Introduction
We begin a series on the last book of the Bible—Revelation. Several
people have asked me why I have decided to teach this series. (It has
nothing to do with the anniversary of 9/11. The timing is completely coincidental,
and I have no desire to prey upon people's sorrows or fears related to
this tragedy.)
We have no Xenos teaching series on this New Testament book in our
library, and I felt it was time to change this.
I want to provide an alternative to what I call the “National
Inquirer” approach to Revelation. I am referring to obsession with
end-times trivia speculation that turns Revelation into a decoding device
that enables us to link western headlines to the Bible. So if you're
coming to this series to find out what nation flies the helicopters
in Revelation 9, what 666 really means, if the Antichrist is JFK, Kissinger,
Clinton, etc., what the 88 reasons are why the rapture will happen in
1988, etc., you're going to be disappointed! We need to distance ourselves
from this approach, because it is a dangerous tangent (feeds selfishness;
discredits Jesus through false predictions). But we also need to have
a positive understanding and appreciation of this book, and I hope we
can do this through this series.
On a personal level, even though there is much in this book that I
don't fully understand, I have been profoundly encouraged during recent
struggles by some of the themes in this book. I hope you will be, too.
Overview
Read 1:1-4a, 9-11. Before we dive further into the first chapter this
morning, let's briefly make some important general observations about
this book as a whole . . .
Its human author is John (1:1,4,9)—almost certainly the John
who was one of Jesus' 12 disciples and inspired spokesmen. He also wrote
the gospel of John and the three letters of John.
Its date is probably in the late 80's or early 90's AD—at
the beginning to Emperor Domitian's persecution of the Christian movement.
Since John was born at the beginning of the first century, he would be
an old man and the last surviving apostle. He wrote it as an 18-month
(Eusebius) prisoner-exile on Patmos, probably performing slave-labor in
the salt mines.
Its original recipients were the seven churches of Asia Minor
(MAP). John's later ministry was based in Ephesus, so he was familiar
with each of these churches. But like all New Testament letters, this
book is ultimately inspired by God and therefore relevant to all Christians,
including us.
Its style is apocalyptic. The title of the book (1:1) is the “apocalypse”
of Jesus Christ. “Apocalypse” means an uncovering of something—in
this case, an uncovering of Jesus in his glory and of the things accompanying
his return. Apocalyptic style involves revelation about the end of the
age through symbolic visions that are usually explained by angels. In
this regard, Revelation is the New Testament counterpart to the Old Testament
book of Daniel—and much of the symbolism in Revelation is rooted
in and builds on the visions of Daniel. This means that understanding
Revelation requires studying Daniel (especially Daniel 7).
If Revelation is about events still future after 2000 years, what are
we to make of statements like “the things which must shortly
take place” (1:1) and “the time is near” (1:3)
and “I am coming quickly” (3:11; 22:7, 20)? It has
been nearly 2000 years since John wrote this book, and Jesus still hasn't
returned. Was John mistakenly expecting Jesus to return in the late
first century (liberal theology)? Are we mistaken in interpreting these
visions to be about the end of the age (preterist view)? Or should we
understand these phrases differently?
Jesus was well aware that there would be long delay between his first
and second comings (see Matthew 25 parables, Matthew 24:14; 28:20),
but can nevertheless make above statements because from God's perspective
of salvation history the time is comparatively short. The New Testament
authors view this entire period of time as the “end of the age”
in the sense that Jesus' coming has inaugurated the beginning of the
Messianic Age (see 1 Cor. 11:11 and Rom. 13:11,12).
Its structure (excluding the introduction of 1:1-8 and the conclusion
of 22:6-21) is a series of four visions. Each vision begins with John
saying that he was “in the Spirit,” along with a command by
Jesus or an angel to see or write something.
VISION 1: The glorified Jesus (THIS WEEK) and his message to
the 7 churches (NEXT WEEK) (1:10-3:22)
VISION 2: God's judgments and redemptive activity at the end
of this age (4:1-16:21). This is a long series of visions, with many
interludes that introduce key personalities. This is also the most complicated
and difficult part of the book.
VISION 3: God's judgment on “mystery Babylon” and
the victorious return of Jesus to establish God's kingdom on earth (17:1-21:8)
VISION 4: The “Bride of Jesus” and the New Jerusalem
(21:9-22:5)
Its purpose is not to entertain us or titillate our curiosity,
but to fortify Christians to be effective witnesses for Jesus in a hostile
world by giving us a vision of Jesus' authority over human history. This
is the blessing referred to in 1:3—if you understand what Revelation
teaches about this truth (“hear”) and respond to this truth
(“keep”), you will be richly blessed in this sense. Revelation
is not so much a “puzzle” book (answering specific “who”
and “when” questions) as it is a “picture” book (revealing
key themes related to this truth). What are some of these themes?
Contrary to early 20th century utopian expectations, evil
will intensify as this age draws to an end (human warfare, demonic activity,
antichrist), but Jesus—not evil—will have the last word. He
is sovereign over evil, limiting its degree and duration, mysteriously
using it to accomplish his ends, and guaranteeing its ultimate defeat.
This has a stabilizing effect.
The end of the age will be a time of intense judgment on those who
persist in their rebellion against him (e.g. seal, trumpet & bowl
judgments)—but it will also be a time of intense evangelism (e.g.,
144,000 & international multitude in 7; 2 witnesses in 11; angelic
evangelism in 14:6). This has a motivating effect.
Christians (throughout this age and especially at the end of the age)
can expect not health and wealth and security, but persecution (including
martyrdom). But Jesus will enable us to be “overcomers” (protected
from God's judgment, discern and resist Satan's tactics, empowered to
witness and die with courage faithful to Jesus), and he will fully compensate
us when he establishes his kingdom (complete deliverance from all sin
and sadness, perfect communion with God, reward for service). This enables
us to be realistic optimists.
Above all else, Revelation is “the revelation of Jesus Christ”
(1:1). Nothing will fortify us to be faithful witnesses for Jesus like
a full-orbed understanding of who Jesus actually is. And this is exactly
what these visions provide by portraying Jesus as both the Savior who
serves us and the King whom we serve.
Jesus is the Lamb who served us by being slain in our place, and he
is also the Lion of Judah whom we serve as God's anointed King (5:5-6).
John's two descriptions of Jesus in chapter one bring these two pictures
together.
In his verbal description in 1:5-7, Jesus is the Lamb who “loves
us, and has released us from our sins by his blood (FORGIVENESS),
and has made us members of his kingdom (ETERNAL SECURITY) and given
us the privilege of being priests (PERSONAL ACCESS).” How amazingly
wonderful is this Jesus who loves each one of us this much, and has
served us by dying a humiliating death in order to lavish these incredible
treasures upon us! But Jesus is also the Lion who is “the ruler
of the kings of the earth,” to whom belongs “the glory and
the dominion forever and ever,” and who is “coming with
the clouds . . .” to judge all who oppose him.
How awe-inspiring is this Jesus who will rule the entire world and
to whom every human ruler (including HITLER, MAO, STALIN) will one
day bow and admit that he alone is the rightful King!
His first vision in 1:12-18 also brings these two pictures together
(read and explain the lampstands and stars). Overall, this description
emphasizes Jesus as King. He is “one like a son of man”—the
same term used to describe King Messiah in Dan. 7:13 who is given
dominion over the whole world. He rules over and controls the angels
who preside over the seven churches, and his word will be absolutely
authoritative in judgment of his enemies (1:16; see 19:15). He is
so holy and majestic in appearance (GOLDEN BELT; SNOW-WHITE HAIR;
FLAMING EYES; GLOWING FEET; WATERFALL VOICE) that John is completely
overwhelmed and undone (1:17a). Yet this description also portrays
Jesus as Savior and Servant. Jesus is clothed with the robe like that
of the High Priest, which emphasizes his sacrificial death for our
sins. And this is why he told John not to be afraid in spite of his
frailty and sinfulness—Jesus uses his authority to deliver us
from judgment (1:17-18).
Why is it so important for us to have this full-orbed picture of Jesus
as both the Savior who serves us and the King whom we serve?
What happens if you only see Jesus is as King and Judge? It's easy
to corrupt him into a distant or capricious or even abusive authority
figure to be afraid of and keep your distance from. Some of you come
from a family or church background in which this corrupted picture
predominated. If so, you need to realize that this same Jesus who
so powerful and holy also loves you deeply, and is far more interested
in what he can do for you and give you than in what you can do for
or give to him. He wants to have a love relationship with you that
is full of security and goodness. GOSPEL (John 3:16?)
What happens if you only see Jesus is as Savior and Servant? It's
easy to corrupt him into your domesticated pet who entertains you
instead of a Lion who awes you, your emasculated servant who facilitates
your agenda instead of a mighty Ruler who calls you to give your life
to his agenda, your personal therapist who helps you manage your sin
instead of an authoritative leader who calls you to healing through
repentance. I think this is the more common error in our culture,
which wants a spirituality that leaves us firmly in control of our
lives (CONVERSATION AT LOCAL BAR: “I'm not talking about morality
or following anyone—I'm talking about a spirituality that helps
me get what I want.”).
I'm not surprised that non-Christians have this view of spirituality,
but it is alarming that it has infected much of American evangelicalism.
Watch Christian cable television—which portrait predominates?
When I tuned in last weekend, I watched an interview of a best-selling
author on his new book, What Would Jesus Eat? The thesis is
that if we eat what Jesus eats, we will become more spiritual. Then
I watched a mega-church service which began by the pastor leading
the people in a weekly chant about being blessed in Christ (no mention
of suffering or service), and then a new series entitled “Prosperity
Now”). He said, “I know you've been told that your riches
are in heaven, but the Bible teaches that you can and should be financially
prosperous in this life—and I'm going to show you how to get
it.”
If your picture of Jesus is deficient in this sense, Revelation will
be great for you because while not neglecting Jesus as the Savior
who serves, it really emphasizes Jesus as the King whom we serve.
There is a special kind of comfort and joy that comes from abandoning
your life to the full-orbed Jesus that is waiting for each of us . . .
Copyright 2002 Gary DeLashmutt