Tagged: end times

Hidden manna and a white stone

In His message to the church at Pergamum, Jesus says, “I will give the victor some of the hidden manna. I will also give him a white stone, and on the stone a new name is inscribed that no one knows except the one who receives it” (Rev. 2:17).

What are the “hidden manna” and “white stone?”

As God supplied manna to the Israelites in the desert, Christ sustains His followers with Himself – His promises and His presence. “I am the bread of life,” He tells His disciples. “No one who comes to Me will ever be hungry” (John 6:35). When Jesus’ disciples urged Him to eat after He revealed Himself to the Samaritan woman, He told them, “I have food to eat that you don’t know about” (John 4:32). As the Creator of all, Christ also sustains all things “by the power of His word” (Heb. 1:3). R. Jamieson, A.R. Fausset, and D. Brown add this insight: “As the manna hidden in the sanctuary was by divine power preserved from corruption, so Christ in His incorruptible body has passed into the heavens, and is hidden there until the time of His appearing” (A Commentary, Critical and Explanatory, on the Old and New Testaments, Oak Harbor, WA: Logos Research Systems, Inc.).

Jesus goes on to say, “I will also give him [the victor] a white stone, and on the stone a new name is inscribed that no one knows except the one who receives it” (v. 17). The ESV Study Bible provides these observations: “Historically, a white stone was given to victors at games for entrance to banquets (cf. the messianic banquet); such a stone was also used by jurors at trials to vote for acquittal. The new name, given to the one who holds fast to Jesus’ name (2:13), may refer to the Holy Spirit’s work of conforming believers to the holiness of Christ (Rom. 8:29). The manna and the white stone suggest differing types of eternal blessings and rewards, as appropriate in each situation.” The white stone also may correspond to the Urim, or diamond worn by the high priest on the breastplate. No one but he knew the name inscribed on the stone – probably the unspeakable name of God: Yahweh. And only the high priest had access to the manna, which resided in the ark in the Holy of Holies. Perhaps the message here is that believers, as priests unto God, will in heaven enjoy rewards that were reserved on earth for only a few.

To the church at Ephesus

Read an introduction to the seven letters

Revelation 2:1–7 (HCSB)

To the angel  of the church in Ephesus write: “The One who holds the seven stars in His right hand and who walks among the seven gold lampstands says:  I know your works, your labor, and your endurance, and that you cannot tolerate evil. You have tested those who call themselves apostles and are not, and you have found them to be liars. You also possess endurance and have tolerated ⌊many things⌋ because of My name, and have not grown weary. But I have this against you: you have abandoned the love ⌊you had⌋ at first. Remember then how far you have fallen; repent, and do the works you did at first. Otherwise, I will come to you and remove your lampstand from its place—unless you repent. Yet you do have this: you hate the practices of the Nicolaitans, which I also hate. Anyone who has an ear should listen to what the Spirit says to the churches. I will give the victor the right to eat from the tree of life, which is in the paradise of God.”

The letter to the church at Ephesus

Ephesus is one of the largest and most influential cities in the Roman Empire. It is devoted to the worship of Artemis (Diana in Latin), the goddess of fertility, and to the Roman emperor, who demanded to be worshipped as a god. Evidently, Priscilla and Aquila planted a church there around 52 A.D. and Paul ministered there for at least two years and used Ephesus as his base for evangelizing the region (Acts 19:8-10).

Christ’s self-description

Jesus borrows from Rev. 1:20 to describe Himself as “the One who holds the seven stars [angels of the seven churches] in His right hand and who walks among the seven gold lampstands [seven churches in Asia].” In this statement we are reminded of Christ’s authority as the Head of the church, His loving care as the Bridegroom, and His sovereign Lordship over all creation.

Christ’s evaluation of the church’s condition

Jesus commends the church at Ephesus for its doctrinal purity and perseverance. Believers there have tested those claiming to be apostles and weeded out the false ones, perhaps in accordance with John’s instructions in1 John 4:1-6 and in light of Paul’s warnings in 2 Cor. 11:13-15. They also have held fast to sound doctrine despite withering attacks from those who oppose Christ and His people. They even share with Jesus a common hatred of the works of the Nicolaitans, a heretical Christian sect that, like Balaam, seduced God’s people to partake in sexual immorality (vv. 14-15), perhaps disguising these sinful practices as Christian freedom (see 1 Cor. 6:12-20; 8:1 – 11:1). Even so, Jesus rebukes the church for having “abandoned the love [you had] at first” (v. 4). Some interpreters say this means the church has lost the love it had for Christ when their faith was new. Others believe Jesus is rebuking His followers for losing the love they once had for one another. Still others see both meanings in view since the love of Christ and love of one another are related (Mark 12:29-31; 1 John 4:20). In any case, Jesus is sounding a wake-up call to a church that otherwise seems to have it all together.

Christ’s comfort and/or commands

Jesus commands the believers at Ephesus to remember and repent. They are to remember how far they have fallen – not from salvation but from a pure love for Christ that is lived out in Christ-like love for one another. It seems they are going through the motions of their Christian lives, doing all the right things but doing so mechanically rather than eagerly. They are slowly losing the joy of their faith and with it their effective ministry to one another and their witness to the world. Matthew Henry comments: “The sin Christ charged this church with, is, not having left and forsaken the object of love, but having lost the fervent degree of it that at first appeared. Christ is displeased with his people, when he sees them grow remiss and cold toward them…. If the presence of Christ’s grace and Spirit is slighted, we may expect the presence of his displeasure” (Matthew Henry Concise, Bible Explorer, Rev. 2:1).

Therefore, Jesus urges believers at Ephesus to repent, or to have a change of mind and heart that leads to a change in behavior. Otherwise, He warns, “I will come to you and remove your lampstand from its place” (v. 5). In other words, He will come in special judgment and cause the church to close. The ESV Study Bible is more direct: “Remove your lampstand means that both in the near future and when Christ returns, they would lose their status as a church and Christ would treat them like apostate Israel.” The silting of the harbor at Ephesus and the ravages of earthquakes forced the abandonment of this once-glorious harbor town in the centuries that followed. What remains are the archaeological remnants of the temple of Diana, one of the seven wonders of the ancient world, and other evidence of a city known for its wealth, commerce and religion. The church at Ephesus evidently suffered a similar fate. W.A. Criswell writes: “The lamp does not burn apart from personal love to Jesus; and when love dies, the light goes out” (Expository Sermons on Revelation, p. 90).

Christ’s urge to listen

Jesus says, “Anyone who has an ear should listen to what the Spirit says to the churches” (v. 7). These words echo Jesus’ warning at the end of the parable of the sower: “Anyone who has ears [to hear] should listen” (Matt. 13:9). While Christ’s message is directed toward the first-century church in Ephesus, it is clear He also is speaking to believers throughout the church age who will stand in judgment one day before Him (Rom. 14:10-12). As we see the church at Ephesus from our Savior’s perspective, we would do well to examine the works in our Christian lives, and the attitude behind them.

Christ’s promises to the victor

Jesus has defeated Satan, sin and death so that victory already is ours in Him. At the same time, He has sent His Spirit to live in us and give us power over sin on a daily basis. Even when we suffer hardship or persecution for the sake of Christ “we are more than victorious through Him who loved us” (Rom. 8:37). Believers who remain faithful conquer the dragon “by the blood of the Lamb and by the word of their testimony” (Rev. 12:11) and they conquer the beast as well (Rev. 15:2).

Jesus promises the victor “the right to eat from the tree of life” (v. 7). Access to the tree in Eden, and the eternal life it offered to the pure, was denied after humanity’s fall (Gen. 3:22-24). But now the tree reappears in New Jerusalem, watered by the spring that gushes from the throne of God, providing nourishment and healing to all whose names are written in the Lamb’s book of life. One of the symbols of ancient Ephesus was the date palm tree. Perhaps Jesus is reminding the faithful in Ephesus that the tree of life in New Jerusalem is to be desired far above even the most glorious icons of renowned cities, just as the Lamb Himself is to be desired above all earthly possessions.

Christ’s letters to the seven churches: An introduction

As we begin to study Revelation 2-3, the following introductory notes may prove helpful.

The angels

John is instructed to write to the “angels” of the seven churches in Asia Minor, which is modern-day Turkey. Some interpreters believe the angels to be human messengers, perhaps the pastors of these churches, while others argue that the Greek word aggeloi in Revelation is used overwhelmingly of spirit beings and therefore in this context means guardian angels. In any case, the “angel” of each church bears the responsibility of sharing an important message from Christ with the congregation.

The interpretation

There is little controversy among Bible interpreters concerning the letters to the seven churches, primarily because these letters do not predict future events. This does not mean, however, that the four major views of Revelation – preterist, historicist, futurist, and idealist – are in complete agreement.

For example, interpreters of the preterist and idealist schools, and some of the futurist school, “understand the letters to be addressed to the actual, historic churches named in them, and by extension to any churches that may find themselves in similar circumstances to theirs” (Steve Gregg, Revelation: Four Views, p. 62). However, historicists, and many futurists (especially dispensationalists), conclude that the seven letters provide a panoramic view of the church age. According to this view:

  • The church at Ephesus describes the church during the apostolic period until about 100 A.D.
  • Smyrna represents the church from 100 – 313 A.D. as it suffered under a succession of Roman emperors.
  • Pergamos characterizes the carnal and false-doctrine-riddled church from Constantine’s Edict of Toleration (313 A.D.) until the rise of the Papacy (about 500 A.D.).
  • Thyatira is seen as the Papal church until the Reformation (500 – 1500 A.D.).
  • Sardis is the church during the Reformation (1500 – 1700 A.D.).
  • Philadelphia depicts the missionary-minded church from 1700 A.D. – present.
  • And Laodicea describes the lukewarm, liberal and backslidden church of modern times.

This view has many problems, not the least of which is its attempt to paint the church of a certain era with a broad brush. No doubt there have been mission-minded, carnal, lukewarm, and even dead local churches at the same time throughout the church age. To characterize the entire body of Christ as monolithic at various times in history is an overly simplistic approach that robs the text of its meaning to all readers at all times.

Perhaps the best approach to Revelation 2-3 is to understand the initial audience as real churches facing real challenges, and then to see how the unique situations in each church may be found in churches throughout the church age. This view is faithful to the text and relevant to us as 21st century believers.

Pattern

While each of the seven letters is unique, all of them share a common pattern: 1) Christ describes Himself in terms borrowed from chapter 1; 2) Christ evaluates the church’s condition, beginning with the words “I know;” 3) Christ offers comfort and/or commands based on His assessment of the church; 4) Christ urges everyone to “listen what the Spirit says to the churches;” and 5) Christ promises blessings to the “victor,” foreshadowing the final visions in Rev. 21-22. We will follow this pattern as we look more closely at the seven letters.

Next: The letter to the church at Ephesus

Why all is not lost

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Everything lost in the Fall is restored in Christ.

There are at least seven promises given to us in Revelation 22 that confirm Jesus’ victory over Satan, sin and death. These promises also assure us that the effects of the Fall are reversed in Christ’s finished work at Calvary and the salvation He has provided for us by grace through faith. In this regard, we should view Revelation not merely as a book of frightening – and often confusing – imagery, but as a book of warm and assuring promises about God’s sovereignty over human affairs and angelic conflict. In the end, we who read, hear and heed the words of this prophecy are indeed blessed because we know the God who created all things is faithful to His promises.

Seven promises in Revelation 22

Promise No. 1: Living water (v. 1; see also Rev. 21:6; 22:17)

There was a river in the Garden of Eden (Gen. 2:10) that served as the source of four other rivers. But when Adam and Eve were banished from the Garden they lost access to this pure source of water and drank from streams now affected by the Fall. A person may live for up to 40 days without food but only three days without water. The body itself is made up largely of water, so water is absolutely essential to life. Jesus often spoke about water as an image of eternal life supplied by the Holy Spirit (see John 4:10-14; 7:37-39). In the New Jerusalem, we see a river of pure, living water flow from the throne of God and of the Lamb and all whose names are writing in the Lamb’s book of life may drink freely from it. Ezekiel also had a vision of pure water in the glorious future temple (Ezek. 47:1-12; see also Zech. 14:8). This living water depicts the Holy Spirit who inhabits the human spirits of believers but is cut off from unbelievers (Rom. 8:9).

Promise No. 2: The tree of life (v. 2)

There was a tree of life, along with a tree of the knowledge of good and evil, in the Garden of Eden (Gen. 2:9; 3:22). When mankind fell into sin, God banished Adam and Eve from Eden lest they partake of the tree of life and be forever locked in a sinful state. Note in Genesis that trees God created were pleasing to the sight and good for food. In Revelation we see that the tree of life yields food year round, and its leaves provide medicine for healing. Whether this is to be taken literally or symbolically is up for debate, but it’s clear that the tree of life is beautiful and provides what is needed for eternal life and health. Jesus, in His resurrected body, ate and drank, and there is promised a Marriage Supper of the Lamb in heaven, so it’s not unreasonable to conclude that the tree of life does indeed provide food for believers. Meanwhile, the healing of nations will have been completed in the destruction of death (see Rev. 20:14; Ezek. 47:12). Interestingly, access to the tree of life is granted to us only because Jesus died on a tree (Gal. 3:13).

Promise No. 3: No more curse (v. 3)

Curses came as a result of man’s sin (Gen. 3:14-19). Life on earth and procreation became exceedingly more difficult and humans suffered two kinds of death – spiritual and physical – as a result of their rebellion. But in the New Jerusalem the curse is lifted. Mankind lives forever in  the presence of God and finds no difficulty gaining access to abundant food and water. In the curse, humans are removed from direct access to God, but in the New Jerusalem that access is restored. And while people were cursed as a result of their sin, Jesus, who knew no sin, became a curse for us (Gal 3:13; see Deut. 21:23).

Promise No. 4: Seeing the face of God (v. 4)

After Adam and Eve sinned, they hid themselves from God and felt both shame and fear (Gen. 3:8). Sin does that. It separates us from God and denies us access to Him because of His holiness and our sinfulness. Even devout servants like Moses were not allowed to see the face of God (Ex. 33:20-23). But Rev. 22:4 tells us that in the life to come, believers will see God face-to-face and enjoy the intimacy that Adam and Eve experienced before they fell into sin. How is this possible? Because Jesus took upon Himself our sins and bore the wrath of God on the cross. He experienced spiritual death (“My God, my God, why have you forsaken me?” Matt. 27:46) and physical death (“And Jesus … yielded up his spirit” Matt. 27:50). But in His death, burial and resurrection He restored us to a right relationship with God and we have His promise that one day our faith will be made sight. The phrase “his name will be on their foreheads” in Rev. 22:4 signifies God’s ownership of us and His promise to protect us.

Promise No. 5: Light (v. 5)

Before creation there was darkness (Gen. 1:2), but God, who is light, brought light into the universe. Just as darkness is the absence of light, so evil is depicted in scripture as darkness because it is an absence of God’s holy presence. Eternal separation from God is called “outer darkness” (Matt. 8:12). While Jesus suffered the wrath of God for the sins of the world there was darkness over the whole land (Mark 15:33). Unbelievers love darkness rather than light because their deeds are evil (John 3:19). Jesus came to deliver us from darkness (John 12:46). Darkness is associated with Satan and his kingdom (Acts 26:18; Rom. 13:12; Col. 1:13). But in the New Jerusalem there is abundant light; in fact, there is no need of the sun, moon or stars, or of any artificial light, because God will provide light for us. Why is this light promised to us? Because Jesus is the light of the world” (John 8:12).

Promise No. 6: Reward and punishment (v. 12)

Because of our sin, we are under the wrath of God; our wages are death (Rom. 6:23). But Jesus came to deliver us from the bonds of sin and death. All those who believe in Him will not perish but have everlasting life (John 3:16). This salvation is by God’s grace through faith, apart from works (John 5:24; Rom. 4:4-5; Eph. 2:8-9; Titus 3:5-7). Even so, there is to be a final reckoning for all people with Jesus, who is the Judge of all people (John 5:22). Believers will stand before the judgment seat of Christ to be rewarded for faithful Christian service – or to lose rewards God intended for us (see Rom 14:10-12; 1 Cor. 3:14-15; 2 Cor. 5:10). This is not a judgment of our sins and does not result in anyone’s loss of salvation because Jesus was judged for us on the cross; rather, it is a time to give an account of our lives before Jesus and to receive His rewards for our faithfulness. In a similar manner, unbelievers will stand one day before the great white throne to give an account of their lives (Rev. 20:11-15). This is not a last chance for salvation, for all are thrown into the lake of fire after judgment. But it is a time in which unbelievers will acknowledge the Lordship of Christ and be punished for their acts against the kingdom of God. Just as there are degrees of reward in heaven, there are degrees of punishment in hell; God is a just God. For believers, the greatest reward is Jesus Himself and the privilege of spending eternity with Him.

Promise No. 7: Entrance into the New Jerusalem (v. 14)

Adam and Eve were denied access to the Garden of Eden after the Fall. In fact, God placed cherubim at the entrance to the garden to keep them out. But in the New Jerusalem, access is freely granted to those who “wash their robes” (by faith in the blood of the Lamb), while those outside the city gates demonstrate their unbelief through sinful lifestyles (Rev. 22:14-15; see also Rev. 21:8, 27). This is made possible only through Jesus, who is “the way, the truth, and the life” (John 14:6); “the door” (John 10:9); “the resurrection and the life” (John 11:25); “the root and the descendant of David, the bright morning star” (Rev. 22:16). Just as access into the holy of holies was denied to all Jews, except the high priest on the Day of Atonement, access to God has been denied to all people because of sin; but Jesus, our great high priest, entered the holy of holies in heaven with His own blood and secured our salvation. That’s why, upon His death, the veil in the temple, separating the holy place from the holy of holies, was torn in two from top to bottom (Matt. 27:51; see also 2 Cor. 3:14, 16). Christ’s flesh is likened to the veil, which, when torn, provided access to God (see Heb. 10:20).

Summary

We often do great harm to ourselves and to the testimony of Christ by arguing over the symbols and details of the Book of Revelation. While the symbols are important – and certainly meant something to first century readers as they do to us – an over emphasis on them can prevent us from seeing the glorious truth that in the Apocalypse God is urging us to persevere in our faith amidst a wide range of trials because He controls human history and will be faithful to all His promises. In the end, we will see Him face to face, drink from the pure spring of living water, and dine at the Marriage Supper of the Lamb. As John, the Spirit and the Bride say, so let us say, “Come, Lord Jesus” (Rev. 22:17, 20).

An Introduction to Revelation

Who wrote it?

The author of Revelation identifies himself as “John” four times (1:1, 4; 21:2; 22:8). The earliest church fathers, from Justin Martyr to Tertullian, unanimously agreed that this John was none other than the son of Zebedee, one of the 12 apostles, and the “beloved disciple” of Jesus, the same John to whom is attributed the writing of the Gospel of John and 1, 2 and 3 John.

In the third and fourth centuries, however, some church leaders attributed the book to another John and point out grammatical differences between Revelation and the other writings of the apostle. Nevertheless, the apostle continues to be widely credited as the author of this apocalyptic/prophetic work for several reasons:

  • John is described in Acts 4:13 as “unschooled” and may have been incapable of writing in cultured Greek.
  • It’s unlikely that anyone in the early church, other than the apostle, was so well-known to identify himself simply as “John.”
  • Many expressions in Revelation are common to John’s other writings. For example, the word “Logos” as a term for Christ is used only in John’s Gospel and Revelation (John 1:1; Rev. 19:13). And the term “the Lamb” as a messianic title is found only in the same writings.

While we cannot say with absolute certainly that the apostle John wrote Revelation, we have the testimony of the early church fathers and a lack of sufficient evidence against their claims. The apostle John most likely is the author.

What kind of book is this?

First, Revelation, like most New Testament books, is an epistle, a letter intended for a specific audience. Rev. 1:11 makes this clear: “What you see, write it in a book and send it to the seven churches which are in Asia …” The closing of the book also resembles an epistle: “The grace of our Lord Jesus Christ be with you all. Amen.”

The book differs from other New Testament writings, however, in two key ways:

  • Unlike other biblical epistles, Revelation is a prophecy (1:3; 22:7, 10, 18, 19), which forthtells the word of the Lord for the present and foretells future events.
  • Revelation is apocalyptic literature, a style popular in John’s day but unknown to many modern-day readers. Apocalyptic literature is a special kind of writing that arose among Jews and Christians to “reveal certain mysteries about heaven and earth, humankind and God, angels and demons, the life of the world today, and the world to come,” according to Nelson’s New Illustrated Bible Dictionary. Many noncanonical books were written in this style between 200 B.C. and 100 A.D., among them: The Book of Enoch, The Psalms of Solomon, and Testaments of the Twelve Patriarchs.

Key features of apocalyptic writing include: the appearance of angels as guides and interpreters; authorship during times of intense persecution of believers; the use of vivid images and symbols; and the use of numbers to convey concepts.

When was it written?

Most modern scholars believe Revelation was written about 95-96 A.D., late in the reign of the Roman emperor Domitian (81-96 A.D.), who carried out a consistently brutal campaign against Christians. Many evangelical scholars, however, favor an earlier date. Specifically, they believe Revelation was written during the reign of Nero (54-68 A.D.) prior to the fall of Jerusalem in 70 A.D. Nero severely persecuted Christians, and scholars who hold to a preterist view of Revelation believe much of what is written foretells the destruction of the temple and God’s judgment of both Romans and Jews who persecuted Christians.

Where was it written?

John tells us that he was on the Island of Patmos when he received the Revelation (1:9). Patmos is in the Mediterranean Sea and lies west of the coast of modern-day Turkey. John was exiled to Patmos for his faithful testimony of the risen Christ.

Why was it written?

According to the HCSB Study Bible, “This prophetic book originally intended to teach that faithfulness to Jesus ultimately triumphs over all the evils of this world and that Jesus will return to earth as King and Lamb-Bridegroom. God’s people who read and study Revelation today should view it with this original purpose in mind.”

How does it affect me?

Revelation teaches us many truths. First, it reminds us that God is sovereign over human events and angelic forces. He is moving human history toward its climax in the return of Christ and the establishment of new heavens and a new earth. Second, this apocalyptic book tells us how the early church faced intense persecution and was encouraged to persevere as believers looked for God to vindicate them and judge the wicked. Third, the prophetic nature of Revelation shows the timeless message of Christ’s redemption as it spoke to believers in John’s day and speaks yet to us today. Finally, Revelation gives us a glimpse, however hazy, of Christ’s certain, future, glorious, personal return to earth. We may proclaim confidently, as John did, “Come, Lord Jesus” (Rev. 22:20).