Revelation 22

Revelation 22

It always comes back to the one question, “Is it worth it?” The link between worth and worship is inescapable. Does God deserve our worship? Is He, based on His person, character, behavior, and glory, deserving of our adoration? Is He worthy? We answered that affirmatively by and in our worship. 

Is the life of being a disciple of Christ worth it? Is it worth the cost of following, of dying to self, of taking up the cross? Is being a disciple worth the persecution many Christians suffer? In many parts of the world and for much of the history of the faith, being a disciple is synonymous with prison, confiscation of property, loss of family, physical abuse, and often death. In extreme suffering the question pops up again and again, “Is it worth it?” 

All one has to do is renounce the faith and get back to living, get back to everything the world has to offer. Once the faith has been renounced, one can even indulge in the carnal pleasures that we have forbidden ourselves. Remain loyal to Christ and lose all the world has to offer, plus you suffer. Is it really worth it?

This chapter concludes the Revelation with a resounding answer to that question. The answer is a stunning, powerful, and dramatic YES! Scripture never denies the high cost of being a disciple. We are encouraged to carefully count the cost and make our decision fully aware of what it means to follow Christ. But even if we encounter the highest cost possible, we conclude it most certainly is worth it.

Since the Garden of Eden fiasco, we have not had access to the tree of life. That access has been re-granted. The tree of life is in a state of perpetual harvest. There is no waiting for the fruit to ripen; it is ready to be enjoyed at all moments. The leaves of that tree have the power to heal. The marks of our beating for the faith are healed. The bones that were broken and bruises that were suffered by the followers of Christ who were stoned for Him are healed. But there is more. The soul that for a lifetime struggled with devastating depression, even that heartsick wound, is now healed. The heart of the betrayed wife, that heart that was torn in two, is finally made whole. The man who fought and struggled with bitterness from the pain of slavery and racism comes to restoration and healing. The nations are healed. The conflict that goes back to Ishmael and Isaac is finally replaced with loving unity.

The very waters of that place give life. On each side of the Nile there was lush growth, a ribbon of life in the Egyptian desert. The Fertile Crescent, a land between the waters of two rivers, was the bounty of ancient kingdoms because of its life-giving waters. Along the banks of the Jordan grew the dates and the figs and grapes and grains that filled a banqueting table, all growing out of the well-watered soil of the river valley. Here is a river of life-giving water. It is not subject to drought or pollution or an upstream enemy cutting off the supply. The river has its headwaters in the throne of God. It is like His love and grace that flow endlessly and freely, giving life—real life, not just biological function—but real life to all it touches. It waters the tree of life.

But there is something absent from the city, several things actually. These are the kinds of things you find even in the smallest town. But they are absent from this great city. In the 15th verse there is a representative list of what will not be within the great city. They are those people who have been overcome by the immorality they held and ultimately held them. All the titles are distinctly human, even the term dogs, which is a euphemism for the most grotesque forms of sexual deviancy and prostitution. Not only are the practitioners of evil removed, but the evil in us is removed as well. All of us have had a struggle with our own evil within. We have known the itch of hate, or lust, or greed, or gluttony, or drunkenness, or you can name your own vice. We have fought it, sometimes successfully, and sometimes we failed. We have felt the temptation so profoundly that it seems bigger than life. In this paradise, that itch is gone. 

For some people their sin has so consumed them that if it were removed from them, there would be nothing left. They have moved from being a person who tells a lie (all of us at some point) to just being a liar. Not only are those people excluded, but the itch of evil that is in us is excluded from us as well. In that great place we can't want or in the least way have a desire for anything that is wrong.

There's one more delightful thought in this passage. The person who can never feel homesick is to be pitied. Homesickness is painful and can be debilitating, but it can be a sweet melancholy as well. Homesickness depends on what your home is. Where your heart was formed by love and relationship. But it is also sensory. It can be the smell of the woods in fall or the roar of the breakers on the beach. It might be the vivid sunset from a high-rise balcony or back porch looking over a pasture. It could be the curve of the chair you were raised in holding you once more. Homesickness is most of all the person. No matter how long you live, you will never forget the person, the voice, the sight, or the touch. We are just one thought away from homesickness. The Prodigal Son may have come back with a business proposition in mind, but somewhere from the pigsty to the father, there was homesickness. Homesickness that is satisfied is sweet—the laughter, the meal, the walking, or the conversation. That moment when we say, “I was homesick, but now I am home.” That is the heart of verse 4. Homesickness for Heaven is hard to quantify. But in all this longing and wanting, there is a knowing that even if all our nostalgia on Earth were fully satisfied, it would not be enough. Everything tells us we were made for Heaven. In the meantime, longings, restlessness, struggles, and love all tell us we were made for Heaven. We "shall see his face"—homesickness finally and fully satisfied!  

Is the cost of being a disciple worth it? Without any doubt, whatever the cost, it is worth it! The cost multiplied 10,000 times over, and it is still the greatest bargain of all eternity!

“Lord, help me live in such a way that I will always be homesick for Heaven. AMEN

Revelation 21

Revelation 21

Consider all that humanity has lost. Our first ancestors, Adam and Eve, lived in the Garden of Paradise. In that place there was no want, suffering, illness, or death. Contrast that to the slums of the largest, poorest metropolitan areas on Earth today. Sewage in the streets, every ditch and gully filled with garbage and sickness. Diseases passed by insects and vermin. In every city there is a place where death and rot are the order of the day. 

Ancient cities had their points of magnificence, but for oppressed Christians they were far from the glory of these monuments. In this chapter, we see the incredible fusion of Eden's perfection with the glory of a great city. Cities could be, and in some ways still are, wonderful places, except that they always have the repulsive underbelly. A place of filthy garbage, waste, wicked people, and the sorrow and misery you see there. This city, however, has the glory of a great city, glory that surpasses words, but without evil. It has the glory of a city beyond compare, and fused with the clean paradise of Eden. In fact, God responds to the sorrow and evil suffered when He wipes away every tear and vanquishes death, crying, mourning, and pain.

In the ancient world there was great civic pride and loyalty for an individual on behalf of their city. But when Christians rejected the pagan rule of their day, they lost much of their identity as citizens of their city. They didn't belong anymore. They became outsiders to their own community. Here these ostracized believers are reminded that they have a home, a city that is theirs, and it's greater, more magnificent, and more beautiful than any city on Earth. 

Ancient cities based much of their civic pride and measured their greatness on how secure they were. Some of that security came from its walls, water supply, and a temple of the god who would protect them. Cities on Earth had foundations of rock and walls a few feet thick and high and perhaps a well. This city has a foundation of precious stones, walls 216 feet thick and miles high and wide, and a spring of life-giving water. Cities on Earth had temples to their gods. In this city God is personally present, so there's no need for a temple because God is there. This is a city to die for; indeed, Christians would die for it.

But the city is not for everyone. In verses 8 and 27 there's a reminder that not everyone belongs in this city. In fact, there is an alternative place for those who have rejected Christ. It is sort of an anti-city. Christians were tempted by civic pride, peer pressure, patriotism, and the sheer might and glory of the empire, on top of other temptations, to shrink back from Christ as Lord. This picture of the city requires us to ask this question: “Why would anyone choose Rome, or Washington for that matter, over Heaven?”

“Lord, make me homesick for my eternal home town. AMEN”

Revelation 20

Revelation 20

In this chapter we are told about the 1000 years of Christ’s reign. This is one of the most controversial points of the Revelation. We can spend a lot of energy focusing on the last phrase of verse 4. This is a good place to be reminded that the point of prophecy is not future chronology but ethics, not “What will happen and how soon?” but rather, “How do I sustain my faith until I meet Jesus face-to-face?” 

We see in this passage another reference to the overarching theme of the martyrdom of the saints. But there is an interesting and subtle nuance here. In the first part of verse 4, there is a specific reference to those “who have been beheaded.” Let’s not pass over that phrase too quickly. The Romans were, like most expansionist powers, experts in dealing out death. While crucifixion was their most famous and hideous form of execution, it was by no means the only torturous death they employed.  The Romans developed death into a form of entertainment. The gladiatorial games were core to the Roman way of life. The list of torturous forms of death that were practiced is too numerous to mention. But some examples were people covered in oil or pitch and burned as torches to light garden parties; sometimes they were boiled alive, occasionally they were forced to fight animals or trained combatants, and in numerous other ways put to death recreationally. Roman citizens, however, were exempt from any form of execution except for the sword. A Roman citizen convicted of a capital crime could not be tortured by death on the cross; they could only be beheaded—a relatively painless way to die. So, while Peter was crucified, Paul, the Roman citizen, was beheaded.

In this book of encouragement for Christians under persecution, we see that even Roman elites and citizens have begun to turn to Christ. They have declared Jesus is Lord, which means that Caesar is not Lord, and denial of Caesar’s lordship was considered sedition and treason. These Roman Christians have paid for this with their lives. Caesar is losing his grip and losing it to Christ. And even death, which was one of Caesar’s most intimidating weapons, has lost its power over the disciples. 

In view of the ultimate powerlessness of death, we face a vital question. It is the same question our early brothers and sisters faced: “How shall we live?” We have the answer in the double judgment described in the last paragraph of this chapter. It is a double judgment in that everyone is judged about where they will spend eternity based on the Lamb's Book of Life. But there is a second judgment. A judgment based on their deeds recorded in the books—notice the plural “books” in verse 12. So this is how we live: boldly for Christ as our Savior, knowing that we are forgiven, and we live generously, knowing that our deeds are recorded and remembered. When even death has lost its power, we have literally nothing to lose.

“Lord, help me be prepared for the day I will face judgements. AMEN”

Revelation 19

Revelation 19

Generally, a person can live up to 40 days without food. Depending on the circumstances, you can survive four days without water. With some variance, we can live 4 minutes without air. But we cannot last four seconds if we are completely without hope. The Book of Revelation is about hope for God's people under persecution. 

It is not intended to be a future chronology that describes a timeline of far-off future events. If the 1st-century believer cannot connect and understand the Revelation and find in it hope, what was its point or value? The first readers and hearers of this book put everything on the line for Christ. They had been brutalized by the powers of darkness at work in the government, in false religion and philosophy, and by the economic systems. Many died, and those who were left must find the answer to the question, “Was it worth it?” That question is answered three ways in this chapter.

This is a story far beyond anything that a movie could portray. It works on us with the emotion of a grand epic fairytale. For years a vile and wicked whore/madam with her cohorts hates and abuses a beautiful, young, virgin girl. The old woman tries to pull the girl into her brothel, offering her wealth and pleasure; failing that, she uses intimidation and threats. The girl refuses; she is bound to be faithful to her fiancé. One day, much to the surprise of the whore, the beautiful young girl appears in wedding garb and is met by her beloved, a mighty (Almighty) Warrior King. Now the abuse the bride has suffered at the hands of the desolate, wasted whore is going to be avenged. This chapter begins by looking back at the persecution of the Saints and at the blood spilled by this monstrous whore. Then we see in three ways the vindication of the disciples’ commitment to Christ. 

First, there is a revelation of the bride, the church. She is no small, huddled mass of defeated, desperate, irrelevant believers. Her voice rolls like thunder, and she is beautifully dressed by her good works. We are never saved by our good deeds, but they should mark our lives. Never undervalue the importance of the acts of righteousness done now, for they have eternal consequences. 

Second, there is a manifestation of Jesus as the warrior, king, and judge. This moment is unlike the manifestation at the Incarnation. The humble carpenter from backwoods Nazareth has returned, but now He is an avenging warrior king. The time for choosing sides is over. Now is the time for the consequences of the choice that has been made. 

Third, we see the destruction of the enemy. The tiny, persecuted, powerless faith community in the Roman Empire sees their hero come to their rescue. What seemed like an undefeatable power is completely obliterated. In fact, all the powers of darkness assembled are destroyed without a real fight. They're sent to destruction by the weapon of Truth. They are completely blown away. This brings us back to the original question, “Was it worth the cost to be a follower of Christ?” Yes, absolutely yes!

“Come, Lord Jesus, come rescue Your bride. AMEN”

Revelation 18

Revelation 18

The draw of the world is great. The promises of riches, personal comfort, and pleasure tempt every disciple. When contrasted to the life of sacrifice of bearing the cross, of persecution, the invitation of the world can be a very strong allurement. But like every temptation, when we see it in the long term, when examined from the end, we see that it is purely wretched. Jesus said, “What is the profit for a man if he should gain the whole world and yet lose his own soul?” That is precisely the temptation Jesus faced in the desert. Satan offered Jesus all the kingdoms of the world. Babylon the Great promises to disciples all the world has to offer.

As disciples, we can't answer the call of the world's systems and live lives of selfish pursuit. The world offers wealth and sensuality, an earthly life of luxurious and splendid things. The world offers an economic, social, and cultural system built entirely around our wants, wishes, and desires. All we must do is to want and to love and to pursue selfishness. We have in many cases attempted to blend together wealth and selfishness with a distorted version of Christianity. Have you noticed we almost never hear a sermon or teaching about the dangers of wealth, about selling all in order to care for the poor and following Christ, about the idolatry of greed, or about the eternal war between mammon and God? The sin of mammon is the unmentionable sin. We may hear sermons about all sorts of lurid things, but Heaven help the one who preaches against the accumulation of wealth. Such a sermon is unacceptable unless one manages to put in an escape clause, to put a spin on it that we are not wealthy or the Bible doesn’t really mean all it says about being selfish. In the American church we have become very comfortable with living in the sin of selfish mammon; in fact, we have made it a virtue.

We see in this chapter the ruin of the one we give ourselves to when we live in greed. The world’s system of greed and selfishness is completely self-destructive. It is hostile to God and to his people. The chapter ends with the link between the world of riches and the blood of the saints. Let's look at an example. Suppose a nation or corporation has the choice of fabulous profit in dealing with the regime that oppresses Christianity or ending that relationship and missing out on that income. What do you suppose that nation or corporation would do? In our heart of hearts, we know the answer. We know because as a nation, in corporations, and in our own lives, we have often sold our soul for just a little bit more.

“Lord, help me to take up the cross of being poor for Your sake. AMEN”

Revelation 17

Revelation 17

By all the measurables, the Christian community could not last long against Rome. Rome destroyed and assimilated all her enemies. The Christian faith, with its high ideals, morals, and ethics, could not last long against Rome. Rome, for her part, was everywhere and offered everything a person could want. There was almost no vice, experience, pleasure, or indulgence that could not be had in the Roman Empire. All that was demanded was loyalty to Rome and tolerance of the vices of others. Rome was mighty, with kings and peoples to do her bidding. She boasted of her courts, transportation, education, philosophy, Pax Romania, power, regal pomp, and her own eternal greatness. What did the church have to offer compared to that?

As disciples, it is easy to feel the same way today. How can we stand up to the wealth, opulence, pleasure, and might of our culture? What can a Sunday worship service do when compared with a day at Universal Studios or Disney? Our gatherings seem so insignificant when compared to sporting events, concerts, or national political conventions. How does reading of Scripture and saying of prayers match up to the news and entertainment media? All the while we are opposed in every way, from being marginalized to outright persecution. It is easy to feel the church, the community of disciples, is of no consequence in comparison to the power of this world. Maybe we should pursue the path of power, the way of wealth, and the influence of excitement. These are all seductive.

In Revelation 17 we see the façade pulled off, the curtain pulled back, and the true nature of Rome and the powers that oppose the church shown for what they are. We see a harlot, a whore. Please let’s not use polite euphemisms for something this disgusting. This is no young seductress. Jewels do not keep us from seeing the ugliness. She is drunk, and if not for her ill-gotten wealth, she would be sprawled out in a gutter, but she is rich with power, influence, and money. She hates the church the way a bitter, old, skanky slut hates a young, beautiful, virgin bride. Her patrons will soon turn on this nasty, sick, drunk whore. Do not envy the world’s wealth and power and pleasure any more than you would envy an old whore just before her ruin. 

“Lord, give me clarity to see the world’s ugliness.  AMEN”

Revelation 16

Revelation 16

Seven trumpets warned the people about their sin and God's coming wrath. These warnings have been ignored, and the people did not repent. Now only wrath is left. As a bowl can be emptied quickly and completely, God's wrath is poured out completely and suddenly.

The angels are sent out on their mission of judgment. It is worth noting that the angels do their work in silence with only one exception. There is a certain silent relentlessness about their work so that when one of the angels speaks, there is an emphasis on what is said. We do not hear of the gross immorality of the world; rather, we see only allusions to false religions and only a brief mention of the symbols of selfish greed. The only vocalization from any of the angels concerns the death of the martyrs in verses 5-6. The only thing worth talking about as far as this passage is concerned is the retributive justice of God’s wrath on those who persecute the church. When the Lamb broke the fifth seal in Rev 6:10, the saints who were killed for their faith asked, “How long till justice is done?” In this chapter we see that justice for which they cried out. There is more to this chapter than just the suffering of the persecuted Church, but for a people nearing the breaking point, there is this message: “Your suffering has been noticed and is going to be avenged.”

Perhaps the saddest line of this chapter for any life is found in verse 11: "And they did not repent of their deeds." God’s wrath is nothing more than the interaction of holiness with the unrepentant. When men choose to hold on to their sin rather than turn away, they are actively choosing wrath. When there is wrath from God, it is only the response to their hard hearts. Lest we think God's wrath is too harsh or too great, we see a picture of men railing against God, accusing and blaspheming Him even in the midst of their suffering. There is a point at which the atheist no longer denies, the agnostic no longer doubts, and the sinner sees clearly the evil to which he clings, but even in that moment of “knowing,” they refuse to repent. God’s wrath is just, true, and righteous.

“Lord, give me a holy fear so that repentance will always be a part of my life. AMEN”

Revelation 15

Revelation 15

There comes a point at which even God's patience has run out. He has called and even pleaded for men to repent, but they have refused. He has gone after the lost sheep, but the lost sheep, when found, runs away. There comes a point at which even God says, “Enough.” In this chapter, that point has come. In this chapter we will see a convergent moment. God’s people who have suffered and have been oppressed by the powers of darkness witness vengeance. “Vengeance is mine,” says the Lord. His people have left it to Him to repay, and they are about to witness His just retribution on their enemies. The treatment of God's people has not been fair. Now justice will be served. The picture here is reminiscent of Exodus 14 through 15. During the 10 plagues, God warned and called Egypt to repentance, but they refused. At the crossing of the Red Sea, Israel is brought safely through, and her enemies are destroyed. That tiny expression of justice is now expressed universally.

Seven angels are given seven bowls. When you pour something from a bottle or a jug, it takes a moment. The narrow neck slows the pouring. When you pour something from a bowl, it is instantaneous and complete. God's wrath is about to be poured out in total, like from a bowl. Earlier in Revelation 7, trumpets warned the people; they were dire warnings, but not God’s complete wrath. God's patience is now exhausted, and the time of warning has passed. This is about God's revenge. There are times when it is best to leave an angry person alone. In verse 8, it is time to leave God to His anger, to leave Him alone. Do not approach Him to plead for the world. Do not ask Him for mercy for the wicked. This is the time simply to watch.

For those of us who have never experienced persecution, who have never had our families torn apart by martyrdom, who have never been refugees because we lost all to the enemy, it is hard to comprehend this passage. The love of God, the mercy of the cross, and the kind ministry of the saints have been flatly rejected. Some things are just not right; they are a monstrous, universal evil. God says to the world, “You have rejected my grace; all that is left is wrath.” The church, God's people, marvel at perfect justice and awesome might coming together in this universal, convergent moment.

“Lord, bring Your justice to this world. AMEN”

Revelation 14

Revelation 14

The first hearers of this book would have understood persecution personally and individually. There were few Christians who had not lost someone close to them to the enemy’s attacks. They would understand the dragon’s attack on the woman and her child. They would have felt the overt pressure of the first monster and the seductive appeal of the second. At some point even the most faithful would have asked the question, “Is it worth it?” To answer that question, there are three key messages in this chapter.

The first message is, “Others have remained faithful, and you can too.” The disciple who feels isolated and alone is soon defeated. This chapter opens with a picture of all the faithful being with the Lord; not one is missing. This is reminiscent of the worship we saw back in chapter 4. The center of the universe is God, and His people, all of them, are in that company. Those who are facing persecution have this grand future in store. The message to this is, “They have done it, and you are part of this group. You belong to this group; you are an insider of a very elite circle." The first angel who shares the gospel sums up the first message.

The second message is a literary foreshadowing. It alludes to what will be more fully explained later. The sensual, self-serving life is extremely alluring. The life of a disciple is made up of suffering and pressure and self-denial. A life of pleasure, ease, and the satisfaction of any urge we may have is personified in Babylon. But in one verse (8), the world's system of sensual gratification is described as a fallen system. The world and its values, promises, and invitations are in a state of collapse. That collapse may not be visible, but it has begun. Why invest or trust in something that is already beginning to fall apart?

The third message is that one day all accounts will be settled. Yes, there is immense pressure on disciples. Yes, the world’s system of pleasure and satisfaction is very appealing at times. But one day we will all give a strict account to a judge. This judge will not be deceived by appearances. The righteous will have their works follow them. The unrighteous will experience the horror of realizing their doom was self-created when they conformed to the world's pressure or gave in to the world’s seduction.

In our lives of relative ease, comfort, and freedom, we have a hard time understanding the pressure that is on the persecuted Church. But for early Christians, that pressure was a daily and indeed a moment-by-moment reality. The disciple standing before the Emperor could, because of the Revelation, see what the Emperor could not. They would both be judged, and the Judge was the savior of the one the Emperor was trying to destroy. The pressure on the persecuted Christian was intense. But even in that pressure there remains this truth: “Others have been faithful, and you can be too.” Besides, it beats the alternative.

“Lord, never let me trade eternal reward for the short time pleasures and ease of this world. AMEN”

Revelation 13

Revelation 13

In popular culture, about 99% of apocalyptic attention is focused on the last verse of this chapter. The numeric mark of the beast as 666 seems at times to have become an obsession. The mark of the beast has been predicted as everything from Social Security to popes to a computer chip and beyond.

Most people would be surprised to find that this chapter is really about two beasts. Both are agents of Satan; they are empowered by Satan to accomplish his agenda on Earth. Perhaps we will be better served to use the term monsters. Of the two, the first monster appears more terrifying. It is very aggressive, it is intimidating, it is politically powerful with crowns, it is international with seven heads, and it's a combination of predators: leopard, bear, and lion. The second beast is, relatively speaking, almost warm and cuddly. It looks like a lamb. But when it talks, it sounds like a dragon. We may be misled by folklore about what the sound is like. Rather than a roar, let’s think of Satan talking to Eve in the garden, the voice of the serpent sweet and seductive. The first blasphemes God, and the second whispers seductions. The first is the bad cop killing and sending into captivity; the second beast is more subtle with the incremental pressure of economic hardships. The first beast is seen in governmental powers and state-sponsored persecution, as in North Korea, Saudi Arabia, or China, where believers die for their faith. The second beast is seen in places like academia or corporations where being a Christian presents employment, tenure, or promotion problems. One is brutal, one is subtle; one crushes, one seduces. One is easy to identify as a monster; the other sounds like it would be a friend or even a pet. Never doubt Satan uses both overt and seductive pressure to get Christians to compromise their commitment to Christ. 

For a Christian in the first century hearing about symbols of a 21st-century supercomputer that determines participation in the economy via a computer chip in our hand probably would not make any sense. In fact, if this chapter is about a literal, physical mark or chip or government agency, then it helps no one in Christian history except those living in the last moment before the end. But if we understand persecution as coming from satanic authority that operated as both political authority and as false religion and philosophy, this chapter makes perfect sense for every generation of believers. It would help both early Christians and those persecuted today to understand as believers to expect persecution from both government and religious quarters. It teaches being prepared because some will die and some will go into captivity. Faithfulness in this misery is our goal. “Here is the preservation of the Saints.”

“Lord, give me the grace to be loyal no matter the source of persecution. AMEN”

Revelation 12

Revelation 12

In this short chapter we see a highly symbolic picture of the many long wars of Satan. At different moments we see the war against God, against Christ, against Israel, and against the Church. We see perhaps the most detailed and definitive picture of Satan in Scripture. We see his persistence, character, and agenda. We see a woman in labor, in a moment where she is defenseless and weak, and we see the newborn baby also weak and small. At this moment the monster is ready to kill and eat the child. We see a cosmic rebellion that leads one-third of cosmic powers to attempt a coup. We see a cold, vicious, cancerous evil that would be ruler. This evil is relentless. Every effort of this evil is thwarted, but it continues to attempt in new ways to accomplish its goals. Motivated by its frustration, hate, and evil, the monster sets off to make war on the disciples of Christ.

Culture has worked hard to de-vilify Satan. Under his tutelage and influence and by his leading in popular culture, his appearance has been modified. He has been made over and made more appealing. He is presented as the agent of naughty fun, a comic character of horns and tail. He is the dapper and elegant, sophisticated, open-minded man about town. He is presented as wanting to set us free from the oppression of old-fashioned ways and passé inhibitions. He has presented his tools and temptations as harmless amusements and the opportunities for enlightened living. He is only interested in providing positive experiences. His PR department, with offices in Hollywood, government, the media, higher education, and misguided churches, to name a few places, has deceived us.

John seems to stretch the limits of language to describe Satan as a monster. The term monster is most adequate to describe the depth of his evil. He is as warm and charming and wholesome as a tank of raw sewage ladled over rotten meat for supper.   He is friendly and as conversational as a rattlesnake. As delightful to have in our lives as stage 4 pancreatic cancer. He is less desirable than summertime roadkill writhing with maggots and oozing stench. Every temptation is not, in the end, an invitation to something better, but the first step toward death with this filth dominating our lives. 

This is the place in our lives where hate becomes a virtue; it is the place where obstinate stubbornness is a grace in the face of compromise, where death is a sweet treat compared to denial. 

God, give me the grace to hate evil with a white hot passion. AMEN.

Revelation 11

Revelation 11

It is easy in the meditation on Revelation to fail to see the forest for the trees. This is especially true in this chapter. We are prone to wanting to discern every detail so that we fail to gain the message as a whole. That message is conflict between the world and the people of God. We who have lived our lives in a culture and society that is, on the surface, tolerant of our faith might be enticed into thinking that there is a peaceful coexistence between the world and the church. In reality the powers of darkness are always attacking the church. This chapter displays overt persecution, and in other places the attacks on the church are shown as subtle and seductive.

In the conflict we see the two witnesses who faithfully proclaim God's message to a hostile world. There is no end to the guesses as to who these two witnesses are. One suggestion is they represent the Word of God and the Church of God. They are hated and persecuted, but they are also powerful. They are killed or removed from society, and that is cause for celebration on the part of the hostile world.  Think of political/national philosophies or specific groups of people who want to remove the church and Scriptures. But God doesn't forget His faithful servants; rather, He rescues and resuscitates them. We see at the end of the chapter a snapshot of the Judgment to come. (vss. 15–19)

Rather than focus on the trees, the individual types and symbols, what is the forest, the big picture here? Expect opposition and persecution from the powers of darkness at work in every culture and society when we faithfully bear witness to the truth. In fact, worldly people believe they would be better off without the Word and the Church. When opposed in our ministry and efforts to proclaim the good news, we need to always remember there are some who would rather see us dead than spreading the gospel. But even in the midst of these attacks, God notices, cares, and is planning our vindication. So, speak on. Tell the truth come what may. Remaining faithful in our witness, that is the path to victory.

“Lord, help me to be a faithful witness to the Gospel. AMEN”

Revelation 10

Revelation 10

As a disciple, there are two striking features in this chapter that we need to apply to our lives. The first is a lesson about boundaries. John hears the voices of seven peals of thunder. These voices say something dramatic and important and powerful, and as John is about to record them, he is told, “Do not write them.” I suppose there is no end concerning guesses about what the voices said, wonderful news, terrible news, dates, times, judgments, etc. But that is not the point. One of the lessons that we can take from this is some things are none of our business. In the great mystery of Revelation and of eschatology, we learn that some stuff is none of our concern. In an age where we often feel we should have an opinion on every subject and express that opinion on every social media platform, we need to learn there are some things that are beyond the bounds of our expertise and learn to be content with that. That's enough for us to live in faith, trusting to God what is sealed away from us.

There's a second lesson desperately needed in Christianity today from this passage. John takes the book, eats it, and then finds it is sweet to the taste and then bitter or upsetting to his stomach. This book is, like the scroll in chapter 5, God's plan or will. When we follow or submit to God’s will, there's a delight, sweetness, and a profound joy. But part of following is the inescapable suffering of discipleship. This picture reminded this early suffering disciple and us as well that bitterness was an inevitable part of following Christ. In many parts of the world today, to follow Christ is a matter of life and death in the most immediate and physical terms. On average a follower of Christ dies for their Lord every 6 minutes, and that is to say nothing of the beatings, privations, kidnappings, and efforts of the enemy to silence the Gospel message. When Jesus calls us to follow Him, he doesn’t deceive us about the cost of being a disciple. When He calls us, He calls us to come and die. The cost of following can be high; it can be bitter.

We have lost that message in American Christianity. Many of us have never heard that there is a cost to being a disciple. We were never told that to come to the cross of Christ means we must also take up a cross. We have too often been told we can have the life we want with the Gospel as icing on our cake. We can’t name and claim our way around the message of the little book that following Christ is sweet, but it will cost us bitterly.

We need to take these two lessons together. First, there are things we do not know. Second, suffering and hardship are part of being a disciple. These two are not placed together randomly. As a disciple, we must learn to anticipate the unknown future, which may include bitter suffering, with the faith that God is the author of history and He is in control. 

“Help me, Lord, to enjoy the faith and embrace the hardships. AMEN”

Revelation 9

Revelation 9

Sometimes it's easy to feel like we are powerless and are caught in catastrophic events. We feel like a leaf caught in a tornado or a cork in a raging flood. In chapter 9 we see two descriptions of cataclysmic moments. We look at them and feel overwhelmed. That is the wrong lesson. The two events are different but there is one common denominator, they are under God's control and are in unexpected ways working out his plan.

The fifth angel sounded his trumpet and the end result, a horde of demonic forces is turned loose. When a person or nation dabbles with the demonic they ought not be surprised when demons show up. The demonic is limited in what they are allowed to do. But when a person invites the demonic into their lives God honors that person's free will and choice and removes His protection from the person allowing the demonic certain control. The horrifying picture we see in the first half of chapter 9 is a reality of what happens when we are playing with the forces of darkness.

When people engage in evil and invite the demonic they don't always turn into raving maniacs we see depicted in movies.  But they do grow more and more evil. In a world filled with darkness God tries again to call sinful man back to Himself.  He sends another warning, the sixth angel’s trumpet blast. The last half of this chapter is an attempt by God to call wicked men to repentance. Some men are so given over to evil that they are beyond repentance and these men are destroyed and serve as a warning to others. The chapter closes with a description of wicked men ignoring the warning and opportunity to repent that God has offered. 

There are three lessons for us here.  First, God is in control and he sets the time (vs. 15).  As chaotic and out of control as the world seems God has it all well in hand. Second, God goes to extreme measures to call men to repentance. What seems as harsh to us is ultimately gracious and loving because God is attempting a rescue. Third, some men will never repent. Even God's most extreme efforts will not draw some men away from their cravings for the demonic.

“Lord, never let me forget Your kindness in offering wicked me the opportunity to repent. AMEN”

Revelation 8

Revelation 8

If you looked at the world when the Revelation was being disseminated and asked who or what are the influences of history, you might expect it would be the powerful men of politics. You might think it would be the generals and the armies. You might even believe it is the people of wealth and riches. If we asked the same questions today, we would likely draw similar conclusions. We might add to that list the powers of media, entertainment, or the Internet. But the picture we see in Revelation 8 and 9 offers a very different answer.

Beginning in verse 6, angels are about to blow their trumpets. Trumpets were the early warning system of the day. They were used to call attention and to warn people of impending danger. The events described after each angel’s trumpet blast are warnings to an unrepentant world. The events are world-shaking and reshaping moments. It is important to pay attention to the context in which these events are described.

The context begins with silence, a lost art today, that will give emphasis to the sound of the trumpet. But that silence is not empty. Between the breaking of the seventh seal and the first trumpet sound, what do you see? We see the prayers of the saints. While it may appear that the powerful forces of history and life are the great political, economic, cultural, or military leaders, it is not so. We see that the prayers of the saints go up to God, and then things happen. When faced with the events that occur after the trumpets sound, the world's elites are weak and powerless.

Prayer is the hardest discipline that a Christian can develop. It is so easy to get distracted, to parrot without thought the same old words, to slip into freestyle prayer that requires no heart and no soul. The enemy, our own flesh, and the whole world system will tell you to do something else, something important, to get busy, to be active, and not just sit and pray and do nothing. One of the messages of this passage is that we are doing the most when we are praying.

“Lord, help me remember the power of prayers. AMEN”

Revelation 7

Revelation 7

Being a disciple is a lot like the history of the Exodus. In the Exodus, God’s people were assembled, led, and cared for by God through a difficult and what, from a human perspective, seemed to be a helpless scenario or journey. The Exodus is a useful metaphor for being a disciple. In Revelation 6 we see the world through which we travel as disciples, which can also seem to be a hapless journey. But in Revelation 7 we see the rest of the metaphor. We see the complete number of God's people sealed and protected. We see that numerically they can't be counted. We see these people are the worshipping community who have been made righteous because of the cross of Christ. We see them protected in God's presence. We see them free from hunger, thirst, and the sun's misery and heat because of the Lamb’s care. We see the Lamb as the Shepherd taking them to water and setting them free from anything that would cause a tear.

When we look at this passage with the lenses of the Exodus, it becomes simply beautiful. As disciples, we are traveling through our own Exodus and wilderness wanderings. Living as a disciple is not easy. We are not blind to nor immune from the hardships of life, just as Israel was not immune from the hardships of the desert. But as Israel was cared for in the Exodus, so we are cared for in our life as a disciple.

It has been said that it took God 10 plagues to get Israel out of Egypt, but it took Him 40 years to get Egypt out of Israel. Why is it that we do not experience a total life of bliss as soon as we become a follower of Christ? Why do we face so many struggles as we follow? The answer is in the symbol of the Exodus; in the process, God is changing us. Sometimes in the process we become discouraged. When that happens, we turn to Revelation 7, and we see that we will make it. Cared for, protected, and comforted by the Lamb, we are not alone on this journey.

It is interesting to note that in this chapter of the tribes, Dan and Ephraim are not mentioned. We can't say specifically why, but we can say viewing this chapter through the lenses of the Exodus, when it came time for Dan and Ephraim to receive their inheritance, they rejected God's provision for them. By not including the tribes of Dan and Ephraim in this list, we see a fantastic symbol that even though God can and will lead us through our Exodus, there are some that will not remain faithful and will miss out.

“Lord, help me to embrace the process by which You will change me. AMEN”

Revelation 6

Revelation 6

What is our reaction to the dramatic events of our world? There seems to be a growing trend toward the histrionic and panic. Every time there is an opportunity for a panic, there is someone who will attempt to capitalize on it. From the passive media (it can hardly be called the news media) to politicians to special interest groups to businesses to individuals wanting to see that everyone is informed and every event is exploited. But to do that, there must be generated fear, sensationalism, and crisis. Events large and small are presented as harbingers of doom. A grown man playing a boy’s game takes a knee during the national anthem, and it spells the end of Liberty. Providing plastic straws with a fast food meal means the ruin of the environment. Nothing is so trivial as to not be useful for exploitation in one way or the other.

We see a different picture in Revelation 6. In this chapter we see history, or should we say historical events, unfolding, but we do not see panic or fear. We see God's plan in the scroll opened up by the Lamb, who is worthy to accomplish God's plan. Note the phrase “it was granted.” Within God's plan there is permission given for the dramatic events of history. It is important to know that while men may act and nature may convulse, it does so not apart from the power of God and the Lamb, but by their permission.

We need to also note the two reactions of people. First is that of the martyrs. They have suffered the worst in this world for the Lamb. Faced with tumult, they turn to and draw close to God. They do not see even their own death as something out of control or beyond God’s power and provision. The second reaction is from kings and rich men, slaves and freedmen. Without faith, these people, who represent all of humanity, face the apparent chaos of the world with a desire to be hidden from God. The world, the flesh, and the powers of darkness are delighted for us to be filled with fear and panic because from there it is a short trip to wanting to hide from God. Instead, we must live understanding all events are in His control. He is worthy to open the seals. 

The saint who is about to give his life for the Name of Christ doesn’t see history running amok. They see all of history working out according to the plan God has prepared and which the Lamb is bringing about. 

“Lord, help me see Your hand in history. AMEN”

Revelation 5

Revelation 5

If Chapter 4 shows us the universe from its true perspective, that it is centered on God, this chapter does the same with God's plan. It seems at times that the world is becoming completely unglued. We look about us, and all we can see is the apparent triumph of evil. If we are pessimistic by personality, the world offers us plenty of evidence to support our opinions. If we are trying to be realistic, the preponderance of the evidence seems to trend toward bad news. It seems that to be an optimist, we must somehow detach from reality and have a Pollyanna disregard for evil around us. The answer is not to be realistic, optimistic, or pessimistic, but rather to have faith in God and His plan. 

We see God on His throne holding a book. It is His plan, His will, and it is all He wants done and accomplished. The plan is sealed perfectly with seven seals. It is God's perfect plan that perfectly makes all the confusing parts of the universe fit together. This plan is locked up until someone good enough can open it and set things in motion. This wonderful, beautiful, and glorious plan seems thwarted, and the loss is so profound that John starts to cry. This is no little cry, rather the wail of great loss that hurts to the core of his very being. It is as if it would have been better if the whole universe had not existed than for this moment to have come about. The hopeless despair we feel as we look about us is multiplied by every pain and care in every place and time, and John breaks down under the sorrow. 

Then comes the word that is possibly the greatest word in Scripture, “Stop weeping; behold the Lion of the tribe of Judah.” It is Jesus that will accomplish or has accomplished all that God desires. This description is not about chronology but the character of the hero of the story. The plan will work because the Lamb that was slain is worthy. The cascading voices of the saints, the leaders, and holy creatures that are beyond description and imagination join together to sing the praises of this Lamb that was slain.

When we are given to discouragement and despair by the world around us, we need to recall this command, “Stop crying.” The bad news is not the real news. Yes, things can be bad, but when we look at Jesus and what He has and will accomplish, we realize the answer is not our optimism or pessimism or perception, but God's plan fulfilled in Christ.

Lord, in this broken world I need You to help me keep my eyes fixed on Jesus, AMEN”

Revelation 4

Revelation 4

This fourth chapter of Revelation has one primary purpose, one main message to communicate to us. We are tempted to attempt to fathom the meaning of every symbol and image, but before we do that, we must not miss the main picture. This chapter is a picture of the entire universe seen not from a physical perspective, but from the perspective of its order. The first question we need to ask is not, “What does this or that symbol mean?” The first question is, “Who is at the center of the universe? Who is it all about?” 

When Adam and Eve sinned, they were attempting to place themselves at the center of the universe as the ones who determined right and wrong and law. The rebellion of Satan was an attempt to place himself at the center of the universe, to usurp God's authority. When we sin, we are doing the same thing. By a sin of commission, we are actually trying to take God's place at the center and place ourselves as the one who rules. In a sin of omission, we are ignoring the one who is on the throne. We have been entirely too casual in our thinking about sin. We think of sin as a single act or a simple broken rule. It is much worse than that; it is an attempt to throw God from His throne and to take that place for ourselves. Every attempt to do so is inevitably going to fail, and we are ruined in the process.

Look at the One on the throne, and we will see we are insignificant, tiny, living dust that could be blown to the four corners of the world in a moment. In contrast to our smallness, we see the One who is on the throne. In verse 8, we see three descriptions of Him, none of which would apply to us. He is holy, almighty, and eternal. In verse 11, we see why He is worthy of worship. It is because all that exists apart from Him was created by and has their ongoing existence in Him and because of His will. This incomprehensibly large universe in which our lives are insignificant compared to God. It is as if in making it, He says, “Here is a tiny picture of my power.” The beginning point of understanding Revelation and of being a disciple is to understand it is about God and not me. That is why, as a disciple, our first call, our first order of life, is to die to self.

“Lord, grant me true humility before Your greatness. AMEN”

Revelation 3:14-22

Revelation 3:14-22

It is as if the Lord saved the worst for last.  The church at Laodicea is the only church of the seven to receive no word of commendation from the Lord. It was a church without approval. The church is apathetic about its spiritual condition. They do not seem to be self-deceived, thinking they are spiritually healthy or dynamic when they are not. This church appears to lack any concern about their condition, even if they are aware that something is desperately wrong. They are rather concerned about their financial well-being. “Who needs to get fanatical about religion when you have money?” is their attitude. Their wealth had made them numb to their actual condition. How descriptive of many of our churches today! We build lavish homes for our congregations and are concerned with our personal peace and affluence, and we approach Christ as a consumer approaches a market. We will take a little of this and some of that, but only at our choosing.

Somewhere along the way there was a failure of leadership. The church did not end up in this pathetic shape by itself. There were leaders who either actively led this church towards this selfish life or did not correct it as it was drifting that way. The church in the West is very much in this situation. If the average church attendee were given the choice of losing their faith or their wealth, most would, if they had to make a choice, surrender their faith. But in our religious context that choice is never so obvious. You can easily find a church that will tell you exactly what you want to hear about wealth, no matter how selfish it might be. This is the result of generations that have tried to make Christianity about us and not Him. The seeker-driven church has been stunned to find that what the seeker wants is to be selfish with just enough religion to alleviate the conscience. 

They are deplorable, and their condition is not in spite of the circumstances but because of them. Their focus on personal peace and affluence has blinded them to their true condition. They have five markers of how bad off they really are. They are “wretched, pitiful, poor, blind, and naked.” Thankfully, the Lord can provide the cure for their five ailments. They must, however, become passionate about the Lord and express genuine change of heart, AKA, repentance. The Lord stands at the door making noise trying to alert the church. If they will open to Him, He will come in; however, He will not knock forever. 

“Lord, please awaken Your church or our sad condition. AMEN”

Revelation 3:1-13

Revelation 3:1-13

Ours is a society that accepts the ideal that “image is everything.” That mindset was apparently part of the church at Sardis. The description of that church could apply to many churches and individual Christians today: “You have a name that you are alive, but you are dead.” We will go to great lengths to appear to have it all together. The problem is that the facade will only last so long. Many churches and individual Christian have worked hard to appear to be spiritually healthy while not addressing more fundamental and spiritual issues. Sooner or later the truth always comes out. A church or believer with significant problems can only be restored by directly and honestly addressing those issues. The nature of the problem in the church at Sardis was not the issue we typically get worked up about. They were not having a problem of worship or music or style, personality or leadership, or budgets or spending. It was a problem of deeds or works. Our works do not save us, but when we neglect works, we end up neglecting the relationship that ought to prompt or motivate our behaviors. It is vitally important that we notice the metaphor of the thief coming. We often associate this metaphor with the lost being left out or left behind. This warning is not for non-Christians, but for the church. It is the Christian, the church, that needs to be concerned with being caught unaware at Christ’s return. It is the church whose works are incomplete that is being warned in this passage. 

Related to the letter to the church at Sardis is the warning to the church in Philadelphia. This church is on the other side of the coin; it is sort of an opposite, mirror image. They have not missed their opportunity to complete their deeds as Sardis had; they were facing their opportunity. If the door was closing on Sardis, it was just beginning to open for Philadelphia. The opportunity for Philadelphia was disproportionate to their strength. It was because they had little strength that they were given such wonderful opportunities. In addition to their little power, they had two other qualifications. First, they have kept the word of the Lord, and their lives reflected His command and authority over them. Second, they have not denied Him when the pressure was on; they remained loyal to Him. Here is good news for every disciple: all three of these qualifications are easily within our grasp. We need not wait until we have achieved some level of capacity in order to take advantage of God-given opportunity. Never say “no” to an opportunity because you lack some credential. If it is the good work the Lord has prepared for us, our loyalty to His word and person is all the credentials He thinks we need. This does not mean an absence of hardship. Hardships are promised, but in those hardships He will keep us. There is nothing wrong with degrees or training, but what makes a disciple is loyalty. 

“Lord, help me to always put on confidence in You and not my credentials or training.  AMEN