Revelation 3 – Part 3

“So then, because you are lukewarm, and neither cold nor hot, I will vomit you out of My mouth.” Revelation 3:16

Jesus now speaks to the last of the seven churches. “And to the angel of the church of the Laodiceans write, ‘These things says the Amen, the Faithful and True Witness, the Beginning of the creation of God.’ ” (Revelation 3:14).

Laodicea was a large and prosperous city forty miles southeast of Philadelphia where many wealthy people retired, thereby establishing it as a renowned banking center. A medical center specializing in eye salve and a prominent wool industry famous for its glossy black garments added to its material prosperity. Because they lived in the midst of this affluent city, the believers dwelling there also became affluent. Unfortunately, these believers allowed their wealth to ruin their effectiveness for Christ, and they did not even know it! Because of their outward wealth they had no clue as to their inward poverty. Therefore, the Judge of the churches sends a stern rebuke in their direction to move them to repent as well as an invitation to open the door to close fellowship with Him once again.” 1

“Ancient pagans had hundreds of false gods to choose from, but modern pagans who may have rejected the worship of idols still have one false god that controls their lives: self. Self-expression, self-confidence, self-worth, self-reliance—these concepts all revolve around the myth that human beings have an inexhaustible source of strength within themselves. Such worthy people, of course, have trouble attributing all worth to God, which is the very definition of worship!

“Sadly, Christians aren’t immune to the disease of self-reliance. When believers in Christ rely on their own strength for good works, operating by the power of the flesh rather than by the power of the Spirit (Gal. 3:3), they produce ineffective and useless works. When believers think their own resources are sufficient, they glow with pride. And when believers look to themselves to provide for their own needs, they shine with self-sufficiency. Christ’s messages to the seven churches in Asia come to a close with a tragic letter to the self-sufficient, self-righteous, self-serving church in Laodicea. In their inexhaustible wealth and independent spirit, the Laodiceans were severely rebuked by the One who knew them better than they knew themselves. In fact, the Lord didn’t state a single word of commendation—only stinging reproof. That church suffered from pervasive self-reliance, hypocritical works done in their own strength, and an apathetic attitude toward the authority of Christ. Sadly, Christ’s hard words for Laodicea resonate with relevance for many churches and Christians today.” 2

Jesus refers to Himself as “the Amen” (lit. truly)3 because the Laodicean church needed the truth. As “the Faithful and True Witness,” Jesus would provide a faithful and true assessment of their spiritual condition (3:14a). “The Laodiceans had a reputation for saying and doing whatever was necessary to preserve their own well-being. In contrast with them, Jesus spoke the truth.” 4

Christ also refers to Himself as “the Beginning of the creation of God” because this church was self-sufficiently wealthy, and they needed to be reminded that everything they possessed was from their Creator God (3:14b). When churches forget this truth, they can begin to feel entitled to whatever they want. They can easily seek to be in control instead of yielding to God’s control.  

Non-Trinitarians think this phrase (“the Beginning of the creation of God”) means Jesus is a created being. But the Greek word translated “Beginning” (archē) means the “First Cause” of God’s creation. 5Jesus is the Creator or originating source of creation (Revelation 1:18; 2:8; 3:21; 5:13; cf. John 1:3; Colossians 1:15-16; Hebrews 1:2), not the first creature to be created. 6

Laodicea had suffered a severe earthquake that destroyed it, but its prosperous citizens had subsequently rebuilt it, without the aid of Rome. The Laodiceans were creative, but Jesus Christ alone was the Creator (cf. John 1:3; Colossians 1:15-16). 7 Jesus could also give them the spiritual wealth they so desperately needed in their current state of spiritual impoverishment. 8

Jesus then rebukes this church for being indifferent. 15 I know your works, that you are neither cold nor hot. I could wish you were cold or hot. 16 So then, because you are lukewarm, and neither cold nor hot, I will vomit you out of My mouth.” (Revelation 3:15-16). These believers in Jesus wereneither refreshing (“cold”)nor soothing or stimulating (“hot”). They were “lukewarm.”  

“This rebuke would have been especially meaningful to this church, for water was piped to the city from Hierapolis, a few miles north. By the time the water reached Laodicea, it was lukewarm!” 9

Nobody orders a lukewarm drink. They want iced tea or hot coffee. In the spiritual realm, God finds tepidness unappealing as well.” 10

Because the Laodicean Christians had no cool water for the spiritually thirsty people around them (cf. John 4:13-14) and they were not hot enough spiritually to stir up one another’s faith, 11 God was disgusted with them. He said, “I will vomit you out of My mouth.” Christ’s response to this self-reliant, self-righteous, and self-serving church was about the least flattering response you could receive, especially from the only Person in the universe Whose opinion matters the most. Essentially Jesus was saying,“You make me sick!”12

The phrase “I will vomit you out of My mouth, cannot be a reference to the loss of salvation because that would contradict John’s other writings (cf. John 3:15-16; 4:10-14; 5:24; 6:35-40; 10:28-29; 11:25-26; I John 5:1, 13). The Bible tells us that the gifts of God are irreversible. “For the gifts and the calling of God are irrevocable.” (Romans 11:29). God promises eternal life as a free gift to all who believe in Jesus Christ (John 3:16; Romans 6:23). Since “the gifts … of God are irrevocable” (Romans 11:29) and eternal life is a “gift of God” (Romans 6:23), then eternal life is “irrevocable.” When a person believes in Christ for His gift of eternal life, it cannot be given back to God nor taken back by God no matter how the believer lives because it is irreversible or permanent (John 3:16; 6:35-40; 10:28-29; 11:25-27; Romans 8:31-39; et al.). God did not save us from hell because of our goodness (cf. Romans 4:5; Ephesians 2:8-9; Titus 3:5-7), and He will not abandon us because of our sinfulness (cf. John 6:37; Hebrews 13:5).

One of my mentors, Zane Hodges, thought it possible that the Lord is referring here to the Rapture or sudden removal of the church from the earth (Revelation 4:1-4; cf. I Thessalonians 4:13-5:11). The Lord Jesus will be so disgusted with the indifference and self-reliance of Christians at the end of the Church age (Laodicea is the last church listed during this age), that He will vomit them up to heaven through the Rapture (Revelation 4:1-4). Then He will start all over in the Tribulation with the Two Witnesses preaching the gospel of the kingdom during the first half of the 7-year Tribulation (Revelation 11:1-13) followed by the worldwide witness of the 144,000 Jewish evangelists in the second half of the Tribulation (Revelation 7:1-17; 14:1-5).

Not only does Jesus give these seven local churches warnings and encouragements that are as applicable today as they were in the first century, these letters also “prove to be prophetic of the history of Christianity following their writing. Most Christians in the first century may not have seen this, but one can hardly deny it now. It has become increasingly obvious as church history has unfolded. Chapters 2 and 3 are therefore prophetic, as are the rest of the chapters of Revelation.” 13

This is known as “the Historico-Prophetical View.” Proponents of this view understand the seven churches in Revelation 2 and 3 existed in the first century, and what characterized each of them has represented other local churches in various locations throughout church history. However, they also reveal the history of the church from the time John wrote to the Rapture in seven successive periods. 14

Constable writes, “A general scheme of the periods of western civilization that correspond to the conditions described in each of the letters to the seven churches is as follows: 15

Prior to the Rapture of the church (Revelation 4:1-4), Jesus gives some serious advice to this self-reliant church: 17 Because you say, ‘I am rich, have become wealthy, and have need of nothing’—and do not know that you are wretched, miserable, poor, blind, and naked— 18 I counsel you to buy from Me gold refined in the fire, that you may be rich; and white garments, that you may be clothed, that the shame of your nakedness may not be revealed; and anoint your eyes with eye salve, that you may see.” (Revelation 3:17-18). Because the Laodiceans had become materially wealthy they thought they “had need of nothing,” including God (3:17a). The Laodiceans were materially “rich”; Christ says they are “poor” spiritually (3:17b). Laodicea had a world-famous medical center that was known for treating eye disease; Jesus informs them that they are “blind” spiritually (3:17c). Laodicea was a center for manufacturing clothing; Jesus declares that they are “naked” spiritually (3:17d). These believers were spiritually destitute, and they did not even know it.

“Here Jesus debunks a prominent lie of prosperity theology: being materially successful means God has blessed you. Not so. The Laodiceans said, I’m rich; I have become wealthy and need nothing. But the external appearance of prosperity was not indicative of the condition of their hearts or their level of fellowship with God. They were spiritually uncommitted, carnal, and compromising. As Jesus put it, they were wretched, pitiful, poor, blind, and naked spiritually.” 16

Because their self-estimate was so deeply flawed, the Lord gave them counsel as to exactly what they needed to do. Their ability to pull out of their disastrous spiritual condition rested on their paying the price they needed to pay spiritually.” 17

If someone told us that everything about us makes him want to vomit, we would not expect to hear from that person again. 18 But as “the Faithful and True Witness,” the Lord Jesus also continues to extend love and grace to His church no matter how unappealing her spiritual condition is. Christ counsels them to be faithful by instructing them to “buy” three things (3:18). Obviously, this is not talking about our salvation because Christ has already bought that through His sacrificial death on the cross (cf. I Corinthians 6:20; 2 Peter 2:1). 19 In addition, salvation is a free gift which cannot be bought (Revelation 21:6b; 22:17b; cf. Romans 4:5; 6:23b; Ephesians 2:8-9). But in Revelation 3:18, Jesus is speaking figuratively when He counsels them to “buy” three things that these complacent and carnal Christians need:

“gold refined in fire” which represents eternal rewards that stand the test of the Judgment Seat of Christ (cf. I Corinthians 3:11-15). They were to be faithful to Jesus by having faith that is tested by fire (I Peter 1:6-7).

“white garments.” Their shameful nakedness was to be clothed, not by purchasing the sleek black wool that was made in Laodicea, but by buying “white garments,” which refer to being faithful to Christ through righteous conduct and serving God (Revelation 19:8), not out of selfish motives, but in a way that pleases the Lord (cf. 2 Corinthians 5:3, 9-10).

“eye salve.” Instead of purchasing the eye salve that was produced and sold in Laodicea, they were to buy a spiritual “eye salve” that would enable them to see more clearly on a spiritual level and remain faithful to Christ. For this to happen, they must see their desperate need to get into the Word of God and to ask God’s Spirit to help them understand and apply it to their lives (cf. John 9:6; James 1:22; 1 John 2:20, 27). 20

The church of Laodicea is typical of the modern church which denies its spiritual needs and is content with its beautiful buildings and all the material things money can buy. Notice that verse 18 does not tell us the purchase price for these items. We are not told how much the refined gold, white garments, and eye salve will cost us. The Lord Jesus will tell us this in the next verse.  

The believers at Laodicea may have felt Jesus was being overly harsh with them, so Christ reminds them, “As many as I love, I rebuke and chasten.” (Revelation 3:19a). Jesus’ rebuke of them is evidence of His love. If He did not love them, He would not rebuke them in their spiritually lukewarm condition. But Christ wants the best for them (and us), so He tells them what they need to hear, even though it may be painful for them.

If the Laodiceans did not listen to Jesus, His love for them would lead Him to “chasten” them. The word “chasten” (paideuō) literally means “child-training.” 21 It refers to correcting or instructing a child. 22 It is always an activity of God toward Christians, not non-Christians (cf. Hebrews 12:5-11). 23

“The church at Laodicea is typical of a modern church quite unconscious of its spiritual needs and content with beautiful buildings and all the material things money can buy. This is a searching and penetrating message.” 24

Jesus then says, “Therefore be zealous and repent.” (Revelation 3:19b). How does a church or individual Christian buy gold refined in fire, white garments, and eye salve? That is, how does an indifferent church become spiritually healthy and earn eternal rewards? By being “zealous” for good works and “repenting.”

All Christians are to be known in the church and in their community as people who are zealous for good works – who are eager to please God. What do you have zeal for in your Christian life? A nice house? A car? A well-kept home? A large retirement plan? An attractive appearance? A bigger church building? These things are not wrong in and of themselves. But the number one aim in our lives should be to please God – to love Him above all else and our neighbor as ourselves (Matthew 22:37-39).

The word “repent” (metanoeō) refers to a change of mind or way of thinking. 25 The Laodiceans needed to change their minds and realize they did not have it all together spiritually and that their lives were not pleasing to the Lord. Whatever we are doing that is not pleasing to the Lord is to be corrected. We are to confess that it is wrong to God (I John 1:9) and start doing what we know is pleasing to Him.

The Laodiceans are to repent of their self-sufficient, half-hearted service, and remain faithful to Christ, fervently serving Him. Hence, when Christians are zealous for good works and repent of wrong attitudes and actions, they will…

– lay up refined gold or eternal rewards that stand the test of the Judgment Seat of Christ (3:18a; I Corinthians 3:8-15).

– be clothed with the proper white garments or righteous conduct that will glorify Christ in eternity (3:18b; cf. 3:5; 19:8).

– be able to see properly on a spiritual level (3:18c; cf. Matthew 5:8; Hebrews 12:14).

Jesus says, “Behold, I stand at the door and knock.” (Revelation 3:20a). Many Christians have mistakenly understood this verse to refer to salvation. But we have already seen that the “churches” in Revelation 2 and 3 refer to genuine Christians. In the context, the Lord Jesus has been talking about works, not faith; He has been addressing service, not salvation; He has exhorted us to be zealous for good works and repent of works that sicken the Lord.

The Lord is now saying if a church invites Christ in for dinner, He will come, and they will have fellowship together (3:20a). This verse is not to be taken literally. This is not a literal “door,” just as verse 18 was not to be taken literally. Amid their self-sufficient attitude, the Laodiceans had shut the Lord Jesus out from their church. The word “stand” (3:20a), literally means “I have taken My stand.” 26 It emphasizes a persistent dealing with the church. Christ persistently seeks intimate fellowship with this self-reliant church that has shut Him out. Hence, He asks permission to enter the church and re-establish fellowship with them.

Christ then says, “If anyone hears My voice and opens the door, I will come in to him and dine with him, and he with Me” (Revelation 3:20b). Notice that Jesus says He will come “in to” (two words) the person, not “into” (one word) the person. The Greek verb translated “come in” (eiserchomai) accompanied by the preposition translated “to” (pros) means “to come or go to someone.” This construction occurs eight times in the New Testament (Mark 6:25; 15:43; Luke 1:28; Acts 10:3; 11:3; 17:2; 28:8; Revelation 3:20) and each time it means to enter into a building and stand in front of a person. 27 Whenever “come in” (eiserchomai) is used of entrance into a person it is followed by the Greek preposition eis (Mark 9:25; Luke 8:30; 22:3; John 13:27) and refers to demon possession. The preposition eis deals with “the idea of entry, whereas pros tends to stop short of going up to (without entry).” 28 The result of Christ’s entrance “to” the person is a common meal shared – “I will… dine with him, and he with Me.” The Greek verb “dine” (deipnēsō) indicates that this is the main meal of the day, the one to which an honored guest would be invited. 29

This verse is speaking of entrance into a building toward a person, not entrance into a person. Jesus will not force His way into a church. Christ is saying that He will come in the church toward the believer who repents (hears His voice and opens the door of the church) and eat dinner with him, that is, have intimate fellowship with him.

How does one open the door so that Christ can come and fellowship with him? By being zealous for good works and repenting of the works that made the Lord Jesus vomit (3:19b).

Christ’s invitation here is not for lost sinners to believe in Him for the free gift of eternal life, but for His disobedient children to get close to Him once again. If any of these lukewarm believers did open the door to Him, Christ promises, ‘I will come in to him and dine with him, and he with Me.’ This is a promise that they will enjoy close fellowship with Him once again.” 30

With Christ on the outside, there can be no fellowship or genuine wealth. With Christ on the inside, there is wonderful fellowship and sharing of the marvelous grace of God. This was an appeal to Christians rather than to non-Christians. This raises the important question concerning the extent of one’s intimate fellowship with Christ.” 31

Christ then promises, “To him who overcomes I will grant to sit with Me on My throne, as I also overcame and sat down with My Father on His throne.” (Revelation 3:21). The believer who “overcomes” by humbly and zealously submitting to Christ in fellowship and service until the end of his life, will be able to “sit with” Him on His throne, as Jesus was humble and zealous in submitting to His Father’s will and was rewarded with sitting down with His Father “on His throne.” This promised reward assures the overcomer of close fellowship with Christ forever by receiving the honor of sharing His royal throne. This is a conditional reward because it is dependent on overcoming as Christ did. 32 Just as Christ overcame death by humble and dependent submission to His Father’s will, the Laodiceans can overcome their self-sufficiency and enjoy ruling with Christ by humbly and dependently submitting to Christ in fellowship and service.

The use of αὐτός (“to him”) in Revelation 2:17, 17, 27 and 3:21 indicates a restrictive kind of reference to the overcomer. It is a specific and restrictive way of showing that ruling with Christ applies only to the victor or overcomer, 33 not to every believer in Jesus.

“He who has an ear, let him hear what the Spirit says to the churches.” (Revelation 3:22). Only those Christians who “hear what the Spirit says to the churches” will be able toappropriate Jesus’ promise and live as “overcomers” so they may receive this ultimate reward of reigning with Christ in His coming Kingdom on earth. If they are lukewarm and then repent of the works that sickened the Lord Jesus and are zealous for good works, then they can receive the privilege of reigning with Christ in His future Kingdom on earth. The Lord Jesus uses rewards here, as with the other six churches, as a motivation to conquer sin and slackness—not as a motivation to salvation. 34

At the outset these faithful believers will rule with Christ on earth for a thousand years during the millennial kingdom (cf. Revelation 20:6). Throughout eternity they will reign with Christ on the new earth (cf. Revelation 21:10-11; 22:1-2). 35

As we read about the possibility of ruling with Christ in the future, we may not be very motivated by the thought of reigning with Christ or having rulership in the future world. Joseph Dillow has some key things to say about this.

“Those who have not persevered in faith, who have denied their King now will have feelings of deep shame and regret because they took Him for granted and wasted their lives. The pain will be acute, and there will be weeping and gnashing of teeth.

“…Some may not find the motivation of rewards as significant in their walk with God as the other motivations… That said, it seems to me, that all of us should consider this biblical emphasis to live with the end in view.

“Furthermore, the notion of reigning with Christ… should not be trivialized as if it means various administrative positions in a kingdom or being a mayor of a city. The theme is much broader, and the vision more glorious. What is signified by these expressions is not so much administrative positions as the joy of participating with the Messiah in the final destiny of man, to serve Him and minister with Him in the millennium and the future world. We aspire to higher position because we can then be more effective in the service of our King… We will have greater opportunity to serve Him, to demonstrate our love and gratitude to Him, and to extend the knowledge of His love and goodness throughout the cosmos. To miss that is to miss much.” 36

If we find ourselves indifferent toward the things of God like the Laodicea Christians, it is not too late for us to change. Even if we haven’t been doing well in our service for Christ thus far, we can start today. The Laodiceans were not doing well, yet the Lord holds out the possibility that they might rule with Him in the future if they will be zealous for good works and repent of the works that sickened the Lord Jesus. 

In recovery programs like AA (Alcoholics Anonymous) or ACOA (Adult Children of Alcoholics), while not perfect programs, they do have a lot to commend them. One of their slogans is very appropriate for this passage. It says, “Denial is not a river in Egypt.”

The Lord Jesus does not want us to be in denial. He wants us to acknowledge when we fall short and be zealous for good works. He wants us to aim to please Him in all that we do or say. If you want to be an overcomer, you will have to go all the way with Jesus Christ. You may say, “But it is too hard, and I am not getting any credit now.”  

Let me tell you about Henry Morrison, a missionary to Africa. He was coming home from Africa on a ship which was also carrying former President Theodore Roosevelt. When the ship docked in New York City, thousands of people were there to greet Roosevelt. But no one was cheering for Morrison.

Henry Morrison had served the Lord for forty years in Africa. As he watched the crowds greet Theodore Roosevelt, he became dejected to think he had served the Lord all those years and yet no one was there to greet him.

Morrison said that as he walked down the gang plank in a depressed mood, a voice whispered to him, “Henry, don’t worry. You are not home yet.” Then he said he saw a vision of multiplied thousands of Africans standing at the gates of heaven, those whom he had reached for Christ, applauding as he entered the pearly gates.

So if people are not recognizing you down here, if you are not getting any applause right now, don’t worry. You are not home yet. Remember what Jesus Christ has waiting for you if you remain faithful to Him. He will richly reward you with intimate fellowship with Him forever by giving you the honor of sharing His royal throne.

In summary, Christians who repent of their self-sufficient and half-hearted service for the Lord, and humbly and zealously submit to Christ in fellowship and service until the end of their lives, will be richly rewarded with a share in Christ’s glorious reign in His coming Kingdom (3:14-22).

Prayer: Lord Jesus, You are the Faithful and True Witness Who alone is qualified to judge the self-reliant and self-serving church. You know that much of the modern church in America is a lot like the church of Laodicea. We have become lukewarm with complacency and self-reliance. We no longer seek to preach the gospel of grace to all people. Instead, we are captivated by our big, beautiful buildings and all the things that our money can buy. We are driven by our own desire for comfort instead of compassion for those who are perishing without You. This lukewarmness will eventually cause You to remove Your church from the earth via the Rapture so You may start over with the Two Witness at the beginning of the Tribulation. Lord Jesus, forgive us for the areas in our lives that have become lukewarm with apathy and complacency. Please enable us to repent of the works that disgust You and empower us to do good works for and with You until we go to be with You in heaven. We pray that we would keep the door of our hearts open to You so we may enjoy intimate fellowship with You now and be the channels through which Your blessings overflow to all with whom we come into contact. Thank You for reminding us that our eternal life is secure in Your finished work on the cross, but our eternal rewards depend on how we live the Christian life now on earth. No matter what the spiritual health of other believers or churches may be, You call us to be faithful and to keep You at the center of our lives if we are to receive the ultimate reward of sitting with You on Your throne in Your glorious Kingdom. In Your mighty and majestic name, Lord Jesus, we pray. Amen.

ENDNOTES:

1. Bob Vacendak; Robert Wilkin; J. Bond; Gary Derickson; Brad Doskocil; Zane Hodges; Dwight Hunt; Shawn Leach. The Grace New Testament Commentary: Revised Edition (Grace Evangelical Society, Kindle Edition, 2019), pg. 1514.

2. Charles R. Swindoll, Insights on Revelation, (Swindoll’s Living Insights New Testament Commentary Book 15, Tyndale House Publishers, Inc., 2014 Kindle Edition), pp. 109-110.

3. Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature: Third Edition (BDAG) revised and edited by Frederick William Danker (Chicago: University of Chicago Press, 2000 Kindle Edition), pg. 53. 

4. Tom Constable, Notes on Revelation, 2017 Edition, pg. 56.

5. Bauer, pg. 138.

6. Archibald Thomas Robertson, A. T. Robertson’s Word Pictures in the New Testament (with Bible and Strong’s Numbers Added!), 6 Volumes (E4 Group, 2017 Kindle Edition), Kindle Locations 214976-214978.

7. Constable, pg. 56.

8. Vacendak, pg. 1514.

9. John F. Walvoord, The Bible Knowledge Commentary Epistles and Prophecy, Editors John F. Walvoord and Roy B. Zuck, (David C Cook, 2018 Kindle Edition), pg. 164.

10. Tony Evans, CSB Bibles by Holman, The Tony Evans Bible Commentary (B & H Publishing Group, Kindle Edition, 2019), pg. 2376.

11. Vacendak, pg. 1514. 

12. Swindoll, pg. 113. 

13. Constable, pg. 61 cites M. J. Brunk, “The Seven Churches of Revelation Two and Three,” Bibliotheca Sacra 126:503 (July- September 1969), pp. 240-46.

14. Constable, pg. 63 cites John Peter Lange, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed., (Grand Rapids: Zondervan Publishing House, 1960. Vol. 12: James-Revelation, by J. P. Lange, J. J. Van Oosterzee, G. T. C. Fronmuller, and Karl Braune. Enlarged and edited by E. R. Craven. Translated by J. Isidor Mombert and Evelina Moore), pg. 139; Arno C. Gaebelein, The Revelation (New York: Publication Office “Our Hope,” 1915), pg. 33; J. B. Smith, A Revelation of Jesus Christ Edited by J. Otis Yoder (Scottdale, Pa: Herald Press, 1971, pp. 61-62; William Kelly, Lectures on the Revelation, New ed., (London: A. S. Rouse, 1897), pg. 24; Frederick A. Tatford, The Patmos Letters (By the Author, 1969; reprint ed., Grand Rapids: Kregel Publications, n.d.), pg. 106;  F. W. Grant, The Prophetic History of the Church (New York: Loizeaux Brothers, Publishers, n.d.);  Joseph A. Seiss, The Apocalypse (Charles C. Cook, 1900; reprint ed. Grand Rapids: Zondervan Publishing House, 1973), pg. 64; C. I. Scofield, ed., Scofield Reference Bible (1917 ed.), pp. 1331-32; Harry A. Ironside, Lectures on the Revelation (New York: Loizeaux Brothers, 1946), pp. 35-36; John F. Walvoord, The Revelation of Jesus Christ (Chicago: Moody Press, 1966), pg. 51; J. Vernon McGee, Thru the Bible with J. Vernon McGee. 5 Vol. 5 (Pasadena, Calif.: Thru The Bible Radio; and Nashville: Thomas Nelson, Inc., 1983), pp. 900-926.

15. Constable, pg. 63.

16. Evans, pg. 2376.

17. Vacendak, pp. 1514-1515.

18. Swindoll, pg. 114. 

19. The word “buys” (agorazō) is the same word used to refer to Jesus’ payment for sin on the Cross (I Corinthians 6:20; 2 Peter 2:1).

20. Vacendak, pg. 1515.

21. Robertson, Kindle Location 215197.

22. Bauer, pg. 749.

23. EvanTell’s The Evangelism Study Bible (Grand Rapids, MI: Kregel Publications, 2014), pg. 1387.

24. Walvoord, The Bible Knowledge Commentary Epistles and Prophecy, pg. 164.

25. Bauer, pg. 640.

26. The Greek verb, hestēka, is a perfect indicative which means I took My stand in the past and continue to take My stand in the present.

27. Mike Cocoris, Evangelism: A Biblical Approach (Chicago: Moody Press, 1984, pp. 82-82.

28. Ibid, pg. 83 cites C.F.D. Moule, An Idiom Book of New Testament Greek, (Cambridge at the University Press, 1953), pp. 67-68.

29. Walvoord, The Revelation of Jesus Christ, pg. 98.

30. Vacendak, pg. 1515.

31. Walvoord, The Bible Knowledge Commentary Epistles and Prophecy, pg. 164.

32. William Ross, “An Analysis of the Rewards and Judgments in Revelation 2 and 3,” Dallas Theological Seminary ThM Thesis, 1971, pg. 50.

33. Richard Benedict, “The Use of Νικάω in the Letters to the Seven Churches of Revelation,” Dallas Theological Seminary ThM Thesis, 1966, pg. 42.

34. Evans, pg. 2377.

35. Vacendak, pp. 1515-1516.

36. Joseph Dillow, Final Destiny: The Future Reign of The Servant Kings: Fourth Revised Edition (Grace Theology Press, 2018 Kindle Edition), pp. 1039-1040.

Revelation 3 – Part 1

“He who overcomes shall be clothed in white garments, and I will not blot out his name from the Book of Life; but I will confess his name before My Father and before His angels.” Revelation 3:5

Jesus now addresses the fifth church in Asia Minor. “And to the angel of the church in Sardis write, ‘These things says He who has the seven Spirits of God and the seven stars: “I know your works, that you have a name that you are alive, but you are dead.” ‘ (Revelation 3:1). Sardis was located a little over thirty miles southeast of Thyatira and was a glorious city in the past. In the sixth century BC it was considered one of the greatest cities on earth and was ruled by the wealthy King Croesus (called Midas by the Greeks because of his golden treasures). But by the time John wrote to the church there in the first century AD, the city’s greatness lay in the distant past. Unfortunately, the church at Sardis had the same problem—a great past but dismal conditions in the present. So, the Lord gives this church the steps they need to come alive again as well as a warning if they fail to do so.” 1

When the ascended Lord Jesus refers to Himself as “He who has the seven Spirits of God,” He is telling this church that He knows their true spiritual condition because He possesses the all-knowing Spirit of God(cf. Revelation 1:4b-5a). 2 Nothing escapes the notice of our Lord. Christ also “has the seven stars” or seven angels of the seven churches (cf. 1:20) to remind them of His Lordship over the entire church.

Although they had a good reputation among other churches for being “alive,” the Lord Jesus knew their true condition. This was the kind of church about which people today might say, “They have great music, great preaching, great outreach, a great children’s ministry, and beautiful buildings.” But because Jesus knew their “works,” He could say they were “dead” inwardly without any spiritual life (3:1b). “They were merely playing church.” 3

Like the Pharisees, their outer appearance was a facade hiding their lack of life (cf. Matt. 23:27-28).” 4

“Dr. Vance Havner has frequently reminded us that spiritual ministries often go through four stages: a man, a movement, a machine, and then a monument. Sardis was at the ‘monument’ stage, but there was still hope!” 5

The remedy for this condition is given by Jesus in the next few verses. “Be watchful, and strengthen the things which remain, that are ready to die, for I have not found your works perfect before God.” (Revelation 3:2). The city of Sardis had fallen into enemy hands more than once, due to the carelessness of sentries who had relied too much on the town’s natural fortifications. 6 The Lord now commanded the church to “be watchful [alert] and strengthen” the areas of weakness in their church “that are ready to die.” The Lord wants His people to be diligent in protecting every element of good that remained in their church. They were not to be careless about this or allow any  more of the good that was still in existence to be cast aside as it had been in the past. 7

The Lord Jesus did not find their “works perfect [complete] before God.” The believers in Sardis tended to begin things but never finish them as God desired (cf. Acts 14:26). Do our churches resemble the church at Sardis? Does our outward appearance hide our lack of spiritual life? Did we start out strong for the Lord only to weaken over time and lose the vitality that once was so contagious? Have we held fast to the gospel of grace that transformed our lives, or have we turned away from the “faith alone” gospel to a “faith plus” gospel that promotes reformation instead of transformation?

Jesus then says, “Remember therefore how you have received and heard; hold fast and repent. Therefore if you will not watch, I will come upon you as a thief, and you will not know what hour I will come upon you.” (Revelation 3:3). To overcome their spiritual deadness, these believers needed to “remember” the biblical instruction they “received and heard” from their spiritual leaders. Sound doctrine is always the foundation of a church that brings honor and glory to God (cf. Titus 2:1-15).” 8

They were also to “hold fast” to this instruction and “repent” and change their attitudes that led to their spiritual deadness. If they did not arise from their spiritual deadness, the Lord would “come upon” them “as a thief,” swiftly and unexpectedly to discipline them for their carelessness and superficial spirituality.

Jesus held out eternal rewards for the faithful “few” in Sardis. “You have a few names even in Sardis who have not defiled their garments; and they shall walk with Me in white, for they are worthy.” (Revelation 3:4). The all-knowing Judge knew of a “few names… in Sardis who” had “not defiled their garments” and “shall walk with” Christ “in white” because they are “worthy” or deserving. This cannot refer to salvation because no one deserves to be saved from hell. The Bible clearly says that salvation is a free gift apart from any works (Romans 6:23b; 4:5; Ephesians 2:8-9; Revelation 21:6; 22:17).  Instead, walking with Christ in white is a privilege reserved for the faithful believer who is undefiled in his Christian life.

“He who overcomes shall be clothed in white garments, and I will not blot out his name from the Book of Life; but I will confess his name before My Father and before His angels.” (Revelation 3:5). The risen Lord Jesus promises to the “overcomer” who is “worthy” (3:4) to be honored, the following eternal rewards:

– “Clothed in white garments.”  “White garments” are symbolic of one’s works (cf. 19:8) and are pure and free of defilement (cf. 7:9, 13; 19:14; Matthew 22:11-12). “In the ancient world, white robes also connoted festivity and victory.” 9 “Sardis boasted of her trade in woolen goods and dyed stuffs.” 10 Only the believers who remained faithful to Jesus Christ until the end of their lives on earth could enjoy His intimate fellowship in His coming Kingdom (“walk with Me”; cf. 7:14; 22:14). 11

Wilkin provides a helpful insight about this reward. “Keep in mind that the Lord Jesus Himself will be clothed in dazzling white garments that will outshine all others. His glory will be supreme.

“When at the Mount of Transfiguration He appeared in His glory, ‘His clothes became as white as the light’ (Matthew 17:2). Special clothing is not insignificant, because it honors a person. The more glorious the garments, the more honor to the wearer.

“Like the sun, the Lord’s garments will have maximum radiance. The garments of great servants like Moses, Elijah, Daniel, Deborah, Esther, and Mary will surely glow brightly. But theirs will be reflected glory, like the glory of the moon that reflects the glory of the sun.

“Would you not want to be identified as closely as possible with the Lord Jesus and glorify Him, even in your clothing? The quality of your eternal garments will be determined by what you do in this life. Once this life is over, it will be too late to influence your worthiness to walk with Christ in white.” 12

– An honored name that is supremely secure. When Jesus says He will “not blot out his name from the Book of Life,” Armenians teach that Jesus is saying a non-overcoming (unfaithful) believer can lose his salvation. 13 But this would be contrary to Jesus’ teachings in John’s writings elsewhere. For example, Jesus taught, I am the bread of life. He who comes to Me shall never hunger, and he who believes in Me shall never thirst.” (John 6:35). Christ guarantees that those who come to Him in faith “shall never hunger” or “thirst” for eternal life again because the need He met can never reoccur. The results of believing in Christ are permanent even if we are unfaithful to Christ (cf. 2 Timothy 2:13).

Christ also said, 38 For I have come down from heaven, not to do My own will, but the will of Him who sent Me. 39 This is the will of the Father who sent Me, that of all He has given Me I should lose nothing, but should raise it up at the last day.” (John 6:38-39). Jesus came down from heaven to do His Father’s will which was that all whom the Father had given Him should lose nothing, including their salvation. If Jesus failed to keep believers from losing their salvation, He would have failed to do His Father’s will. And that presents a moral dilemma. For if Jesus failed to do His Father’s will, then He would have sinned and could no longer be God. But Jesus Christ has never lost one believer and He never will because He is God (John 1:1; Titus 2:13) and He always does the will of His Father.

Jesus said, 2And I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand. 29 My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of My Father’s hand.” (John 10:28-29). Christ gives eternal life because it is a gift from Him. We do not earn it. Secondly, He also guarantees that a believer “shall never perish.” Eternal life is God’s life. You can no more perish in hell than God can perish in hell. If a believer in Jesus could lose his salvation, then Jesus just told a lie. Jesus also promises that “neither shall anyone snatch them out of My hand.”  Because Jesus securely holds each believer in His hand and no one – not a lion, wolf, thief, bandit, false teacher, popular speaker, demon, devil, not even you yourself – are strong enough to snatch (John 10:12) them out of His hand. The word “snatch” (harpasei) means “to snatch, seize, i.e., take suddenly or vehemently.” It is impossible for even one sheep to be removed from the hand of our Good Shepherd. And no matter how strong or persuasive they are, not one of His sheep can wriggle out of His grasp.

If you are still not convinced that a believer in Jesus is secure forever, Christ adds, “My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of My Father’s hand.” The hand of Jesus holding the believer is secure in the hand of God the Father. And no one is strong enough to snatch a believer from the hand of God the Father. In other words, the believer is doubly secure.

If a believer ever lost his or her salvation, Christ would have failed to keep these promises and many more. To properly understand Jesus’ words, “and I will not blot out his name from the Book of Life” (Revelation 3:5), it is important to answer an important question.

What is the Book of Life? There appear to be several “books” or records that God keeps in heaven (cf. Revelation 20:12). Since God is all-knowing, “He does not need to record things in books. People keep books for later recollection, so the figure of a ‘book’ is an example of contextualization: giving revelation in terms the recipients can easily understand.” 14  

There is the “Book of the Living,” namely, those who are presently alive on the earth, including the unsaved (Exodus 32:32-33; Deuteronomy 29:20; Psalm 69:28; Isaiah 4:3). 15 To have one’s name removed from this book refers to physical death. But the “Book of Life” in Revelation refers to all those who have believed in Jesus for everlasting life (Revelation 3:5; 13:8; 17:8; 20:15; 21:27). 16

It is best to understand Jesus’ words, and I will not blot out his name from the Book of Life” (3:5), as another litotes (cf. 2:11) 17 which is an understatement in which a positive affirmation is expressed by negating the opposite. Jesus is saying, “If you remain undefiled to the end of your life, I will reward you with the opposite of having your name blotted out of the Book of Life. You will be given an honored name that is supremely secure.”

Dillow writes, John is saying that, even if we are ridiculed and ultimately killed for our faith here on earth so that our name is dishonored and forgotten, we will, if we persevere, enjoy a heavenly reputation for all eternity. Our name will never be blotted out in heaven. No Christian will ever have his person blotted out of the book of life, even carnal ones. The overcomers are being reminded that, even though others can destroy them on earth, they cannot ruin the believer’s heavenly name.” 18

Such an honored name will be forever cherished by Jesus throughout eternity, which leads to the third reward.

– Christ said, “I will confess his name before My Father and before His angels” (3:5 cf.Matthew 10:32-33; 25:21, 23; Luke 12:8; 19:17, 19). Only worthy or faithful believers will have their name publicly confessed or honored before God the Father and His angels.

Only those Christians who acknowledge Christ now will be acknowledged by Him then. Only those Christians who are overcomers now will have their names acknowledged before the Father and His angels (Revelation 3:5). But having one’s name ‘acknowledged’ [confessed] is not the same as being declared saved. Rather, it refers to the public testimony by the Son of God to the faithful life of the obedient Christian. Conversely, not having one’s name acknowledged is to forfeit the Master’s ‘Well done.’” 19

This confession is functionally the positive idea implied in the litotes (no erasure of his name means a magnifying of his name, i.e., magnification by Christ’s personal acknowledgement before the Father and His angels).” 20

The Bible teaches that believers in Jesus during this church age will appear before the Judgment Seat of Christ to receive rewards according to their works (I Corinthians 3:8-15; 2 Corinthians 5:10; Revelation 22:12) during the Tribulation period. Believers who lived in disobedience and failed to grow spiritually, like the believers in Sardis, “will be saved, yet so as through fire.” (I Corinthians 3:15). Although they have eternal life by believing in Jesus, they will suffer the loss of rewards and be denied the praise that Christ could have given them before His heavenly Father and the holy angels if they had been faithful to the Lord’s calling in their lives.

Christ concludes, “He who has an ear, let him hear what the Spirit says to the churches.” (Revelation 3:6). Not all Christians will be overcomers by remaining faithful to Jesus to the end of their lives. Only those who have “an ear” and “hear what the Spirit says to the churches” will be able toappropriate Jesus’ promises and live as “overcomers” so they may receive these glorious eternal rewards.

Imagine being on the new earth with King Jesus in the future, and He publicly honors you by acknowledging your name before God the Father and His angels throughout eternity. If you are the kind of person who likes to receive approval, praise, and recognition before others, this acknowledgement or confession of your eternally honored name in the future by the glorified Lord Jesus Christ, will greatly motivate you to persevere in faithfulness to the risen Lord Jesus now, no matter what the cost. Jesus knows us better than we know ourselves. He understands our hearts and what will motivate us to live faithfully for Him, even when people dishonor or forget our names on earth now.

In summary, Christians who watch expectantly for Christ’s return and live undefiled Christian lives will receive a three-fold reward consisting of dazzling eternal clothes, an eternally honored name, which will be publicly praised before God the Father and His angels throughout eternity (3:1-6).

Prayer: Precious Lord Jesus, only You are qualified to judge Your church. Thank You for warning the church in Sardis (and us) of the danger of looking good on the outside to hide the lack of spiritual life on the inside. Thank You for warning us of the loss of reward and for giving us the remedy for our spiritually immature condition. Lord Jesus, we do not want to compromise our faith and waste our Christian lives by living selfishly. Please help us to stay spiritually alert and remember what we have been taught by godly teachers in the past. Thank You for offering us eternal rewards in the future that consist of dazzling eternal clothes and an eternally honored name which will be publicly praised by You before God the Father and His angels throughout eternity to motivate us to remain faithful to You now no matter what the cost. To hear Your praise, Lord Jesus, in eternity, is far greater than any praise we could ever receive on earth. May we hear and practice what Your Spirit says to us so You will receive maximum honor and glory in eternity. In Your mighty and most honorable name we pray, Lord Jesus. Amen.

ENDNOTES:

1. Bob Vacendak; Robert Wilkin; J. Bond; Gary Derickson; Brad Doskocil; Zane Hodges; Dwight Hunt; Shawn Leach. The Grace New Testament Commentary: Revised Edition (Grace Evangelical Society, Kindle Edition, 2019), pp. 1509-1510.

2. Ibid., pg. 1510.

3. Tony Evans, CSB Bibles by Holman. The Tony Evans Bible Commentary (B & H Publishing Group, Kindle Edition, 2019), pg. 2374.

4. John F. Walvoord, The Bible Knowledge Commentary Epistles and Prophecy, Editors John F. Walvoord and Roy B. Zuck, (David C Cook, 2018 Kindle Edition), pg. 164.

5. Tom Constable, Notes on Revelation, 2017 Edition, pg. 46 cites, Warren W. Wiersbe, The Bible Exposition Commentary Vol. 2 (Wheaton: Victor Books, Scripture Press, 1989), pg. 577.  

6. Constable, pp. 46-47.

7. Vacendak, pg. 1510.

8. Ibid.

9. Constable, pg. 47 cites William Barclay, The Revelation of John Vol. 1, (The Daily Study Bible series. 2nd ed. Edinburgh: Saint Andrew Press, 1964), pg. 155.

10. Constable, pg. 47 cites R. H. Charles, A Critical and Exegetical Commentary on the Revelation of St. John Vol. 1, International Critical Commentary series (Edinburgh: T. & T. Clark, 1920), pg.  78.

11. Constable, pg. 47.

12. Robert N. Wilkin, The Road to Reward: A Biblical Theology of Eternal Rewards Second Edition (Grace Evangelical Society, 2014 Kindle Edition), pg. 46.

13. Joseph Dillow, Final Destiny: The Future Reign of The Servant Kings: Fourth Revised Edition (Grace Theology Press, 2018 Kindle Edition), pg. 684 cites J. B. Smith, A Revelation of Jesus Christ (Scottsdale, PA: Mennonite Publishing House, 1961), pp. 329-331.

14. Constable, pg. 48.

15. Ibid.

16. Dillow, pg. 685.

17. Vacendak, pg. 1511; Constable, pg. 49; Dillow, pg. 687 cites Martin Loyd-Jones, Romans Chapter 8:17-39: The Final Perseverance of the Saints (Grand Rapids: Zondervan Publishing House, 1976), pp. 314ff.

18. Dillow, pg. 687.

19. Ibid., pp. 687-688.

20. Vacendak, pg. 1511.

Revelation 2 – Part 4

“But hold fast what you have till I come.” Revelation 2:25

The ascended Lord Jesus addresses the fourth church next. “And to the angel of the church in Thyatira write, ‘These things says the Son of God, who has eyes like a flame of fire, and His feet like fine brass.’” (Revelation 2:18). Thyatira was the smallest and least significant of the seven cities, but it was the one that received the longest letter.” 1

“According to legend, Thyatira was first established as a shrine to the sun god Tyrimnus and named Pelopia.” 2

This town stood about forty-five miles to the southeast of Pergamum. It was famous for its textiles, but especially for its production of purple dye (cf. Acts 16:14) and its trade guilds (or social clubs). 3

Sadly, these guilds were also steeped in blasphemous worship and sexual sin. The church in Thyatira had a woman, Jezebel, who supported such guild practices. If a Christian refused to participate in idol worship, he or she would often be excluded from the guild, and therefore be unable to conduct their business. 4

The Lord Jesus describes Himself as “the Son of God, who has eyes like a flame of fire, and His feet like fine brass.” This description of Christ is like that in 1:13-15, but here He is called the “Son of God” rather than “the Son of Man,” since this situation required a reaffirmation of His deity and the authority or right to judge this church. 5

“Eyes like a flame of fire” refers to Jesus’ blazing anger against sin and His ability to see beneath the surface into the inmost being of a person’s heart. 6 The Greek word used to describe Christ’s feet like “fine brass” is a rare word chalkolibanō, also used in 1:15. It seems to have been an alloy of several metals characterized by brilliance when polished. 7  This speaks of the risen Christ’s inflexible, immovable strength and power 8 and His readiness to execute judgment (cf. Revelation 19:15). 9

Although much was wrong with the church in Thyatira, Christ commends this church when He says, “I know your works, love, service, faith, and your patience; and as for your works, the last are more than the first.” (Revelation 2:19). These believerswere strong in good “works,” “love” for others (not mentioned in the other letters), “faith” in God, “service” of their Savior, and “patience” or perseverance in trials. This church was doing more as time went on (“the last are more than the first”)in contrast to the church at Ephesus which did less. 10 Often churches stop growing over time, but not the church in Thyatira. Their “works, love, service, faith, and…patience” continued to increase more that what they had at “first.”

But despite this evidence of Christian growth, the church in Thyatira had some serious flaws and needed a Judge. “Nevertheless, I have a few things against you, because you allow that woman Jezebel, who calls herself a prophetess, to teach and seduce My servants to commit sexual immorality and eat things sacrificed to idols.” (Revelation 2:20). Whereas the church in Ephesus would not allow false teachers, this church did. The risen Lord Jesus rebukes them for permitting a false teacher named “Jezebel” to entice them to practice “sexual immorality” connected to idolatrous worship (“to… eat things sacrificed to idols”).

It is likely that Jezebel’s immorality involved teaching God’s people that it was acceptable to engage in the activities of the guild feasts that took place in pagan temples. The pressure on the workers of that day to give in was great because failure to attend these feasts could threaten their livelihood.” 11

Though perhaps this was her real name, Jezebel also brings to mind the wife of Israel’s King Ahab (see 1 Kgs 16:31; 2 Kgs 9) and represents an entire category of immoral and idolatrous women.” 12

A modern-day practice of Jezebel’s doctrine is connected to pornography which involves sexual immorality and idolatry. Pornography is one of the most destructive practices in the church today and most churches do not know how to address it in a way that offers hope and healing for those enslaved to it. The majority of churches preach against the problem of pornography without providing a safe environment to address the real problem which is a deeper hurt in the hearts of those hooked on porn. Pornography is simply a surface coping mechanism for a deeper wound. Statistics indicate that 60-70 percent of men, 50-58 percent of pastors, and 20-30 percent of women in evangelical churches are sexually addicted. 13

“Pornography is the number one addiction for men. One out of two internet hits have to do with sex and pornography. Pornography can ruin normal sexual relationships because no real person can live up to pornographic images and fantasies. Research has shown that the limbic system bonds with whatever you are visualizing at the time of orgasm, so the next time you have sexual cravings they will be focused on that image or fantasy. This is why pornography is so addicting. Pornography is not really about sex; it is about zoning out, getting high on your own neurochemicals. Sex addicts report having withdrawal symptoms similar to cocaine withdrawal.” 14

Pornography is not just an adult addiction. Young people are also struggling with watching pornography online as young as four years of age and older because it is so accessible, addictive, aggressive, anonymous, and appealing. If you don’t think it’s possible for your children to get hooked on porn, you need to listen to Christian apologist and author Josh McDowell’s videos. 15 If you are struggling with pornography, contact Pure Desire at www.puredesire.org to obtain hope and healing from your addiction.

What is an idol? An idol is turning to something or someone other than God when we are anxious, hurting, lonely, stressed, or even wanting to celebrate. More and more Christians are turning to pornography instead of the Lord to medicate or celebrate their feelings. Pornography is an idol that is destroying the sons and daughters of God around the world.

Christ’s patience toward this false teacher in Thyatira is seen when He says, “And I gave her time to repent of her sexual immorality, and she did not repent.” (Revelation 2:21). God is very gracious and patient. He gave Jezebel “time to repent” of her false teaching that promoted “sexual immorality.” But she refused to “repent.” Understand that “a refusal is different than a struggle. At times, believers fight sins but cannot stop committing them on their own power. Jezebel was unwilling to make any effort.” 16  She knew she was doing wrong, and she chose to keep doing it. This does not mean that Jezebel was unsaved. It is possible to be a Christian and drift from sound doctrine (cf. I Timothy 1:19-20). 17

Since Jezebel did “not repent,” the Lord Jesus promised to discipline her and her followers when He said, “Indeed I will cast her into a sickbed, and those who commit adultery with her into great tribulation, unless they repent of their deeds.” (Revelation 2:22). Since she encouraged lying on beds of adultery, the risen Jesus would cast her on a different kind of bed: a bed of sickness. 18 And because her followers joined her immoral ways, they would experience God’s painful discipline in the form of “great tribulation” or distress.

Another group in this church would experience a more severe judgment. “I will kill her children with death, and all the churches shall know that I am He who searches the minds and hearts. And I will give to each one of you according to your works.” (Revelation 2:23). This group is referred to as “her children” because they fully embraced her teaching and lifestyle. 19 They would experience physical “death.” This may sound extremely severe, but it is not the first time in the New Testament that God disciplines His people in this way (cf. Acts 5:1-11; I Corinthians 11:29-30).

 Immediately before pronouncing, ‘It is a fearful thing to fall into the hands of the living God’ (Heb 10:31), the writer of Hebrews declares, ‘The Lord will judge His people’ (v 30, emphasis added). The Lord’s discipline would cause His people to know that He is serious about sinful activity and false teaching and that no one is exempt from His discipline (cf. Gal 6:7).” 20

This judgment would be so intense that “all the churches shall know” that the ascended Christ is the One “who searches hearts and minds.” Nothing escapes His notice. False teachers may be able to deceive their followers, but they are not capable of fooling the risen Lord Jesus. These seven churches (and any of us today) reading these messages would be reminded to take sin seriously because God is partial to no one. He says, “I will give to each one of you according to your works.”

Not all the believers of the church in Thyatira followed Jezebel and her false doctrine. Jesus says to them, “Now to you I say, and to the rest in Thyatira, as many as do not have this doctrine, who have not known the depths of Satan, as they say, I will put on you no other burden.(Revelation 2:24). Apparently Jezebel claimed that her “doctrine” (that Christians can indulge in immorality without consequences) was deeper than the teachings of the apostles’ when in reality they extended to “the depths of Satan.” 21  Christ says that those who did not follow Jezebel’s teaching would be subject to “no other burden” just listed.

Instead, this godly remnant was to hold fast what you have till I come.” (Revelation 2:25).  These faithful believers were simply to continue to do what they had been doing – to stand against false teaching and to “hold fast” to purity of doctrineuntil Christ comes for His church at the Rapture (cf. Revelation 4:1-4; cf. John 14:2-3; I Thessalonians 4:13-5:11). 22

Walvoord observes, Perhaps because the church was small, Christ did not command them to leave it but to remain as a godly testimony. Judgment on Jezebel and her followers would come soon and would purge the church. In modern times Christians who find themselves in apostate local churches can usually leave and join another fellowship, but this was impractical under the circumstances in Thyatira.

“The parallels between Thyatira and other apostate churches throughout church history are clear. Some compare Thyatira to believers in the Middle Ages when Protestantism separated from Roman Catholicism and attempted a return to purity in doctrine and life. The prominence of Jezebel as a woman prophetess is sometimes compared to the unscriptural exaltation of Mary. The participation in idolatrous feasts can illustrate the false teaching that the Lord’s Supper is another sacrifice of Christ. In spite of the apostasy of churches in the Middle Ages, there were churches then which, like the church of Thyatira, had some believers who were bright lights of faithfulness in doctrine and life.” 23

The ascended Lord Jesus then gives this godly remnant a challenge and promised reward if they fulfill that challenge. 26 And he who overcomes, and keeps My works until the end, to him I will give power over the nations – 27 ‘He shall rule them with a rod of iron; they shall be dashed to pieces like the potter’s vessels’ – as I also have received from My Father; 28 and I will give him the morning star.” (Revelation 2:26-28). The eternal rewards for remaining faithful to Christ and resisting Jezebel’s false teachings “until the end” of their lives was ruling with Christ “over the nations” in His earthly kingdom and enjoying a special intimacy with the Morning Star Himself, Jesus Christ (cf. 2 Peter 1:19; Revelation 22:16). 24 The morning star (usually the planet Venus) appears in the night sky, just before the dawning of a new day. Jesus Christ will guide faithful believers in the future, as the new day of His rule dawns (cf. Titus 2:13; Daniel 12:3). 25

“Thus, the reward for a pure life is a greater experience of Jesus during His millennial reign and for eternity. Naturally, a co-ruler of the universe will have greater access to the King than a common citizen.” 26

The Lord intended the prospect of this promised blessing to motivate the unfaithful in the church to return to God’s will for them, and to encourage the faithful to persevere. Believers who are faithful (“he who overcomes”) will receive “power” (authority) in heaven from Jesus Christ and will “rule” (lit. “shepherd”) others during the thousand-year reign of Christ on earth (cf. Matthew 16:24-27; 19:28-29; Luke 19:11- 27; Romans 8:17b; 1 Corinthians 6:2-3; 2 Timothy 2:12; Revelation 3:21; 20:4-6). Some believers will receive greater authority for being faithful, than others who have not been as faithful (cf. 2 Corinthians 5:10; Revelation 22:12). While not all Christians will remain faithful to the Lord (2 Timothy 2:12), Christ evidently described believers as faithful (cf. Revelation 2:19) to motivate them to remain faithful. 27

We see that the rewards of ruling with Christ and enjoying a special intimacy with Him in His earthly kingdom are reserved only for individual believers in Jesus who remain faithful to Christ until the end of their lives on earth. The Lord Jesus says, “He who has an ear, let him hear what the Spirit says to the churches.” (Revelation 2:29). Not all Christians are “overcomers” who hold fast to Christ till the end of their lives on earth. Only those who “hear what the Spirit says to the churches” and appropriate Jesus’ promise will be able to live as “overcomers” and receive these perseverance rewards.

Since Christ will reward each Christian “according to his works” (2:23; cf. 22:12) and not all Christians do the same amount or quality of works, there will be varying degrees of rewards among believers. When Jesus evaluates our Christian lives at the Judgment Seat (Romans 14:10-12; I Corinthians 3:8-15; 2 Corinthians 5:10; Revelation 22:12), He will look deeper than the works themselves, since He “searches the hearts and minds” of His people and knows what motivates them to act (Revelation 2:23; cf. I Corinthians 4:5). His rewards will also take into consideration the motivation for our works (cf. Matthew 6:1-4; Hebrews 4:12-13). Have we served Christ with our very best to bring honor to Him (cf. I Corinthians 10:31; Colossians 3:22-25)? 28 Only Jesus Christ is qualified to make such judgments of believers (cf. I Corinthians 4:1-5; Revelation 1:12-20; 2:23; et al.).

To summarize: Christians who succumb to false teaching and the sinful lifestyle it promotes, can expect God’s discipline in their lives even unto physical death (2:18-23; cf. Acts 5:1-11; I Corinthians 11:29-30). Believers who resist false teaching and remain faithful to Christ until the end of their lives will receive the reward of ruling with Christ in His coming Kingdom and enjoy a special intimacy with Him, our Morning Star (2:24-29).

Prayer: Precious Lord Jesus, thank You for loving us enough to tell us what we need to hear. Like the church in Thyatira, You have commended us for having more good works, love for others, faith in God, service for You, and perseverance in trials than we had at the first. But You know our hearts and minds better than we do. You know that we have tolerated false teaching within our churches that compromises the truth of Your gospel by adding works to Your finished work on the cross. Such an unstable foundation has led to an infiltration of sexual immorality and idolatry in Your churches. Those of us who fall prey to this teaching of Jezebel’s spirit are those who often seek spiritual enlightenment apart from You and crave eternal life without believing on Christ’s sacrificial death. We can consider ourselves superior to the rest of the earth’s population and are ever learning some new ‘mystical’ spirituality, which is contrary to the truth of the gospel. Please help those of us who have embraced Jezebel’s teaching to return to Your will lest we experience Your painful discipline. Empower those of us who have rejected her teaching to remain faithful to You until the end of our lives so we may receive Your eternal rewards of ruling with You in Your coming Kingdom on earth and enjoying a special intimacy with You then as our Morning Star. May we hear and practice what Your Spirit says to us. In Your glorious name we pray, Lord Jesus. Amen.  

ENDNOTES:

1. Tom Constable, Notes on Revelation, 2017 Edition, pg. 41.

2. Ibid., cites David E. Aune, Revelation 1—5 (Word Biblical Commentary series. Dallas: Word Books, 1997), pg. 201.

3. Constable, pg. 41.

4.  Bob Vacendak; Robert Wilkin; J. Bond; Gary Derickson; Brad Doskocil; Zane Hodges; Dwight Hunt; Shawn Leach. The Grace New Testament Commentary: Revised Edition (Grace Evangelical Society, Kindle Edition, 2019), pg. 1508.

5. John F. Walvoord, The Bible Knowledge Commentary Epistles and Prophecy, Editors John F. Walvoord and Roy B. Zuck, (David C Cook, 2018 Kindle Edition), pg. 164.

6. Constable, pg. 42 cites, William Barclay, The Revelation of John Vol. 1 (The Daily Study Bible series. 2nd ed. Edinburgh: Saint Andrew Press, 1964), pg. 128; Vacendak, pg. 1508.

7. Walvoord, pg. 164.

8. Constable, pg. 42 cites Barclay, pg. 128.

9. Vacendak, pg. 1508.

10. Walvoord, pg. 164.

11. Vacendak, pg. 1508.

12. Tony Evans, CSB Bibles by Holman. The Tony Evans Bible Commentary (B & H Publishing Group, Kindle Edition, 2019), pg. 2374.

13. Jeremy & Tiana Wiles, Conquer Series: The Battle Plan For Purity Study Guide, Vol. 1 (Stuart FL: KingdomWorks Studio, 2017), pg. 21.

14. Michael Dye, The Genesis Process: For Change Groups Book 1 and 2 Individual Workbook (Michael Dye/Double Eagle Industries, 2012), pp. 206-207.

15. See Christian apologist and author Josh McDowell’s very informative and staggering videos on October 7, 2018 at Denton Bible Church entitled, “Breaking Free from the Porn Epidemic w/ Josh McDowell” at https://vimeo.com/294241982 and on August 3, 2021 with Pure Desire Ministries entitled, “The Effects of Pornography with Josh McDowell” at https://www.youtube.com/watch?v=y3sRmLFarZc .

16. Evans, pg. 2374.  

17. Vacendak, pg. 1509.

18. Constable, pg. 43.

19. Vacendak, pg. 1509. 

20. Ibid.

21. Constable, pg. 43.

22. Ibid., pg. 44; Vacendak, pg. 1509.

23. Walvoord, pg. 164.

24. Vacendak, pg. 1509.

25. Constable, pg. 45.

26. Evans, pg. 2374.

27. Constable, pg. 44.

28. Joseph Dillow, Final Destiny: The Future Reign of The Servant Kings: Fourth Revised Edition (Grace Theology Press, 2018 Kindle Edition), pp. 771-772.

Revelation 2 – Part 1

“He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes I will give to eat from the tree of life, which is in the midst of the Paradise of God.” Revelation 2:7

John now records “the things which are” (1:19b), consisting of the exalted Lord Jesus’ messages to the seven historical churches in Asia Minor in the first century (Revelation 2-3). Jesus gives these seven local churches warnings and encouragements that are as applicable today as they were in the first century. 1

There has been substantial debate about the meaning of “overcomers” in the book of Revelation. Two major interpretations are at the core of this debate. The perseverance understanding holds that all genuine Christians are overcomers. 2 This view argues that every believer is an overcomer (I John 5:4-5) who inherits eternal bliss (Revelation 21:7) and, therefore, proves his salvation with his works (Revelation 2:26). According to this position all true Christians will persevere in good works to the end of their lives.

The second interpretation understands the “overcomer” to be an obedient Christian who receives rewards for his faithfulness to God. 3 This view understands I John 5:4-5 to be true for all Christians. There is a sense in which all Christians are overcomers when they believe in Christ for new birth. This single act of faith at the moment of salvation is “the victory that has overcome the world” which is antagonistic toward this saving act of faith (I John 5:4b) and is satanically blinded to the gospel (2 Corinthians 4:3-4). But this interpretation understands that I John’s statements about overcomers is not the same as Revelation’s statements about overcomers as we shall now observe.

The word “overcome” comes from the Greek word nikaō which means to “be victor, conquer, overcome, prevail.” 4 John uses this word in Revelation to refer to victorious Christians who persevere in a life of faith.

It is important to understand that Revelation 2-3 is addressing Christians because the term “church” refers to believers. 5 The issue is not salvation, but discipleship or Christian growth because the focus is on persevering in works (Revelation 2:2, 9, 13, 19; 3:1, 8, 15), and not a single act of faith for salvation from hell (cf. John 4:14; 5:24; 6:35, 37-39; 10:28-29; I John 5:1-5, 13). For example, access to the “tree of life” (Revelation 2:7) is not based on a single act of faith in Christ (I John 5:1, 4-5), but upon obedience to Christ’s commands (Revelation 22:14). Revelation is talking about Christians being overcomers through obedience to Christ until the end of their lives so they can gain eternal rewards such as eating from the tree of life or ruling with Christ (cf. Revelation 2:8, 26-27; 3:21; 22:14).

Also, in Revelation there is the call to hear (Revelation 2:7a; cf. 2:10, 17, 29: 3:6, 13, 22). Only those Christians who hear the call and appropriate the promise will be able to live a victorious life for Christ. Jesus is addressing the whole “church” consisting of believers in the letter (Revelation 2:1; cf. 2:8, 12, 18; 3:1, 7, 14), but the call is to the one “who has an ear” and to the one “who overcomes.”

With this understanding, let’s look at the first church Jesus addresses. “To the angel of the church of Ephesus write, ‘These things says He who holds the seven stars in His right hand, who walks in the midst of the seven golden lampstands.” (Revelation 2:1). Ephesus was the ‘New York City’ of the first century. Located on the coast of the Mediterranean Sea, it was a leading center of Greek culture as well as idol worship. Being a city of wealth and commerce, it contained the amazingly ornate temple of the goddess Diana (cf. Acts 19), one of the seven wonders of the ancient world. It was also a city that had been effectively evangelized by Paul over the course of several years (cf. Acts 19:10, 20) and had become a gathering place of believers earnestly devoted to the Lord and His work. Unfortunately, over time these dedicated believers ‘left their first love.’ Therefore, with great concern the Lord speaks lovingly yet directly to His Bride in Ephesus to woo her back to her original devotion and zeal.” 6

Jesus describes Himself as the One “who holds [authoritatively with power] the seven stars [angels of the churches] in His right hand” and “walks in the midst of the seven lampstands [churches]in that He is involved in these local churches (2:1). Jesus was active among local churches in the first century and He remains active in churches today. Christ knows what is going on in our churches and He first offers encouragement.

2 I know your works, your labor, your patience, and that you cannot bear those who are evil. And you have tested those who say they are apostles and are not, and have found them liars; and you have persevered and have patience, and have labored for My name’s sake and have not become weary.” (Revelation 2:2-3). Christ commends this church for their hard work, perseverance (“patience”), and discernment of false teaching and teachers (2:2-3). “They tested everything by the Scriptures and rightly found that some so-called apostles did not teach pure doctrine.” 7 “In general this church had continued in its faithful service to God for more than 40 years.” 8

Next, Christ Jesus rebukes this church. “Nevertheless, I have this against you, that you have left your first love.” (Revelation 2:4). The order of words is emphatic in the original language; the clause could be translated, “Your first love you have left” (τὴν ἀγάπην σου τὴν πρώτην ἀφῆκας). 9

While this church had excelled in their service for Christ and their orthodoxy, they had left their “first love.” This refers to their original love and devotion to Jesus. They were doing the right things now, but not with the same love and devotion they had in the beginning.

“They had correct doctrine, but not a correct heart. The key word here is first, not love. As with romantic love between a man and a woman, first love always involves passion. Yet there was not passionate pursuit of an intimate relationship with Christ in the church. They were merely following a program. Duty had replaced devotion.” 10

This can happen to any church or individual Christian. We start out passionate in our love for Jesus considering all He did for us in saving us from our sins. But as the years pass by, we can easily shift from passionate love for our Savior to more of a program mentality whereby we function out of duty instead of devotion to Christ. We go through the motions, but our heart is not connecting to the Lord like it was in the beginning of our Christian lives. We can become so familiar with the teachings of the Bible that we become less sensitive to what God is saying to us. Familiarity can produce apathy in our Christian lives.

How can we regain our first love for Jesus? How can we restore that original devotion and passion we had for our Savior? The Lord gives us three commands in this one verse: “Remember therefore from where you have fallen; repent and do the first works, or else I will come to you quickly and remove your lampstand from its place—unless you repent.” (Revelation 2:5).

REMEMBER. We can regain our first love for Jesus if we “remember” our original love and devotion for Him. Think back to what it was like when you first became a Christian. Remember how the Bible came alive for you? It was so new and life-giving. The beauty of Jesus’ love and grace for us captured our hearts. Talking to the Lord was such a joy. It is important to remember those early days in our Christian life to rekindle that original love for Christ.

– REPENT. The word “repent” (metanoeō) means a “change of mind.” Jesus was calling the church to change their thinking about their love for Him. Jesus was not a program; He was a Person Who loved them infinitely. As their thinking about Christ changed, so would their affections. The more they could see Jesus as Someone Who loved them and enjoyed their presence, the more passion they would have about connecting with Him and serving Him. The same is true for us today.

– RETURN. Jesus was also inviting them to return to “the first works” that increased their love for Him. As a new believer in college, I remember memorizing the book of I John. I worked at the University of Iowa Hospital until 11 pm at night, so when I walked home it was very dark outside. I would recite my I John verses aloud as I walked home. Those were some of the most intimate times I ever had with the Lord Jesus. God is inviting His church to return to those works we did early in our relationship with Christ that brought us closer to Him.

Should the church at Ephesus (or any church) refuse to “repent,” the Lord would “remove” their “lampstand” or witness and close their doors which eventually happened in the fifth century. 11 In fact none of the seven churches in Revelation 2-3 exist today because each one failed to maintain a repentant attitude toward the Lord. Such will be the fate of any church whose activity is about them rather than about the Lord Jesus. Failure to prioritize intimacy with God will result in the removal of one’s influence for Christ. As one commentator notes, The church that loses its love will soon lose its light, no matter how doctrinally sound it may be.” 12

Following this warning, the Lord Jesus added one more commendation. “But this you have, that you hate the deeds of the Nicolaitans, which I also hate.” (Revelation 2:6). The Greek word for Nicolaitans means “to conquer the people.” 13 Little is known of the Nicolaitans, but their name typifies any system that focuses on dominating people rather than serving them. 14

Jesus then says, “He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes I will give to eat from the tree of life, which is in the midst of the Paradise of God.” (Revelation 2:7). Jesus is addressing the whole Ephesus church consisting of believers (Revelation 2:1), but the call is to the one “who has an ear” and to the one “who overcomes.” Only those Christians who hear the call and appropriate the promise will be able to live a victorious life for Christ till the end of their lives on earth and receive Christ’s promised reward.

Thus, the overcomers spoken of here in chaps. 2–3 are those people who not only believe in Christ for eternal life, but also walk in godliness (cf. 2 Peter 1:5-11) and remain faithful to Him until the end of their lives (cf. Matthew 25:20-21; 2 Timothy 2:12; Revelation 2:26).” 15

Jesus promises to reward the overcomer for his or her faithfulness by giving them the privilege “to eat from the tree of life, which is in the midst of the Paradise of God.” “There is a connection between the ‘tree of life’ and man’s rule over the earth. Adam in his unfallen state had access to this ‘tree,’ but when he fell, God kept him from it (Genesis 1:26-28; 3:22).” 16 The tree of life will be “in the midst of the Paradise of God” in the New Jerusalem (Revelation 22:2, 14).

This reward is reminiscent of the original paradise in Genesis 1– 2 where Adam and Eve were allowed to eat from any tree in the Garden, including the tree of life. At the end of the Book of Revelation, the tree of life is described as bearing twelve kinds of fruit, one for each month, with leaves that bring healing to the nations (22:2). Not everyone has the right to eat from the tree of life (22:14). A person can forfeit the right to eat from the tree by adding to or taking away from the words of Revelation (22:19). Aside from this, little is known about the tree of life, but its vagueness makes this reward even more tantalizing and motivating.” 17

People love to eat! I enjoy eating food every chance I get! The Lord Jesus knows us better than we know ourselves. He knows what will motivate us to live faithfully for Him till the end of our Christian lives on earth. Christ promises the faithful believer access to “the tree of life” in the New Jerusalem in the future (Revelation 2:7; cf. 22:2, 14). Eating the fruit from the tree of life may give faithful believers the resources to rule more effectively on the new earth (Revelation 2:25-27).

Imagine standing before the Judgment Seat of Christ to receive your rewards from King Jesus (Romans 14:10-12; I Corinthians 3:8-15; 2 Corinthians 5:10). He tells you that because you were not faithful to Him till the end of your Christian life, you will forfeit certain rewards which include ruling with Him and eating from the tree of life (cf. Revelation 2:7, 25-27; 3:21; 22:2, 14). Think of the regret, sadness, or shame you will have at this time (cf. Matthew 25:18-19, 22-30; Luke 19:15, 20-26; I John 2:28). If only you had remained faithful to Christ, such rewards could have been yours.

Now fast forward to the New Jerusalem on the New Earth (Revelation 21-22). You are sitting at a table in the New Jerusalem with your friends or family, and one of them receives a call from the office of King Jesus, informing them that they have a special meeting with the King in an hour. At this meeting, fruit from the tree of life will be served for all to enjoy who are invited to this gathering. Because you were not faithful to Jesus till the end of your Christian life, you will not receive such a call nor have access to this special fruit.

Even though there “shall be no more death, nor sorrow, nor crying…” and “no more pain” on the New Earth (Revelation 21:4), you will not be able to experience as much closeness and enjoyment with King Jesus as those who were faithful to Him to the very end. Only those believers who hear the call and appropriate the promise (“He who has an ear, let him hear what the Spirit says”) will be able to live a victorious life for Christ (Revelation 2:7). All believers will be in heaven, but not all believers will experience the same degree of rewards in heaven. Specifically for the church at Ephesus and those like it, those who do not lose passion for Christ in this life will experience a special place of intimacy with the Lord” 18 in heaven. Knowing this now is intended to motivate us to live faithfully for Christ with an undying love and devotion for Him.

Prayer: Lord Jesus, as we listened to Your message to the church of Ephesus, our hearts have been stirred. We know that we have lost the love and devotion we once had for You. Instead of prioritizing intimacy with You, we have focused on programs and performance. We have done things for You, but not with You. Thank You for loving us enough to confront us and woo us back to our original love and devotion for You. Lord, we want to regain our first love for You. Help us to remember the beauty of Your love and grace for us at the beginning of our relationship with You. Grant us a change of attitude toward You so we are not so careless to put ourselves ahead of You. Enable us to return to those things we did when we were passionately in love with You. May our love for You in some small way reflect Your incredible love for us. Thank You for promising us access to the tree of life if we will remain faithful to You to the end of our lives on earth. In Your glorious name we pray, Lord Jesus. Amen.  

ENDNOTES:

1. Bob Vacendak; Robert Wilkin; J. Bond; Gary Derickson; Brad Doskocil; Zane Hodges; Dwight Hunt; Shawn Leach. The Grace New Testament Commentary: Revised Edition (Grace Evangelical Society, Kindle Edition, 2019), pg. 1501.

2. James Rosscup, “The Overcome of the Apocalypse,” Grace Theological Journal, 3:2 (1982): pp. 261-286; John F. MacArthur, Jr., The Gospel According to Jesus, Revised and Expanded Edition (Grand Rapids: Zondervan Publishing House, 1988, 1994), pp. 123-133, 134-148, 164-172, 188-194, 252-254.

3. Harlan D. Betz, “The Nature of Rewards at the Judgment Seat of Christ” (Th.M. Thesis, Dallas Theological Seminary, 1974), pp. 36-45; Zane C. Hodges, Grace in Eclipse (Dallas, TX: Redencion Viva, 1985), pp. 97-111; Joseph C. Dillow, The Reign of the Servant Kings (Miami Springs, Fla.: Schoettle Publishing Co., 1992), pp. 37, 470, 474; Arlen L. Chitwood, Judgment Seat of Christ (Norman, Okla.: The Lamp Broadcast, Inc., 1986), pg. 48.

4. pg. 673.

5. Zane C. Hodges, Grace in Eclipse, pg. 108.

6. Vacendak, pg. 1502.

7. Tony Evans, CSB Bibles by Holman. The Tony Evans Bible Commentary (B & H Publishing Group, Kindle Edition, 2019), pg. 2371.

8. John F. Walvoord, The Bible Knowledge Commentary Epistles and Prophecy, Editors John F. Walvoord and Roy B. Zuck, (David C Cook, 2018 Kindle Edition), pg. 164.

9. Ibid.

10. Evans, pg. 2371.

11. Walvoord, pg. 164.

12. Tom Constable, Notes on Revelation, 2017 Edition, pg. 31 cites Warren W. Wiersbe, The Bible Exposition Commentary Vol. 2 (Wheaton: Victor Books, Scripture Press, 1989), pg. 572.

13. Vacendak, pg. 1502.

14. Constable, pg. 31.

15. Vacendak, pg. 1504.

16. Constable, pg. 33.

17. Vacendak, pg. 1504. 18. Evans, pg. 2372.

Living Life Today in Light of Tomorrow (Video)

This video looks at Bible prophecy in the book of Revelation to bring stability and hope to our lives when so many things seem out of control in the world today.

All Scriptures are from the New King James Version Bible unless otherwise noted. The Revelation Art is used by permission of Pat Marvenko Smith, copyright 1992. To order art prints visit her “Revelation Illustrated” site: http://www.revelationillustrated.com. Other digital images are used with permission from Digital Globe / www.FreeBibleimages.org, GoodSalt / www.goodsalt.com, or they are creative common licenses. The video scenes in this video are used with permission from the producers of the video entitled “The Free Gift.”

Revelation 1 – Part 4

“And in the midst of the seven lampstands One like the Son of Man, clothed with a garment down to the feet and girded about the chest with a golden band.” Revelation 1:13 

While on the island of Patmos, the apostle John heard a trumpet-like voice instruct him to “write in a book” the visions he sees and “send” them to “the seven churches which are in Asia” Minor (1:10-11). Then he writes, “Then I turned to see the voice that spoke with me. And having turned I saw seven golden lampstands.” (Revelation 1:12). As he slowly turned toward this booming voice, the first thing John sees are “seven golden lampstands,” “each holding an oil-burning lamp.” 1 These “seven lampstands,” represent “the seven churches” (Revelation 1:20). God intended local churches to illuminate their communities with the light and life of Jesus Christ. 2

“And in the midst of the seven lampstands One like the Son of Man, clothed with a garment down to the feet and girded about the chest with a golden band.” (Revelation 1:13). John’s eyes now focus on the source of this mighty and majestic voice. Standing “in the midst of the seven lampstands” was “One like the Son of Man.” The phrase, “like the Son of Man,” is an expression used in Daniel 7:13-14 referring to the Messiah-God, the Lord Jesus Christ.3 “Son of Man” was a favorite title Jesus used of Himself in the gospels (Matthew 8:20; 9:6; 10:23; 11:19; 12:8, 32, 40; 13:41; 16:13, 27-28; 17:9, 12, 22; 18:11; 19:28; 20:18, 28; 24:27, 30, 24:37, 39; Mark 13:26; 14:21, 41, 62; et al.). This magnificent “voice” (1:10) that John heard belonged to none other than Jesus Christ, God’s ultimate and final voice to mankind” (cf. Hebrews 1:2). 4

It is extremely noteworthy that the messianic title “Son of Man” is used here in light of the fact that it is a title connected to Jesus in His role as Judge. Jesus said, The Father… has committed all judgment to the Son… and has given Him authority to execute judgment also, because He is the Son of Man.” (John 5:22, 27). This title portrays Jesus as “the Son” (God) and as “Man.” Christ is best qualified to judge humanity because He is the God-Man.

 Seeing Christ in His role as Judge is a key element in understanding Revelation.” 5 First, He is seen judging the seven churches in Asia Minor (Revelation 1:12-3:22) and then He is seen judging the whole earth during the Tribulation (Revelation 6-16). He will also judge Babylonianism (Revelation 17-18), world rulers at Armageddon (Revelation 19:19-21), Satan (Revelation 20:1-3, 10), the whole earth during the Millennium (Revelation 20:4-6), the rebellious earth at the end of the Millennium (Revelation 20:7-9), and all unbelievers at the Great White Throne (Revelation 20:11-15). Then King Jesus will live with His people forever on the new earth (Revelation 21-22).

John now sees Jesus in a much different way than He was portrayed in the gospels. This is not the Baby born in Bethlehem Who grew up to preach to the multitudes, heal the sick, and then suffer and die on a cross, and rise from the dead to eventually ascend to heaven. No, this depiction of Jesus is similar to when Christ was transfigured on the mountain before John, Peter, and James (Matthew 17:1-8; Mark 9:2-8; Luke 9:28-36). It was there that this apostle briefly witnessed the unveiling of Jesus’ glory. Now, near the end of John’s life, he was given a vision of the ascended Lord Jesus Christ in all His glory. 6

We learn what Jesus, the Judge, will be like as John attempts to describe His attributes using symbolism. Jesus was standing amid the churches “clothed” like a Judge with a long robe (“a garment down to the feet”) and a “golden band” around His chest. His robe is “girded” perhaps because the Judge is ready to take action (cf. Luke 12:37; Ephesians 6:14), the “golden band” “possibly foreshadowing His judgment via the golden-banded angels possessing the bowls of wrath” (cf. Revelation 15:6-7). 7

John tells us, “His head and hair were white like wool, as white as snow, and His eyes like a flame of fire.” (Revelation 1:14). “His head and hair” were very white “like wool” and “snow,” signifying His wisdom and longevity as an eternally preexistent Person like the Ancient of Days (God the Father) described in Daniel 7:9. 8 By describing “His eyes like a flame of fire,” John referred to His piercing judgment and all-seeing assessment of the saved and unsaved (cf. Revelation 2:18, 23; 19:12). 9

Next, we learn, “His feet were like fine brass, as if refined in a furnace, and His voice as the sound of many waters.” (Revelation 1:15). “His feet” looked “as if refined in a furnace,” so He could walk among the seven churches to purify and correct them (Revelation 2:1), and then trample down the unbelieving when He returns to earth (Revelation 14:19-20). “The figure of heated, glowing bronze feet also connotes strength and stability (cf. Daniel 2:33, 41).” 10 “The brass itself stands for strength, for the immovable steadfastness of God; and the shining, glittering rays stand for speed, for the swiftness of the feet of God to help His own or to punish sin.” 11

Keep in mind that John was living on the island of Patmos at this time. The sound of the ocean waves roaring and beating against the shore would never have been very far from him. 12 When John says Jesus’ “voice” sounded like the mighty rushing “waters,” this meant that the Judge’s authoritative and powerful voice conveyed irresistible orders.

“He had in His right hand seven stars, out of His mouth went a sharp two-edged sword, and His countenance was like the sun shining in its strength.” (Revelation 1:16).  In Christ’s “right hand” He held “seven stars” which later He tells us represent the angelic messengers to the seven churches (Revelation 1:20). Significantly, Christ held them “in His right hand,” indicating sovereign control and possession. 13 “The hand of Christ is strong enough to uphold the heavens and gentle enough to wipe away our tears.” 14

“Out of His mouth went a sharp two-edged sword” by which His judgments are carried out (cf. Revelation 19:11-15; Hebrew 4:12). This type of sword (rhomphaia, also referred to in 2:12, 16; 6:8; 19:15, 21) was used by the Romans in a stabbing action designed to kill. Jesus Christ was no longer a Baby in Bethlehem, or a Man of sorrows crowned with thorns. He was now the Lord of glory.” 15

“His countenance” shown like the unclouded “sun shining in its strength,” a portrait of His holiness as the Judge.Just as the physical sun lights the earth and all its inhabitants, so also does Christ in a spiritual sense. John 8:1-11 records the divine Judge driving the adulterous woman’s accusers away because He has implicitly exposed them. Then in v 12 He calls Himself ‘the light of the world’ for the first time (a reference to the physical sun, as John 11:9 makes clear). As the Judge there is nothing at all He does not bring into the ‘sunlight’ of His countenance.” 16

These brilliant features of Jesus’ appearance all pointed to Him as God (Revelation 1:12-16)! John writes, “And when I saw Him, I fell at His feet as dead. But He laid His right hand on me, saying to me, ‘Do not be afraid; I am the First and the Last.’ ” (Revelation 1:17). Previously during Jesus’ earthly ministry, John laid His head on Jesus’ chest (John 13:25). But now when he sees Jesus’ unveiled glory as the Judge, John “fell at His feet as dead,” depleted of all his strength. This was not an encounter with another man. John was instantly reduced to a trembling sinner lying powerless before the God of the universe! 17

But in all His glory, Jesus had not lost His gentle and kind demeanor. The Lord of glory “laid His right hand on” John to console him. Then He commanded him “not [to] be afraid” because He is the eternal God (“the First and the Last”). He continued, I am He who lives, and was dead, and behold, I am alive forevermore. Amen. And I have the keys of Hades and of Death.” (Revelation 1:18). Another reason John did not need to fear was because Jesusis the resurrected One (“I am He who lives, and was dead, and … I am alive forevermore”), Who possesses all authority over death and the dwelling of the dead (“I have the keys of Hades and of Death”). “Keys” in Scripture are symbols of authority. Therefore, those of us who believe in Jesus do not need to be afraid of hell or even the experience of death itself because Christ holds the keys. For the believer, death is a momentary experience that leads into God’s eternal presence (2 Corinthians 5:8). 18

Three times Jesus uses the words “I am” in Revelation 1:17-18. “I am” recalls Christ’s claims in the gospels (cf. Matthew 14:27; Mark 6:50; John 6:20, 35; 8:12, 58; 10:9, 14; 11:25; 14:6; 15:1) and connects Him with Yahweh in the Old Testament (Exodus 3:14; Isaiah 48:12). The title “the First and the Last” (cf. Isaiah 44:6; 48:12) is essentially the same as “the Alpha and the Omega” (Revelation 1:8), or “the Beginning and the End” (Revelation 22:13). All three titles stress the eternal sovereignty of God. 19

Jesus instructed John, “Write the things which you have seen, and the things which are, and the things which will take place after this.” (Revelation 1:19). This verse provides a divine outline of the entire book of Revelation involving the past, present, and future:

 – “Write the things which you have seen.” This refers to the past vision of Jesus in all His glory (Revelation 1).

 – “And the things which are.” This includes the messages to the seven churches about their present conditions (Revelation 2-3).

“And the things which will take place after this.” This section includes the future Rapture of the Church (Revelation 4-5), the Tribulation (Revelation 6-18), the return of Christ to earth with His Church (Revelation 19), the 1000-year reign of Christ on the earth (Revelation 20:1-9), the final judgment of Satan (Revelation 20:10), the final judgment of all the unsaved (Revelation 20:11-15), and the new heaven and new earth where King Jesus will live with His people forever (Revelation 21-22).

This outline harmonizes beautifully with the concept that most of Revelation (beginning in chap. 4) is future, not historic or merely symbolic, or simply statements of principles. It is significant that only a futuristic interpretation of Revelation 4-22 has any consistency. Interpreters following the allegorical approach to the book seldom agree among themselves on their views. This is also true of those holding to the symbolic and historical approaches.” 20

Jesus then interpreted some of the symbolic things John had seen: “The mystery of the seven stars which you saw in My right hand, and the seven golden lampstands: The seven stars are the angels of the seven churches, and the seven lampstands which you saw are the seven churches.” (Revelation 1:20). These symbols were a “mystery” or previously unclear revelations” 21until the Lord Jesus interpreted them for John. Christ explained that “the seven stars” in His right hand “are the angels of the seven churches.” Most likely these are guardian angels over individual assemblies of believers. “Given the data in the Book of Daniel about angels being associated with individual countries (cf. Daniel 10:13, 20-21), the words of Jesus regarding angels and children (cf. Matthew 18:10), and the response to Rhoda about Peter’s angel (cf. Acts 12:15; cf. Hebrews 1:14), local churches probably have angels that guard them and represent them” (see also I Corinthians 11:10). 22

Then Christ tells John that “the seven lampstands” he saw were “the seven churches.” Christ intends for local churches to shine for Him. To do that, Christ will purify and chastise churches to make them more like Him. Otherwise, He may remove their lampstand or witness for Him (cf. Revelation 2:5). How many churches no longer exist today because they failed to repent and get right with God? I am afraid the numbers would be staggering.

The Book of Revelation, instead of being a hopeless jumble of symbolic vision, is a carefully written record of what John saw and heard, with frequent explanations of its theological and practical meanings. Revelation, with assistance from such other symbolic books as Daniel and Ezekiel, was intended by God to be understood by careful students of the entire Word of God. Like the Book of Daniel, it will be better understood as history unfolds. Though timeless in its truth and application, it is a special comfort to those who need guidance in the days leading up to Christ’s second coming.” 23

Only Jesus Christ is qualified to judge all of humanity in the future (Revelation 1:12-20). As the Judge of all the earth, Jesus is also active among local churches today to purify them and prepare them for His return. Are you prepared to face Jesus Christ as your Judge?

The most important way to prepare to face Him is to believe in Him for His gift of everlasting life. Jesus said, “Most assuredly, I say to you, he who hears My word and believes in Him who sent Me has everlasting life, and shall not come into judgment, but has passed from death into life.” (John 5:24). Christ promises three things to those who “hear” His promise and “believe” it:

“has everlasting life.” Notice this is present (“has”) tense. The moment a person hears and believes Jesus’ promise of eternal life, he or she “has everlasting life.” You do not have to wait until you die to enjoy eternal life. You can start to experience a personal relationship with the God of the universe forever (John 17:3) the moment you believe in Christ. You can enjoy eternal life twenty-four hours a day for three hundred sixty-five days a year! This gives Christians reason to be filled with joy all the time!

“shall not come into judgment.” Christ guarantees you will never be judged for your sins in the future because you now have eternal life. Christ was already judged for your sins when He died in your place on a cross nearly two thousand years ago. So, there is no need for you to be judged or condemned. You are now God’s beloved child. You bring Him joy when He sees you. He is delighted to be with you.

“has passed from death into life.” Notice that this is past tense. That means death is behind the believer, not before him. It is past, not present or future. Before we believe in Christ, we are living in the sphere of “death.” When God looks at our lives before Christ, all He sees are the evil things we have done (Isaiah 64:6). There is no hint of righteousness in us without Jesus in our lives. Our condemnation by God is total. So, when God looks at our lives before we believe in Jesus, all He sees are the bad things we have done.

But when we believe in Jesus for His gift of eternal life, we are translated into the sphere of “life.” When God looks at our lives now, He only sees the good things we have done, not the evil. How can this be? Because God has no charge against the believer (Romans 8:33). The believer is justified (“declared totally righteous”) of all things based on his or her faith alone in Christ alone (Romans 4:5). All our sin has been covered by the goodness of Jesus Christ. We are seen by God as completely holy and perfect because of His grace.

If you have believed in Jesus, then you will NOT have to face Him at the Great White Throne Judgment to determine the degree of your punishment in the lake of fire (Revelation 20:11-15). After believing in Jesus, you can face Him in the future at the Judgment Seat of Christ in heaven to determine what if any rewards you will receive from Him (Revelation 22:12; cf. 2 Corinthians 5:10). I think you will agree that this is GOOD NEWS!!!

Prayer: Lord Jesus, I am astounded by the vision John received of You in all Your glory. Words cannot adequately express the brilliance of Your holiness and majesty. Like John, all of us would fall to the ground like dead people in the presence of Your unveiled glory. You alone, Lord Jesus, are worthy to judge all of humanity in the future. Oh precious, Lord, please remove the veil that blinds the hearts and minds of those who do not believe in You for Your gift of everlasting life. Please persuade them to trust in You alone so they will not experience the same eternal judgment as Satan in the lake of fire. Use me to share the good news of Your salvation with those Your Holy Spirit has prepared to hear and believe it. Prepare me to face You as my Judge at Your judgment seat to determine what if any rewards I will receive from You. Thank You, my Lord and my God, for hearing my prayers. In Your glorious name I pray, Lord Jesus Christ. Amen.  

ENDNOTES:

1.  Charles R. Swindoll, Insights on Revelation, (Swindoll’s Living Insights New Testament Commentary Book 15, Tyndale House Publishers, Inc., 2014 Kindle Edition), pg. 40.

2. Tony Evans, Tony Evans, CSB Bibles by Holman. The Tony Evans Bible Commentary (B & H Publishing Group, Kindle Edition, 2019), pg. 2369.

3. John F. Walvoord, The Bible Knowledge Commentary Epistles and Prophecy, Editors John F. Walvoord and Roy B. Zuck, (David C Cook, 2018 Kindle Edition), pg. 164.

4. Bob Vacendak; Robert Wilkin; J. Bond; Gary Derickson; Brad Doskocil; Zane Hodges; Dwight Hunt; Shawn Leach. The Grace New Testament Commentary: Revised Edition (Grace Evangelical Society, Kindle Edition, 2019), pg. 1499.

5. Ibid.

6. Swindoll, pg. 40.

7. Vacendak, pg. 1499-1500.

8. Ibid., pg. 1500; Walvoord, pg. 164; cf. Tom Constable, Notes on Revelation, 2017 Edition, pg. 23.

9. Vacendak, pg. 1500; Constable, pg. 23.

10. Constable, pg. 23.

11. Ibid. cites William Barclay, The Revelation of John Vol. 1, The Daily Study Bible series (2nd ed. Edinburgh: Saint Andrew Press, 1964), pg. 62.

12. Ibid., pg. 24.

13. Ibid.; Walvoord, pg. 164.

14. Ibid., cites Barclay, pg. 63.

15. Walvoord, pg. 164.

16. Vacendak, pg. 1500.

17. Swindoll, pg. 40.

18. Vacendak, pg. 1501.

19. Constable, pg. 25.

20. Walvoord, pg. 164.

21. Constable, pg. 26.

22. Vacendak, pg. 1501.

23. Walvoord, pg. 164.

How can we follow the risen Lord Jesus without reservation? Part 1

21 Peter, seeing him, said to Jesus, ‘But Lord, what about this man?’” John 21:21

Last time in John 21, we finished focusing on the feeding stage of discipleship where Peter began to minister to others out of his own brokenness and love for Jesus (John 21:15-19). The risen Lord Jesus appeared to Peter after His death and resurrection to reaffirm Peter’s leadership position as one of His apostles. After Peter had publicly denied knowing Jesus three times, Jesus gave Peter three opportunities to confess his love for Jesus (John 21:15-17). After Peter did this, Jesus tells Peter how he is going to die, and then he tells Peter to follow Him (21:18-19). Peter knows now that following Jesus means he is going to have to die. Jesus knew Peter was affectionately drawn to Him, but now Jesus tells Peter to be totally committed to following Him without any reservations. According to church tradition, Peter would ask for crucifixion upside down because he felt unworthy to suffer as Jesus had. This is followed by the focusing stage found in John 20:20-22.

In the next scene Peter is walking along with Jesus away from the other disciples who had gathered for breakfast on the beach. “Then Peter, turning around, saw the disciple whom Jesus loved following, who also had leaned on His breast at the supper, and said, ‘Lord, who is the one who betrays You?’ ” (John 21:20). Not wanting to miss any of Jesus’ teachings, John, “The disciple whom Jesus loved,” was following a short distance behind Jesus and Peter. John was already doing what Jesus commanded Peter to do – he was following the Lord Jesus. The relationship between Peter, John and Jesus is a most interesting dynamic. Peter is the Lord’s obvious choice as leader of the disciples, but John is Christ’s closest friend. Surely the memory of the Last Supper is fresh in Peter’s mind. The future leader of the church had to depend upon John to find out who would betray their Lord (John 13:21-26). 

So, when Jesus solemnly predicts Peter’s future crucifixion on the cross (John 21:18-19), Peter’s immediate reaction is what John could expect. “Peter, seeing him, said to Jesus, ‘But Lord, what about this man? ‘ ” (John 21:21). Peter had just learned from Jesus that following Christ would cost him his life. Now he wondered what John could expect. “What about John, Lord? You are asking me to follow You unto death… What about him? Aren’t you going to give him the same responsibilities and perils as I?” It seems like Peter is comparing his relationship with Jesus to John’s relationship with Jesus? “I always knew you liked John best, Lord, and he would have it better than me.”

Let me ask you this: Who is your John? Who is it that you present to the Lord and ask, “What about this person, Lord? Why does he or she have it so good when I have got it so bad? Their marriage is marvelous but mine is miserable. His ministry is soaring while mine is stalling. He gets all the attention, but nobody even notices me.” Or “It seems they never have any problems, but we are drowning in ours. It just isn’t fair!” we say. Do you struggle with this? You don’t like God’s will for your life, so you focus on His will for another’s life. If we cannot control God’s will for our own lives, we will try to control His will for another person’s life – and on and on it goes, the games we play with the Lord.

From this we learn that the first way to follow Jesus without reservation is to AVOID COMPARING OURSELVES WITH OTHER FOLLOWERS OF CHRIST (JOHN 21:20-21). When Jesus instructs us to do something we are uncomfortable with, it is easy to avoid it by focusing on His will for someone else. This is what Peter was doing when he asked Jesus what John could expect. When we start comparing God’s will for us with His will for another Christian, we can easily start to feel sorry for ourselves. Why me? Self-pity can quickly lead to failure to follow Jesus. Why? Because if we are using all our energy on self-pity, we will not have any energy left over to follow Christ. Self-pity takes all the energy that we have and more. It drains the energy right out of us. 

The great thing about Jesus is that He knows our future. He knew what Peter was going to face in his life as he followed the risen Lord Jesus. So, He told Peter about the difficulties he was going to face in advance (John 21:18-19). Although God has not told us specifically that we are going to be crucified in the future like He did with Peter, He has told us that we can expect “hatred” (John 15:18-19; 16:1-4) and “tribulation” (John 16:33) in the world. Following Christ includes pain and suffering. To think otherwise is unrealistic.

Therefore, the apostle Paul wrote when he was in prison for preaching Christ, “For to you it has been granted on behalf of Christ, not only to believe in Him, but also to suffer for His sake.” (Philippians 1:29). Suffering for Jesus’ sake is purposeful, not purposeless. God uses suffering in our lives for our good and for His glory. “As believers in Christ the Philippians could expect to suffer for Him as did Paul. Suffering for Christ matures a believer (James 1:2-4), and Christ will reward those who persevere through suffering (Matthew 5:10-12; Romans 8:17b).” 1

When Peter’s focus was directed toward Christ’s will for John, it reminds me of something significant about Peter. His problems always came when he got his eyes off Jesus. For example, when Peter and the other disciples were caught in a storm and Jesus walked on water to them, Peter got out of the boat and began to walk on the water toward Jesus (Matthew 14:22-29). But when he took his eyes off Jesus and onto the wind and waves, he began to sink in the Sea of Galilee (Matthew 14:30). After Jesus predicted His upcoming death and resurrection, Peter gets his eyes off Jesus and onto the success the disciples are having (Matthew 16:21-22), so Jesus chastises him, “Get behind Me, Satan! You are an offense to Me, for you are not mindful of the things of God, but the things of men.”  (Matthew 16:23). When he takes his eyes off Jesus and onto his fears, he denies Jesus three times in the courtyard (John 18:15, 25, 27). And then when he takes his eyes off Jesus and focuses on another disciple, he is drawn away again (John 21:20-21). He is setting himself up for another failure.

Whenever we compare ourselves to another Christian, we are setting ourselves up for failure? Why? Because God doesn’t intend for us to be carbon copies. Just like no two snowflakes are alike, no two people are alike. We are not in competition with anybody else. It can be tough for us as Christians to believe we are unique because there are two competing pressures in the world: 

First, the pressure of conforming in everything – peer pressures, advertising, pressures to conform to be alike. We are pressured to do what others do; to look like others look.

Then there is the pressure of comparing. In America, we have made comparing a science.  In this competitive environment, we compare everything – how we look, our clothes, our cars, our homes, our intelligence, our background, social and economic status – as if it really matters. You are unique and nobody can be like you so why compare?

The Bible says that since we are all unique, we should not compare ourselves. “Each person should judge his own actions and not compare himself with others. Then he can be proud for what he himself has done.” (Galatians 6:4 NCV). Don’t compare yourself to others; just be proud of what you have done by the grace of God.

Also, when we compare ourselves to others, there will always be someone worse off -which can lead us to become prideful. Or there will be someone better off – which can lead to discouragement. Either way, we become more vulnerable to failure.

None of us are responsible for another’s commitment to Christ, only our own. When it comes to doing God’s will, God has not said we must answer for anyone else except ourselves. When we stand before the Judgment Seat of Christ in the future to receive rewards from Jesus, each of us shall give account of himself to God” (Romans 14:10-12). We won’t stand before Christ to give an account of other Christians. We will only speak for ourselves when Jesus asks us to tell Him what we did with what He gave us.

If you have never been tempted to look at another believer and focus on somebody else, you probably have not been a Christian more than ninety seconds. The truth is it is a temptation in all our lives. Jesus is reminding us to keep our eyes on Him, not on someone else. When our eyes are locked onto Christ, we will find unspeakable joy, peace, and life.

Prayer: Lord Jesus, we must confess that all of us can fall into the comparison trap just like Peter did, especially when Your will for our lives is difficult for us to accept. It is easier to focus on Your will for another’s life when Your will for our lives is not what we want. Forgive us our Lord and our God, for focusing on Your will for others instead of Your will for us. Lord Jesus, we want to follow You. It does not matter to us what other disciples do. It doesn’t matter to us what other Christian leaders do. We are not following them. We are following You. So, Jesus, tonight, we renew that simple commitment to follow You no matter what the cost. In Your matchless name we pray Lord Jesus. Amen.

ENDNOTES:

1. Robert Wilkin; J. Bond; Gary Derickson; Brad Doskocil; Zane Hodges; Dwight Hunt; Shawn Leach. The Grace New Testament Commentary: Revised Edition (Grace Evangelical Society, Kindle Edition, 2019), pg. 1081.

Lasting Lessons from the Last Day in Jesus’ Life – Part 12

“After this, Joseph of Arimathea, being a disciple of Jesus, but secretly, for fear of the Jews, asked Pilate that he might take away the body of Jesus; and Pilate gave him permission. So he came and took the body of Jesus.” John 19:38

We are learning lasting lessons from the last day in Jesus’ life found in John 19. So far we have discovered…

– Like Pilate, we can avoid doing the right thing because of the cost involved (John 19:4-7).

– No one has power in this world except what is given to them by God (John 19:8-12).

– The closer we get to the cross, the more clearly we see who people really are, including ourselves (John 19:13-16).

– The cross is the total expression of God’s grace to us in Christ (John 19:17-18a).

– The two crosses teach that God gives each of us the freedom to choose (John 19:18b).

– There is no person or language God will not use to proclaim who Jesus is (John 19:19-22).

– Jesus’ garments were removed so we could wear the garments of salvation (John 19:23-24).

– Though Jesus died for the world, He also cares deeply for me (John 19:25-27).

– Jesus became thirsty to save us from an eternal thirst (John 19:28-29).

– We cannot work our way to heaven because we cannot pay a debt that is already paid (John 19:30).

– Jesus’ legs were not broken and His side was pierced so we may believe Jesus is our Passover Lamb Who died for us (John 19:31-37).

Today the final lesson is AS DISCIPLES OF JESUS, WE ARE TO OPENLY IDENTIFY WITH HIM NO MATTER WHAT THE COST (John 19:38-42). John now gives an account of Jesus’ burial to substantiate further that Jesus actually died. “After this, Joseph of Arimathea, being a disciple of Jesus, but secretly, for fear of the Jews, asked Pilate that he might take away the body of Jesus; and Pilate gave him permission. So he came and took the body of Jesus.” (John 19:38). We do not bury a living person. We bury a dead person. The proof that Jesus died was that He was buried.

“Normally the Romans placed the bodies of crucified offenders, whose bodies they did not leave to rot on their crosses, in a cemetery for criminals outside the city.” Family members could not claim the bodies of people who had undergone crucifixion as punishment for sedition.” 2 But two of Jesus’ friends intervene to give Christ a proper burial.

The other gospel writers inform us that “Joseph of Arimathea” was “a rich man” (Matthew 27:57) “waiting for the kingdom of God,” who was also “a good and just man” (Luke 23:50). Although he was a “prominent… member” of the Jewish Supreme Court called the Sanhedrin (Mark 15:43), “he had not consented to their decision” to crucify Christ (Luke 23:51).

Only John tells us he was “a disciple of Jesus, but secretly, for fear of the Jews,” particularly the unbelieving Jewish leaders. Despite his fears, Joseph courageously “asked Pilate that he might take away the body of Jesus; and Pilate gave him permission.” So Joseph “came and took the body of Jesus” down from the cross to give Him a proper burial.

But Joseph was not alone in doing this. He was accompanied by another member of the Sanhedrin. “And Nicodemus, who at first came to Jesus by night, also came, bringing a mixture of myrrh and aloes, about a hundred pounds.” (John 19:39). Unlike disciples of Jesus who fled for fear of the Jews, both Joseph and Nicodemus now boldly identified themselves with Jesus. But they were not always willing to do this.

John mentions that Nicodemus “first came to Jesus by night.” John emphasizes this each time he mentions Nicodemus in his gospel (cf. John 3:2; 7:50). Earlier John wrote, 42 Nevertheless even among the rulers many believed in Him, but because of the Pharisees they did not confess Him, lest they should be put out of the synagogue; 43 for they loved the praise of men more than the praise of God” (John 12:42-43). Prior to asking Pilate for Jesus’ dead body, it appears that both Joseph and Nicodemus had been secret disciples who were reluctant to openly confess Jesus because they feared what the Pharisees would do to them if they did. Openly identifying with Christ could result in both these men “losing their seats in the Sanhedrin and, worse yet, being refused the right to worship in the synagogue (cf. 9:22; 12:42).” 4

Although they had probably believed in Jesus for His gift of salvation earlier (John 12:42), they were not willing to walk in the light of fellowship with Jesus by openly confessing Christ among their religious colleagues. Why? Because “they loved the praise of men more than the praise of God” (John 12:43). They cared more about what people thought of them instead of what God thought of them. They were people-pleasers, not God-pleasers. They chose to walk in the darkness by refusing to confess Christ before others. They wanted the approval of men more than the approval of God.

Does this sound familiar to you? We do not want to speak up for Christ because we are afraid of what people will think or do to us. When we refuse to openly tell others about Jesus’ saving grace, we are no longer walking in the light. We are hiding in the darkness because we are ashamed of the precious cleansing blood of Jesus Christ. When we turn away from God to please people, we are telling God, “I don’t want Your praise, Father. I don’t need it!” In other words, we are out of fellowship with God (cf. I John 4:15).

But now John presents both Nicodemus and Joseph in a favorable light as they openly identify with Jesus in the daylight by asking permission to give Christ a proper burial. It took a lot of courage for them to do this. What had changed in their lives for them to have such courage? Based on John’s discipleship theme in his gospel, I would suggest that these men had grown in their relationship with Jesus to the point of caring more about what Christ thought of them than what people thought of them. “The death of Jesus so moved Nicodemus and Joseph that they cast aside their fears and boldly claim Jesus’ body, prepare Him for burial, and bury Him.” They had come out of the darkness into the light of fellowship with Jesus Christ (cf. John 3:19-36; I John 1:5-9).

The same is true for us. We may begin our Christian lives afraid of what people may think or do to us if we openly identify with Jesus Christ. But as we grow in our relationship with Jesus, our boldness for Him will also grow (cf. John 7:26; Acts 4:13, 29-31; 9:27; Philippians 1:20-21; I Thessalonians 2:1-10; I John 4:17). The courage that the Holy Spirit gives to us will overcome our fears (Acts 4:23-31). Christ’s radical love for us will squelch our fears (cf. I John 4:18). More and more we will seek to please Jesus rather than people (Colossians 3:23-24; I Thessalonians 2:4).

John tells us that Nicodemus brought “about a hundred pounds” of “myrrh and aloes” to prepare Jesus’ dead body for burial (John 19:39). ‘Myrrh’ was a fragrant resin that the Jews turned into powder, and then mixed with ‘aloes,’ which was powdered sandalwood.” 6  “The purpose of covering a corpse with this aromatic powder was to dry it out and to lessen the foul odor that putrefaction caused.” 7

The amount of aromatic spices is significant for such a large quantity was commonly used only for kings. 8  This amount of burial spices reflects Nicodemus’ great love and respect for Jesus. Isn’t this amazing!?! Even though Christ was dead, Nicodemus’ love for Him was very much alive.

“Then they took the body of Jesus, and bound it in strips of linen with the spices, as the custom of the Jews is to bury.” (John 19:40). Because it was almost the Sabbath (which began at sundown) the burial had to take place quickly. Jewish burial customs did not involve mummification or embalming, which took out the blood and body organs. Their normal process was to wash a body and cover it with cloth and aromatic oils or spices.” 9

John mentions the “strips of linen” wrapped around Jesus’ body to emphasize that Christ was truly dead. The use of “strips of linen” argues against the authenticity of the Shroud of Turin, which is often associated with Jesus’ burial. 10  As long as there were no graveclothes, no tomb, and no coroner, there was hope. But the arrival of the graveclothes signified the departure of any hope. 11

This is amazing to think about from Joseph’s and Nicodemus’ perspective. Earlier in the week, Jesus triumphantly entered Jerusalem with shouts of joy from the great multitude. The people who praised Jesus as their King days earlier then called for His death on Friday. These linens were a physical reminder that their Friend and His future were wrapped in graveclothes and sealed behind a rock. These two brave men did not know on that Friday what we now know. They didn’t know that Friday’s calamity would become Sunday’s celebration! 12  Yet, they remained loyal to Jesus even in His death.

If that had been you or me, what would we have done? After all, the crowds were pleased with Jesus’ crucifixion. What was to keep the religious leaders from calling for more executions? Let’s be honest. If we were in Joseph’s or Nicodemus’ sandals, we would have left town as quickly as possible!

But Joseph and Nicodemus did not flee. Why? Because Jesus was their Friend and they loved Him. You don’t abandon a dear Friend, even when He is dead.This seems to be what these two men are thinking. The manner in which Jesus lived and died deeply impacted their lives.

Next John tells us, “Now in the place where He was crucified there was a garden, and in the garden a new tomb in which no one had yet been laid.” (John 19:41). Jesus’ body was placed in a new tomb in a private “garden,” not in a public cemetery. 13

“In Palestine, bodies were buried in natural caves or tombs that were carved out of the limestone. Niches or shelves were prepared where the bodies could be laid. The tomb was customarily sealed with a disc-shaped stone that could be rolled across the entrance. The tomb was usually a family tomb, and the niches would be reused as necessary. The bones of the previous occupant would simply be collected and placed in a bone-box, or ‘ossuary,’ that remained in the tomb.” 14

John is the only gospel writer to mention that Jesus was buried in a “garden.” “Why would he mention this? This may well be an illusion to the Garden of Eden in Genesis 3. Adam and Eve were driven out of the Garden of Eden and away from the tree of life. But Jesus, the second Adam, dies on a tree to redeem man and re-open paradise (cf. Rev 2:7).” 15

Matthew tells us that this tomb belonged to Joseph. He laid Jesus’ body “in his new tomb which he had hewn out of the rock; and he rolled a large stone against the door of the tomb, and departed.” (Matthew 27:60). The placement of Jesus’ body in Joseph’s tomb fulfilled Isaiah’s prophecy about the Messiah, Who would be “with the rich at His death.” (Isaiah 53:9).

John includes a very significant detail when he writes, “a new tomb in which no one had yet been laid.” (John 19:41b). When Jesus’s body was gone after His resurrection, “no one was able to point to any bones in the tomb to claim them as Jesus’s remains. His was the first corpse to lie there.” 16

John concludes this section when he writes, “So there they laid Jesus, because of the Jews’ Preparation Day, for the tomb was nearby.” (John 19:42). Christ’s burial was somewhat of a hasty measure because the “Jews’ day of preparation” before the Sabbath (i.e., Friday) was about to end with the fast approaching sunset.

Joseph and Nicodemus were not expecting the resurrection, yet they were willing to risk their riches, their reputations, their religious privileges, and possibly their own lives out of love and respect for Jesus. Their sacrifices will be greatly rewarded in eternity.

For the Bible promises that when we invest our riches in what is eternal while we live here on earth, we will store up permanent treasures in heaven (Matthew 6:19-21). When we risk our reputations and even rejection for Christ by publicly confessing Him before our enemies, Jesus will give us a good confession before God the Father and His holy angels in heaven (Matthew 10:32; Luke 12:8; Revelation 3:5b). When we sacrifice religious privileges and even our own lives here on earth for Christ, He will give us greater authority and privileges in heaven (Mark 10:29-31; Revelation 2:7, 17, 25-27; 3:11-12, 21).

When I ran track in high school, I trained hard because I wanted to win a medal in my race. Even though I had failed to win a medal in previous races, I still prepared for the next race thinking I could win. Keeping the thought of winning a medal in the front of my mind as I trained and eventually competed in the race, motivated me to do my very best and not give up.

The same is true in our Christian lives. There are certain eternal rewards that require us to live faithfully for Jesus to the end of our Christian lives. To do this, it is important to train our minds to imagine Jesus rewarding us at the Judgment Seat of Christ, saying to us, “Well done, good and faithful servant; you were faithful over a few things, I will make you ruler over many things. Enter into the joy of your lord.” (Matthew 25:21). Like an athlete who visualizes himself winning a race, visualizing ourselves remaining faithful to Christ and receiving this reward from Him will actually create new neurological pathways in our brain. And our brains respond the same way to mental rehearsing of a task and actually performing the task.

I believe Isaac Watts captured the impact that God meant for the cross to have on our lives when he wrote the song, “When I Survey the Wondrous Cross.” The first stanza reads:

When I survey the wondrous cross

On which the Prince of Glory died,

My richest gain I count but loss,

And pour contempt on all my pride.

Prayer: Precious heavenly Father, thank You for the example of Joseph and Nicodemus who sacrificed so much to ensure that Jesus received a proper burial. Even though their sacrifices were costly, dangerous, and without personal gain, they did this out of love and respect for their dear Friend, Jesus Christ, Who deeply touched their lives. They started out hesitant to associate with Jesus, but the more they grew in their relationship with Him, the more their boldness grew. The same can be true for us. Help us to focus on the cross so that no sacrifice will seem too great for us in light of the wondrous love of Jesus my Savior. In His matchless name we pray. Amen.

ENDNOTES:

1. Tom Constable, Notes on John, 2017 Edition, pg. 363 cites Josephus, Antiquities, 5:1:14.

2. Ibid., cites Donald A. Carson, The Gospel According to John (Leicester, England: Inter-Varsity Press, and Grand Rapids: Wm. B. Eerdmans Publishing Co., 1991, pg. 629.

3. Robert Wilkin; J. Bond; Gary Derickson; Brad Doskocil; Zane Hodges; Dwight Hunt; Shawn Leach. The Grace New Testament Commentary: Revised Edition (Grace Evangelical Society, Kindle Edition, 2019), pg. 562. 

4. Ibid., pg. 561.

5. Ibid., pg. 562.

6. Tom Constable, Notes on John, pg. 363 cites Donald A. Carson, The Gospel According to John (Leicester, England: Inter-Varsity Press, and Grand Rapids: Wm. B. Eerdmans Publishing Co., 1991, pg. 629.

7. Tom Constable, Notes on John, pg. 363.

8. Max Lucado, He Chose The Nails (Nashville: Word Publishing, 2000), pg. 121.

9. Edwin A. Blum, The Bible Knowledge Commentary Gospels, Editors John F. Walvoord and Roy B. Zuck, (David C Cook, 2018 Kindle Edition), pg. 694.

10. Ibid., pg. 695; cf. Leon Morris, The Gospel According to John: Revised Edition, New International Commentary on the New Testament series (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1995), pg. 730.

11. Adapted from Max Lucado, He Chose The Nails, pg. 121.

12. Ibid.

13. Edwin A. Blum, The Bible Knowledge Commentary Gospels, pg. 695.

14. J. Carl Laney, Moody Gospel John Commentary (Chicago: Moody Press, 1992), pg. 354; cf. Ralph Gower, The New Manners and Customs of Bible Times (Chicago: Moody, 1987), pp. 72-74).

15. Robert Wilkin, The Grace New Testament Commentary: Revised Edition, pg. 562.

16. Tony Evans, CSB Bibles by Holman. The Tony Evans Bible Commentary (B & H Publishing Group, Kindle Edition, 2019), pg. 1826.

How can we overcome failure and religious hatred? Part 1

All of us have experienced failure in our lives. Perhaps you embarrassed yourself by forgetting the name of the person you were talking to or the friend you meant to introduce. Maybe you missed the catch for the final out in a baseball game or you forgot the crucial line in a school play. Some of us may have lost a wedding ring or engagement ring never to be recovered. After making a mistake, how do you respond? Did you beat yourself up? Did you feel remorse or apologize, if applicable? Or do you blame someone else for your mistakes? How long does it take you to get over a mistake?

As we talk about making mistakes, I am reminded of a conversation between a pastor and a lawyer. The pastor asked the lawyer, “Sir, do you ever make mistakes in pleading?” “I do,” replied the lawyer. “And what do you do with mistakes?” inquired the pastor. “Why, I mend them, if large ones. If small ones, I let them go. And I pray, sir.” The lawyer continued by asking, “Do you ever make mistakes in preaching?” “Yes, sir, I have,” replied the pastor. “What do you do with your mistakes?” asked the lawyer. “Why, sir, I dispose of them in the same manner as you do. Not long ago when I was preaching, I meant to observe that the devil was the father of liars, but I made a mistake and said the father of lawyers. The mistake was so small that I let it go.”

All of us have experienced failure in our Christian lives. That is a reality. How we respond to failure can determine the direction we move from that point on. We can move forward or backward in our Christian lives.

Starting today, we are going to look at two kinds of responses to Christ crucified in John 18:13-27 over the next few days. One response will teach us about failure – factors that contribute to it and how to overcome it. The other response will teach us about how to handle the hatred of religious people toward Christ crucified. The events of John 18:13-27 are like a drama presented on two stages. Stage one is presented first (John 18:13-14) while the action on stage two takes place (John 18:15-18). Then the action shifts back to stage one (John 18:19-24) and then returns to stage two (John 18:25-27).

In these verses we are going to discover some things that took place during the final hours of Jesus’ life before He was crucified. Christ has already been arrested by the Roman soldiers and Jewish temple guards (John 18:12). He now must face the first of six trials. Three would be religious trials: one before Annas (John 18:12-14, 19-23), one before Caiaphas (Matthew 26:57-68), and one before the Sanhedrin (Matthew 27:1-2). And there would be three Civil Trials: One before Pilate (John 18:28-38), one before Herod (Luke 23:6-12), and one before Pilate (John 18:39-19:1). 1

“And they led Him away to Annas first, for he was the father-in-law of Caiaphas who was high priest that year.” (John 18:13). After Jesus was arrested by the Roman soldiers and Jewish temple officers, He was led back across the Kidron Valley into the city of Jerusalem to appear before the religious authorities. It seems as though there are two high priests in this section (cf. John 18:13, 19, 24). But understanding the historical background will help to explain this observation.

According to the Mosaic Law, the high priest was the most important member of the Jewish community because he was the only one authorized by God to offer sacrifices for the sins of the community on the Day of Atonement (Exodus 30:10; Leviticus 16).

According to Jewish law, the high priestly office was to be lifelong and hereditary. But during King Herod’s rule, the high priest was frequently dismissed and replaced because the Romans didn’t like the concentration of power in one person.

But because the Jews believed the office of high priest was lifelong, the high priest retained a good measure of power and prestige among the Jewish population even after removal from office. 3  Such was the case with Annas. He “had been appointed high priest by Quirinius, governor of Syria, in A.D. 6 and remained until he was deposed by Valerius Gratus, procurator of Judea, in A.D. 15. According to the Jewish law the high priestly office was for life, but the Romans did not like the concentration of power in one person so they frequently changed high priests.” 4

Because the office of high priest is lifelong, it is not surprising that the matter of Jesus’ arrest and trial was first brought to Annas, the father-in-law of Caiaphas, the high priest officially recognized by the Roman authorities. Annas was a very powerful man. So great was his influence that eventually five of his sons, as well as his son-in-law and grandson, became high priests. 5  The Jews virtually regarded him as a high priest, although Caiaphas held the title officially.

Annas was also very wealthy. He owned the famous Bazaars of Annas, which ran a monopoly on the temple sale of animals for sacrifices and the stalls of the money-changers. 6  Twice Jesus had cleansed the temple, once at the beginning of His ministry (John 2:13-22) and again at the end of His ministry (Matthew 21:12-16; Mark 11:15-19; Luke 19:45-47). From the day of the first cleansing of the temple, Annas hated Jesus. Now at last he has Jesus in his power.

To Annas “was the task assigned of the preliminary hearing of the urgent case under consideration. This preliminary hearing took place in one of the apartments of the high priest’s palace, a large building surrounding a central court, designated for the uses of Annas, whose residence was in another part of the city, between the Tyropoean valley and the upper city.” 7

Ironically, the Jewish religious leaders begin to break law after law with their various trials even though they are trying Jesus for not keeping the law. “Some of the main problems with the trial of Jesus include the following.

“1. There Was No Possibility Of A Fair Trial. To begin with, the Sanhedrin should have never held the trial. They had plotted to kill Jesus ahead of time. Consequently they were hardly in a position to render a fair verdict as to his guilt or innocence. This is especially true of the High Priest Caiaphas. He is the one who said that it was necessary for Jesus to die for the entire nation. The High Priest was the supreme judge in Israel. It was his responsibility to see that a person be given a fair trial. At the very least, he should have not participated in trial in any manner. Yet he was the driving force behind the arrest and trial of Jesus. Therefore there was no possibility that Jesus could have been given a fair trial.

“2. A Capital Trial At Night Was Illegal. It was illegal to try capital cases at night. By doing so the Sanhedrin broke the law. When a person’s life was at stake the trial could only be held during the day.

“3. They Should Not Have Looked For Witnesses After The Trial Started. According to Jewish law, a trial starts when witnesses come forward to testify. The Sanhedrin should not have gone out to look for witnesses. The witnesses come first, then the trial.

“4. They Should Not Have Looked For False Witnesses. Not only should the Sanhedrin have not looked for witnesses, they certainly should not have looked for false witnesses if Jesus were to be given a fair trial. The verdict, of course, was never in doubt.

“5. The False Witnesses Should Have Been Punished. Since the Sanhedrin knew the testimony of the witnesses was false, these witnesses, according to Jewish law, should have been punished. The fact that they were not is another illegality.

“6. The Judgment Should Have Been Delayed Till Next Day. In capital cases, judgment was to be delayed until the next day. The fact that they pronounced judgment immediately is another sign of the illegal nature of the trial.

“7. There Is Not Supposed To Be A Trial On Day Before The Sabbath Or Before Holy Days. Since the judgment in a capital case could not be rendered until the next day, it was illegal to try someone on the day before the Sabbath or before some holy day. During the Sabbath day or holy day there could be no legal meeting of the Sanhedrin. Consequently the timing of the trial was also illegal.

“8. They Never Considered Jesus’ Testimony. There is also the problem of Jesus’ testimony. When Jesus was put under oath he acknowledged that he was the Messiah – the promised Deliverer. This admission of Jesus was what caused the Sanhedrin to cry out that he was guilty of death. However, they never stopped to consider the possibility that Jesus was telling the truth. There was not the slightest interest in attempting to find out whether Jesus may indeed be the promised Messiah. There was no evidence that was allowed to be given on Jesus’ behalf and they weighed no evidence before making their judgment.

“Conclusion: When all the facts are weighed it becomes clear that those who tried Jesus on that night were not interested in giving him a fair trial. The verdict had been determined ahead of time. They only went through the motions of the appearance of a fair trial. Jesus was illegally and wrongfully tried… Therefore when all the facts are considered we conclude that Jesus’ trial was the greatest injustice in all of history.” 8

When you study the trials that Jesus faced, Christ looks more and more innocent and those who were trying Him looked more and more guilty. These were trials that proved the innocence of the accused and the guilt of the accusers. They were unfair in every way. Yet John informs us in the next verse, “Now it was Caiaphas who advised the Jews that it was expedient that one man should die for the people.” (John 18:14). The apostle alludes to Caiaphas who unknowingly prophesied that Jesus would need to die for the people. This verse indicates what can be expected as the outcome of the trials. The outcome was certain. Events would lead rapidly to Jesus’ death. It is doubtful Caiaphas meant spiritual benefits “for” the people, but rather political and monetary benefits “for” the nation’s leaders. Nonetheless, God was in control and would use these unfair religious and civil trials to bring about the means of salvation through the death of His Son.

Do you get upset when life is unfair like this? When things are not handled fairly there is something inside us that stirs our anger. Especially those of us who have grown up in America. There is something about the American spirit, the Bill of Rights, and all those things that just burns us up when life is not fair. But notice that God took an unfair trial, held by unrighteous people, and used it to accomplish His perfect will – Jesus going to the cross to die for our sins. We can easily get so focused on what is fair in America that we conclude that God has lost control. We need to remember that somebody can treat us unfairly but it doesn’t keep God from treating us righteously. 

This leads to our first principle: We can overcome religious hatred when we REALIZE LIFE IS NOT ALWAYS FAIR, BUT GOD ALWAYS IS (John 18:13-14). Let’s not forget this. The truth is life is not fair. Jesus did not deserve to be on trial. He lived a perfect life on earth because He was and is God (John 1:1; 2 Corinthians 5:21; Hebrews 4:15; I Peter 3:18; I John 5:20). If life was not fair for the perfect Son of God, why would we expect life to be fair when we are imperfect sinners!?!

“The world is anything but a fair place. A young man in the prime of his life is killed by a drunk driver who walks away without a scratch. Drug dealers and pornography peddlers make millions of dollars and live in mansions. A less qualified applicant gets the job. The best runner is tripped from behind by another and loses the race. Our response is, ‘It isn’t fair,’ as if labeling it that way somehow changes things. King Solomon, perhaps the wisest man of all time, understood life’s unfairness when he noted, ‘There is something else meaningless that occurs on earth: the righteous who get what the wicked deserve, and the wicked who get what the righteous deserve. This too, I say, is meaningless.’ (Ecclesiastes 8:14).” 9

But we need to remember that when life is not fair, God is always fair toward us. If God is not just, He isn’t God and can’t be in control of everything. If God ever once unfairly disciplined or punished a person, it would disqualify Him as God and mean that He is not in control of everything. We see miscarriages of justice all the time here on earth, but there is never a miscarriage of justice with God. We can never honestly say to God that He didn’t handle something fairly or right.” 10   Why? Because only God has all the information about a situation. He is all-knowing and fair, but we are not. So none of us are in a position to critique the God of the universe.

When the books are not being balanced in this world we need to remember this is not where the books are balanced anyway. Heaven will determine the balancing of the books. 11  God will make everything right in His time. His judgment of the world will be fair. He will judge everyone according to their works (Romans 2:5-11). For the unbeliever, God will judge him or her according to their works to determine their degree of punishment in the lake of fire at the Great White Throne Judgment (Revelation 20:11-15). For the believer in Jesus Christ, God will judge him or her according to their works to determine the degree of their rewards in Christ’s coming Kingdom at the Judgment Seat of Christ (I Corinthians 3:8-15; 2 Corinthians 5:9-11; Revelation 22:12). God will make things right in His time.

Embracing this truth that life is not fair, but God always is, can give us peace when we are treated unfairly. Just as Jesus “committed Himself to Him who judges righteously” when He was unfairly treated by His enemies (I Peter 2:23), so we can do the same when we face unjust situations, knowing that God is fair and He will bring our enemies to justice one day (cf. 2 Thessalonians 1:3-10; Revelation 15:3-4; 16:5-7; 20:11-15).

Prayer: Lord Jesus, You know what it is like to live in a world that is not fair. Sometimes we let that world bring us down. We see how the world tolerates people who embrace its values, but it hates Christians who live out Your values. It is not fair. But You never promised us that the world would be fair to us. Lord, help us not to forget Who You are and Who You want to be in our lives and in our world. Lord Jesus, thank You for reminding us that in the future You will balance the books and bring justice to this unfair world. Knowing this enables us to live peacefully even when we are treated unfairly. Remind us that no matter how powerful human institutions around us might seem or people in our lives might seem, in comparison to You, all human power looks feeble and foolish. You are the Lord that we need. You are the King that we need.  We worship You as the Lord and King. We need You, Jesus. We thank You for being in our lives. In Your powerful name we pray. Amen. 

ENDNOTES:

1. Louis A. Barbieri, Jr., The Bible Knowledge Commentary Gospels, Editors John F. Walvoord and Roy B. Zuck, (David C Cook, 2018 Kindle Edition.), pg. 157.

2. J. Carl Laney, Moody Gospel John Commentary (Chicago: Moody Press, 1992), pg. 320.

3. Ibid.

4. Edwin A. Blum, The Bible Knowledge Commentary Gospels, Editors John F. Walvoord and Roy B. Zuck, (David C Cook, 2018 Kindle Edition.), pp. 682-683.

5. Laney, pg. 321.

6. J. W. Shepard, The Christ of the Gospels (Grand Rapids: Eerdmans, 1946), pp. 573-575.

7. Ibid.

8. Don Stewart’s article, “Did Jesus Receive a Fair Trial?” at https://www.blueletterbible.org/faq/don_stewart/don_stewart_250.cfm.

9. Chris Thurman, The Lies We Believe (Thomas Nelson, 2019 Kindle Edition), pp. 83-84.

10. Chris Thurman, The Lies We Believe about God: Knowing God for Who He Really Is (David C Cook, 2017 Kindle Edition), pg. 86.

11. Tom Holladay’s sermon on Wednesday, July 17, 1996, entitled, “Jesus on Trial.”

Lesson 1 Part 3 – Assurance and Eternal Security (Video)

This is the third video of our Lesson 1 discipleship training. It addresses the foundational truths of assurance of salvation and eternal security. Assurance of salvation is the certainty that you have eternal life based solely on the promise of everlasting life Jesus Christ makes to all who believe in Him. Eternal security is possessing Jesus’ gift of everlasting life which can never be lost. The believer in Jesus is secure forever.