This is the second volume in the unified, two-part work that we know today as "Luke-Acts." Both books were written by the same author, Luke, a traveling co-worker to Paul (Colossians 4:14). This is clear from the book's introduction, in which Luke says, "I produced my first volume (that is, the gospel) about all the things Jesus began to do and teach" (Acts 1:1). In this opening line, Luke is also giving a clue as to what the book of Acts will be about. In volume 1, Jesus began "to do and teach," and so volume 2 will naturally be about what Jesus "continued" to do and teach. This leads to an interesting point about the book's traditional, but not original, title: "The Acts of the Apostles." While different apostles do appear throughout most of the stories, the only single character who unifies the story from beginning to end is Jesus, appearing personally or acting through the Holy Spirit. The book, therefore, could be more accurately named "The Acts of Jesus and the Spirit." CHAPTER 1 The book's introduction recounts how the risen Jesus spent some forty days with his disciples teaching them "about the Kingdom of God" (Acts 1:3), connecting back to the story of Luke's gospel. There, Jesus claimed that he was restoring God's Kingdom over the world, beginning with Israel. He called Israel to live under God's reign by following him and was enthroned as the Messianic King when he gave up his life, conquering death through his love. As such, the book of Acts begins with the risen King Jesus instructing the disciples about life in his Kingdom. Jesus promises that the Spirit will soon come and immerse them with his personal presence, fulfilling one of the key hopes in the Old Testament Prophets. They promised that in the Messianic Kingdom, God's presence, or his Spirit, would take up residence among his people in a new temple, transforming their hearts (Isaiah 32:15, Ezekiel 36:26-27, and Joel 2:28-32). Jesus says that when this happens, the Spirit will empower his disciples "to be my witnesses in Jerusalem, Judea and Samaria, and to the ends of the earth" (Acts 1:8). From here, Jesus is taken up from their sight in a cloud. This is an image from Daniel 7, showing that Jesus is now being enthroned as the Son of Man who was vindicated after his suffering. He now shares in God's rule over the world, which he will bring fully here on earth when he one day returns. The main themes and design of the book flow right out of this opening chapter. The book of Acts is about Jesus leading his people through the Spirit to go out into the world and invite all nations to live under his reign. The story will begin with that message spreading in Jerusalem (chs. 2-7), into the neighboring regions of Judea and Samaria, full of non-Jewish people (chs. 8-12), and from there out to the nations and the ends of the earth (chs. 13-28). CHAPTERS 2-7 The focus stays on Jerusalem in chapters 2-7, as Jesus' followers wait in the city until the feast of Pentecost when Jewish pilgrims arrive from all over the ancient world. The Holy Spirit suddenly comes upon the disciples as a great wind, and something like flames appear over each person's head. Together, the disciples start announcing and telling stories of "God's mighty deeds" (Acts 2:11), speaking in all these languages that they didn't know before. And, remarkably, all the people gathered nearby understand their words perfectly. Now, in order to see what Luke is emphasizing in this story, it's crucial to see the Old Testament roots to the key images. First of all, the wind and fire are a direct allusion to the stories about God's glorious, fiery presence filling the tabernacle and temple (Exodus 40:38 and 2 Chronicles 7:1-3). These images also recall the prophetic promises that God would come live, through his Spirit, in the new temple of the Messianic Kingdom (Ezekiel 43 and Haggai 2). Here in Acts, God's fiery presence comes to dwell not in a building, but in his people. Luke is saying that the new temple spoken of by the prophets is actually Jesus' new covenant family. This connects to the second thing that Luke's trying to say. The prophets promised that when God came to dwell in his new temple, he would reunify the tribes of Israel under the Messianic King. This is when the good news of God's reign would be announced to all nations (Isaiah 11 and Ezekiel 37). Luke describes in detail the international, multi-tribe makeup of the Israelites who responded to Peter's message at Pentecost. The apostles start calling lsraelites to acknowledge Jesus as their Messiah, and thousands do, forming new communities of generosity, worship, and celebration. Not everyone's celebrating, however. Luke also shows how Jesus'new family quickly faced hostility from the leaders of Jerusalem. With a beautifully symmetrical design in chapters 3-5, Luke tells a "tale of two temples." God's new temple, the community of Jesus' followers, are gathering "every day in the temple courts and from house to house" (Acts 2:46 and 5:42). Inside of these identical notices are two stories of Peter and other apostles healing people in the temple courts, only to be arrested by the temple leaders (chs. 3-4a and 5b). These arrests are followed each time by a speech from Peter, claiming that Jesus is the true king of Israel. At the center of this symmetry are stories about Jesus' followers who donate property and possessions to a common fund to help the poor (Acts 4:25-5:11). And this generosity is wonderful, but it seems random for Luke to mention it here. Jewish readers would understand, however, because according to the laws of the Torah (Deuteronomy 14-15), this practice was supposed to be happening through the Jerusalem temple and its leaders. Luke's point is clear. The new temple of Jesus'community is fulfilling the purpose God always intended for the Jerusalem temple, to act as a place where heaven and earth meet and where people encounter God's generosity and healing presence. This conflict between the temples culminates with the first wave of persecution in chapters 6-7. Jesus' followers continue to multiply, requiring a new generation of leaders. One of them, Stephen, is a bold witness for Jesus in Jerusalem, but he ends up arrested and accused of speaking against and even threatening the temple (Acts 6:12-13). Stephen gives a long speech, showing how Israel's leaders have always rejected the messengers God sent them, including Jesus and now his disciples. The Jerusalem leaders become enraged and murder Stephen, launching a wave of persecution against Jesus' followers and driving most of them from the city. The crisis has a paradoxical effect, however. Luke shows how this tragedy actually becomes the means by which Jesus' people are now sent out into "Judea and Samaria," just as Jesus had planned (remember Acts 1:8). CHAPTERS 8-12 In the following section (chs. 8-12), Luke has collected a diverse group of stories that show how the mostly Jewish, Jerusalem-based community of Jesus became a multi-ethnic, international movement. The first story is about Philip's mission into Samaria, which is the land of Israel's hated enemies. Many come to know and follow Jesus (ch. 8). Next, we see the conversion of Saul of Tarsus, later and better known as Paul (ch. 9). He was the sworn enemy and even a persecutor of the followers of Jesus until he personally met him as the risen King. He went on to instead become a passionate advocate on Jesus' behalf. Next is a story about Peter (chs. 9-11), who has a dream-vision in which he learns that God does not consider non-Jewish people ritually impure or unworthy of joining Jesus' family. Peter is led by the Spirit to the house of a Roman soldier, full of non-Jews, who all respond to the good news about Jesus. In this story, the Spirit shows up just as powerfully as he did for the Jewish disciples of Jesus in chapter 2. | These themes all culminate in the founding of the church at Antioch (ch. 11b), the largest, most cosmopolitan city in that part of the Roman empire. Luke tells us that Barnabas, a Jewish leader from the Jerusalem church, went along with Paul to help lead this church community. During their time there, it also became the first large, multi-ethnic church in history, as well as being the location at which Jesus' followers were first called "Christians" (Acts 11:26). From this church, the first international missionaries are sent out, and we watch Jesus' commission becoming a reality. CHAPTERS 13-20 The church in Antioch became the flagship church of the first international Christian missionaries. Barnabas and Paul were serving in this church and were prompted by the Spirit to leave, and this opens up the second main section of the book of Acts (chs. 13-20). Paul and various co-workers travel around the Roman empire to announce the good news that Jesus is King. The first journey is into the interior of what's called "Asia Minor" (located in modern day Turkey) and ends with an important meeting of the apostles back in Jerusalem (ch. 15). The second trip is through Asia Minor and into ancient Greece (chs. 16-18a), and the third trip goes through the same territory once again, concluding in Paul's journey back to Jerusalem (chs. 18b-20). In recounting these stories, Luke has highlighted a number of key themes through repetition, beginning with the continued mission to Israel. Upon entering a new city, Paul always visits the Jewish synagogue to share about how Jesus is the risen King, who is now forming a new multi-ethnic people of God. Many Jewish people come to recognize Jesus as their Messiah. Others, however, oppose Paul and sometimes even run him out of town as a dangerous rebel who opposes the Torah and Jewish tradition. This tension culminates after the first journey and leads to an important council in Jerusalem (ch. 15). Paul discovers that there are some Jewish followers of Jesus in Antioch claiming that unless non_Jewish people become Jewish by practicing circumcision, the Sabbath and obeying kosher food laws they can't be a part of Jesus' redeemed people. Paul and Barnabas radically disagree with this claim, so they take the debate to a leadership council in Jerusalem. There, Peter, Paul, and James, the brother of Jesus, discuss and discern from the Scriptures and from their experience that God's plan was always to include the nations within his covenant people. While they do require non-Jewish Christians to stop participating in pagan temple sacrifices, they don't require them to adopt an ethnically Jewish identity or to become Torah-observant. This decision was groundbreaking for the history of the Jesus movement. Jesus, who is the risen King of all nations, is an ethnically Jewish Messiah. However, a person's membership among his people is not based on ethnic identity or Torah observance. Instead, one must simply trust in Jesus and follow his teachings. It's this multi-ethnic reality of the Jesus movement that leads to the next theme Luke emphasizes, namely, the clash of cultures between the early Christians and the Greek and Roman world. Luke records multiple clashes in Philippi, Athens, and Ephesus (chs. 14, 16-17, & 19). Paul would announce Jesus as the revelation of the one, true God who is the King of the world. The implication of this claim is that all other gods and idols are powerless and futile. This message was consistently viewed as subversive to the Roman way of life, and Paul is accused of being a dangerous social revolutionary. These stories show how the multi-ethnic, monotheistic Jesus-communities didn't fit into any cultural boxes familiar to the Romans. The ancient world had simply never seen anything quite like these Christian communities. Even more to the point, Luke makes clear that the Christians aroused more than just suspicion. Multiple stories show Romans accusing Paul and the Christians of rebellion and treason against Caesar. And it's understandable. People were hearing Paul correctly when he announced that "there was another king, Jesus" (Acts 17:7), and they correctly saw the Christian way of life as a challenge to many Roman cultural values. But every time Paul is arrested and interrogated by Roman officials, they. can't see any threat, and they end up releasing him. AlI of these themes show the paradox that the early church presented to the world. It was a Jewish messianic movement made up of ethnically diverse communities. Men and women, rich and poor, slave and free were all treated as equals because they all gave their allegiance to King Jesus alone and to no other god or king. Their very existence subverted the core values of Roman culture, yet they posed no military threat because Jesus had taught them to be a people of peace. Really, the only crime that they could be accused of is not conforming to the status quo. CHAPTERS 21-28 The book's final section, chapters 21-28, returns the focus to Paul's witness spreading from Jerusalem to Rome. His final missionary journey ends in Jerusalem, where his controversial reputation precedes him. Paul is attacked by Jewish people who think that he has betrayed Israel, attracting the attention of Roman soldiers. These soldiers in turn think that Paul is a terrorist from Egypt who is starting a rebellion, so they arrest him. Paul is put on trial before the Jewish leaders of the Sanhedrin in Jerusalem (ch. 23) as well as before a series of Roman leaders in Caesarea. Governor Felix only puts Paul off for the next Governor, Festus, who eventually brings Paul before King Agrippa (chs. 24-26). Paul ends up in prison for years even though each trial fails to declare him guilty. All he's doing is announcing that his hope in the resurrection has been fulfilled through King Jesus. It's hardly a crime, but, at this point, the Roman legal machine can't just let him go, so Paul appeals to Rome's highest court. Now, all this prison time would seem like a setback for Paul, whose heartbeat was to go on the road and start new Jesus-communities. But in this story, the Spirit orchestrates all things for good. The prison time allows Paul to have his most important apostolic letters written-Ephesians, Philippians, Colossians, Philemon-and these become the way his missionary legacy was carried on into history. Eventually, Paul was transferred as a prisoner to Rome, and, after a terrifying and near-death voyage across the Mediterranean, he ends up under house arrest in Rome, awaiting his delayed trial. From there, he hosts regular meetings that reach both Jews and Gentiles. The book ends with Paul announcing the Kingdom of God and boldly teaching all about the Lord Jesus Messiah, totally unhindered (Acts 28:31)- all right under Caesar's nose in Rome. The unified work of Luke and Acts does so much more than just give a history of Jesus and the early church. They tell the story of how God's Kingdom arrived here on earth as in heaven. It began with Jesus'life, death, and resurrection, and it continued through the coming of his Spirit to empower Jesus' followers to bear witness from Jerusalem to the ends of the earth. In telling this story, Luke has also given us scores of examples of what faithfulness to King Jesus looks like. It means sharing the good news of the risen King through words and actions. This results in the formation of diverse communities in which people of all kinds are treated equally, as they give their allegiance to Jesus and live by his teachings. And threading all of this together is the power and guidance offered by the Spirit, who leads the church beyond chapter 28 and continues the story even today. |
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KEY IDEAS
God is in control of human history. In the end, He will bring immeasurable blessing to His people, while quarantining the wicked forever.
In the opening paragraph, the author identifies himself as “John,” which could refer to the author of the gospel and letters of John, or it could be another leader in the early church named John.
CHAPTERS 1-3 Whichever John it was, he makes it clear in the opening paragraph that this book is a "revelation." The Greek word used here is apokalupsis, which refers to a type of literature found in the Hebrew Scriptures and in other popular Jewish texts. Jewish apocalypses recounted a prophet's symbolic visions that revealed God's heavenly perspective on history, so that the present could be viewed in light of history's final outcome. These texts also constantly use symbolic imagery and numbers, not to con- fuse, but to communicate. Almost all the imagery is drawn from the Old Testament, and he expects his readers to discover what it all means by looking up the texts that he alludes to. John says that this apocalypse is a “prophecy," a word from God,spoken through a prophet to God's people, usually to comfort or challenge them. This apocalyptic prophecy was sent to real people that John knew. The book opens and closes as a circular letter, which was sent to seven churches in the ancient Roman province of Asia. The fact that the Revelation is a letter means that John is actually addressing these first century churches. While this book has a lot to say to Christians of later generations, its meaning must first be anchored in the historical context of John's time and place. John says he was exiled on the island of Patmos, where he saw a vision of the risen Jesus standing among seven burning lights. The image, adapted from Zechariah 4, is a symbol of seven local churches in Asia Minor. Jesus then addresses the specific problems facing each church. Some were apathetic due to wealth and affluence, while others were morally compromised. But there were others who remained faithful to Jesus and were suffering harassment and persecution. Jesus warned them that a "tribulation" was upon the churches that would force them to choose between compromise or faithfulness. By John's day, the murder of Christians by the Roman emperor Nero had passed, and the persecution by emperor Domitian was likely underway. Jesus calls the churches to faithfulness, by which they will “conquer," and receive a reward in the final marriage of heaven and earth. In this way, the open- ing section sets up the main plot tension throughout the book. Will Jesus' people "conquer" and inherit the new world that God has in store? But why is faithfulness to Jesus described as "conquering?" The rest of the book is John's answer. CHAPTERS 4-5 John's next vision is of God's heavenly throne room, described with images from many Old Testament prophetic books. Around God are creatures and elders, representing all creation and human nations, who are giving honor and allegiance to the one, true Creator God. In God's hand is a scroll closed up with seven wax seals, symbolizing the scrolls of the Old Testament prophets and Daniel's visions. Their message was all about how God's Kingdom would come here on earth as in heaven. However, no one is qualified to open the scroll until John finally hears of the one who can. It's "the Lion of the tribe of Judah" and the "Root of David"(Genesis 49:9 and Isaiah 11:1).These are classic Old Testament descriptions of the Messianic King who would bring God's Kingdom through military conquest. That's what John hears, but what he turns and sees is not a lion-king, but a sacrificed, bloody lamb who is alive again, standing there ready to open the scroll. This symbol of Jesus as the slain lamb is crucially important for understanding the book. John is saying that the Old Testament promise of God's future Kingdom was inaugurated through the crucified Messiah. Jesus died for his enemies as the true Passover lamb, so that others could be redeemed. His death on the cross was his enthronement and the way that he “conquered" evil. The vision concludes with the lamb alongside the one on the throne,and together they are worshiped as the one, true Creator and Redeemer. The slain lamb begins to open the scroll, a symbol of his divine authority to guide history to its conclusion. This brings us into the next section of the book with three cycles of sevens: seven seals, seven trumpets, and seven bowls. Each cycle depicts God's Kingdom and justice coming on earth as in heaven. Some people think these three sets of seven divine judgments represent a literal, linear sequence of events that happened in the past, present, or will happen when Jesus returns. Notice, however, that John wove them together. The seven bowls come out of the seventh trumpet and the seventh seal, and the seven trumpets emerge from the seventh seal. They're like nesting dolls, each seventh containing the next seven. Also, each series culminates in the final judgment, all with matching conclusions. Because of this, it's more likely that John is using each set of seven to depict three distinct perspectives of the same period of time between Jesus' resurrection. CHAPTERS 6-8a As the Lamb opens the scroll's first four seals, John sees four symbolic horsemen (an image from Zechariah 1) who symbolize times of war, conquest, famine, and death. The fifth seal depicts the murdered Christian martyrs before God's heavenly throne. The cry of their innocent blood rises up before God, and they're told to rest because, sadly, more Christians are going to die. The sixth seal is God's ultimate response to their cry. He brings the great day of the Lord described in Isaiah 2 and Joel 2. The people of the earth cry out,"Who is able to stand?!" At this point, John pauses the action with an intermission to answer that question. He sees an angel with a signet ring coming to place a mark of protection on God's servants enduring all this hardship. He then hears the number of those sealed: 144,000. It's a military census of twelve thousand from each of the twelve tribes of Israel (Numbers 1). Now,the number of this army is what John heard, just like he heard about the conquering lion of Judah. In both cases, what he turned and saw was the surprising fulfillment through Jesus, the slain lamb. John is seeing the messianic army of God's Kingdom. It's made up of people from all over the world, fulfilling God's ancient promise to Abraham. This multi-ethnic army of the lamb can stand before God because they've all been redeemed by his blood. And they are called forth to conquer, not by killing their enemies, but by suffering and bearing witness just like the lamb. With this, the seventh and final seal is broken, but before the scroll is opened, the seven warning trumpets emerge, and only then does the day of the Lord come to bring final justice once and for all. CHAPTERS 8b-11 When we come to the seven trumpets, John backs up and retells the story once again, this time with images from the exodus story. The first five trumpet blasts replay the plagues sent upon Egypt,while the sixth trumpet releases the four horsemen from the first four seals. John then tells us that, despite these plagues, "the nations did not repent,” just like Pharaoh. God's judgment alone does not bring people to humble themselves before him. John then pauses the action with another intermission. An angel brings to John the unsealed scroll that was opened by the lamb. John is now told to eat the scroll and to proclaim its message to the nations. Finally, the lamb's scroll is open, and we discover how God's Kingdom will ultimately come. The scroll's content is spelled out in two symbolic visions. First, John sees God's temple and the martyrs within it, and he is told to measure and set it apart (it's an image of protection drawn from Zechariah 2:1-5). The outer courts and city, however, are excluded and trampled by the nations. Some think that this refers literally to a destruction of Jerusalem in the past or the future. It is more likely, however, that John is using the new temple as a symbol for God's new covenant people, just like the other apostles did (1 Corinthians 3:16, Hebrews 3:6, and 1 Peter 2:4-5). The vision shows that while Jesus' followers may suffer persecution, this external "defeat" cannot cancel their victory through the lamb. This idea is elaborated in the scroll's second vision. God appoints "two witnesses" as prophetic representatives to the nations. Some think that this refers literally to two prophets who will appear one day. However, John calls these characters "lampstands," one of his clear symbols for the churches (Revelation 1:20). In that case, this vision is about the prophetic role of Jesus' followers, who like Moses and Elijah, are to call idolatrous nations and rulers to turn to the one true God. Then a horrible beast appears, who conquers the witnesses and kills them (remember Daniel 7). God brings the witnesses back to life, however, and vindicates them before their persecutors. This results in many among the nations finally repenting and giving honor to the Creator God. Let's pause and think about the story so far. God's warning judgments through the seals and the trumpets did not generate repentance among the nations. Now the lamb's scroll reveals the strange mission of his army. God's Kingdom is revealed when the nations see the church imitating the loving sacrifice of the lamb and loving their enemies instead of killing them. It's God's mercy, shown through the church, that will move the nations to repentance. After this, the last trumpet sounds, and the nations are shaken as God's Kingdom comes on eart as it is in heaven. The message of the scroll is finished,but who was that terrible beast who declared war against God's people? John turns to this question in the second half of the Revelation Turn the page to keep reading about the Revelation of Jesus. CHAPTERS 12-16 After exploring the surprising message of the lamb's opened scroll, John offers a series of seven visions that he calls "signs" (Revelation 12-15). That word means"symbol,"and these chapters are full of them. The purpose of these visions is to expand further on the message of the lamb's scroll. The first sign reveals the cosmic, spiritual battle that lay behind the Roman empire's persecution of Christians. It's the ancient conflict that started in Genesis 3:15. The serpent in the garden of Eden,the source of all spiritual evil, is depicted here as a dragon. It attacks a woman and her seed,who represent the Messiah and his people. But the Messiah defeats the dragon through his death and resurrection, casting him to earth. There,the dragon may inspire hatred and persecution of the Messiah's people, but God's people will conquer him by resisting his influence, even if it kills them. John is showing the seven churches that neither Rome, nor any other nation or human, is the real enemy. There are dark spiritual powers at work who can be conquered only when Jesus' followers remain faithful and love their enemies. John's next vision replays the same conflict, this time with the symbolism of Daniel's animal visions (Daniel 7-12). John sees two beasts,one representing national military power that conquers through violence. The other beast symbolizes the economic propaganda machine that exalts this power as divine and demands full allegiance from all nations. This is symbolized by taking the “mark of the beast and his number 666" on the forehead or hand. The meaning of this image is not found by reading the news headlines but the Old Testament. The mark is the “anti-Shema." The Shema is an ancient Jewish prayer of allegiance to God found in Deuteronomy 6:4-8. It was to be written on the Israelites' foreheads and hands as a symbol devoting all your thoughts and actions to the one, true God, but now the rebellious nations demand their own god-like allegiance. The number of the beast is also a symbol. John was fluent in both Hebrew and Greek, and his readers knew well that Hebrew letters also function as numbers. If you spell the Greek words "Nero Caesar" or "beast" in Hebrew, both amount to 666. John isn't saying that Nero was the precise fulfillment of this vision; rather, he's a recent example of the pattern explored in Daniel. Human rulers become beasts when they divinize their power and economic security and demand total allegiance to it. Babylon was the beast of Daniel's day, followed by Persia, then Greece,and now Rome in John's day. The pattern stands for any later nation who acts the same. Standing opposed to the dragon's beastly nations is another king, the slain lamb as well as his army, who have given their lives to follow him. From the new Jerusalem,their song goes out to the nations as "the eternal gospel" (Revelation 14:6). All people are called to repent, worship God, and to come out of Babylon. Then John sees a vision of final justice, symbolized by two harvests. One is a good grain harvest, and King Jesus gathers up his faithful people. The other is a harvest of wine grapes, representing humanity's intoxication with evil,which are taken to the wine press and trampled. With these "sign" visions, John places a choice before the seven churches. Will they resist Babylon and follow the Lamb, or will they follow the beast and suffer its defeat? Then John replays a final cycle of seven divine judgments, symbolized as seven bowls. Similar to the exodus plagues, the bowls do not bring about repentance-just the opposite. The people resist and curse God just like Pharaoh. With the sixth bowl, the dragon and beasts gather the nations together to make war against God's people in a place called Armageddon. This refers to a plain in northern Israel where many battles had been fought against invading nations (Judges 5:19 and 2 Kings 23:29). Some think that this image refers literally to a future battle, while others just think that it's a metaphor for final judgment. Either way, John has taken these images from Ezekiel 38-39, where God battles Gog, who is a symbol of rebellious humanity gathered before God to face his justice. And so in the seventh bowl, evil is defeated among the nations once and for all. CHAPTERS 17-20 Now that John has fully unpacked the mes- sage of the lamb's unsealed scroll, he expands upon three key themes introduced earlier: the fall of Babylon, the final battle to defeat evil, and the arrival of the new Jerusalem. Each one explores the final coming of God's Kingdom from a different angle. John is first shown a stunning woman who is dressed like a queen but is drunk with the blood of the martyrs and of all innocent people. She is riding the dragon from the sign visions and is called “Babylon, the prostitute." All the detailed symbols of this vision were clear to John's first readers because he's depicting the military and economic power of the Roman empire, but he's also doing more. The vision quotes language and imagery from every Old Testament passage about the downfall of Babylon, Tyre, and Edom (Isaiah 13,23, 34, and 47, Jeremiah 50-51, and Ezekiel 26-27). He's showing that Rome is simply the newest version of that old archetype of humanity in rebellion against God. Nations that exalt their own economic and military security to divine status isn't limited to the past or the future. Babylons will come and go, leading up to the day when Jesus returns to replace them all with his Kingdom. Up to this point in the book, the day of the Lord has been depicted as a day of fire, earthquake, or harvest. Here at the conclusion of the book, it is described as a final battle, told twice (Revelation 19:11-21 and 20:7-15), that results in the vindication of the martyrs (Revelation 20:1-6). John takes us back to the sixth bowl, as the nations gathered to oppose God. Jesus appears as the great hero and as "the Word of God," riding a white horse and ready to “conquer” the world's evil. Notice, however, that he's covered with blood before the battle even begins (Revelation 19:13). It's his own. Additionally, his only weapon is "the sword of his mouth" an image adapted from Isaiah 11:4 and 49:2. John is trying to tell us that Armageddon is not a bloodbath. The same Jesus who shed his blood for his enemies comes proclaiming justice, holding accountable those who refuse to repent of the ruin they've caused in God's good world. The destructive hellfire that they have caused to be unleashed in the world justly becomes their God-appointed destiny. After this, John sees a vision of Jesus' followers who have been murdered by Babylon. They are brought to life, so that they can reign with the Messiah for one thousand years. After this, the dragon once again rallies the nations of the world to rebel against God, but they are all brought before God's throne of justice and face the consequences of eternal defeat. The forces of spiritual evil and all those who do not want to participate in God's Kingdom are destroyed. They are given what they want, which is to exist by themselves and for themselves. The dragon, Babylon, and all those who choose them are eternally quarantined, unable to spoil God's new creation ever again. There's a lot of debate about the relationship between the one thousand years that comes in between these two battle scenes. Some think that it refers to a literal, chronological sequence of Jesus' return, followed by his one thousand year Kingdom on earth, and then the final judgment. Others think the one thousands years are a symbol of Jesus' and the martyr's present victory over spiritual evil, while the two battles depict Jesus' future return from two different angles. Whichever view you take, the point is that John promises the return of Jesus as King to deal with evil forever and to vindicate those who have been faithful to him. The book concludes with a vision of the marriage of heaven and earth (Revelation 21:1-22:9). An angel shows John a stunning bride, symbolizing the new creation that comes to forever join God and his covenant people. God announces that he has come to live together with humanity forever and that he is making all things new (Revelation 21:5). CHAPTERS 21-22 This vision is a kaleidoscope of Old Testament promises. It's a new "heavens and earth (Isaiah 65:17)-that is, a restored creation that's been healed of the pain and evil of human history. Its a new Garden of Eden (Genesis 2)the paradise of eternal life with God. However, its not simply a return back to the garden; it's also a step forward into the new Jerusalem (Isaiah 2). It's a great city where human culture in all their diversity work together in harmony. In the most surprising twist, however, there is no temple building.The presence of God and the lamb, once limited to the temple, now permeate every square inch of this new world. This is when the new humanity will fulfill the calling that was placed on them all the way back to page one of the Bible (Genesis 1:26-28), to rule in God's image and to partner together with God in taking his creation into new uncharted territory. So ends both John's apocalypse and the epi-story of the Bible. John did not write this book as a secret code for deciphering the timetable of Jesus' return. It, instead, is a symbolic vision that brought challenge and hope to the seven first century churches as well as every generation since. It reveals history's pattern and God's promise, show- ing how every human kingdom eventually becomes Babylon and must be resisted. But the Messiah, Jesus, who loved and died for our world, will not let Babylon go unchecked. He will return one day to remove evil from his good world and to make all things new. This promise should motivate faithfulness in every generation of God's people, until the King finally returns. That's what the book of Revelation is all about. KEY IDEAS God’s forgiveness is not a license for Christians to sin without fear of judgment.
KEY IDEAS Godliness shows itself in being other-person centered. Moreover, the pursuit of goodness is an “ID Card” of God’s children.
KEY IDEAS Our love for God reveals itself in obedience to His commands and standing for doctrinal purity.
KEY IDEAS You and I have the awesome privilege of daily fellowshipping with God. John instructs us about the conditions, characteristics, and blessings of such fellowship.
KEY IDEAS Beware of false teachers. They’ll lead you on a sure path to destruction.
KEY IDEAS While trials and suffering are hard to swallow, the right perspective makes all the difference.
KEY IDEAS True faith manifests itself in all areas of life—including the fair treatment of others, how one speaks to others, one’s attitude toward money, patience in the midst of suffering, and more.
KEY IDEAS Christ is a superior revealer of God; a superior redeemer of humans, who offered a superior sacrifice on the cross; a superior High Priest, who enacted a superior covenant; and a superior object of faith. Let us therefore resolve to never fall away from Him in the face of trials, but rather endure in our faith.
KEY IDEAS Our faith in Christ shows itself in the love and forgiveness we show to others.
KEY IDEAS There is an unbreakable link between our faith in Christ and the way we behave in the world.
KEY IDEAS Here’s how to survive and thrive in the face of life’s difficulties: stay rooted in God’s Word, stay single-minded, patiently endure, and fight the good fight of faith.
KEY IDEAS We “fight the good fight” not only for personal spiritual well-being, but also for the benefit of the Christian church.
KEY IDEAS It is best for Christians to maintain a balanced and discerning perspective on life as they await the coming of the Lord.
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AuthorErv Thomas is a retired engineer who gets to sit around and read his Bible all day Archives
May 2024
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