said that if he could make one request, he would ask to dwell in the house of the Lord forever. That sentiment comes from a proper understanding and real experience of worship. There’s nothing better than worship, once we learn how to do it. This outline is a beginning. It emphasizes a few key qualities for worship and shows how they contrast with the stale church experience of many people today. Working on our Worship Come with GLADNESS and joy, not gloom.“Shout with joy to the Lord, all the earth! Worship the Lord with gladness. Come before him, singing with joy.” Psalm 100:1 - 2 Many people think of church as the most boring 60+ minutes of the week. Some can have the attitude of, “So maybe the songs this week aren’t my favorite; maybe the message doesn’t hit home…but hey, it’s still not a root canal!” However, our attitude should be “I have an hour plus to be in the presence of God and with his people so I will give God my undivided attention – I will make the most of this time.” The songs and sermons are not designed to be entertaining. They are ways to enhance your worship. Come into his house with praise and expectation. Be overjoyed by the fact that you are a child of God’s and focus on worshiping Him. Come to MAKE NOISE, and not quietly to observe.“Praise him with the clash of cymbals, praise him with resounding cymbals.” Ps. 150:6 Worship should be noisy! The Psalms tell us to worship God with shouting, clapping, singing, and dancing – and with every imaginable instrument. What it doesn’t say is “sit quietly with your mouth shut, and watch.” If anything, the Psalms tell us to do the opposite. Come to GIVE, and not to receive. “Give thanks to Him and praise his name”. Ps. 100:4 You are not the focal point of worship. God is. When we focus on what we get out of worship, we can easily become critical of those who are leading and speaking. But when we focus on giving praise to God, we can look for every opportunity to participate…in singing, praying, giving, and teaching. In prayer, the acts of thanking God and praising him are much more appropriate than asking and requesting. This is not to say we can never ask; we can ask God for anything at any time. But when we come to worship, it is appropriate to thank and praise him for who he is and the incredible things he’s done. When you give God worship, ultimately you get more out of it! Come FOCUSED, and not distracted. “Know that the Lord is God. It is he who made us, and we are his; we are his people, the sheep of his pasture.” Ps. 100:3 In worship, there’s nothing more spirit-quenching then to be disengaged, bored and wishing you could get out the door. We are easily distracted, and the devil seeks to distract us from worship by causing our minds to wander, dwell on your selfish desires, and disengage from worship. We need to come to worship focused and ready to praise. When we delight ourselves in the Lord in this way, he gives us the desires of our hearts (Ps. 37:4). Conclusion
Introduction Revelation 14 takes a turn from the gloom of the Antichrist and the False Prophet and refocuses on the reward for the readers for their endurance by giving them a glimpse of the final blessings. Chapter 13 is a somber reminder of the impending doom of what lays ahead for the immediate future, thus a little encouragement is for the recipients of this letter. John now sees the vision of triumph for the followers of the Lamb, Jesus Christ. Vs 1: This scene is intended to be an apparent difference of the vision of the beasts in the previous chapter. The followers in chapter 13 are stamped or marked with the mark of the Beast (666 or 616) on the right hand or forehead. It is in this new vision John sees the Lamb standing on Mt. Zion. Mt. Zion This is appropriate because Mt. Zion has long been associated with divine deliverance. In this passage Mt. Zion represents
The 144,000 have been interpreted many ways, some have suggested that if we look forward to verse 4 it appears as though they are a select group of saints that are consecrated to God. But others have suggested the 144,000 is the complete body of the all the redeemed. Once again, the number is not necessarily exactly or literally 144,000 but both most likely represent the complete number of redeemed throughout history. There is a mark or names on the foreheads of the 144,000 symbolize loyalty and allegiance to the lamb, who is Jesus Christ. Those who are sealed or marked have committed themselves or are in allegiance to the Lamb. They are the overcomers whom Jesus has written his own name on them. Vs 2 – 3: John hears a great voice that sounds like the roar of rushing waters, thunder, and a harp and the 144,000 are singing a new song. One would think this is a singular voice, but we find that it is the choir of the 144,000 singing the anthem of redemption. The voice is many voices because John writes that “they were singing”. This song is the new song of Revelation 5:9 and it is sung by those who have been purchased by the Lamb. This is a song reserved only for those who have are followers of the Lamb, they are the only ones who are able to sing it. These 144,000 have been redeemed from the world. This does not necessarily mean that they were taken physically out of the world but instead they were detached from the evil ways of the world and its false beliefs. Vs 4 – 5: Who are the 144,000? They can be described as three characters.
In their mouth was no deceit because they are blameless. Romans 1:25 tells us that the pagan world has “exchanged the truth about God for a lie.” These 144,000 have not compromised their faithfulness and allegiance to the claims of the Antichrist. Vs 6 - 11: The Lamb and his followers are standing victorious on the heavenly Mt. Zion is then followed by three angelic decrees.
Vs 12: John encourages the believer to endure and keep faith in Jesus Christ. Vs 13: Another voice from heaven proclaims a blessing to those who are going to be martyred from this point on. The command to write emphasizes the importance of the message that follows. A blessing is upon those who faithfully give their lives for God will enter victorious into their rest. Vs 14: “one like a son of man” is none other than the risen Lord Jesus Christ returning in judgment. On his head he has a “golden crown”, and this crown assigns the risen Lord as the conqueror and thereby has the right to act in judgment. He has a “sharp sickle in his hand.” This is a tool of harvest and would signify the Messiah is prepared to reap the harvest of the earth in righteous reckoning. Vs 15 - 16: Yet again, another angel comes from the temple and gives the divine command to the one sitting on the cloud to begin the harvest. This harvest, however, is not limited to the gathering of the elect. Because we see in the parable of the Wheat and Tares, it involves the gathering of the wicked for burning as well (Matt 13:30, 40–42). In the OT the harvest was a regular symbol of divine judgment. Thus, the harvest of vv. 14–16 is likely a general picture of the coming judgment. The time to reap has been determined by God and the time for judgment and remuneration has come. The harvest of the earth is fully ripe. Vs 18: Another angel (the 6th one in Ch. 14) comes out from the altar. If you recall the altar contained the prayers of the righteous (6:8) and we can conclude that the prayers of the righteous saints play a significant part in bringing God’s judgment upon the wicked. This angel has authority over fire and fire in the NT is often connected to judgment. Just as the grain is ready for reaping the grapes are ripe and the time for judgment has come. Vs 19: The angel is God’s instrument for executing the judgment upon the unrighteous. The angel swings the sickle and gathers the vintage and throws it into the winepress of the wrath of God. The grapes of the earth are a collection of all who refuse to embrace the righteousness of God and have instead become His enemies. Vs 20: The city outside is probably Jerusalem. John now graphically describes the judgment of God as he states the judgment is a bloodbath and flows as deep as a horse’s bridle for 1600 stadia which equals 184 miles. This most likely translates as the judgment of God is extended to all men everywhere who are not under divine protection. The Kingdom: Recap We need to keep in mind that the events of this chapter, and ultimately this apocalypse letter to the seven churches point to Jesus and the coming Kingdom of God. I talked at length last Sunday about this Kingdom and should recall that Jesus’ Kingdom was not a single event (His first Advent), but it came and continues in stages; it started with his public life, his death, resurrection, and anticipate his future consummation. When we talk about the Kingdom of God or the Kingdom of heaven we are not talking about a place as much as the reality of God being King in and through Jesus and his achievements. Jesus has possession of the Kingdom through his deeds; He is waiting to hand it over finally to the Father. (1 Corinthians 15:23 -28). Introduction Last week we looked at Revelation 13. In this complex and confusing passage, we are introduced to two more creatures. One creature comes out of the sea and begins a reign of terror by deceiving the nations. The next creature emerges from the earth, and his job is to promote the agenda of the beast from the sea. In verse 3, we read about the beast receiving a fatal blow to the head and being miraculously cured or brought back to life. The creature from the earth forced humanity to worship the beast from the sea. In this episode, there is a blatant mockery of the resurrection of Jesus Christ. The beast who was killed is now alive. Then he is worshiped as a ruler or king. Satan is the deceiver and accuser. He is not a creator nor a god. Evil does not create or promote originality; instead, it thrives on deception and mockery of all that is holy. The beast receiving the fatal blow to the head and his resurrection are plagiarism of the death and resurrection of Jesus Christ. In the next few chapters of Revelation, we will see kingdoms established, and rulers come to power. These kingdoms and rulers are temporary and, quite honestly, a mockery of the true sovereign God and His kingdom. They are false kingdoms set up by false powers and principalities. So, I wanted to spend some time today and pause between Revelation 13 & 14 and look at the true King who has come and established His Kingdom here on earth and of God and for all eternity. The Kingdom of God So, let’s start from the beginning. Acts 1:3 “During the forty days after he suffered and died, he appeared to the apostles from time to time, and he proved to them in many ways that he was actually alive. And he talked to them about the Kingdom of God.” The author, Luke, establishes early in the Acts of the Apostles the validity of the resurrection of Jesus Christ. He writes in verse 3 that Jesus appears to the apostles on numerous occasions giving proof or evidence that He was and is alive. Aside from Acts 1, there are several resurrection accounts found in Mat. 28:18, Luke 24:36 – 37, and John 20:14 – 18 & 26 - 29. These give accounts of Jesus’ encounters with his disciples and the Marys. The Apostle Paul writes in I Corinthians 15:3 – 8 about Jesus appearing to over 500 people at one time and how he also appeared to the Apostle Paul. Thus, Paul establishes the resurrection as the core of the Gospel message; without the resurrection, Christianity is empty, void, and false 1 Corinthians 15:14 Acts 1:4 - 6 The disciples anxiously ask Jesus, “Lord, has the time come for you to free Israel and restore our kingdom?” And Jesus responds, “The Father alone has the authority to set those dates and times, and they are not for you to know.” In other words, “It’s none of your business.” Jesus knew what they were asking, and they didn’t understand the big picture. People often overlook that the disciples were asking a threefold question.
The Jewish people had lived under the thumb of Gentile rules for centuries, and they were ready to take their rightful place at the top of the heap. But Jesus had something more in mind. His response may have been, “It’s none of your business.” But he didn’t end it at that. He said, “You have other things to concern yourself with.” In verse 8, Jesus says, “But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the ends of the earth.” Jesus was telling his disciples, “Let’s not focus on when the Kingdom will come; let’s focus on how the Kingdom of God will come.” These words were both prophetic and a command. They were prophetic because the disciples were Christ’s witnesses. But in the same way, they were a command because he was telling them what they needed to do. Their witness was to begin in Jerusalem, then expand outward like ripples in a pond to Judea, Samaria, and the rest of the world. He was commissioning the disciples to be agents to spread the Gospel message to the known world. But they were to wait until the Holy Spirit empowered them before they went out. This is important to note because without being empowered by the Holy Spirit, they would have failed. Being empowered by the Holy Spirit is essential when sharing the Gospel with someone. It is imperative for us to understand that we must be driven by the Holy Spirit when taking the Gospel message to the world. Yes, we are to use every opportunity we can to share Christ’s love, but we need to realize that it is not us who does the changing or convicting. This is God’s job, and He is pretty good at it. We need to trust that when we do share Christ’s love that God will work through us and be sensitive to know that not every situation is the right situation. Sometimes we need to WAIT for the Spirit and move when He tells us to move. This is what Jesus was saying to the disciples. Wait just a little bit longer, and when you have been empowered by the Spirit, then you will go to all the nations. Luke records that after he had spoken these words, “He was taken up before their eyes, and a cloud hid him for their sight.” It goes on to say that they were looking intently up in the sky when two men stood beside them and said, “Men of Galilee, why do you stand here looking to the sky? This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen him go into heaven.” It is believed these two men were angels, or maybe possibly Moses and the Prophet Elijah, although it has been accepted pretty much across the board that they were angels. Who they were does not matter so much as what they said. They questioned why the Apostles were gazing up at the sky. The Apostles were not to be stargazers. They will not be able to bring Jesus back by gazing up at the sky. He is gone; they must let him go; He will return in his own good time and in the same way. Jesus will return one day to establish the Kingdom of God. We do not know the day, the time, or the hour. Only God knows these details. So, in preparation for Jesus’ return, we must take his commission seriously and be Spirit-empowered and go out to spread the Gospel. Revelation 1:7 says, “And everyone will see him— even those who pierced him. And all the nations of the world will mourn for him. Yes! Amen!” The return of Christ will be a public spectacle; it will not be private like his ascension. Jesus will return as the victorious King, and when HE returns, his sovereignty will be openly displayed. The wailing will not be the same as in Zech. Instead, it will be wailing that results from impending judgment. As Christians, we anticipate this day of the Lord’s return, but until then, we must get on with our witness, for this is Christ’s mandate to us. Introduction In chapter 13 we are introduced to two more horrendous creatures that Satan uses to continue his war against believers. They are beasts and they emerge from the waters and the earth respectively. The first beast is a dreadful seven headed monster and the second is a little less gruesome in appearance but is still powerful and has the ability to deceive with his miracle working power. The dragon from chapter 12, and the two beasts of chapter 13 make up an unholy trinity of Satanic wickedness. They are allied powers of evil, who will continue to persecute the saints of God. The dragon from chapter 12 becomes furious with the escape of the offspring of the woman (the Church/believers) so it stands on the sands of the shore, and it calls upon the dreadful legions to destroy the offspring of the woman. Revelation 13: 1 – 10 Vs 1 - 2: The creature that emerges from the waters has ten horns, seven heads, ten crowns on the horns, and on its head are blasphemous names. This beast has similarities to the dragon in Revelation 12 and the four beasts of Daniel 7:3 - 8 that emerge from the sea. In the ancient world the sea is associated with evil, a force that is hostile to God, or the final enemy of God’s people to emerge from this evil is entirely appropriate. Ten horns: These represent 10 kings who wear crowns. The crowns being placed on their horns instead of their heads so, this would suggest that his claims to authority rests on brutal force. Seven heads: The seven heads shows that there is a relationship between the dragon of chapter 12 and the beast of Ch. 13. In fact, it would suggest that the beast gets his power from the dragon (Satan). We know the number seven represents completeness; thus, a seven headed beast would be symbolic of for the ultimate or complete enemy of the church. Who or what is the beast? It receives its power from Satan, blasphemes the name of God, makes war against the saints, and is worshiped by the pagan world, thus it could suggest that the beast is the Roman Empire who persecutes the church. It is suggested that the beast could also represent the deification of secular authority or government. The written names on the head that blaspheme God tell about the arrogance of this beast. These titles may refer to a title of honor given to Roman emperors in the first Century AD who wish to be recognized as divine within the Caesar cult. This was evident on the imperial coins of the time. Julius Caesar, Augustus, among others were declared divine at their deaths. Domitian wanted to be addressed as dominus et deus (‘lord and god’. Many have suggested that this beast symbolizes the Roman Empire, who continually persecuted and oppressed the Christian Church. The beast has the appearance of a leopard, the feet of a bear, and a mouth like a lion. This creature most likely symbolizes a final empire (since the beasts of Daniel represent four kingdoms) that will be more dreadful than any other. Yet, it is not an empire that is powered on its own, it is an empire that is powered by evil or Satan, the dragon. Verse 3: One of the heads of the beast was wounded, we do not know how the wound was received, but that is not important… what is important is that it appeared to be mortal, and it was healed. Many theologians who attribute the beast as the Roman Empire say that this beast represents Nero. Nero was an infamous Roman emperor known for his viciousness and depravity. He was feared by all and when he died people refused to believe his death was final. Many expected him to rise again and appear in a resurrected form. Others believe that this goes to show the resiliency of the beast. This secular authority seems to be wounded but returns with increased strength and most likely refers to Rome and one of its emperors. Vs 4: This results in the inhabitants of the world worshiping the beast and the dragon. Deification of secular power is in fact worship of Satan.[1] The people worship the beast because of the authority he wields, and that authority is Satan himself. The motivation behind the worship is the mere power of his influence. Vs 5 - 6: In verses 5 to 7 the statements “was given” or “was allowed” is mentioned four times. This shows that not only the beast is subservient to the dragon (Satan) but to John’s readers, they would know that he speaks of God as the ultimate source of power, or sovereignty. The reign of the beast is only because God allows it to happen. He operates within the limits that are set by God. He is allowed to speak blasphemes against God. He was allowed to have authority for forty-two months. This is the traditional period for religious persecution. It is during this forty-two month that the beast aggressively carries out the will of the dragon. Vs 7 - 8: The beast is allowed to wage war on the saints and demand universal worship, and this worship extends to every tribe, people, language, and nation. Everyone on the earth will worship the beast except for those whose names are written in the book of Life. The saints will be persecuted and killed (overcome) by the beast, but the real victory belongs to them. Vs 11 - 12: A second creature/beast comes out of the earth. This beast’s job and purpose is to promote and glorify the first beast. He is a deceiver. His two horns like a lamb represents or gives the appearance of being harmless and gentle. He accomplishes his purpose by using his power to work miracles. In John’s time a reference to this beast would probably suggest a local priest of the imperial cult or the provincial council of Asia Minor who enforced emperor worship. In the final days the false prophet can stands for the role in false religion and forcing the people to yield to the worship of this secular power. Vs 13: We are warned throughout the Bible about false prophets who will attempt to (and succeed) lead people astray and worship other gods through signs and wonders. This second beast deceives people into worshiping the Antichrist by imitating the miracles of true prophets of old. Vs 14 – 15: This beast is only able to deceive unbelievers. Why? Because if one is truly loyal and obedient to Jesus will not be tricked by the miracles of the hose who deceive. The second beast then instructs his followers to “make an image of the beast”. He was given the power to give life to this image so that it could speak. The grammar of the verse insinuates that the statue not only speaks but it also approved the death sentence upon everyone who would not worship it, or it could mean that the second beast was the one who instituted the death penalty on all who refused to worship. According to Johannine scholar Stephen Smalley, “The notion of breathing life into the ikon of the beast is a satanic parody of the gift of God’s Spirit to believers… This is a broad and figurative way of depicting the second beast as a kingmaker; by magical deception, the beast from the earth is able to convince people that the image of the first beast represents true deity. The image in the present context refers not simply to the likeness of an individual Roman emperor, who claim divine status, or even first century demand for submission to the imperial powers. The idol in verse 15 represents ‘any substitute for the truth of God in any age.”[2] Vs 16 - 17: To identify those who worship the first beast they are required to get a mark on their right hand or forehead. There are no exceptions. Religious tattooing was common in the ancient world, and followers of a particular god were often marked to show their steadfast loyalty. This is a mockery of the sealing of God’s elect in chapter 7. In chapter 7 the elect are sealed to escape God’s judgment, and now the followers of Antichrist are marked” to escape his wrath against the church. This loyalty to the beast will certainly and clearly determine the line between God’s people and Satan’s. The mark not only shows loyalty to the Beast, but it also enables the recipient of the mark to buy and sell daily. Those without the mark cannot get the necessities for daily living. Vs 18: The Apostle John now provides a way for the intelligent reader to determine or compute. the beast’s number. He does not give much indication other that the fact that it is the number of man, and that number is 666. Recently some texts have translated the number as 616. It is believed that the number is specific to one certain historical person. Throughout history there have been multiple guesses as to who this person is or will be. Some take the number to be more as a symbol than a code. 666 is the number that falls short of perfection in each of its digits. New Testament scholar Robert Mounce writes, “it seems best to conclude that John intended only his intimate associates to be able to decipher the number. So successful were his precautions that even Irenaeus some one hundred years later was unable to identify the person intended. An additional 1,800 years of conjecture have not brought us any closer to a definitive answer.”[3] Smalley writes, “The repetitive ‘666’ stands for human and secular forces, including the Romes of any period, which are oppressive and unjust, and seek to dethrone the Creator and enthrone the creature.” He continues, “John is not referring here in the first place to individual and historical tyrants; he is speaking of varied types of authority which use power wrongly, so as to introduce doctrinal error and ethical compromise.”[4] Conclusion As we conclude this morning we are reminded of the seriousness of God’s command against idolatry. In Revelation 13 we see the beasts working collectively to deceive people into idolatry. A simple definition of idolatry would be looking to or depending on anything more favorably than God. We are created beings and we were created to worship God. Unfortunately, our natural sinful inclination in not to worship God, but to worship things created by God. Romans 1:18 – 23 says, “For God’s wrath is revealed from heaven against all godlessness and unrighteousness of people who by their unrighteousness suppress the truth,19 since what can be known about God is evident among them, because God has shown it to them. 20 For his invisible attributes, that is, his eternal power and divine nature, have been clearly seen since the creation of the world, being understood through what he has made. As a result, people are without excuse. 21 For though they knew God, they did not glorify him as God or show gratitude. Instead, their thinking became worthless, and their senseless hearts were darkened. 22 Claiming to be wise, they became fools 23 and exchanged the glory of the immortal God for images resembling mortal man, birds, four-footed animals, and reptiles. The sinful tendency for humanity is to worship anything other than God. We can easily exchange our worship for God with the temporal and fleeting. We replace God with subtle physical idolatry (people or things) or idols of our hearts (Unseen and possibly good). My prayer is that you take some time this week and pray about identifying the idols in your life and seek to replace them with the true, life-giving, fulfilling, and joyful worship to the only one who is worthy of praise. When we faithfully allow God to search our hearts, He is going to deal with us individually and when He does, we need to be prepared to make the necessary changes in our lives so we can be right with God. Thus, we see the stage is set for the final encounter. This is a place of tension because for the believer we are living in the already, but not yet. This simply means that Jesus was victorious on the cross, but the full acknowledgment of that victory is yet to come. The end has not come so evil will persist until that final battle between good and evil concludes. [1] Smalley, Stephen, The Revelation of John: A Commentary on the Greek Text of the Apocalypse, (Downers Grove, IL: IVP Academic, 2005), 339. [2] Smalley, Stephen, The Revelation of John: A Commentary on the Greek Text of the Apocalypse, (Downers Grove, IL: IVP Academic, 2005), 349 [3] Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 262–263. [4] Smalley, Stephen, The Revelation of John: A Commentary on the Greek Text of the Apocalypse, (Downers Grove, IL: IVP Academic, 2005), 353 Introduction Revelation Chapter 12 is another break in the Apocalypse. Before John writes about the remaining plagues in Ch. 16 he explains the primary cause of the violence that is about to break upon the church. The event is a classic conflict of God Vs. Satan. John also describes the persecution the church is about to experience. Once again, the symbolism is very dense and what John sees is clearly a vision, as John witnesses this event or a wonderous sign in heaven. The purpose of this chapter and the vision explicitly is for John to encourage the churches to remain strong during the inevitable trials and tribulation. From here on the stage is being set for the final confrontation in the chapters to come. Verses 1 - 6 Vs 1 – 2: John witnesses an event of great significance. In this vision John sees A woman who is clothed with the sun, and has the moon under her feet, and wears a crown of twelve stars. There is much speculation as to who the woman is or what she represents, and it will be simpler to begin with determining who the woman is not… The woman is not Mary the mother of Jesus. She could represent the true messianic community, or more likely the church. The woman is “clothed in the sun” – The world may despise the true Israel, but from God’s vantage point she is a radiant bride. “The moon beneath her feet” speaks of dominion. The woman is pregnant and “she cried out because of her labor pains and the agony of giving birth.” and this shows us that she is the true Israel in her pre-Messianic pain and anticipation. Vs. 3: This is another significant event, and this time it is a vision of a red dragon with seven heads and ten horns and seven Crowns. There is no doubt as to who the dragon is as we see him named in vs. 9, He is Satan AKA the Devil. The mention of dragons in the OT is common. Metaphorically he represents Israel’s enemies. Thus, the red dragon in this chapter could be the archenemy of God and His people. Red symbolizes the lethal personality of Satan, and the seven crowns represent his universal or complete power (Seven is the number of completeness). The crowns represent Satan’s audacious claim of royal power over the Messiah. Vs 4 - 5: The dragon stands ready before the woman, so when the child is born, he can devour it. He is determined to devour the child, so he waits for his victim to be born. This describes the vicious opposition the Christ child faced in the early years of his life. It stars with King Herod’s desire and plot to destroy the Messiah and climaxes at the crucifixion. However, the child was born and caught up to heaven. The noteworthy theme is that Satan’s plans were thwarted because of Jesus’ ministry, his death at the cross of Calvary, and concluded by his ascension and exaltation. Vs 6: The woman flees to the wilderness. Fleeing is something the Israelites have historically resorted to. The Israelites fled from the Egyptians, Elijah fled the pursuit of Jezebel, Mary and Joseph fled to Egypt in response to Herod’s decree. However, the intent of verse 6 is not to so much the church fleeing as a way of God sustaining her. Instead, the wilderness is often symbol of God’s divine provision and fellowship. It was in the wilderness where God spoke to Israel, protected her, and provided for her. Thus, this verse is intended to promise those facing martyrdom that God has prepared a place for spiritual protection for them, and he will empower them to stand fast against the devil. Verses 7 – 12 Vs 7 – 8: A war arises in heaven between Michael the Archangel and his angels and Satan and his angels. This is an all-out attempt on Satan to regain his position in the presence of God. The end result is Satan is cast down. Apparently up until this time Satan, in some respect has access to heaven. His defeat now forfeits his ability to access heaven. It is noteworthy to mention that it is Michael who wars against Satan and not Jesus. Satan and his angels are cast down to earth Vs. 9: The great dragon is now identified as the devil and Satan. The word satan was not originally a proper name. Satan is the Adversary, the accuser, and deceiver. Vs 10: The voice crying from heaven is most likely the collective voices of the twenty-four elders. They proclaim victory! Vs 11: Satan is defeated by the archangel Michael, but he is also conquered by the faithful believers as well. Their victory lies in the blood of the lamb. What does heavenly victory look like?
The Believer 1 Corinthians 15:56, 57 “The sting of death is sin, and the power of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ!” We are told in the Bible that all who believe in Jesus are children of God (1 John 3) so we are victorious, or we have overcome the world. The word “overcome” is derived from the Greek root word nike (ni-Kay) which means victorious. We are victorious in this life because of the blood fo the lamb. The darkness of this world, Satan, and his demons cannot overtake us because we are victorious. The reason we are victorious is because Jesus Christ. God’s love for us is so great that He has fought and continues to fight the battle for us, and He has declared us victorious. Through Jesus Christ we now have a new life, a life where we are fully alive, thriving and in need of nothing because the Spirit of God dwells in each of us. The old ways; the sinful, dark ungodly ways are gone, and we no longer need to live in the murky waters of the world. We now live in the fresh waters of Jesus Christ; living victoriously over sin, Satan and all his evil beings. We are thriving in the Kingdom of God and sharing the Good News that Jesus and His Kingdom has come. Satan and his minions will try and beat you down but take comfort and security in the understanding that nothing that comes your way can defeat you or hold you down in this life or the life to come because Jesus has defeated death and sin. The Enemy So, what does victory look like to Satan? It looks like hell. Revelation 20:1 – 3, 7 -10 “Then I saw an angel coming down from heaven holding the key to the abyss and a great chain in his hand. He seized the dragon, that ancient serpent who is the devil and Satan,, and bound him for a thousand years. He threw him into the abyss, closed it, and put a seal on it so that he would no longer deceive the nations until the thousand years were completed. After that, he must be released for a short time. When the thousand years are completed, Satan will be released from his prison and will go out to deceive the nations at the four corners of the earth, Gog and Magog, to gather them for battle. Their number is like the sand of the sea. They came up across the breadth of the earth and surrounded the encampment of the saints, the beloved city. Then fire came down from heaven and consumed them. The devil who deceived them was thrown into the lake of fire and sulfur where the beast and the false prophet are, and they will be tormented day and night forever and ever. Victory in Jesus results in eternal condemnation for Satan. Jesus wins and because of Him, so do we. Vs 12: The heavens rejoice because of the victory of Jesus, but it is also a cause for woe upon the earth and sea. Satan’s time is short between the time of his defeat in heaven and the time for his final judgment. It is during this short time that he will launch an earthly attack on the church and the persecution that is forthcoming. Introduction: Politics and religion are hot button topics. If you ever want to have a heated discussion or start an argument with someone just mention God in conjunction with government. Some believe these two go together like water and oil, thus avoid discussion these subjects all together while others love to have one sided heated debate. In today’s passage Jesus enters the ring as he takes on the topic of religion and politics head on. Mark 12:13 - 17 The passage is often misinterpreted incorrectly. I have heard several sermons that twist Jesus’ response. People are quick to interpret Jesus’ response to be careful to balance the sacred and secular areas of our lives. However, Jesus never fully answers the question because the Pharisees and Herodians were trying to trick him. They did not care what his answer is, they just wanted to trap Jesus by answering the question incorrectly (which seems at first glance no answer would have been right in the Pharisees eyes). The question was “Can one still pay taxes to Caesar and still have allegiance to God?” As we will see in a moment this was a well thought out and loaded question. Background Before we start let’s look at the background of this passage so we can better understand what is going on. Paying taxes to Rome was a touchy subject during Jesus’ days. The controversy was mainly what paying taxes represented to the Jews. They were not, so much, against the idea of paying taxes in general because they already were paying a Temple tax, local taxes, and taxes to Herod. But to the Jewish people paying taxes to the Romans represented loss of freedom. I can imagine we would be angry if we had to give a portion of our hard-earned money to an oppressive nation who violently and forcefully overthrew our government and country (Especially if we believed we were the chosen nation of God). Imagine that you were part of a nation who took pride in freedom, to worship God and for human rights and now we are enslaved by a nation who is oppressive and imposes her taxes on us for her wealth. Taxes represented Rome’s rule over Israel and the Jews celebrated the fact that they were God’s chosen people, yet they agonized over the fact that they were not living as God’s people, instead they were living under oppression and fear of the Roman government. This was the main reason tax collectors were despised. These individuals were Jews who worked for the Roman government and were given the freedom to collect taxes at an inflated rate and kept some of the money for themselves after giving the Roman’s their share. They were protected by the Roman government so they could set their rates at whatever price they wanted. Not only did the Jews not like what the tax represented, Rome, but also the coin itself went against their law against carved or graven images. The possession of the coin would be considered a form of idolatry for the Jews since the coin had a carved image of the Caesar on it. Theologian N.T. Wright writes, “(I)mages of human beings were out of the question, and here is Tiberius (Caesar), staring coldly out at the world from every small Roman coin. And writing! Around the head the words say in Latin, ‘August Tiberius, son of the divine Augustus’. On the other side it says: ‘High Priest’ (the emperors were mainly high priests of the main Roman cult). – If the Romans had gone out of their way to be offensive to the Jews, they could have hardly done it better.” Outline Before the Pharisees asked the question to Jesus, the Pharisees and Herodians intended to stroke Jesus’ feathers a bit by telling him that he was an upright man. God’s interests were his interests, and he was totally a man who seeks God’s approval and not mans. They were trying to make him out to be a moralistic man of God so in their plot to set him up it was designed to have a question that would put him in a positive light. The Pharisees and Herodians were implying that, Jesus was a religious man who had no regard for what men thought of him and he was filled with wisdom, thus, they asked him if it was right to pay taxes to Caesar. But overall, it was a trick question because no matter how Jesus responded his answer would get him in trouble, or so they thought. Jesus doesn’t fall for their flattering words; he sees through them. However, he faces a dilemma, if his answer is to pay the taxes then he would be going against that which the people despised. Plus, it would also put into question his claims to be the Messiah, because according to Jewish tradition and thought the Messiah was supposed to set the people of Israel free from injustice and tyranny. If he answered in the affirmative, then he could be considered a sympathizer to the Roman government hence putting him in the same bracket as tax collectors and sinners. However, if he suggests not paying taxes then the Pharisees could go to the Roman government officials and accuse Jesus of being a dissenter, a rebel, and one who was trying to stir up the people against Rome. Jesus does not answer the question because he knows they don’t really care what he thinks. He throws the Pharisees and Herodians off guard by seeking a coin (one that he does not possess). This is strategic because Jesus answers their question by showing the hypocrisy of the Pharisees. When they produced the coin (the one with Caesar’s face on it) they were showing everyone around that they were handling or possessing this same coin that was hated by the Israelites. In possessing the coin, they were showing their support for Caesar because the coin belonged to Caesar. Next, he asks them whose face is imprinted one the coin? They respond, “Caesars.” By their admission the coin belongs to Caesar (since it bears his image) so he can have it back. Jesus’ reply, “Give to Caesar what belongs to Caesar and give to God what belongs to Him.” He is saying EVERYTHING belongs to God. Many pastors and teachers have taught throughout history that Jesus is saying that life is broken into two realms, the sacred and secular. This means that we are to have human leaders for everyday life and God/Jesus for spiritual matters. This interpretation could not be farther from the truth. “Give to Caesar the things belonging to Caesar” does not mean humanity has control or even ownership over the physical, political, and earthly sphere just the same as “Give to God what is His” does not mean God is only in control of the religious, sacred, and spiritual realm. God and Caesar (human government) are not equals; they are not counterparts. Jesus says that the coin belongs to Caesar because it bears his image. It is, in many ways his idol. Jesus says to pay taxes but do not submit to the Romans as the ultimate authority. The hypocrisy in this passage is when we see the Pharisees having no issue doing business with or receiving Caesars money, therefore they should pay taxes. But Jesus takes it a step further by saying since the Romans demand tax money then Israel should oblige and pay the taxes but also in life, they must give to God what belongs to Him. What belongs to him? Humanity bears the image of God thus we belong to Him. As God’s children we bear his image as and we owe allegiance and loyalty to him, we owe and our very being. Romans 12:1:1 – 2 says, “And so, dear brothers and sisters, I plead with you to give your bodies to God because of all he has done for you. Let them be a living and holy sacrifice—the kind he will find acceptable. This is truly the way to worship him. 2 Don’t copy the behavior and customs of this world, but let God transform you into a new person by changing the way you think. Then you will learn to know God’s will for you, which is good and pleasing and perfect.” Often, people like to compartmentalize their lives into these two divisions of sacred and the secular and they do it well. People reserve Sundays and maybe a few hours here and there during the week for God since this is the time reserved for church, Bible Study, or serving. But the rest of the days they figure they can live however they please. Jesus does not advocate this compartmentalized life. He does not say I want to be your Lord and Savior on certain days, or when faced with death, tragedy, difficulty, and spiritual issues and then you are free to fend for yourself during the good times and prosperous times. He does not say that Spiritual issues belong to him and everything else belongs to humanity (e.g., government, finances, & us). God makes it clear that we must put our allegiance, loyalty, and trust in Him alone. We cannot place our allegiance, trust and happiness in humanity, politics, wealth, power, and our position in life. Our lives were made by Him, and he has authority over all, and our allegiance should be to Him alone. The point of the passage above that many people miss is that God doesn’t want you for a few hours on Sundays and Wednesdays. He doesn’t want you to trust him only when time are tough. He wants what is rightfully His, all of you all the time. Jesus implies, “I want to be the Lord of your finances, the Lord of your marriages, the Lord of your work, the Lord or your security, and the Lord of all aspects of your life.” Now, I do not believe Jesus tells us to have nothing to do with government or secular institutions. We are citizens of this planet thus we cannot cut ourselves off from reality and reject the world, laws, and the obligations we have to it. As Christians we are free and as American Christians, we have religious liberties, and this does not exempt us from civil law that is intended for order. We have the obligation to pay taxes so we can use roads, sewers, social security, Medicare, and have public servants etc. We should contribute to society, and we should exercise our ability to vote and submit to governmental authorities (We must render to the government what bears the governments image). However, we owe our sole allegiance and loyalty to God. This means we should pray for our government officials, politicians, and secular society whether we like or agree with them or not. This is part of giving of your whole self to God. We are the children of God who bear his likeness. We are created in His image, and we belong to Him. Conclusion So, Jesus' response of life goes beyond a simple balancing act between the sacred and secular aspects of life. In this passage he exposes the hypocrisy of the Pharisees by pointing out their acceptance and use of the very coins they despised. His statement, "Give to Caesar what belongs to Caesar, and give to God what belongs to Him," carries a deeper meaning. While we have obligations to our government and society (secular and sacred) in which we live, our ultimate allegiance and loyalty should always be placed in God. We are created in God's image and therefore belong to Him. Jesus desires our wholehearted devotion and surrender in all aspects of life, not just on certain days or in specific spiritual matters. God wants all of us to live in ways that honor Him and recognize His authority over all areas of our lives. Let us remember that we are created in His image, and we belong to Him. May we surrender ourselves completely to Him and allow Him to be the Lord of our lives, embracing His guidance and direction in all that we do. Introduction As we continue through Revelation, the Apostle John's visions intensify as God reveals further revelations concerning the future of humanity and God's ultimate plan. Today we will look at Revelation 9:13 – 10:11, we witness an extraordinary progression of events that challenges our understanding of what is going on. Today’s passage begins with the booming of the sixth trumpet, where a mighty angel releases four angels that are and unleashes a destructive army of horsemen upon the earth, and concludes with the appearance of another angel, holding a small scroll and commissions John to deliver a prophetic message to the world. Through its vibrant imagery, symbolic language, and prophetic interactions, this portion of Revelation probes into the intricate interplay between divine judgment and divine mercy, highlighting the role of God's chosen instruments in proclaiming His truth amidst chaotic and tumultuous times. Vs 13 - 14: Trumpet 6 - With the blowing of the sixth trumpet John hears a voice speaking from the horns of the golden altar. This is the altar that stands before the presence of God where the souls of those slain for the word of God spoken of in Chapter 6. Altars in Jewish tradition had four horns, one protruding from each of its upper corners, and such altars were also known among Greeks. The voice that speaks is either the voice of the angel or the voices of the martyrs. If it is the voice of the martyrs, then it would be the prayers of the saints praying for vindication. But, more than likely it is the voice of the angel who serves before the altar because the voice is singular. John hears the voice say to release the four angels who are bound/restrained at the Euphrates River ready to go into war with their massive armies. Since they are bound it is believed that they are demonic. Both the sixth trumpet and sixth bowl are set at the Euphrates River, yet they are both very different. The trumpet judgment releases the demonic forces on the ungodly, but the bowl judgment, as we will see later, gathers the kings of the earth and Satan to attack God and His throne. The wrath of the sixth trumpet does not bring repentance, but the sixth bowl warns that the ungodly will be overthrown. Vs 15 – 16: The four angels are released and is allowed to kill 1/3 or a portion of humanity. Remember, under the fourth seal a fourth of humanity is killed. In this, we see once again the numbers 1/3 and ¼ should not be taken literally but denotes that the death toll is extensive. The onslaught is focused on those who reside on earth and is aimed towards those who live in animosity towards God. There is a set time and place prepared for these angels and this is that moment. This exact time and place show the reader that this is part of God’s divine plan, and He is still in control. And at this precise moment God in his sovereignty decrees, these angels are released to kill humanity. This demonic Cavalry is immeasurably large. The only reason we know the number is 200,000,000 is because John hears the number spoken. Vs 17 – 19: Those who rode these demonic horses wore breastplates of red, blue, and yellow to match the colors of fire, smoke, and brimstone. Now, the riders do not play any part in killing humanity, death is brought by the horses. John intentionally describes the horses as horrific and terrible creatures. Perhaps the most horrifying aspect of the horse is the face of the lion, because lions symbolize demolition and brutality. These horses in John’s vision resemble mythical beings from Greco-Roman tradition such as the “raging Chimera.” It was “in front a lion, in back a serpent, and in the middle a goat, breathing out the force of blazing fire.” From the mouths of the horses proceed three plagues fire, smoke, and sulfur. The fire burns, and the smoke, and sulfur kill by asphyxiation. Their power of death comes from their mouths and in their tails. Like the tails of the locusts in the previous vision, which inflicted torment like a scorpion’s sting, the tails of the demonic cavalry threaten to harm like snakes. Vs 20 – 21: Those who were spared from this horrific death still do not repent, nor do they stop worshiping demons and idols. This shows that once the heart grows cold and hostile toward God, not even the remote possibility of a horrific death will lead them to repentance, instead they dug their heals in and started worshiping the demons and forces that bring their destruction. Theologian N.T. Wright writes, “You become like what you worship: so, if you worship that which is not God, you become something other than the image-bearing human being you were meant and made to be. Thus verses 20 and 21 stand in parallel. Worship idols—blind, deaf, lifeless things—and you become blind, deaf, and lifeless yourself. Murder, magic, fornication, and theft are all forms of blindness, deafness, and deadliness, snatching at the quick fix for gain, power or pleasure while forfeiting another bit of genuine humanness.”[1] Chapter 10: Interlude Vs 1: From the beginning of chapter 4 John is taken to heaven to get a front row view of the heavenlies. Now in Chapter 10 John is back to earth because he sees the angel descending from the heavens. This angel in Revelation is referred as a mighty angel. The angel comes directly from the presence of God. The angel is surrounded by clouds which often signifies the coming of God and the Son of Man or a human figure who receives dominion over the world. A cloud suggests divine presence. The legs appearing as pillars of fire and the cloud could recall the pillar of fire by night and a cloud by day found in Exodus that gives guidance and protection to the Israelites in the desert. And the rainbow which signifies the reminder to God of his promise to Noah. Some believe this angel could be Jesus since his appearance is like the vision of him in Revelation, and because the lion would indicate that he is the lion of the tribe of Judah. However, it is rejected by many because in Apocalyptic literature Jesus never appears as an angel. So, when John speaks of “another” angel or a “mighty” angel, these angels are not Christ. The angel in Rev 10:1 has an exalted appearance because he mediates divine revelation. Vs 2 – 4: The angel has a little scroll/book in his hand, The angel has its right foot on the sea and the left foot on the land. Such a sight would show the mere colossal size of the angel, or it could symbolize his authority over the earth. The angel calls out with a loud voice, like a roaring lion. The angel’s voice is promising more than threatening because it interrupts the movement toward increasingly destructive judgments. Seven thunders - These thunders are interpreted in two ways the first one is most probable.
Either way this thunder is linked with divine reckoning. When the seven thunders spoke, John had been writing and documenting all that has happened, since he was told to write down all that he saw. However, when he went to write down what the voices spoke, he is immediately told not to write them. Instead, he is told to seal up what he heard, which means, do not disclose the contents to anyone. What was said was not to be spoken or known to the churches. Vs 5 – 7: In the OT when one raised their hands it was in response to oath taking. So, the angel makes an oath by swearing to him who lives forever that there will be no more delay. According to Robert Mounce “Apocalyptic thought has always been concerned with the question, how long until the end?” The answer from the angel is, “There will be no more delay.” This literal translation of this phrase is interpreted four different ways.
Trumpet 7 – With the blowing of the seventh trumpet God’s mysterious plan will be revealed. Mysteries are important in apocalyptic literature because they are secrets preserved in heaven and revealed to apocalyptic writers. The mystery revealed is that the kingdom of the world was now becoming the kingdom of God, the rewarding of the righteous, and the final defeat of evil. Vs 8 – 11: John is told to take the scroll from the angel who is on the land and sea and when he gets it, he is commanded to take the scroll and eat it. The scroll was sweet like honey in taste but made his stomach bitter. This could be interpreted three ways.
Revelation 10 leaves us with a sense of anticipation and awe, as it sets the stage for the dramatic events that will unfold in subsequent chapters. It invites us to reflect on the power and sovereignty of God, the urgency of His message, and the responsibility we have as believers to faithfully proclaim His truth. As we navigate the complexities of our world, Revelation 10 reminds us to anchor our hope in the eternal purposes of God and to be diligent in fulfilling our mission as His witnesses. [1] Tom Wright, Revelation for Everyone, For Everyone Bible Study Guides (London; Louisville, KY: SPCK; Westminster John Knox, 2011), 92. Introduction Many commentators and pastors have attempted to put Revelation into well-defined patterns. Revelation is not intended to be a chronological sequence of events and it is not intended to represent a corresponding historical development. This is why it is such a complex and difficult book to understand, let along preach. In attempting to teach and understand Revelation in a nicely wrapped package would give the impression that John was writing a work of literature rather than documenting and sharing with fellow believers these incredible, awe-inspiring visions from God. E.F. Scott writes, “that a perfectly logical apocalypse would be a contradiction.” I tell you this as an introduction because we are going to look at these visions of John and they do not necessarily follow a chronological sequence. Revelation 8 Craig Koester writes, “The trumpet visions (we are about to witness) now reply to the prayers by implicitly raising a question: What if God responds to the prayers by sending wrath on the unrepentant world? What will that accomplish? Readers are shown the horror of pitiless wrath as disasters strike earth, sea, and sky, and demonic hordes of locusts and cavalry torment humanity amid clouds of fire, smoke, and sulfur. Yet the wrath accomplishes nothing. The wicked simply persist in their refusal to repent.”[1] In this we see the hardness of humanities heart and the evil that is restrained from the world. Revelation 8:1 - 5 Vs 1: Opening of the seventh seal – When the seventh seal is opened there is silence in heaven for about 30 minutes. The silence is a dramatic pause, what we would call “the calm before the storm”. It is also thought that this silence is the time when God hears the prayers of the saints. Vs. 2 – 5: It is commonly held that the events of verses 2 – 5 take place during the time of silence. This is the preparation that takes place before the judgments are released. In this we see the seven angels standing before God and each were given trumpets. Their job is to announce the series of plagues which are to fall on the earth and its inhabitants. In the OT the trumpet was used for a variety of reasons such as calling the people together (Numbers 10:3), to move the people of Israel on their journey (vss. 5 – 6), to sound the alarm for war (vs. 9), and to celebrate days of sacred feasts (vs. 10). The priests led the army around the city of Jericho with trumpets. The Jewish new year is called Tishri which is the “day you blow the trumpets.” The trumpet was also used in the coronation of a King. The trumpets in Revelation are called “eschatological trumpets” and they announce the coming wrath of God. These angels are used to call on the four great disasters of God in the material cosmos (vs 8- 12), two satanic outbreaks on unrepentant man (9:1 & 13), and the proclamation that the world has submitted to God’s sovereignty. Vs 3: Another angel (not one of the seven) performs the priestly duties of offering up the prayers of the persecuted. The incense is either mingled with the prayers of the saints or the incense are the prayers. It is likely he is the angel who is the heavenly priest who offers the prayers of all the saints (not just those martyred, but all saints) to God. Vs 4: The incense is added to the hot coals creating a cloud of incense smoke that arises before God. This is a symbol of divine acceptance. According to Robert Mounce, “The scene in heaven suggests that there is something sacrificial about genuine prayer. Both the believer and his prayer enter the presence of God by way of the altar.”[2] Vs 5: The fragrance of incense of the prayer of intercession now turns to judgment. The prayers of the saints play a major part in bringing the judgment of God on earth. It is in this instance that the prayers of Revelation 6:10 are answered in part. “O Sovereign Lord, holy and true, how long before you judge the people who belong to this world and avenge our blood for what they have done to us?” We know judgment is about to happen because it is preceded by thunder, lightning, and an earthquake. The First Four Trumpets Revelation 8:6 - 13 Vs 6: The angels raise their trumpets in readiness to sound the trumpet. Vs 7: Trumpet 1 – The first trumpet starts a second series of judgments. We need to remember that the first four seals represent judgment because of human sinfulness. The trumpets reveal the active involvement of God bringing punishment upon the world. It is also important to note that the judgments are intended for or directed against a world that is hostile towards God. As the intensity of the judgment increases, so does the hard-heartedness of man. These are not final judgments, yet they will affect a significant portion of the earth. The first trumpet blast brings forth hail and fire, mixed with blood that is thrown down to the earth, resulting in 1/3 of the trees and grass burned up. This imagery is akin to the seventh plague in Egypt. The fire which accompanies the thunder is most likely lightning and the blood refers to the awesome storm rather than the fire and destruction that the lightning would cause. Great devastation follows the storm. The 1/3 fraction is not intended to be literal; it refers to a portion of destruction but not the majority, this judgment is not final. This judgment serves as a warning that the full wrath of God is still yet to come. The trees that were burned up are probably fruit trees, because fruit trees were important to the maintenance of life in Israel. Thus, this plague is aimed at nature, but it does affect humanity as well. Vs 8- 9: Trumpet 2 – The second trumpet brings a mountain of fire that destroys 1/3 of the sea which kills a 1/3 of the sea creatures and 1/3 of the ships. Again, the 1/3 fraction is not to be taken literal; as it refers to a significant portion of the sea, sea creatures and ships being destroyed. Some find the mountain being cast into the sea as a volcanic eruption. Many believe this because 20 years before the writing of the apocalypse Mt. Vesuvius erupted and destroyed Pompeii. According to some Jewish writers this was a judgment on Rome for having destroyed Jerusalem. The mention of fire in the first three plagues corresponds with the Angel of verse 5. With the second trumpet and the mountain being thrown into the sea results in the water turning to blood. This is a reminder of the first plague of Egypt in Exodus where the rivers turned to blood, making the water undrinkable (Ex. 7:20 -21). This plague is to be understood not as poisoning the water, but a judgment that goes beyond explanation in turns of natural phenomenon. Vs 10 -11: Trumpet 3 – The third trumpet brings a great star or meteor falling from heaven that contaminates the rivers and spring waters thus making them bitter. The star is named wormwood after the bitter plant of the same name. In the OT wormwood was used as a symbol of bitterness and sorrow (Prov. 5:3 – 4, Lam. 3:19, Jer. 9:15) so it is agreed that the waters became bitter like wormwood. Now, wormwood is not poisonous, but it does denote death. Thus, we can assume that a portion of the waters became contaminated as a direct result of God and people died from the contaminated water. Vs 12: Trumpet 4 – The fourth trumpet brings a judgment where 1/3 of the sun, moon, and stars are darkened. Thus, a portion of the day will not have any light. This trumpet recalls the ninth plague of Egypt when darkness spread over the land for three days. According to Mounce, “Constant allusion to the Egyptian plagues is a way of saying that in the last days God will bring punishment upon those hostile powers which oppress his people. They are a prelude to that great and final exodus in which the church is taken out of the world and enters the eternal presence of God.”[3] Darkness is symbolic of judgment. Jesus speaks in Mark 13:24- 25, “But in those days, after that tribulation, the sun will be darkened, and the moon will not give its light, and the stars will be falling from heaven and the powers in the heavens will be shaken.” This fourth trumpet is a fulfillment this prophecy. Vs 13: Things are about to get interesting. This verse is a transition in plagues of nature intended to lead humanity to repentance to demonic woes where humanity will be subject to the greatest forms of evil (forces from the abyss). In translating Revelation, it is commonly believed that the bird who cries out is an eagle that represents strength and swiftness, but some translate it as a vulture which would imply imminent doom. Either way it is the predatory nature of the bird that is in view. The three woes the bird cries out are intended to correspond with the three remaining trumpet blows. These trumpets are for the wicked world who rejects Christ. Chapter 9 Revelation 9:1 - 12 John spends a full chapter describing the first two woes that results from trumpets five and six. The attention to detail depicts the seriousness of that which follows. The judgments go from being angelic judgments on the earth to demonic torments that arise from the underworld. Vs 1: Trumpet 5 –The fifth trumpet reveals a star falling from heaven, but we soon see that it is not really a star, rather it is a person or creature who was given a key to open the shaft to the abyss. In Jewish thought and writings living beings such as angels or celestial beings are symbolized as stars. Some believe it is a fallen angel or more probable one of many divine agents who are pictured throughout Revelation as carrying out the will of God. If the star is represented as an angel, it would refer more to one who descends and not falls to earth. Vs 2: The key unlocks the shaft to the bottomless pit and when opened smoke arises. Out of the smoke emerge evil spirits or demons who have been imprisoned in this abyss. The rising smoke would probably come from the fires below. According to I Enoch 21:7 the final prison of the fallen angels is the abyss. Vs 3 - 4: Those emerging from pit are demonic creatures who are described as locusts. Throughout the O.T. locusts are a symbol of destruction. These locust creatures were given a scorpion like power or sting. They were told not to injure the vegetation or earth, but they could only harm those who do not have the symbol of God on their foreheads. This judgment is not direct divine retribution but a picture of what it would look like for God to hand over the world to other powers.[4] Vs 5 - 6: The demonic creatures had a sting that would not kill their victims, but it would cause them to be in painful torment for five months. This judgment is not an act of cruelty by God but an indication that wickedness cannot continue without some sort of divine retribution. The sting of the demonic creatures will be so intense and painful that those affected will seek death, but death will not come. Vs 7 - 8: Description of the Locust Creatures: The locusts were like horses prepared for battle, with long hair, scorpion tails, golden crowns, human faces, and lion’s teeth. John would have us know that the locusts are large creatures. Their faces were as men’s faces which tells us that they were not animals, but intelligent creatures. They were covered with long flowing hair and as a point of reference the hair was probably on the legs or bodies of the creatures. The teeth represent the fierceness of the creatures, but they were unable to tear apart their victims like a lion, instead their power was in their tails. Vs 9 – 10: They had breastplates indicating they were prepared for battle and their vulnerability was protected. The scorpion tails are where the power, and terror lies. These creatures were given the power to punish and torment all who are not sealed by God. The result of their evil work is that people seek death to escape the pain of life. Vs 11 – 12: They have a king who is the angel of the abyss. Now, this angel is not the one who has the keys, and we are told both his Hebrew and Greek name. Hebrew name is Abaddon, and the Greek is Apollyon which means destroyer. What is interesting about this name is to name the king of the underworld Apollyon would be a cryptic way of saying that an emperor like Domitian (and other emperors) who liked to be regarded as the god Apollo (derived from Apollyon) incarnate was in reality a manifestation of the powers of the underworld. In other words, this was a way of calling emperors evil and demonic. It is also interesting to note that the locust was one of the symbols of the god Apollo. Conclusion/Summary As we conclude the first woe or fifth trumpet, the question arise, what is the symbolism in this plague of locusts? There is no definitive answer, but we can conclude that in the period before the end the wicked will be subjected to a time of demonic torment. Exactly how this takes place will remain unknown until history reveals the answer. In this we get a glimpse of what a world void of God and present evil and godlessness looks like. Revelation shows two forms of rule. The first is depicted in the throne room vision where we see the LORD seated on his throne and worshiped by the heavenly creatures in an orderly realm. The second is depicted by the king of the underworld named Abaddon and Apollyon. Their rule is evil, chaotic, and laced with pain. According to Craig Koester, when comparing the two rules we see that “the elders in the heavenly throne room cast their crowns before God as they raised a harmonious song of praise, the demonic locusts continue to wear crowns on their heads as they raise a pounding and clanking roar, like chariots going into battle.”[5] When reading about these two rules it should cause us to contemplate the reality of what godliness and godlessness in the world and in our lives looks like. In the Christian world our identity and hope lie in our great Lord who sits on the heavenly throne and on the lamb who was slain for our iniquities and raised from the dead for our justification. This ruling leads to humble worship of a God King who is worthy, loves his creation, and redeems al for His glory. On the contrary those who reject God find themselves under the authority and rule of a king and his servants who bring only pain, suffering, and eventually eternal separation from God. They offer no life, instead they bring torment that causes people to desire to take their lives. This rule is not grounded in humility or sacrifice but in self-promotion, chaos, and ultimately (as we will soon see) death. Today, you can celebrate your God and King who sits on the throne or fall back in terror as you see the chaos and destruction of evil. Today you can choose whom you will commit to devote your lives to serving. My hope and prayer is that the answer you choose is for life and eternal worship. [1] Craig R. Koester, Revelation and the End of All Things, Second Edition (Grand Rapids, MI: William B. Eerdmans Publishing Company, 2018), 96–97. [2] Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 175. [3] Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 188. [4] Craig R. Koester, Revelation and the End of All Things, Second Edition (Grand Rapids, MI: William B. Eerdmans Publishing Company, 2018), 102. [5] Craig R. Koester, Revelation and the End of All Things, Second Edition (Grand Rapids, MI: William B. Eerdmans Publishing Company, 2018), 102. Introduction Chapter seven is a parenthesis or break between the opening of the sixth and seventh seals. Some suggest that it is intended to answer the question at the end of chapter 6, “Who is able to survive?” The chapter contains two visions.
Revelation 7 Vs 1: John sees four angels holding back the four winds of destruction. In apocalyptic writing angels are often depicted as beings in charge of the forces of nature. “Four corners of the earth.” The Bible is not a science textbook, so this description does not insinuate that ancient people viewed the world as a rectangle. It probably is the same expression that we use today which means the four points of the compass. The winds are held in check by the four angels until the servants of God are sealed. Vs 2 - 3: “another angel coming up from the east.” This angel has the authority to restrain the four angels from releasing destruction. This angel from the east holds the seal of the Living God. These seals or signet are different that the seals of the scroll because these seals mark the name of the Lord that seals the 144,000. This seal or signet is a sign of ownership and ownership entails protection. It is a seal of protection for the believers of the coming judgment. Theologian Robert Mounce writes, “The servants of God are not a select group singled out from among the rest to receive the seal of God. They are the full number of faithful believers alive when that event takes place.”[1] The 144,000 Vs 4: This verse introduces us to a group known as the 144,000. According to John they are 144, 000 who are sealed from all tribes of Israel. The interpretation of this group is not as simple or as clear as one would think. There are varying interpretations as to who or what this group is. Before we do this, let’s remember who this prophecy is written to (seven churches in Asia Minor) and the temperature of society at the time (first century churches facing with persecution). First, we should note that John does not see the 144,000 at this time, he HEARS the number of those sealed. John does not see the 144,000 until chapter 14. Second, we should establish what or who the 144,000 represent. They can be interpreted in two ways.
I wish we could stop right here and move on, but these two methods of interpretation are much more complex than they look. The literal method would be the simplest method, but unfortunately it is the least likely. Literal Literalists believe the 144,000 is a futuristic event that refers to the nation of Israel and the part it plays in the end-time scenario. This view believes that there are 12,000 evangelists from each of the twelve tribes of Israel who share the Gospel of Jesus Christ to the world. This interpretation does bring up some issues because it brings in racial distinctions that no longer exist. This means it disregards the historical fact that ten of the twelve tribes disappeared in Assyria and the remaining two lost their individual identity when Jerusalem fell in 70 AD. Some do believe that the tribes were in hiding and would return before the end. We do need to keep in mind that apocalyptic writing is often not literal. Symbolic/metaphorical When we interpret this passage symbolically, we do not make it any easier. Yet, if we take the number 144,000 to be symbolic then as Mounce writes, “Twelve (the number of the tribes) is both squared and multiplied by a thousand – a twofold way of emphasizing completeness.”[2]
Personally, I believe this group represents the complete church, made up of all believers. Thus, the Church in this chapter may be understood as the new Israel of God. I like what Stephen Smalley writes in his commentary of Revelation, “(John) is no doubt heightening and spiritualizing the term ‘Israel’. John is aware of the Judaic roots of the Christian church and affirms them. But he also knows that, since the coming of Christ, ‘Israel’ embodies an idea which is deeper than the national associations of the word and embraces the totality of the redeemed.” The Twelve Tribes of Israel Vs 5 – 8: There are some peculiar irregularities in the listing of the twelve tribes. First, the tribe of Judah is listed first, instead of Reuben who was the first born. Judah was the fourth born son. The reason for this is because Jesus comes from the tribe of Judah. Second, the omission of the tribe of Dan. It is believed this tribe is omitted because of their early connection with idolatry. This tribe migrated north and settled in the land of Laish, where they set up an idol. In early ancient Christian writings (latter part of second century) Irenaeus noted that Dan was omitted due to a tradition that the Antichrist was to come from the Tribe of Dan. Third, the inclusion of Manasseh. Manasseh was the son of Joseph, and it is believed this tribe was added simply to bring the number of tribes back to twelve since the Tribe of Dan was omitted. Vs 9 - 10: This is the beginning of the second vision of this chapter. This celebratory scene of a “vast crowd, too great to count” all dressed in white, waving palm branches and shouting praises, interrupts the flood of cataclysms that occurred with the opening of the first six seals.[3] This second vision is intended to show the anticipation of the future day when those who were persecuted will enter eternal glory. “white robes” symbolize victory in Jesus and the righteousness of Jesus. “palm branches” signify festive joy (John 12:13) The multitude was joyfully declaring their salvation from sin and its consequences. Vs 11 - 12: In this verse the angels and elders from chapters 4 & 5 are part of this great multitude, and they respond to the joyful cries of those clothed in robes and they fall down, prostrate before God and offering him a seven-fold doxology of praise. (Blessing and glory, wisdom and thanksgiving, honor and power and might). Again, Robert Mounce writes in his commentary of Revelation, “If there is ‘joy before the angels of God over a sinner who repents (Luke 15:10), how unbelievably great will the joyful adoration of the heavenly host when all the redeemed stand before God!” Vs 13 – 14: John has an interaction with one of the elders. He asks John the question that John is probably thinking to as well, “who are these, clothed in white? Where did they come from?” John replies, “Sir, you are the one who knows.” The elder tells John that the robed ones are those who have come out of great tribulation and have washed their robes in the blood of Jesus. They may be individuals who are still arriving from persecution, or they represent a point in time when the complete number of the redeemed stand before God and the blessings of the eternal state are to be realized. “great tribulation” indicates a time when the final series of woes which will immediately precede the end. This would be the final hour of trial that the Angel spoke of in Rev. 3:10 which is to come to the whole earth. Persecution has always been promised to those who follow Jesus and the final conflict of righteousness and evil will rise to intensity as it will become the great tribulation. Vs 15: Since they are clothed in righteousness of Jesus, they will serve him without pause. The words “day and night” is an expression that means continuously. The Temple most likely is not a physical building in heaven. In Revelation heaven or God’s dwelling place is the temple. Vs 16 – 17: This is the promise that God will be provider, protector, and comfort. The promise of never being hungry or thirsty is significant in an ancient area where famine was a continual threat. John uses the language of a shepherd as he tells how the LORD himself will guide his people to the springs of living water. The tears that God wipes away are the tears like a child who is brought from sorrow to joy and the linger on the face of the redeemed. Conclusion I realize there is a lot going on in the passage and I am sure some of this is as clear as mud, but we must remember apocalyptic writing is not intended to be crystal clear. There are a lot of symbols, metaphors, and numbers that may have been easily understood to the churches John is writing, but only raise more questions for us today. All of this is ok, because I do not believe Revelation is intended to be a roadmap or screenplay for the end of the world. It has a much larger purpose and that is to show that God is sovereign, He keeps his promises, and He is worthy of all worship, honor, and praise. I think we would all do ourselves a favor if we would look at the text from a different perspective other than judgment, damnation, and hellfire. Instead, look at it as God’s promise to be our hope and salvation. It should also spur us to be proactive in being the light of Christ in this world and to be people of prayer as we intercede for loved ones to come and know our God who delights in showing grace, mercy, and compassion to all who openly receive the Gospel of Jesus Christ and live out their faith in Christ in this dark world and bring glory, honor, and praise to the Lamb who was slain for our iniquities and rose as the victorious Lion so that all who believe will receive the promise of life everlasting. [1] Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 157. [2] Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 158. [3] Craig R. Koester, Revelation and the End of All Things, Second Edition (Grand Rapids, MI: William B. Eerdmans Publishing Company, 2018), 92. |
Jeff has been in full-time ministry for thirty years. He currently serves as Executive Director at Anchor House Ministry at SeaPort Manatee in Palmetto, FL and he is a part-time Campus Pastor at West Bradenton Southside in Bradenton, Florida.
Jeff Has authored A Lent Devotional (A Spiritual Journey to Lent) an Advent Devotional (The Advent of Jesus) and a devotional on the book of James (James: Where Faith and Life Meet). All three are available on Amazon. He is married to Carrie and they have four children, Micaiah, Gabe, Simon, and Berea. Preview or purchase Jeff's Books
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