Hump Day History: St. Augustine’s City of God

We’re still in Book XX of The City of God by St. Augustine. This is the second (or third if you count the intro) in a yet-to-be-determined series of thought-provoking or insightful (by my standards) quotes from St. Augustine. Go here for last week’s post and here for the introductory post.

St. Augustine is never short on opinions, but I like how he grapples with the challenges of Revelation:

“No doubt, though this book is called the Apocalypse, there are in it many obscure passages to exercise the mind fo the reader, and there are few passages so plain as to assist us in the interpretation of the others, even though we take pains; and this difficulty is increased by the repetition of the same things, in forms so different, that the things referred to seem to be different, although in fact they are only differently stated. But in the words, ‘God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, but there shall be no more pain,’ there is so manifest a reference to the future world and the immortality and eternity of the saints – for only then and only there shall such a condition be realized that if we think this obscure, we need not expect of find anything plain in any part of
Scripture” (p. 737)

While there are plenty of challenges when it comes to engaging Revelation, it’s good to stay focused on the things that are sure and, even if we can’t nail down all the answers, hope in those fixed points God has given that we might have hope.

The Book of Revelation, Part 2: Canon & Background

This is the final installment of Cook’s book, The Apocalyptic Literature. It’s a helpful book, but, honestly, I’ll have to look it over again when I teach apocalyptic literature again in the future. I hope this was helpful to someone.

Reading Revelation as Canonical Scripture
The application, it seems, of Cook’s view of recapitulation is that the canon of Scripture is revealed (at multiple levels = polyvalence) in Revelation. It also applies to the challenges the church faces in the present time. Specifically, the liturgical worship in Revelation is strewn throughout the book – and it serves as central to the church’s worship today.

Cook takes an interesting walk through the biblical storyline and how Revelation fits it at different levels. For instance, Revelation 12 breaks the rules of apocalyptic by showing how the earthly realities shape what is happening in heaven (it’s usually the other way around). This defining moment of the cross has secured the defeat of Satan. Everything else in Revelation is waiting for the consummation of the defeat. Another example of the canonical perspective when it comes to looking at Revelation is seen in the woman of Rev. 12 who could be Eve, Israel, Mary, or all of God’s people. The canon informs our reading of Revelation.

Group Origins and Social Background
Cook’s insight on Revelation concludes with his belief that it is written by John of Patmos, not John the apostle (he speaks of apostles as one outside their number in Rev. 21.14). He was a Jewish prophet from a guild, according to Cook. Regarding the context of the recipients, Cook also denies the conventional wisdom that Revelation is written to a church dealing with extensive persecution. Domitian did not undertake wide scale persecution. While there was local persecution (Rev. 2.13), Domitian’s time was one of extensive celebration and building of the Roman Caesar cult to unify the empire. The church would obviously be in a difficult place where they were to call Jesus Lord, not Caesar – the one who unifies.

The Book of Revelation, Part 1: Issues, Allusions, Contents & Theology

Issues in Reading
Cook believes Revelation to be “the most intricate and sophisticated” of apocalyptic literature. Regarding some of the basic issues of Revelation, Cook notes that it was a “coherent, relevant letter for the members of each [of the seven] church[es in Rev. 2-3]” (p. 193). Whereas much of the NT apocalyptic literature is from an earthly perspective (see gospels & 1 Thess.), this is the view from God’s heavenly throne room. This helps people know the here and now is related to what is happening in heaven and, because God is in control, they can live faithfully today, not just wait for the future. And it is an all-encompassing sovereignty, not just political. So, while it seems heaven is silent, Revelation makes it clear that God is “relentlessly aggressive” and believers should relentlessly live faithfully for God by His values, which may mean unconventional methods like humility, selflessness, and suffering (Rev. 5.5-6, 9-10; 12.11).

Scriptural Allusions
One cannot understand Revelation without understanding the OT and the extensive usage of it in Revelation. Cook underscores the importance of allusions, not careful quotation and notes the locusts in Joel (Rev. 9.1-12), the olive trees in the temple in Zecharaiah 4 and the two witnesses of Rev. 11, and the beast of Dan. 7 and Rev. 13. This is a brief sampling.

Contents and Theological Highlights
Revelation has prophetic elements, but it is a “full-blown apocalypse” that has a deep dimension to all of its parts. For example, the seven churches aren’t incidental; they are “lampstands of God in the world.” These churches also underscore the regular theme of perseverance in a difficult world.

Regarding structure, some dismiss Revelation as having no structure. Cook, however, sees it as interlocking, which makes divisions challenging, but, given that he lays out an outline, he sees coherence and organization in the letter.

In fact, the structure points to the central theme – Rev. 11.15. God and His Messiah will reign forever! Everything prior points to the rise of Satan and the ultimate conflict before God’s reign is established. After this central point, there is a correlation – in reverse order – where Satan’s work is undone and the New Heavens and New Earth are inaugurated. Interludes are also part of the structure and they give pause so people can repent.

He ends this section cautioning us when it comes to reading Revelation strictly chronologically. He holds to a pattern of “recapitulation.” One reason is that there is more than one “radical climax.” Sometimes the language makes it difficult to see the recapitulation because it can be “ambiguous and elastic,” which leaves the book open to varied interpretations (note the history of interpretation!). Many of them seem to be legitimate.

Daniel, Part 2: Contents, Theology, & Canon

This is the second in a study of Daniel as apocalyptic literature. The first post is on April 4, before the Easter Week posts.

Cook doesn’t believe Dan. 1-6 is straight history, but should be appreciated for its literary skill and humor, showing the impotence of human power in light of God’s sovereignty. It isn’t just the historical leaders that are fools, but it looks forward to the foolishness and wickedness of future leaders as well. These powerful political machines must be stood against by God’s people if they attempt to usurp the place of God. Daniel instructs, until the end actually comes, how God’s people are to declare apocalyptic gloom (like AD 70) and when to have apocalyptic caution and wisdom (Y2K virus).

Finally, Cook discusses how many have sought to look at Daniel as a history book whose use is exhausted. But that is not how Jesus, or those who put it together in the 2nd century BC (according to Cook). Even if it is describing history, it looks forward. Cook shows how the beasts of Daniel 7 don’t match, exactly, the beasts of Daniel 8. There’s yet another beast to come. Daniel still looks to the horizon for fulfillment.

Daniel is as useful today as it ever has been.

Daniel, Part 1: Basic Issues

It’s been a while since I’ve blogged this book. We dropped the Daniel series in college group. People weren’t engaging with it and I haven’t had much opportunity to get back to this book. Many sane people would put the book on the shelf until later, but I think I have some kind of mental condition that requires me to finish books – whether I want to or not (and whether I like them or not). So it’s been a while and I’m probably only going to blog Daniel and Revelation, but I may jot some notes on the chapters in between. But I may not. Either way, let’s get to Daniel.

Issues in Daniel
Cook begins with his perspective on Daniel’s composition as well as some unique elements that Daniel brings to apocalyptic literature. He thinks the final form of Daniel was composed in 164 BC, based on the persecutions of Antiochus IV Epiphanes. It is the latest book in the Hebrew Scriptures. While apocalyptic explodes in ch. 7, Dan. 1-6 also serves to “revision reality” where discipleship is possible even in a hostile world.

The visions show a dualistic worldview where good will ultimately rule over evil. Apocalyptic cannot be domesticated. Rather, the heavenly realities are at work among the political and social realities. Supernatural intervention is happening all the time. Heaven regularly invades earth.

He also discusses “mantic wisdom” and the interweaving of Near Eastern mythology with Scripture in Daniel. Both are the building blocks in Daniel. Some have been slow, it seems, to recognize the biblical foundations in Daniel. He states, “An apocalyptic imagination took shape as the Daniel group pored over the Scriptures, especially lapsed or unfulfilled prophecies” (p. 129).

The next few pages discuss how Daniel uses – and reinterprets – other OT texts. Most time is spent on how Daniel takes a literal understanding of Jer. 25.11-12; 29.10 (that would make sense for the rebuilding of the temple in Jeremiah’s context) and re-works it in a way that gives it a longer term application/understanding in the “seventy-sevens.” Daniel stretches out 70 years (that will result in a Sabbath rest) into 490 years based on Sabbatical cycles.

Apocalyptic isn’t my strong suit, but it was really interesting to see how dependent Daniel is upon other OT texts.

The Social World Behind the Apocalyptic Literature

Apocalypticism isn’t necessarily a response of oppressed people. It is much more complex than that. It is grounded in worldview. Biblical apocalypse is not unhinged, but is closely tied to biblical revelation that has gone before it. The key element of the worldview that drives apocalyptic literature is hope. The hope is that there has to be more to life than what is currently experienced. There is a promise of more. The current reality cannot be all there is to life. Cook goes through some cross-cultural examples that indicate this worldview can engage both oppressor and oppressed.

This seems counter-intuitive to me on one level. It makes sense that the oppressed would be seeking more, but the key element of hope is helpful in the sense that there is more to this life than the current existence. I can see how that would be compelling to a whole people group rather than just the oppressed.

In the next chapter Cook begins to discuss the apocalyptic texts of the Bible and he begins with sections in the OT prophets – Ezekiel, Zechariah, Joel, Isaiah, & Malachi. Daniel will get his own chapter. In support of his thesis that apocalyptic literature can come from upper or ruling classes, he notes that all of these prophets were either priests or closely related to priests. Hardly an oppressed people within Israel.

(Note: I’m not summarizing each of these prophets because the sections are so short that I’d essentially have to copy word for word. If you want that, buy the book).

A New Search for the Literal Sense of Apocalyptic Texts

Cook now embarks on the task of seeking the literal sense of apocalyptic texts, but he is careful to distinguish it from a rigid literalism that flattens the text, harming its “original idiom.” He goes on to state, “A search for the Bible’s literal sense is different. It sees apocalyptic texts as symbolically rich, inspired literature that invigorates the imagination, offering readers new orientation and resolve about the life of faith.” And later he notes, “The transcendent world is already starting to impinge on the mundane world, the world of the here and now” (p. 63). How do we develop this nuanced “Literal Sense”?

Formulate a Canonical Approach
First, the building blocks of apocalyptic literature are biblical images and ideas. The amount of quotations and allusions to the previous canonical books are tremendous. They correct some exaggerated views of some texts. Next, the literature is rich with symbols and images. It takes mythic elements from the OT or even mythic and pagan images and breathes new meaning into them that have eternal significance. It is important to note this is not to reduce apocalyptic to mythology. It uses mythology. Finally, there is a transcendental reality that connects to life on earth and this tension (or better, multidimensionality) ought not be flattened. This view recognizes that there is an historical spiral at work here. Our times may look like the end times, but it is like a road around a mountain. There may look like times when we’ll go over the cliff, but God keeps us on the road – until the time He doesn’t. That’s the end. In this way we can learn from apocalyptic whether the time is ready to end or not.

Theological Contributions of Apocalyptic Texts
Apocalyptic reminds us that salvation isn’t just an individual deal. It involves creation and even space and time. God is bringing all things to consummation. It also shows us that things aren’t going to get better; they’re going to get worse. On the other side of the coin, God’s salvation will set things right. There is a plan to all of this and God will ultimately send the forces of evil running and be shown our Hero.

Apocalyptic Texts and Liberation
There is a “setting right” of all things ecological and as pertains to oppression as well in apocalyptic. This does not mean we ought to disengage from seeking justice. Rather, we are sowing the seeds that will one day come to fruition apocalyptically.

Do these ideas adjust your understanding of apocalyptic at all? Does it bring some clarity to what was confusing, or does it add confusion to already difficult texts?

Domesticating Apocalyptic Literature Continued

Domestication #2: Futuristic or Historicized Readings
This is the domain of fundamentalists and liberals, respectively, according to Cook. The basic issue is the idea that apocalyptic literature is coded and one must decipher the code for it to be valuable. This fails the futurist readings because the texts, to endure, had to say something for the people of their time. They aren’t a “message in a bottle” to be picked up in the 21st century. While this fundamentalist perspective is certainly my heritage, I’ve always been bothered by this concept and the way Daniel and Revelation are read. We seem to use them like a crossword puzzle – making everything fit “just so” to create our model for history. I don’t mean to be overly negative with that critique and I can’t offer a better hermeneutic. That’s just what bothers me about it.

On the other hand, the liberal error of making the text totally historical also fails. The writers weren’t simply describing their historical circumstances. They were anticipating the end of time. It obviously didn’t come when they hoped or anticipated, but the biblical texts make no promises of “this is the date.” In short, there’s more than history described in apocalyptic texts. They’re looking to the future, too.

Domestication #3: Overly Credulous or Overly Suspicious Readings
The overly credulous readers of apocalypse are eager to appropriate the text to their current situations, which can be particularly dangerous to cross-sections of people who may arouse their ire. Revelation 17 has been used as a rationale for burning witches and Malachi 4.1-3 was used for killing thousands of Native Americans in colonial times. Cook corrects the “overly credulous” saying,

“These images are transcendental realities of suprahuman proportion. As such, they are completely stereotyped and excessive by their very nature. They sum up and embody inclinations, qualities, and characteristics in a way that now historical person or group ever could. To reduce them to finite persons is pure domestication” (p. 54).

The related error is, again, the opposite extreme – being overly suspicious of the apocalyptic texts and not letting them say enough. Perhaps because parts of the text are offensive by current standards or used to abuse others throughout history (see witches, Native Americans above), some interpreters are dismissive of some challenging parts of a text, or try to re-construct the text altogether. They end up, often, being dismissive of a re-creation, seeing it as a bad thing rather than the renewal that the text (at least Revelation) intends to communicate.

I think I can tend to be overly “earthly minded” and not let the realities of God’s consummation of history grip my heart to the degree that it should. Do you lean one way or another any of these “domestication” dangers?

The Danger of Domesticating the Apocalyptic Texts, Part 1

Cook gets a hearty “Amen” out of me at the start of this chapter. He says many want to domesticate the apocalyptic texts, particularly teachers so they can bring some sanity to them. These texts, to be honest, terrify me. I’m glad I have to teach them; I’d avoid them, otherwise. Cook continues: “[Domesticating the texts] means shifting the focus in reading away from a serious grappling with their over theological witness about God’s fantastic future work of re-creating reality” (p. 40). Since I don’t want to do that, I best listen to these three ways apocalyptic texts get domesticated.

Domestication #1: Spiritual and Symbolic Readings
Because most of us, at least in the West, don’t see much in terms of miracles, we may be quick to explain away the fantastic elements of apocalypse as simply symbolism and not having any real, tangible expression. They are signs of something big coming, but they’re exaggerated images of a less dramatic reality. But Cook, pointing to a reading from the Dead Sea Scrolls and then some Native American apocalyptic beliefs, argues that apocalypse is anticipating a creation-altering event. It is not exaggerated symbols; something tremendous is going to happen that will change reality. Set it to rights.

More questionable ways of reading apocalyptic texts forthcoming. Any thoughts on this one?

Encountering Apocalyptic Worlds

I wasn’t planning on blogging this book, but since we’re going through Daniel in college group I thought I would get these thoughts down for the next time I go through Daniel or Revelation in the future. I’m not a big fan of apocalyptic literature, if a pastor can say such a thing. There’s so much crazy imagery and speculation that it seems dangerous water to tread. To say something I feel like you have to speculate. I don’t like speculating; I like when things are pretty solid and we understand what the author is trying to say. That’s why I’ve stayed away from apocalyptic literature. I guess it’s time to grow up and deal with it, though. So here goes…

The first chapter sketches what apocalyptic literature is and isn’t. It is literature that concerned with the destination of the created order and, in particular how the “patterns and conflicts at stake in present experience” fit the cosmic plan rather than a timeline for the future. Cook states, “The apocalyptic worlds of the Bible peer beyond the mundane political and social realities, revealing a new world coming. Profoundly realistic about humanity’s limitations and shortcomings, the literature recognizes that this better world, while a fundamental human longing, will never come as a human achievement. It comes only with the advent of God’s sovereign rule on earth” (p. 22).

In addition to a light/dark duality, apocalyptic literature often has heaven and earth paralleling or mirroring each other. Without opening the text again, I recall Revelation shifting back and forth from heaven to earth. The received definition of apocalyptic in scholarship dates to the 1970s. Cook quotes John Collins’ definition:

“An apocalypse is defined as: ‘a genreof revelatory literature with a narrative framework, in which a revelation is mediated by an otherworldly being to a human recipient, disclosing a transcendent reality which is both temporal, insofar as it envisages eschatological salvation, and spatial insofar as it involves another, supernatural world” (p. 26).

We’ll see how this continues to play out through the book. Should be an interesting journey.

Portraits of Jesus: The Omega of the Alpha & Omega

I’ve been sick and busy, but I should have still wrapped the Alpha & Omega portrait up because this is simply a summary post. Basically, after looking at Jesus, we need to ask ourselves, “What do I do with this portrait?”

Answer. Worship Him. Revere Him. Yes, Jesus is our friend, but don’t give Him a noogie. Remember that your knees should knock from time to time. Delight in Jesus’ infinite goodness, greatness, kindness, love, sacrifice, holiness, righteousness, power, and care. And knowing that Jesus is all of these things – infinitely (Alpha & Omega-ly), He is worthy of our trust, our hope. Ask Him to forgive your sin and give your life to His leadership if that’s something you have not yet done. He’s worthy of you trusting your life to Him.

Make sure you don’t just hope and trust Jesus at church. He’s the Alpha & Omega outside of these walls. Let Him rule in your life at work this week. While you’re on the internet. At home – you’re not the king of your castle; He is. He is Lord, Alpha & Omega.

Thanks for taking this journey through Revelation. Pray for me. I preach on March 9, but I’m feeling a little under the weather. I’ll be preaching on Jesus as the Way, the Truth, and the Life. Pray that I think clearly for the preparation and communication.

Portraits of Jesus: Alpha & Omega as the bridegroom.

You may remember a ways back when John mixed his metaphors of Lion and Lamb. Now we’re looking at another mixed metaphor – at least as far as the bride is concerned. But the point is clear that Jesus is the groom – the last of the images we’ll look at in terms of our Alpha & Omega portraits.

A lot of this last section in Revelation is what the new Jerusalem is going to be like. It seems to be the picture of a groom bringing a bride home to their new home, but it is more than a city; it is His people with whom He lives and makes His dwelling with. Jesus uses wedding feast imagery and the arrival of the bridegroom – among others – to tell people what He and His Kingdom are like.

So this is a rough metaphor – the bride = Jesus’ people, or a city … but so goes it. And at least the main points are intact.

Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and there was no longer any sea. 2 I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband. 3 And I heard a loud voice from the throne saying, "Now the dwelling of God is with men, and he will live with them. They will be his people, and God himself will be with them and be their God. 4 He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away." – Revelation 21:1-4

No more pain. No more tears. The old order is gone.
The heartache, loneliness. Gone.
The grip of addiction. Gone.
Fear. Gone.
The chronic pain. Gone.
Jealousy. Gone.
The constant advance and effects of aging. Gone.
Blindness. Gone.
Wheelchairs. Gone.

That’s Omega. That’s the end – and it lasts forever. What a day that will be.

Portraits of Jesus: Alpha & Omega as judge

Jesus’ judgment of Satan is something we look forward to, but there’s another judgment to come that I’m not nearly as excited about. This is tough. I love the idea of Satan being thrown into a lake of burning sulfur. I’m not so fond of thinking of the resurrection of the dead and the judgment to follow. One of the ways Jesus expressed His deity in the gospels was by forgiving sins. That’s something only God can do. Now we look at the point where judgment comes for us – and our sins are either forgiven or held against us.

Then I saw a great white throne and him who was seated on it. Earth and sky fled from his presence, and there was no place for them. 12 And I saw the dead, great and small, standing before the throne, and books were opened. Another book was opened, which is the book of life. The dead were judged according to what they had done as recorded in the books. 13 The sea gave up the dead that were in it, and death and Hades gave up the dead that were in them, and each person was judged according to what he had done. 14 Then death and Hades were thrown into the lake of fire. The lake of fire is the second death. 15 If anyone's name was not found written in the book of life, he was thrown into the lake of fire. Revelation 20.11-15

There are some people who I feel like deserve this – Hitler, rapists, murderers, and the like. I feel like others don’t.

But my feelings are irrelevant.

The fact is that all of us deserve this. Romans tells us we’re all sinners. That doesn’t mean we just make mistakes. It means we’re rebels against God because we’re not living the way He created us to live. Isaiah says our works of righteousness are as filthy rags. We have nothing to offer that would earn us a place in the Book of Life. We need to ask God to save us, to put us in that Book by repenting of our sins, trusting in Jesus’ death on the cross to pay for our sin, and submitting to the leadership of Jesus in our lives today. When we make t his choice, we are given new life.

Portraits of Jesus: Alpha & Omega as the conqueror of evil

We like to paint Jesus as a pretty nice guy. And I’m sure He was – and is – in many ways. He was nice enough that the unclean of the day – prostitutes, tax collectors, and the rest – loved being with Him. Children loved Him – and vice-versa – so there had to be a tenderness, kindness to Him. But that’s not all of Jesus. He was also a warrior.

The evil Jesus most railed against in Scripture was religious hypocrisy that kept up a good front while keeping people from God – read Matthew 23 if you want to see what really makes Jesus mad. But now we’re skimming through Revelation and skipping to the end of the book to see the judgment of the forces of evil that stand behind anything and anyone opposed to God. You think He was tough on the Pharisees? Listen to this. Depending on where you stand with Jesus, it is either a place of glorious hope or it is a place of terror – to be blunt.

I saw heaven standing open and there before me was a white horse, whose rider is called Faithful and True. With justice he judges and makes war. 12 His eyes are like blazing fire, and on his head are many crowns. He has a name written on him that no one knows but he himself. 13 He is dressed in a robe dipped in blood, and his name is the Word of God. 14 The armies of heaven were following him, riding on white horses and dressed in fine linen, white and clean. 15 Out of his mouth comes a sharp sword with which to strike down the nations. "He will rule them with an iron scepter." He treads the winepress of the fury of the wrath of God Almighty. 16 On his robe and on his thigh he has this name written: KING OF KINGS AND LORD OF LORDS. 17 And I saw an angel standing in the sun, who cried in a loud voice to all the birds flying in midair, "Come, gather together for the great supper of God, 18 so that you may eat the flesh of kings, generals, and mighty men, of horses and their riders, and the flesh of all people, free and slave, small and great." 19 Then I saw the beast and the kings of the earth and their armies gathered together to make war against the rider on the horse and his army. 20 But the beast was captured, and with him the false prophet who had performed the miraculous signs on his behalf. With these signs he had deluded those who had received the mark of the beast and worshiped his image. The two of them were thrown alive into the fiery lake of burning sulfur. Revelation 19.11-20

That’s a long ways from the manger, isn’t it? In the next chapter evil’s reign ends: “And the devil, who deceived them, was thrown into the lake of burning sulfur, where the beast and the false prophet had been thrown. They will be tormented day and night for ever and ever.” (Revelation 20.10). Amen to that!

Satan’s day is coming. And not a day too soon. Think of the damage he’s done.
1. He’s been wreaking havoc in heaven before he started messing with Adam & Eve.
2. He tempted Eve, leading to the Fall in the Garden.
3. He pulls the strings in a world system that is set against God.
4. He has messed with your mind and heart, telling you to doubt God and trust yourself.
5. He has sown discord in your marriage, in your family, at work.
6. He works among the powers of the world to create war and injustice.

As much trouble as he’s caused, though, Satan is just a created being. As great as he is, he’s finite. There’s an end to his trouble – and Jesus is going to bring it to an end. Satan came around after the Alpha and he isn’t going to make it to the Omega. Jesus is the sovereign, the King of King, the Lord of Lords – the Alpha & Omega – to be worshipped as the only sovereign. Satan’s toast.

Portraits of Jesus: Alpha & Omega over history

We’ve been rolling through the A to Zs of Jesus so far and Jesus seems to be in charge over, the Alpha & Omega over, the spiritual realm, but there’s not much case beyond that. Revelation next gives us a clear picture that Jesus is the Alpha & Omega over history.

Remember how Jesus’ redemptive work proved Him fit to open the seals of the scroll? We’re going to see why that matters.

Now I watched when the Lamb opened one of the seven seals, and I heard one of the four living creatures say with a voice like thunder, "Come!" 2 And I looked, and behold, a white horse! And its rider had a bow, and a crown was given to him, and he came out conquering, and to conquer. 3 When he opened the second seal, I heard the second living creature say, "Come!" Revelation 6:1-3

The pattern continues in the same chapter, verses 5, 7, 9, & 12. Now it depends on how you view Revelation what these mean. Some think they are the beginning of the end, others think they are a picture of what human history is like between the first and second coming of Jesus. I would generally think the former, but latter made a good bit of sense when John Stott explained it (The Incomparable Christ). Either way, the point for this point is the same. Things happen when Jesus says they happen – in one case at the end, in the other case over the last 2000 years. Scripture regularly asserts God is in control – and Jesus shares the attributes of God.

What does this mean? It means when the planes hit the towers on 9/11 He didn’t say, “Oops. I didn’t see that coming.” It means the tragedies in personal our lives are not the surprises to Him they are to us.

I don’t like that. I’d like a warning, a heads up.

This may frustrate us on a bunch of levels, but we trust that He is working all things toward and end that glorifies Him – even if all the details don’t make sense to us (and we don’t see how they ever could). But that’s the truth of Rom. 8.28 – all things work for good for those who love Him and are called according to His purposes. This is what the church in Smyrna (that we read earlier) had to trust in. Jesus said stay faithful to the end – and that’s likely going to mean death for some of them.

It isn’t that Jesus is calloused; He’s working on the vast tapestry of history. He cares deeply. In the next chapter of Revelation you’ll see that that those who have suffered will be led by the Lamb to springs of living water and have every tear wiped from their eyes … but make no mistake; they’ve suffered. But it is somehow part of Jesus’ plan.

I wish I had easy answers on this one. If I did I’d have a best-selling books and you’d have to pay to read my musingsJ

Portraits of Jesus: Alpha & Omega in His sacrifice

Back to Jesus as the Alpha & Omega. The next picture that makes up this portrait in Revelation is Jesus as Sacrifice. The scene switches now in Revelation. John gets a glimpse of the throne room and there’s this angel asking who is worthy to open the seals of this scroll (we’ll get to that in a minute). Unfortunately, nobody can do it so John starts to weep, but he is comforted and told the Lion of Judah can do it. Impressive. We’re expecting Aslan to step onto the screen. But John, as we’ll see later, has no problem mixing metaphors. The Lion isn’t a Lion, but a Lamb. And not just any Lamb, but a slain Lamb.

Now you may be thinking, “Justin, you’re trying to prove the greatness, the Alpha & Omega-ness of God – maybe you should’ve skipped this one.” No way. This is probably one of my favorite passages in Scripture, and certainly in Revelation. His greatness, His Alpha & Omega-ness is revealed in His sacrifice as the Lamb. In fact, He is deemed worthy to open the seals because He is the Lamb.

And they sang a new song, saying, "Worthy are you to take the scroll and to open its seals, for you were slain, and by your blood you ransomed people for God from every tribe and language and people and nation, and you have made them a kingdom and priests to our God, and they shall reign on the earth." - Revelation 5:9-10

This apparent time of weakness, the cross, was seen as a shameful event for a person and family, but God delights in working through weakness. It is His specialty. His greatness is shown in His humility in accomplishing His great mission to reconcile mankind with God through the sacrifice of His death.

So … while the Alpha & Omega-ness of God speaks of sovereignty and greatness, I can’t help but move my thoughts to the value of Jesus as the sacrifice for our sin. John doesn’t say He died to purchase the just the Jews for God. Not just the Samaritans. Not just the Romans. Not just the known world. He died for every tribe and tongue and people and nation! That’s why we do missions. God is doing a great work in reaching every tribe, tongue, people, and nation and it is our privilege to be part of it. We’re missing out if we don’t.

Get this. The gift of His life is so valuable (He is so great!) that it pays our infinite debt of violating the holiness of an infinitely holy God … and the offer is for anyone.

What do we do with that? Receive it. How? Understand that you’re a sinner, that you are living for yourself, by your own terms instead of living for God, which is what you were created for. Being a rebel requires punishment. Fortunately, Jesus took our punishment on the cross. We need to admit that we’re sinners and then believe that He died in our place and rose again from the grave, proving He was greater than death. And then we need to commit to following Jesus with our lives, being His disciples. That’s what it means to receive this gift.

What else can we do? Worship Him in His greatness. Remember. That’s why we do communion regularly.

This is such a great gift that Jesus has given us, a great way to show He is the Alpha & Omega. What do you do to remember His great sacrifice on our behalf?

Portraits of Jesus: Alpha & Omega in leading His church

After the intense introduction of Revelation 1, Jesus speaks a word to seven churches in Asia Minor, Western Turkey in today’s world in Revelation 2-3. (You can read it on your own. There are seven weeks. It makes a great week of personal devotions.) But Jesus speaks to each church in a way that indicates he knows each of them intimately, He gives them a message, and then makes an appeal for them to listen. Jesus knows each church individually, but the letters are to all churches (notice “this is what the Spirit says to the churches” at the end of each passage); ours, too. Here’s an example.

"To the angel of the church in Smyrna write: These are the words of him who is the First and the Last, who died and came to life again. 9 I know your afflictions and your poverty-- yet you are rich! I know the slander of those who say they are Jews and are not, but are a synagogue of Satan. 10 Do not be afraid of what you are about to suffer. I tell you, the devil will put some of you in prison to test you, and you will suffer persecution for ten days. Be faithful, even to the point of death, and I will give you the crown of life. 11 He who has an ear, let him hear what the Spirit says to the churches. He who overcomes will not be hurt at all by the second death. Revelation 2:8-11 (Ruins of Smyrna pictured above.)

Today, and 2000 years ago, Jesus calls us to love, faithfulness in suffering, truth, holiness, sincerity (a lack of hypocrisy), mission, and wholeheartedness toward God. (Again, check out John Stott – this time it’s What Christ Thinks of the Church).

As we look at the greatness and eternality of Jesus, we need to remember something, the most important thing: this is His church. Jesus is the head of the church and He will lead it where He feels it needs to go. You may have a great elder board or a fantastic senior pastor and other leadership teams, which is the privilege I have at our church here in Cypress. But as good as it may get on a leadership level, this is not the leaders’ church. It isn’t the elders’ church, the trustees’ church, the pastors’ church.

We have a congregational government here. We vote on elders who lead, but it isn’t even the congregation's church – how undemocratic is that? This is Jesus’ church. He is the Head, the Lead Pastor. He is the Alpha & Omega of His church. He’s the chief. He’s the Lord. He’s the leader. He’s the head, but we are His partners in ministry, His tools, His body. Our role matters, but we belong to Him.

So what do we do with Jesus as the Head? Pray for the spiritual leadership of your church faithfully and regularly that they would listen well and clearly to the voice of Jesus and then lead with conviction – popular or not. Pray that each of us as individual would embrace our role as being part of the body where God wants us to – how He’s gifted us and where our passions fit what God is doing in the church and community.

Jesus is the Alpha & Omega, sovereign over His church and we are to submit to Him. Why do you think that is so difficult for many of us to do?

The Seven Churches: Hypocrisy in Sardis

How do you know if a church is alive?

What you need to know about Sardis: Once a major city that had a strong defense, but was twice overrun – once by Cyrus the Persian. However, they were not the noble city they once were. Now they were pretty ordinary – with an extraordinary reputation they were living off of. (Like the Yankees of today, if you’re a baseball fan.)

What do the seven spirits represent?

How do you think they get a reputation of being alive?

How do these texts illuminate the nature of hypocrisy? (Mt. 11.20; Mt. 6.1-6; 16-18; 2 Tim. 3.5)

What does it mean to “Wake up” (“keep watch”) in practical terms for our spiritual lives? (Ps. 139.23-24.)

How do you “strengthen what remains” in the life of the Sardisans and our lives?

What is the significance of remembering in Scripture? (Dt. 8.1-20; Ps. 77; Rev. 2.5)

What do you think they have received and heard?

How are we supposed to relate and function “in the Spirit” as believers? (Gal. 5.22-23; 2 Cor. 3.18; 1 Cor. 3.16; Jude 20; Jn. 4.24; Phil. 3.3; Gal. 5.25)

What would an authentic Christian life look like?

How do you think most Sardisians may have “soiled their clothes”?

What are the consequences if they don’t “wake up”?

What happens if they obey?

Application
How would you say you are most prone to hypocrisy in your life?

What do you do to actually “keep watch”/“wake up” in your life?

What are your strengths? How will you build on them to strengthen the church?

The Seven Churches: Holiness in Thyatira

What are common ethical temptations in your work or personal life?

What are the Thyatirans doing well?

Who is Jezebel in the Old Testament? (See 1 Kgs. 16.29-34; 19.1-2; 21.4-16) What is “Jezebel” doing in Thyatira?

How does sin tolerated in a group affect the larger group? The testimony of all believers?

How have the Thyatirans responded to Jezebel’s deception? How do we respond to Jezebels in our lives?

What’s going to happen to Jezebel? Her followers?

What does it mean to be repaid “according to your deeds”? (See Jer. 17.10; Mt. 16.27; Rom. 2.6; 1 Pt. 1.17; Ps. 62.12)

What do you think that it means that another burden will not be added?

What’s promised to those who hold on?


Personal Reflection
Where might you, like Jezebel, be putting the culture’s ethic above God’s? What should you do about it?

Who is a Jezebel to you, leading you contrary to God’s ethic? What should you do?

Is there anyone you’re a Jezebel to, leading them contrary to God’s ethic? What should you do?

The Seven Churches: The Truth in Pergamum

We're continuing through the seven churches. The city of Pergamum was another thriving metropolis and city of some import in Asia Minor at the time. Its history was a rollercoaster of prestige through the ages. At the time of Revelation, it was a great center of imperial worship as well as having temples to several gods, including Asklepios (healing), Dionysus, Athena (goddess of victory & patron of the city), and Zeus. Persecution would arise primarily because of the imperial cult (Caesar worship), not because of the popular gods [Grant Osborne, The Book of Revelation (BECNT) 139].

Do you ever think, “God doesn’t get my world”? That He can’t relate to 21st century young adult culture? How? (I know you know the correct answer, theologically, but where does it seem that He doesn't?)

What images does “the sword” bring to mind?

What’s the significance that Jesus knows where they live?

What role does Satan play in all of this? (Eph. 2.1-2; Jn. 12.31; Lk. 10.18; Rev. 12.7-12; Col. 2.15; Gen. 3.15)

What does Jesus have against the church in Pergamum?

How does this problem seep into the church today? What does it look like in the church today?

What does “repent” mean?

What is the biblical image of “the sword of my mouth”? (Isa. 49.2;
Eph. 6.17; Heb. 4.12). How does it help with the challenges Pergamum-ites and we
face?

What does v. 17 mean? (Hint: there's a million views, but like the end of the last few "letters" to the churches, life is promised to those who endure.)


Application
What aspect of our culture most challenges Christians?

How are you doing in letting “God’s Word” be your guide in our culture?

What will you do this week to navigate culture with more wisdom?