The Lamb and the Empire: Who can Stand? (Revelation 6:1-17)

Series: Following Jesus in a Hostile World

 

Why Babylon? 

            In John’s visions the enemy of God’s people is called Babylon. That name is not used for a couple of chapters yet, but it will soon be revealed that worldly powers and systems opposed to God are Babylon. Some writers think that John used “Babylon” as code for Rome. Perhaps, but there is something more going on here.

            For the Jews, Babylon was the hostile empire from their own history. Babylon represented exile, oppression, forced assimilation to a foreign culture. Whenever they saw their nation attacked, they remembered Babylon. The moral pretenses of Rome, the racial superiority of Nazism, the arrogance of communism, and any nation that puts its priorities above others, are all versions of Babylon’s idolatry.

            Babylon is always present in history. It is an image Jews used for empires that oppress and persecute God’s people. Babylon names empires that oppress those who walk in the way of the Lamb. 

            It is easy to preach up to chapter 5. Revelation gets harder now. More confusing. We have seen a vision of King Jesus in chapter one. We have heard the message of the King for the churches in chapters 2-3. And what a beautiful scene of God on the throne and the Lamb that was slain in chapters 4-5.

            Now the Lamb has taken the scroll with the seven seals. He is worthy to open it and reveal its contents. That scroll exposes the true nature of the empire, whether it is Rome or something else. The confession “Jesus is Lord” was a dangerous one to make before any empire. 

            In Revelation 6, the Lamb exposes and judges the empire for how it operates. He hears the cries of his people suffering under the imperial boot, and he shows us their destiny. What this chapter answers is the question: Who really holds the future? The empire or the Lamb? 

1. Seals 1-4: The Lamb reveals a violent world (1-8)

 

The Lamb has taken the scroll and begun to snap the seals. As he does so with the first four seals, one of the living creatures cries out, “Come!” And with each one, a different colored horse appears. These colored horses have their scriptural roots in Zechariah 1:8-11. 

            First, we see a rider on a white horse. He represents conquest. Some have wondered if this is Jesus because in chapter 19, Jesus is depicted riding a white horse. It doesn’t seem likely because Jesus could not be both opening the seal and riding out. Some have said it is the gospel going forth to conquer. But this is not consistent with the other horses and the terrible outcomes of them. The most likely answer is that this horse and rider represent military conquest. 

            Then we see a rider on a red horse. He was “permitted to take peace from the earth” and caused people to kill each other in warfare. This horse has been riding through history for centuries. And in the 20^th century alone we have witnessed tens of millions of deaths through war, purges and state-sponsored violence. 

            With the third seal we see a rider on a black horse. War brings economic hardship and thus famine and poverty. Luxury items like oil and wine are untouched, but basic food is hard to find.

            The last rider is on a pale green horse. This is Death. And Hades, the realm of the dead, rides with it. 

            What do you see in these horses? The future? The Great Tribulation? I see history. Open up your newsfeed and this is happening in our world today. Some say the tribulation is coming but ask the Christian in Iran if things could get worse. Ask the Chinese believers whose pastors are being jailed if this isn’t a present trouble. During the Soviet era, the favorite book of the church in Russia was Revelation – because they were living it. 

            One further detail to note: the Lamb is opening the seals. Does that mean that the Lamb is unleashing these judgments upon the world? Is this God’s will that people suffer? I would not say that. I would say that the Lamb is fully within his authority to judge history and judge evil. A world that has rejected and rebelled against God is experiencing judgment in keeping with its own desires. The empire works this way. Babylon has chosen to operate with violence, and God permits the natural consequences to play out.

            In a sinful world, violence is a reality. But in a violent world, who can stand?

 

2. Seal 5: The Lamb hears the cry for justice (9-11)

 

Caught in the middle of violent world are the followers of the Lamb. You and I have experienced some troubles in this world, but not the extremes brought by the four horsemen.

            Nevertheless, there is conflict between Babylon and the followers of the Lamb. When the fifth seal was opened, John saw “under the altar the souls of those who had been slain for the word of God and for the witness they had borne. They cried out with a loud voice, ‘O Sovereign Lord, holy and true, how long before you will judge and avenge our blood on those who dwell on the earth?’” (9b-10). 

            A couple of things stand out when you experience pushback from Babylon for your faith. One is that it’s okay to ask God “how long” we have to endure hostility for our faith. It’s a human emotion and that’s okay. It’s cathartic and it’s God-centred. It’s actually worship. Rather than taking out our frustration on that family member who mocks our faith, we pray for God’s justice.

            Related to our cry for justice, we are not taking matters into our own hands. Vengeance is self-centered. This cry is centered on the Lamb who hears our cries and knows the pain of rejection. The truth is the people who mock us for our faith and especially those who kill the saints for Jesus’ sake have been deceived by Babylon. They were duped into thinking that the status quo of the world is “just how things are.” Our persecutors are victims too. So we want to refuse to let our persecutors turn us into something that resembles them. 

            This book we are studying is an instruction manual on how to live as Christian dissidents in an empire characterized by violence, power, exploitation, and arrogance. To “follow the way of the Lamb” and not get caught up in the flow of selfish living. Revelation is not about escaping this world, it’s about living as faithful disciples in a world that needs the Lamb. 

            As dissidents, we are people of hope, people who imagine a better, future world. We live as people who act out that new world in the here and now – the way of the Lamb. Our cry for justice is not for revenge, then, it is that the way we chose, the way of the Lamb, was right all along.

            Babylon is threatened by that life. Historian and political commentator, George Noble, writes about declining empires and how they can become increasingly violent as they struggle to preserve their power. What looks like strength may actually be desperation. The empire lashes out, hoping to preserve what it fears losing. 

            As we live and testify to the gospel of Jesus, the forgiveness of sins, and the new world he has planned, Babylon lashes out because people don’t want the solution. Everyone knows the world is broken, but nobody wants to hear it’s because of “my sin.” If we declare the truth of Christ, we will suffer for it. When justice is delayed, can we stand? 

 

3. Seal 6: The Lamb promises the Judgment to come (12-17)

 

With the first four seals we see the history of our world. With the fifth seal, we acknowledge the reality that Babylon opposes the gospel message and its people. There is a cry for justice from God’s people. And the sixth seal answers that cry.

            There is a judgment coming! Let’s read again the words of the sixth seal (read 12-17). We have read about the Lion who appears as a Lamb. Jesus came in humility the first time as the Lamb. Now we read about the Lamb’s wrath. It seems out of character for the Lamb to inflict judgment. We must remember the Lamb who was slain is the world’s rightful judge. 

            The key to this horrible imagery is to understand “wrath.” Paul wrote about God’s wrath in Romans 1:18. He said, “For the wrath of God is (‘being’) revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth.” Then Paul goes on to speak of idolatry, lust, and every kind of sin encompassing. Repeated three times in this text is God’s wrathful response, “God gave them over.” He gave them over to what they chose.

            My colleague, prof. Terry Hiebert, surprised me recently saying to a student, “We don’t fail students at SBC.” I’m thinking, “Where is this going?” Then he concluded, “Students fail themselves.” That’s kind of what John is saying in Revelation. God gives men and women what they want. If they choose a moment of sinful pleasure over an eternity of joy, that’s what they get. The responsibility and the consequences belong to the unrepentant sinner. They chose wrath. 

            At the same time, God’s wrath in Revelation 6 is more than people experiencing the consequences of their decisions. The imagery of earthquakes and black suns and blood moons and so on is terrifying. John uses these to say “It’s bad. It’s real bad.” Babylon deceived these people, but they are still responsible for the choices they made. 

            Before talking about God’s wrath in Romans, Paul had written, “For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes…” When the cross of Christ is revealed to the world and how they were duped by Babylon to execute, not only an innocent man, but the Son of God himself, how do you think they will react? This is what John reveals in the sixth seal: the Lamb is revealed as this Jesus whom they crucified (1:7b). And they will want to hide themselves in shame, from the greatest to the least. 

            The wrath of God is the revelation of the Lamb on the throne (16). The Lamb who offers salvation is not indifferent to evil, and though he is gracious now does not mean he will withhold his justice in that day. When God’s judgment comes, who can stand? 

 

The last words of this chapter are stark: Who can stand?

            The Lamb has exposed Babylon as a violent empire, a spirit of conquest, violence, famine, and death. We see governments of our world imposing their agendas for their own political gain. When Christians oppose society’s agenda, they suffer for it and wonder, “How long Lord?” And he replies that judgment is coming. 

            Who can stand?

            Not Babylon. Not the powerful. Not the wealthy. Not the so-called influencers of our time. They cannot hide from the Lamb. Who then?

            We glimpse a hint of the answer in Revelation 7:14. An elder asks John, “Who are these in white robes?” John doesn’t know. The elder answers, “These are the ones coming out of the great tribulation. They have washed their robes and made them white in the blood of the Lamb.” We stand, not because we have overcome Babylon using Babylon’s weapons (fighting fire with fire, as they say), and not because we have been faithful enough to earn our place before God. We stand because we belong to the Lamb who gave his life for us. And because we belong to him, we are learning to walk in his ways rather than the ways of Babylon.

            There are seven seals, seven trumpets, and seven bowls. I won’t unpack them in this series. Someone I read this week said that the trumpets and bowls are like different camera angles of the same action in increasing intensity. As Revelation unfolds, we encounter these cycles: The seventh seal: Silence (8:1). The seventh trumpet: the announcement that God’s kingdom has come (11:15). The seventh bowl: “It is done” (16:17). 

            I understand why people avoid Revelation. These images are confusing and hard to interpret. How then shall we live in a hostile world? Not by believing Babylon's deception, not by fearing Babylon's power, not by despairing over injustice, but by remaining faithful to the Lamb who was slain and who speaks the final word.                  

 

AMEN

 

Worthy is the Lamb! (Revelation 4-5)

From the series: Following Jesus in a Hostile World

 

As we reflected on the seven churches of Revelation, we found our confidence being dismantled. Jesus had some very challenging things to say about the church and about us at RFC. I don’t know how you felt, but I was wrecked by the experience. However, I needed the false supports I depend on, my spiritual pride and achievements, to be kicked out, to fall down, so that God can pick me up again.

            Psalm 11:3 asks the question, “When the foundations are being destroyed, what can the righteous do?” And the answer comes swiftly after it, “The LORD is in his holy temple; the LORD is on his heavenly throne. He observes the sons of men; his eyes examine them.” 

            When your life is falling apart and everything you counted on to remain steady fails you, where do you look? Even when the church that promises to help you hurts you instead and fails to live up to its calling, where then is your help? As you struggle to be a good Christian but fall short, where is your hope?

            The psalmist points to the throne in heaven. Isaiah saw the throne (Isaiah 6:1) and was wrecked by it too. But he was also healed in that experience. In Revelation 4-5, John’s vision now points us to the throne of God after the searching words of Jesus to the churches and says, “Look here!” Because this is where your healing begins.

            Let’s see what John saw…

 

1. The Throne: Who is He who Reigns? (4:1-11)

 

Jesus’ last words to the church at Laodicea were a promise. He said that the one who overcomes or conquers, “I will grant him to sit with me on my throne, as I also conquered and sat down with my Father on his throne,” (3:21). 

            It is the voice of Jesus that John hears in ch. 4 inviting him to come and see that throne. John says it was the first voice he heard speaking like a trumpet (1:10), so we know it is Jesus. “Come up here, and I will show you what must take place after this,” (4:1b). This is not a reference to the “order of things” in history, but simply an invitation to see the next vision. 

            What Jesus reveals to John is the throne room of heaven and him who sits on the throne. We could get lost in the details trying to unpack the meaning of the colors, the twenty-four elders and the four living creatures. But we totally miss the big picture. 

            We do wonder at these things. For instance, the 24 elders are a mystery. David appointed 24 companies of priests in the OT. But there were also 12 tribes of Israel and 12 apostles in the NT, thus representing the entirety of God’s people. We just don’t know. The four living creatures are some kind of angelic being that seem to represent all living creatures on the earth. But we don’t know.    

            The focus is the throne. John mentions the throne 19 times in these two chapters, and 9 times in the first six verses. All the other details ponts to the central figure: God. The imagery we observe is a collage of OT images coming from Moses’ burning bush scene, the giving of the Law at Mt. Sinai, Isaiah’s throne vision, and more. What we ought to come away with is the overwhelming glory of God. 

            And what do you do with that? Worship Him! Countless people have said that heaven seems unappealing because singing songs forever sounds boring. Are these creatures and elders in a trance chanting their worship? On the contrary, I liken this worship experience to gazing at a sunset over the Grand Canyon. You can’t help but stare and wonder what’s going to happen next. That’s what is happening here. 

            And why do they worship God? Why do we? Because he is the Creator of all things and all things are in his hand. “Worthy are you, our Lord and God, to receive glory and honor and power, for you created all things, and by your will they existed and were created,” (11). God created all things for himself and for his glory. He deserves our worship.

 

2. The Scroll: What could it be? (5:1)

 

The chapter break is deceiving. There is no break as we move into the next description. John sees in God’s right hand a scroll with writing inside and out and sealed with seven seals. It looks very important. It’s in God’s right hand. It has these “locks” on it, as it were. But what is it? 

            Scholars have debated what it is for centuries. It is understood by some to be a scroll of judgment. Others say it is the Lamb’s book of life with the names of the redeemed. It could be the OT, or it could be the future tribulations of the world given what happens in the next chapters. Again, it is difficult to say with certainty what it is because John does not explain the scroll.

            Although we cannot identify every detail of the scroll, the wider vision of Revelation suggests it contains God’s plan of redemption and judgment. And it includes God’s plan for all of history from the beginning and its conclusion from the cross to the new creation. As the seals are opened, we begin to see this.

            But that raises a crucial question. If this scroll contains God’s purposes for his creation, who is worthy to open it? 

 

3. The Search: Who is Worthy to open the Scroll? (5:2-7)

 

Among the 24 elders and the four living creatures and the myriads of angels surrounding the throne, no one was worthy to open the scroll. No one in all creation could open it. And as the question is asked, “Who is worthy?” silence! Except for the weeping of John.

            John is so distraught that no one could open the scroll. It’s possible he understands that if no one opens the scroll, God’s purposes for creation will not be fulfilled. He longs to see how God will do this, and no one seems able to do it. 

            Then one of the elders tells him to stop crying. Back in chapter one we talked about John’s way of writing, “I heard…I saw.” He hears one thing but sees another. The elder says, “…behold the Lion of the tribe of Judah, the Root of David, has conquered, so that he can open the scroll and its seven seals,” (5). 

            What do you hear? A strong military man. The Son of David who conquers his enemies. We are accustomed to the “hero” narratives of Hollywood, the white knight on a fiery steed coming with the morning light. You hear “lion” and think power and strength and might.

            But in perhaps the most mind-wrenching “rebirth of images” in the history of literature, the vision John receives is not what anyone would expect. It is not a ferocious lion John sees, but a slaughtered Lamb. “The shock of this reversal,” writes Richard Hays, “discloses the central mystery of the Apocalypse: God overcomes the world not through a show of force but through the suffering and death of Jesus, the faithful witness.” Everything in Revelation flows from this image.

            This is not a Mennonite or pacifist reading. This is a biblical reading. And the nature of power is revolutionized in this image. The power of the Lamb is in his death and resurrection. It is exactly opposite of how Babylon (the world) operates its power. Babylon forces, oppresses, and persecutes to achieve its goals. The world uses violence; Jesus absorbed the violence of the world on the cross. The world threw everything at him and he died. Paul declared, “He disarmed the rulers and authorities and put them to open shame, by triumphing over them,” (Col. 2:15). And Jesus said to Paul that his power was made perfect in weakness (2 Cor. 12:9).

            A Lamb standing as though it had been slain in the midst of the throne changes everything. Richard Bauckham said, “When the slaughtered Lamb is seen ‘in the midst of’ the divine throne in heaven, the meaning is that Christ’s sacrificial death belongs to the way God rules the world.” This is the true face of God. 

            The One who is worthy to open the scroll is the One who conquered through sacrificial death. Jesus conquers through the cross, not the sword. King Jesus does not win converts by killing his enemies, but by dying for them.

 

4. The Worship: Who will join the Chorus? (5:8-14)

 

It is through Jesus Christ that we understand the OT. Adam and Eve sinned; God called Abraham to form a people; Israel failed its mission to be the people of God; it all seems chaotic on its own. But with Christ as our lens, we have the key to understanding the Bible from beginning to end. He reveals God’s purposes to us so clearly. His death and resurrection are so central to the history of our world. He is worthy!

            This is not future. This has happened. Jesus conquered through his death and sat down with the Father in heaven. 

            As we read on, we see concentric circles of worship for this great victory over sin and death. The four living creatures and the 24 elders sing a new song:

“Worthy are you to take the scroll and 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.” (9-10). 

            Worthy are you, Jesus. Why? Because you were slain! Just like the Passover Lamb’s blood freed a people from the bondage of slavery and birthed a nation, the blood of the Lamb has created a new people, a new nation, from every race!

            Another song breaks out. This time, a little further out from the throne, millions upon millions of angels begin to sing: 

“Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and glory and blessing!” (12). 

            The first song declares why the Lamb is worthy. This song describes the seven honors the Lamb deserves because he is worthy. Why? Because he was slain!

            And the third circle erupts in praise. But wait! John heard every creature in heaven and on earth and under the earth and in the sea joining the chorus. This is the destiny towards which the story of creation is moving: the universal acknowledgement of the glory and reign of God and the Lamb. “To him who sits on the throne and to the Lamb be blessing and honor and glory and might forever and ever!” (13). Who is worthy? Jesus is. Who will join the chorus and acknowledge the worthiness of the Lamb? 

            This text echoes what Paul wrote to the Philippians about the future of creation… “that at the name of Jesus every knee should bow, in heaven and on earth and under the earth and every tongue confess that Jesus Christ is Lord, to the glory of the Father,” (Phil. 2:10-11). Not everyone will be saved, but everyone will acknowledge that Jesus is Lord! 

            

Long ago, I read an amazing story about Queen Victoria. As a young monarch, she was expected to remain seated during Handel’s Messiah. But when the chorus sang, “King of Kings and Lord of Lords,” she could not help herself and stood in honor of Jesus, her Savior. I wept over that testimony.

            This week, I discovered it was not true. I was disappointed. I’m getting tired of discovering that some of our most inspiring Christian stories aren’t true. 

We live in a skeptical age. People are re-examining the church, questioning the Bible, and sometimes even trying to deconstruct Jesus.

But here is the good news: the story of Lamb as sung in Handel’s Messiah is not a legend or an embellishment. The Lamb was slain; He really conquered death. And Revelation declares God’s narrative of world history and reframes it in the truth of the risen Lamb.

            The slain Lamb is the center of our worship. It is through him that we can understand the OT and the plans God has for us. Worthy is the Lamb! 

            When the foundations are being destroyed, what can the righteous do? They can be at peace, take hope, and worship the Lamb, because “The LORD is in his holy temple, the LORD is on his heavenly throne. He rules the kings of the earth, and his bringing Creation to its joyful conclusion.” When we wonder whether evil will have the final word, we look to the Lamb. When we ask who is worthy of our worship, we know the answer. Worthy is the Lamb!

 

                                                AMEN

 

Calling the Church to Faithful Witness (Revelation 2-3)

Series: Following Jesus in a Hostile World

 

Most businesses have a way of evaluating the success of their companies. They will look at numbers, growth, productivity, finances, and whether they are meeting their goals. Every so often some “genius” in church growth develops a tool to evaluate churches in the same way. This tool measures church growth in terms of attendance, giving, programs, and how many people are serving in the church. 

            I’m not saying these tools aren’t useful. Recently, I was led to believe that we needed to do a SCOPE analysis of our leadership team to see if we are meeting goals and to discover how our personalities work. I brought this idea to Leadership and they essentially said, “Why?” I responded, “As pastor, I felt like I was supposed to suggest this. But I don’t really want to.” Pastors are supposed to aim for success in ministry.

            The temptation behind these tools is to evaluate the church by what we see. But as we saw in Revelation 1, Jesus walks among the churches and sees things from his perspective. We ask, “Are we doing the right things?” Jesus, however, looks at the heart, “Why are you doing what you are doing?” 

            In Revelation 2-3, Jesus hands out some heavy evaluations of the churches. But the point of Jesus’ critique was to bring the churches back to their original mission: To be a witness for Christ in the world. This is what Jesus cares about. 

            As we examine the seven churches, we will see that Jesus does not want to crush the church, but to encourage the return to witness. So, the question we want to ask ourselves is this: What is Jesus saying to the churches? What is he saying to us? 

 

1. “I know what’s going on in your church!” 

 

With all seven churches, we read these words seven times: “I know…” Jesus walks among the lampstands in John’s vision which represent the churches of Asia Minor. He is fully aware of the work and condition of each church. 

            Of five of the churches, Jesus says, “I know your works…” and of one, “I know your tribulation…” Two of the churches, Smyrna and Philadelphia, are commended. But the other five are laid bare and exposed with piercing criticism. Their sins are rooted in the struggle to walk the way of the Lamb while failing to resist the influence of “Babylon.” To speak of “Babylon” in Revelation means everything in our world that opposes God: arrogance, sin, injustice, idolatry. 

We know this is a message for all churches in all times. We know it because it is King Jesus saying this. “And all the churches will know that I am he who searches mind and heart, and I will give to each one of you according to your works,” (2:23). This statement stands at a pivotal point in the seven letters (middle). Jesus searches the hearts of the churches, and all the churches need to understand what’s at stake. 

            What does it look like when Babylon invades the church? This is a summary of what Jesus saw in his churches:

a) Their love had become disordered (2:4). Ephesus was a prominent church in the region. It had a heritage of good teaching from Paul to Timothy to Apollos. But even a church with great heritage can lose its way. Jesus commended them for their good teaching, but he said they had lost their first love. How had their love grown cold? We don’t know. But it seems that they had “released” their love, as Jesus puts it.

b) Their teachings were distorted (2:14-15, 20-23). It’s hard to know what the false teachers brought into these churches. Jesus says they were teaching a permissive message; that it’s okay to eat idol meat, or to blur the lines of sexual ethics.

c) Their worship was corrupted (2:14-15, 20-23). Along with blurring the lines of ethics, the churches were accommodating their environment. They were too comfortable with the world and its practices and mixed this into the church. Jesus calls this idolatry. 

d) Their walk was not consistent with the walk of the Lamb (3:1-2, 15-18). Sardis and Laodicea were guilty of this. Sardis did all the right things and had a good reputation, but Jesus said they were dead inside, like a burrito covered in melted cheese but the meat inside is ice cold. Laodicea was such a wealthy community they had become self-sufficient and solved their own problems with money. Jesus pictures himself standing outside the fellowship knocking to come in.

            It appears that these churches had an identity crisis. Were they following Christ or living for Babylon? Jesus does not allow both. You have to choose. Either or. Dietrich Bonhoeffer challenged the German church in the same way: “Cheap grace is preaching forgiveness without repentance; it is baptism without the discipline of community; it is the Lord’s Supper without confession of sin…Cheap grace is grace without discipleship, grace without the cross, grace without the living, incarnate Jesus Christ.” So, choose, Jesus says. 

 

2. “Watch out for Cultural Compromises.” 

 

You can see that the churches were in danger of losing their distinctiveness by allowing culture to dictate who they were. We become permissive of lifestyle choices in the guise of grace. Churches try to make the gospel attractive by loosening up on commands. Tolerating sin and popular ideologies leads to a distorted witness of Christ.

            Ephesus was not like that. Pergamum and Thyatira were. Ephesus did not allow false teaching but had no love for the lost and held a hard line. They went through the motions without emotions. Pergamum and Thyatira permitted sinful practices and were unwilling to do what was right for fear of offending anyone. They tolerated teachings Jesus condemned.

            How do you walk that thin line between truth and grace? The famous saying, “In the world but not of the world,” comes from Jesus’ prayer in John 17. Jesus asks the Father not to take his followers out of the world but to protect them from the evil one. But he underlines this reality, “They are not of the world, just as I am not of the world,” (17:16). In the KJV, Peter writes that we are called to be a peculiar people (1 Peter 2:9). We are supposed to be a little odd.

            What makes us odd? Not caving to every cultural whim. Jesus tells the seven churches, “Watch out for cultural compromises.” Being a witness of the Lordship of Christ means that we submit to the values of the kingdom of God. The values of Babylon promote an agreement with the popular powers. These values are teaching us a lot about sexual identity and the worth of the fetus or the elderly. And it’s not good. The Bible tells us about the dignity of the human life in ways that are not logical to the current trends. 

            So, what would be the ideal circumstance for the church to thrive in the Canadian context? We are tempted to think it is getting the right legislation or member of Parliament in Ottawa. If there were more Christian influence in government, we could change society. But please consider this carefully, of the seven churches only two are without criticism and they were suffering persecution. The other five had compromised with Babylon, the powers that ruled the world. 

            We can compromise the gospel by accommodating the world, but we can also distort our witness by defending the truth without the love of Christ. Ephesus and Thyatira remind us that Jesus will accept neither failure as faithfulness. 

 

3. “This is what I need you to do.” 

 

Jesus walks among the churches. Hey, he knows RFC very well. He loves us and he wants us to be faithful. As Jesus warns the seven churches, he also tells them what they need to do to get back on track. 

             If Ephesus was the leading church in the region, we could consider what Jesus said to them as a starting point. Jesus said, “Remember therefore from where you have fallen; repent and do the works you did at first…” (2:5). The Ephesians are given three commands: Remember, repent, and do. These three commands lead to one outcome. They are to remember the gospel of Jesus Christ and the power of God that transformed them from sinners to children of God. Remember the love and joy you had at first when the gospel came to you. Remember the cost of Christ’s sacrifice and the depth of love God has shown you on the cross. Remember that and repent. We know that to repent is to turn back. You are going away from the gospel we just described and adding to it the ideals and philosophies of the world. You are allowing business techniques and strategies for success to replace dependence on Christ. You are compromising the gospel by watering down the gravity of sin for which Christ died. Turn around and go back to the cross. Then do the things that the grace of Christ prompts you to do, to think, to be a witness of. 

            Otherwise, Christ will have no choice but to remove your lampstand. If we are no longer preaching the gospel of Jesus with our lives, then we are presenting a message of self-righteousness. This is a false teaching.

            On the other side of the seven churches, Laodicea represents that self-reliance that tells God he is not needed. Jesus tells them, “This is what I need you to do.” “I counsel you to buy from me gold refined by fire, so that you may be rich, and white garments so that you may clothe yourself and the shame of your nakedness may not be seen, and salve to anoint your eyes, so that you may see,” (3:18). 

            They were neither cold nor hot; they were lukewarm to Jesus because they were just there going through the motions of church. Their central problem was a blindness to their own spiritual need. They thought that was good enough. Jesus counseled them to stop finding their security in wealth and to yearn for the true riches of heaven.

            As each church needed a different word, so RFC needs a unique evaluation that is different than REMC or PV. The calling of each church is the same, however. Are we presenting ourselves as a living embodiment of the Lordship of Jesus Christ? Are we a faithful witness of the power of the gospel of Jesus Christ? 

 

4. “Can you hear what I am saying?” 

 

Seven times, Jesus says, “He who has an ear, let him hear what the Spirit says to the churches”

            Scopes and charts, graphs and surveys aside, look at what the Spirit says to the seven churches. Can you hear his evaluation of RFC? This is something that no one of us alone can answer. It must be done in community so that we discern the Spirit together. 

            I do challenge you to pray and ask these questions:

·      Are we fading in our love for Jesus? 

·      Are we compromising the gospel by allowing unbiblical ideas into the church?

·      Are we tolerating sin and calling it “keeping the peace”? Or “practicing grace”? 

·      Are we spiritually sleepy thinking and resting on our reputation as believers?

·      Have we become comfortable in our world so that we do not recognize Babylon? 

·      Have we become so self-reliant in our own resources that we forget to seek God and his kingdom? 

 

And as we pray…will we listen? 

 

Listening to Jesus means allowing him to change us…

As Paul declared, “Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect,” (Romans 12:2)

 

                                                AMEN

Unveiling King Jesus (Revelation 1:1-20)

Series: Following Jesus in a Hostile World - A Series on Revelation

 

The world we live in is a hostile place. That’s not news; that’s reality. As I was fueling up at the St. Pierre Shell, I chatted with the attendant about the weather and other stuff. Then she commented on the condition of our world and stunned me by saying, “the world is a dumpster fire.” 

            It’s clear to everyone, no matter their faith perspective, that our world is a mess. We see it every time we turn on the news or read our feeds. Amid these global issues, Christians are under pressure to conform to ungodly ideologies. Sin is being normalized, making followers of Jesus look intolerant to a changing culture. 

            You may have heard someone say, “Things are getting worse and worse. It must be the End Times.” But Revelation doesn’t begin by answering the question, “When will the world end?” It begins by answering a more important question: Who is Jesus? 

            The book of Revelation was written to believers in churches living in a hostile world. It was written in such a way that John’s readers in the first century would understand it. Revelation was written to stir the imagination and convey a message of hope to followers of Jesus under fire. The goal was to bring its hearers to a point of worship and confidence in the One who reigns right now, Jesus Christ. It’s not only about the future; it’s a timeless message for believers in any age. 

            Revelation pulls back the curtain so we can see Jesus the King, speaking to and standing among his people. Come and see what John saw, what is real and true.

 

1. King Jesus Reveals Himself (1-3)

 

The first words of this book tell us what the whole book is about. It is a key to unlocking the central truth. We must not forget this key as we read. John writes, “The revelation of Jesus Christ…” 

            The word “revelation” comes from the term “apocalypse.” That term has been abused so much. I recall seeing a journalist reporting from a hurricane crying, “It’s the apocalypse!” No, it’s not. “Apocalypse” means “unveiling” or “to reveal” which is why we call the book “Revelation.” 

            What’s being revealed? Well, not what, but who? The tone of the opening words, “The revelation of Jesus Christ…” could be “from Jesus” or “about Jesus.” Which is it? Is it from him or about him? I will give you the college professor answer: Yes! 

            If you read the progression in the first two verses you will see that God gave Jesus this revelation, who gave it to an angel to give to John. John, probably in his 80s or 90s, is the same John of the gospel witness and the letters.

            So, about 60 years after the death and resurrection of Jesus, the church experiences the hostility of a godless world and needs to be reminded of who Jesus is. They need to be reminded of the resurrected and glorified Christ. They need to see what is really happening behind the visible actions of their world. They need to see how ugly the world system is. They need to see the beauty God sees in his people. They need to be reminded of God’s plan for renewal of all things. And we do too, don’t we? 

            This revelation of Jesus also comes with a blessing. “Blessed is the one who reads aloud the words of this prophecy, and blessed are those who hear, and who keep what is written in it, for the time is near,” (3). This is why we can’t ignore this book, as uncomfortable and frightening as it’s images may be. This is a sensory book. Listen to it. Don’t get lost in the details but imagine what it was like for 1^st century Christians to hear this. Look for Jesus in it. And then keep it. Obey it. Take courage from King Jesus.

The curtain is pulled back and we see Jesus.

 

2. King Jesus Reigns Over History (4-8)

 

Of particular encouragement is how John reveals King Jesus in this book. In a world seemingly out of control or in the hands of evil people and powerful forces bent on destruction, we will be bewildered. Where is God in this crazy world? Who’s in control?

            To answer this question, John gives a greeting to God’s people. “Grace to you and peace from him who is and who was and who is to come, and from the seven spirits who are before his throne, and from Jesus Christ the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth.” Do you see the Trinity in this greeting? Seven represents perfection, so John is talking about the perfect Spirit.

            How John describes Jesus is worth noting. Jesus is the faithful witness who represented God’s purpose and will and gospel when he lived among us. Even when opposed by the religious authorities, Jesus held firm to the task of preaching God’s kingdom. It led to his death, but he was “the firstborn of the dead,” resurrected by the power of God. He was raised from the dead, and he is the ruler of the kings of the earth. 

            Now imagine a follower of Jesus standing for the good news in the face of opposition. It’s hard to resist the pressure to conform. But Jesus did it. Perhaps it will cost you your life. Jesus was raised from the dead. And who is truly in control of the history of our world? Emperors? Politicians? Jesus! 

            And this Jesus loves you and has a hand on you. John writes, “To him who loves us…” Several years ago, an EMC pastor declared that the Bible nowhere says, “Jesus loves you.” But look at this verse: He loves us. He has freed us from our sins. He has made us a kingdom and priests.  Before Revelation shows us beasts and dragons and judgment, it tells us this: Jesus loves his people. 

            God says, “I am the Alpha and the Omega…” He is the beginning and the end of life. It belongs to him. The world may look like it is controlled by other powers, Revelation unveils the King who actually reigns over all history. That is encouraging to God’s people when they face hostility.

The curtain is pulled back and we see who is really in control.

 

3. King Jesus Speaks to His People (9-11)

 

John knows hostility. Here is an 80-year-old man being treated like a major threat to the Roman Empire. He is imprisoned on an island, Patmos, for speaking about Jesus. Somehow this was subversive; somehow this upset the status quo of the Roman program. So, they exiled him. 

            He writes, “I, John, your brother and partner in the tribulation and the kingdom and the patient endurance…” Note that John writes in the present tense: he and the church of the first century were in the tribulation. John doesn’t write as someone waiting for the tribulation to begin, He writes as someone already experiencing it. 

            Ever since the message of the gospel was given to us, there has been hostility from a world in rebellion to Jesus. That hostility is not limited to persecution, like John’s exile, but is seen in Revelation as powerful forces in the guise of empire, idolatry, economic pressure, cultural seduction of the church, and violence, to name a few. Christians around the world are experiencing heat for their faith. We may not experience the loss of freedoms the same way, but we do experience the pressure to compromise our allegiance to Jesus.

            That’s one perspective. But the other perspective comes with a loud voice. On Sunday, while worshiping, John says, “I heard behind me a loud voice like a trumpet…” Here’s a voice you can’t ignore. Here’s a message for the seven churches. Remember, seven represents totality, so the message is for the whole church. And the message is this: While the world looks like it’s on fire, Jesus is in control. Not the emperor. Not your opponents. Jesus!

            Darrell Johnson commented on this, “How does Jesus respond? He lifts the cover; he pulls back the curtain. Jesus responds with a revelation; with an apocalypse; with an unveiling of the unseen reality of the present. God responds by giving John a powerful vision of who Jesus is.” 

            So, what does Jesus reveal? 

 

4. King Jesus Stands Among His Churches (12-20)

 

What is Jesus doing? Sitting on a throne in heaven? Ruling from another dimension? 

            Watch for this as you read Revelation: John hears and then he sees. In v. 10 he heard a voice and then he turns to see the person speaking in vv. 12-16 (read). What he saw was a man of unusual description. John says he looked “like a son of man” but his hair is white and his eyes are aflame. This is an amazing figure of a man. 

            If you are familiar with the book of Daniel you may recognize the description. In Daniel 7:9 we read of a similar figure but goes by the name “Ancient of Days.” 

“As I looked,
thrones were placed,
    and the Ancient of Days took his seat;
his clothing was white as snow,
    and the hair of his head like pure wool;
his throne was fiery flames;

    its wheels were burning fire.

This is Yahweh, God Almighty. Then in verses 13-14, Daniel says he saw “one like the son of man. 

“I saw in the night visions,
and behold, with the clouds of heaven
    there came one like a son of man,
and he came to the Ancient of Days
    and was presented before him.14 And to him was given dominion
    and glory and a kingdom,
that all peoples, nations, and languages
    should serve him;
his dominion is an everlasting dominion,
    which shall not pass away,
and his kingdom one
    that shall not be destroyed.

In a.most surprising turn, the man comes before the Ancient of Days and is given sovereign power and is worshiped by men. The OT law specifically forbids the worship of anyone but Yahweh, yet this man is given an eternal kingdom and is worshiped. “Son of man” was Jesus’ favorite description of himself during his earthly ministry. We know that this man John sees is Jesus, but the glorified Jesus. “Son of man” connects Jesus to the mysterious figure in Daniel 7 who receives everlasting dominion and an eternal kingdom. 

            John’s vision combines the imagery of Daniel’s Ancient of Days with the figure of the Son of Man. The white hair, the blazing eyes…all point to something astonishing about Jesus. 

 Then Jesus speaks to John and says, “Fear not, I am the first and the last…” Earlier in v. 8, the Lord said, “I am the Alpha and the Omega…” the same expression. And in Isaiah 44:6, Yahweh says, “I am the first and the last; apart from me there is no God.” Yet here is Jesus appearing as Yahweh and declaring his Lordship as first and last. 

            That’s a huge part of the revelatory message. But the really important piece is where John sees Jesus walking. 

Do you see where Jesus is? 

He’s not merely “above” the church.

He’s not just watching the church.

He’s not watching the church from a safe distance.

He’s walking among the lampstands…. the churches.

King Jesus is among his people. He has a message for his people:

First, he says, “Fear not, I am the first and the last, and the living one. I died and behold I am alive forevermore…” Whatever you are facing, you don’t have to be afraid. Jesus is the Lord of history and has defeated our enemies. There is nothing to fear.

Second, what comes next. Jesus says to John, “Write therefore the things that you have seen, those that are and those that are to take place after this.” Jesus wants to show us what is really going on in the world. Knowing what he knows will help us to endure patiently while we live in this world. 

Third, Jesus is present with the church. In v. 20, the mystery of the stars and lampstands is revealed: they are the seven churches. Jesus stands in the middle of his church. He walks among us. He has authority over us. We are not alone. The curtain is pulled back and Jesus is present here in our church. 

 

            John was overwhelmed by his vision of the risen Lord. It made him tremble and fall as though dead. Yet Jesus touched him and said, “Fear not.”

That’s why we need the message of Revelation. Not because we need a key to figuring out world events. Not because we want to read the future. We need Revelation because it shows us Jesus as King of Kings. We need this vision of Jesus. When powerful people try to control history, look to this Jesus. When following Jesus gets hard, remember this Jesus. When you think the church has been forgotten, remember who is walking among the lampstands. 

You may have avoided this book as you read the Bible. Images of dragons and beasts and mysterious pictures has left you shaking your head. Why read this book?

            Because it is for you. It is a book written for the follower of Jesus who is struggling to understand why we live in a hostile world. Scot McKnight calls it a prophetic call to follow Jesus.

 

 

                        AMEN