Category: Revelation - Wittenberg Door Campus Ministry

Revelation 7:2-17 - Lectionary for All Saints' Day

10/25/2021

10/25/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Our first reading for All Saints' Day is from Revelation chapter seven, where a dozen dozen of thousands (all significant numbers in their own right) appear before God's throne proclaiming salvation from "God" and "the Lamb" (v. 10). These people have come from every nation, and, importantly, they come "out of the great tribulation" (v. 14, ESV).

Teaching in which Revelation serves as a timeline of things to come is extremely common in popular Western Christianity. The model usually involves a period of tribulation lasting seven calendar years, which ushers in the end of the world. In these models, Christians are taken away from the world for their own protection, possibly at the start, in the middle, or at the end of the seven years.

A more historic view sees seven as a number significant of completion and the years being more figurative. It takes the tribulation as the time when we can also see Christianity on earth, always enduring some level of persecution but also experiencing the freedom of the Gospel. This is the understand Lutherans have normally held.

What is significant here, no matter the model of the end times you hold, is that God protects and gathers his people, even those who die for their faith, and keeps them for eternity. What of those who die as Christians but do not specifically die for their faith? I urge you to look at this passage carefully. The siants of God have died, yes. They have come out of tribulation, yes. But the text makes no mention of how the people died. Many endure harship and eventually die of natural causes and at peace. God gathers those people too. They too have had their sins washed by trust in Jesus' blood.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Revelation 14:6-7 - Lectionary for Reformation Day

10/18/2021

10/18/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

The word "gospel" is a peculiar one. It really refers to good news. And often we will make handy definitions. One common definition among Lutherans is that the Gospel is what tells us what God has done for us. Yet here in Revelation 14 the gospel which is proclaimed calls all the nations to fear God, to give him glory, and to worship him in his hour of judgment. This is not the message of good news which we might expect. Granted, it is good news that God's judgment is coming to bring his people into eternal blessedness with him. But those who are subject to the negative judgment of God face sorrows, wrath, and even condemnation.

The truth of God is a matter of good news regardless - it shows that all God's plans and decrees are for the good, since they demonstrate that he has always told the truth. None of his words has ever proven void. In that light, his act of putting all to rights again is a matter of good news and great glory.

The Lord God, king of all, remains on his throne. He reigns by his merciful decree. In light of that, then, let us all give him glory, because that is his call to each and every one of us.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Revelation 12:7-12 - Lectionary for St. Michael and All Angels

9/22/2021

9/22/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Revelation 12 describes a war of truly cosmic proportions. Here we are reminded not only of the power of God, which far exceeds the power of Satan, but we are also reminded that Satan is that same serpent who deceived the man and the woman in the garden. His demons are angels who have been stripped of their power and purity, attributes that rightly belong to God.

The battle between good and evil, God and Satan, is fierce. But it is never in question. In fact, God himself doesn't show up for the battle. Satan himself is a fallen angel. The angels who are not fallen can take care of it.

When God's salvation, power, and kingdom overcome Satan, the glory and praise belong to God. The evil which has befallen humanity is put to an end. God's people are vindicated. This is the certain future outcome.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Revelation 6:9-11 - Lectionary for the Martyrdom of John the Baptist

8/23/2021

8/23/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

How long, O Lord? Just a little longer. In Revelation 6:9-11 the souls of those who have died for their faith cry out to God. How long? Are you ready yet to judge those who have rejected you and have killed us? When will you bring vengeance?

The Lord's answer to them is a resounding, "not yet." The mercy of God, that great mercy which has rescued all who believe on Jesus from eternal death, is not yet finished. The Lord is still calling people to himself. Just as he called those who cry out to him out of their darkness, out of futility, out of sin and death, he is calling others to himself. Those who despise him will continue their work for now, and the work of sinful man is to sin. Yes, this may include killing Christians. It does include killing Christians.

We may rightly be concerned about public health issues, with diseases killing thousands around the world. But it's also a public health issue when people are persecuted and killed for their Christian faith. So far the 21st century has proven to be a dangerous time for Christians to live.

How long? A little longer. Those who die in Christ are not eternally dead. By his resurrection Jesus showed that he conquered death. There is no need to fear. He is able to keep all who trust in him. The body they may kill. God's Word abides still. Jesus is victorious even over death. He can keep you and me also.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Revelation 1:5b-7 - Lectionary for Wednesday in Holy Week

4/1/2021

4/1/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Revelation 1:5b says something startling, if we think about it. The doxology, or statement of glory, dedicates our devotion "to him who loves us and has freed us from our sins by his blood." We can easily understand the idea of someone rescuing us from a variety of dangers "by his blood." For instance, when a soldier dies in battle, we commonly use the metaphor of his purchasing our freedom by his blood. One person loses his life, another lives.

When this idea is applied to sins it becomes much more difficult. After all, we generally think of our sins as something primarily within us, though they poke their heads out and do mischief around us as well. But they are ours to deal with, to control, and sometimes to lose control of.

The Bible takes sin very differently. It considers sin as that which leads to death. The soul who sins must die (Ezekiel 18:20). And the instrument of death is ultimately sin, rather than anything else.

What can we do about this deadly thing that lives within us? How do we take it away. Is it by our good works or our effort? Maybe if we are perfectly sincere? Or perhaps it is by repenting, being sorry for our sins? The problem is that we have to be entirely sorry for our sins, which normally leads us to lying about the severity of our sin or the genuineness of our repentance, which is yet another sin.

What recourse do we have? In Revelation we are told that Jesus is able to die for our sins. It is through his blood, i.e., giving his life, that we receive forgiveness of sins.

This is a battle, just as real as the soldier who dies while protecting us from enemy invasion. But it is one which is applied not to our external world, but to the inside. Our sin is paid for. It is forgiven. Rather than costing us our life, it is costing Jesus his life.

This is the price Jesus willingly pays, out of love for you, love for me. So we give thanks to him. It's all we can do.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Revelation 14:1-5 - Lectionary for Lectionary for Holy Innocents, Martyrs

1/1/2021

1/1/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Remember the idea that you have to take up playing the harp when you die? Revelation 14:1-5 could give you that idea unless you looked carefully. But first, this is the New Testament reading for the Holy Innocents, Martyrs. Why would someone pick this passage? Not because the small children had not defiled themselves with women. Rather, because their sin had nothing to do with their death. They hadn't engaged in criminal activity. Two year olds may act in a criminal manner at times, hiding things and defacing other things. But they are just acting like any other human - self-centered. They aren't as sophisticated as adults about their crimes. And their crimes are generally less harmful to society than those crimes of adults.

The small children were taken away and killed. It wasn't their fault. They bore a sinful human nature, but even that didn't lead to Herod's abduction and execution order. Herod did it because of his sin, not because of theirs.

These people who have died are presented before the Lord in heaven. They are singing a song that only they are allowed to sing. In fact, this is a time when, though the angels are certainly present, they are not singing. The humans are singing. Their song is about the Lamb of God who has redeemed them. It's a beautiful song. It tells about life, real life.

To wrap us up, though, what's the thing with the harp? I'll counter with a question. Why do people have a problem with harp playing? The harp is a simplified version of a guitar. Rather than having to adjust where we put our fingers down, we choose the right strings to pluck. Would you feel better if you needed to take up playing the guitar after you died? Here, though, notice that the voice sounds like harps. It's the song, not the accompaniment. The description is of beautiful, wonderful music. That's what we get to participate in and hear in eternity. So you can stick that into your capo and strum with it a little.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Revelation 1:1–6 - Lectionary for St. John, Apostle and Evangelist

12/26/2020

12/26/20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Our first reading for the commemoration of St. John, Apostle and Evangelist, is from Revelation chapter 1. We can almost picture the elderly, very dignified and well respected apostle sitting at his writing desk penning a letter to the churches. There's mention of seven churches and seven spirits - seven being a signifier of completion. The text even says that this content was given to John by an angelic messenger.

We might like to be in John's position. Then again, we recognize that he was in exile in Patmos at the time of composition. He was removed from home, church, and any family he had in Ephesus so as to be transported forcibly to a prison island. Different historians assess the conditions differently. Regardless, you don't end up as a prisoner on Patmos willingly, and it is not a tropicl island vacation.

The picture we can develop of the apostle, though, is a picture of someone who is committed to Christ and His kingdom, and who wants to continue bringing God's word in clarity to others. Even in a time of trial and difficulty, the Lord has spoken and brought His grace to our world.

John identifies himself as someone who has been loved, freed from sin, and brought into a kingdom of God, to whom all glory and dominion belong. Through this letter we who read it are identified exactly the same way. We may have differences, but all are being gathered together in one in Christ.

Whether we are in Patmos or Pittsburgh, whether we are in prison or free, whether we are old or young, we can know that God in Christ has loved us and appointed us to live and work in His kingdom for the good of the world. We are, then, like John.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Epilogue - Keep God's Word in Light of His Soon Return

8/15/2019

Thursdays are for the New Testament
8/15/19

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
“VI. Epilogue (22:6-21)” pp. 777-799.

Osborne, with many others, considers Revelation 22:6-21 as an epilogue. However, the overall organization of the epilogue and any potential liturgical purpose remains relatively elusive (Osborne 2002, 777). Verses 6-7 claim authenticity for the book. The words, revealed by God and His angels, are true. God’s messengers gave them to John. Osborne finds the wording slightly oblique when it refers to “of the spirits of the prophets.” However, he thinks the reference is to the Holy Spirit who speaks to the prophets (Osborne 2002, 780). The events of the end are to be “soon.” Osborne does note that apocalyptic use of “soon” does not always appear immediate to us (Osborne 2002, 781). Many commentators have observed that, since the ascension of Christ and the day of Pentecost have passed, “soon” may refer to there being no remaining intermediate events, so it is next in line. In verse seven a blessing is upon the one who hears, keeps, or heeds the words. The Christian is to live ready for all the things in Revelation to take place (Osborne 2002, 783).

Revelation 22:8-11 describe three more important statements of an angel (Osborne 2002, 783). First, John makes it plain that he is the recipient of the visions, but he again falls into the trap of worship toward his angelic messenger. This is rebuked again by the angel (Osborne 2002, 784). Worship is intended to be directed to God alone, not to any other being. For this reason, the angel commands John not to seal the prophecies. Osborne sees this as a time for revealing truth rather than concealing secrets (Osborne 2002, 784). Finally, the angel in verse 11 speaks to the need to choose righteousness or wickedness. Osborne debates different ways the statement can be understood, concluding that the angel is giving a warning in light of the imminent return of Jesus (Osborne 2002, 786).

Revelation 22:12-19 contain seven sayings of Christ. First, in 22:13, Christ is coming with his reward. God in the Bible does speak of rewards or recompense, even as the Bible speaks of grace. Those who believe on Christ, in some way, are treated in accord with their belief (Osborne 2002, 788). The second saying of Christ, in verse 13, identifies him again as the Alpha and Omega, restating “the First and the Last, the Beginning and the End.” Osborne notes it as an “all-embracing” statement of Christ’s power (Osborne 2002, 789). The third saying, in verses 14-15, givs a blessing to those who heed the words, and a warning to those who do not heed God’s words. Osborne notes this is a common theme in Scripture, often implicit in the idea of a separation or a washing (Osborne 2002, 790). Here various groups of people who choose to reject God’s Word are categorically excluded from God’s favor. Fourth, in Revelation 22:16a, Jesus says he has sent word to the Church (Osborne 2002, 791). In 16b Jesus further identifies himself as “the Root and the Offspring of David, the Bright and Morning Star” (NKJV). Osborne sees this as an emphasis on Jesus as the victorious Davidic Messiah (Osborne 2002, 793). Verse 17, which some commentators suggest as showing Jesus still speaking, calls for the second coming to be soon. Osborne does think the invitation for the reader to come points to Jesus as the speaker. The call to “come” is likely addressed to all humans, regardless of their standing or need (Osborne 2002, 794). The final word, in 22:18-19, cautions against adding to or taking away from the book. Osborne finds roots of the statement in Deuteronomy 4:2. The idea is that we are to accept the entirety of what God has said to us (Osborne 2002, 795). The Christian faith is not to be rearranged. The message of the Bible is to be interpreted in accord with God’s intention and character.

Revelation 22:20 pleads again for Christ to return (Osborne 2002, 797). There is an urgency to the second coming of Christ. The book concludes in 22:21 with a benediction. Osborne takes this to indicate the book was to be viewed not only as an apocalyptic prophecy, but also as an epistle (Osborne 2002, 798).

Eden Restored

8/8/2019

Thursdays are for the New Testament
8/8/19

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
“V. New Heaven and New Earth (21:1-22:5)” pp. 726-776.
“C. New Jerusalem as the Final Eden (22:1-5)” pp. 768-776

Osborne observes that Revelation 22:1-5 depicts the New Jerusalem as a restoration of the Edenic paradise. On a side note, he also points out that in Genesis 2-3, before the Fall, the Tree of Life was accessible to the people. It was fine for people oriented to God (Osborne 2002, 768).

Here in Revelation 22, not only are there trees of life, but they grow along “a river of water of life” from the temple. The idea of water and life is very common in all the Bible (Osborne 2002, 769). As elsewhere in Revelation, Osborne observes the unity of God and the Lamb, who occupy the throne equally (Osborne 2002, 770). The theme of the tree of life is present in Revelation 22B, a theme Osborne traces through the Old Testament. Here, oddly, it is a singular tree but seems to line both banks of the river, giving different fruit (Osborne 2002, 771). Osborne suggests the different fruit in the different times suggest abundance and the lack of seasons. The fact that the leaves are for healing is a little puzzling in a place where there is no illness or harm. This may be viewed as a reminder of the perfection - the leaves are for healing but are never needed. The description of the tree is followed by the observation that there is no curse, no evil (Osborne 2002, 773).

Revelation 22:3b-4 speaks of the centrality of God’s throne in the city. All the good there, Osborne observes, is predicated on the fact that God is present for His people (Osborne 2002, 773). The service of his people is worship. Osborne notes the double meanings of douleuo and latreuo, the words used to describe the work of the free servants of God (Osborne 2002, 773-774). God’s people will see Him clearly and bear his name on their foreheads. The new name given to them is God’s name.

Revelation 22:5 concludes the vision with God’s presence as the eternal light of His kingdom. His people reign with Him forever (Osborne 2002, 775).

The Coming Holy City Described in Detail

8/1/2019

Thursdays are for the New Testament
8/1/19

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
“V. New Heaven and New Earth (21:1-22:5)” pp. 726-776.
“B. New Jerusalem as the Holy of Holies (21:9-27)” pp. 745-767

Osborne finds in Revelation 21:9-27 not only a conclusion of the idea of God’s presence in a holy city, magnificent in every detail, but also yet another call to the reader to desire God’s presence in that eternal place (Osborne 2002, 745). In 21:9-10 John is transported to see the vision. Osborne considers the wording to refer deliberately to the angels with the bowls, as the angel who shows this to John is one from chapter 16. We therefore return in thought to 17:1 where God said “it is over” (Osborne 2002, 747). The bride we are shown is “the wife of the Lamb.” Osborne sees this as a forceful statement that the Church is the fulfillment of Old Testament passages describing Israel as the wife of God (Osborne 2002, 748). John is immediately taken to a high mountain, an appropriate vantage point not only for physical sight, but often in Scripture for spiritual insight.

Revelation 21:11-21 describes the appearance of the city in detail. Osborne finds the first characteristic as most important to the city’s beauty, as it is filled with God’s glory (Osborne 2002, 749). The jewelled appearance shines, radiating God’s light and beauty. There is a great and high wall with twelve gates. Osborne observes these suggest the idea of safety, but that the gates never need to be closed as there are no enemies (Osborne 2002, 750). The twelve gates are reminiscent of the description in Ezekiel 48, but here all who are part of God’s kingdom can enter, they are not particular to different tribes of Israel. Osborne notes that the twelve foundations have the names of the apostles. It is unclear which twelve apostles, as Osborne notes Barnabas and Paul might be included (Osborne 2002, 751). He makes no mention of Matthias, but does recall that the Bible refers to “the twelve” at times when not all are accounted for, such as John 20:24 and 1 Corinthians 15:5. The city is measured by an angel in 21:15-17. Here, as elsewhere, a measurement indicates God’s claim of ownership (Osborne 2002, 752). The city, as measured, is approximately 1,500 miles across, and is a perfect cube (Osborne 2002, 753). In comparison, the wall is very small, but adds to the beauty of the city. The city’s building materials likewise are signs of God’s splendor (Osborne 2002, 755). The use of “pure gold like clear glass” is mystifying. Apparently it is not quite like the gold we know of. The twelve jewels used in the foundations have provoked a good deal of debate. Osborne reviews numerous arguments which try to draw parallels with the priestly breastplate from Exodus 28 and 39, as well as with associations to the signs of the zodiac (Osborne 2002, 756-757), but concludes that the idea of jewels used to show splendor is the more likely intent (Osborne 2002, 758).

Revelation 21:22-27 turns from describing the appearance of the city to the conditions in the city. The description is made in negative terms, telling what will not be present, rather than what will be there (Osborne 2002, 759). There will be no temple, because God will be present. Osborne gives numerous references to biblical passages which indicate that no temple is needed in the presence of God (Osborne 2002, 760). There will be no sun or moon in verses 23-24. God’s glory gives the city light. There is no darkness (Osborne 2002, 761). The symbolism of light also indicates that all nations can see their way to the holy city clearly. They also come, bringing the spoils of victory to the presence of the victorious God (Osborne 2002, 763). In verses 25-26 there is no need to close the gates because it is always day. Again, Osborne finds this as a depiction of the nations streaming into the city (Osborne 2002, 764). Finally, in verse 27, nothing sinful is in the city. All impurity has been excluded. Osborne is clear that the sins of God’s people have been wiped away. They are not engaged in sinful practices so they are able to enter the city. Their names are “written in the Lamb’s book of life” (Osborne 2002, 765).

A Physical New Heaven Earth

7/25/2019

Thursdays are for the New Testament
7/25/19

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
“V. New Heaven and New Earth (21:1-22:5)” pp. 726-776.
“A. Coming of New Heaven and New Earth (21:1-8)” pp. 728-744.

Osborne observes as we move into the narrative of the new heaven and earth that it provides fitting closure for not only the themes of Revelation but for the entire drama of sin and salvation found throughout the Bible (Osborne 2002, 726).

The idea of a coming new heaven and new earth is common to both the Old and New Testaments. Since the original creation was ruined by sin, Osborne sees that it needs to be replaced with an eternal heaven and earth (Osborne 2002, 729). Though he is not completely certain of the type of physicality, Osborne does believe it will have a physical element. The new heaven and the New Jerusalem will come down from heaven to earth, making a united reality (Osborne 2002, 730). In this new creation there is no evil remaining. The judgment has fallen on evil and it is not able to pose a threat. The Bible passages describing restoration are now fulfilled (Osborne 2002, 731). As the heavenly city descends, the saints have their permanent home and are united with God (Osborne 2002, 733).

In Revelation 21:3-4 a loud voice comes from the throne of God. Osborne asserts this as an angel, not God, because God speaks in verses 5-6 (Osborne 2002, 733). The message is that God’s dwelling is with his people. They are his people and he is their God. This results in peace and joy in God’s presence.

Verses 5-6 have God’s description of his new order. Osborne enumerates five elements of God’s speech. First, the church is to know that God makes all things new (Osborne 2002, 736). Second, the message is true and worthy of faith (Osborne 2002, 737). There is no place for doubting God’s Word. Third, the events of world history are now finished. We do not look for more after this point (Osborne 2002, 738). Fourth, God as the beginning and the end is the sovereign Lord over all history. Finally, the God who is sovereign over all will care for his people, particularly those who thirst and need living water (Osborne 2002, 738-739).

In Revelation 21:7-8, the readers are challenged to distinguish “between those who are faithful and those who are not” (Osborne 2002, 739). The faithful depend on God for all their provision. They will receive all the promises which have been made in the past, especially the promises of adoption as children of God (Osborne 2002, 740). The sins discussed through the book of Revelation will most certainly be punished, particularly a refusal to believe or attempts to deceive others. This, Osborne sees, is a stern warning to Christians that they need to persevere in the Christian faith (Osborne 2002, 742).

A final judgment delayed by mercy

7/18/2019

Thursdays are for the New Testament
7/18/19

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
“IV. Final Judgment at the Arrival of the Eschaton (17:1-20:15)” pp. 603-725.
“D. Great White Throne Judgment (20:11-15)” pp. 719-725.

The judgment found in Revelation 20:11-15 is agreed to be at the end of history as we know it. Osborne finds a “large white throne” as a symbol of something with great majesty, power, and purity (Osborne 2002, 720). In this scene, the current age comes to a close, so eternity can be ushered in. The first heaven and earth will need to pass away. In verse 12, those standing before God’s throne are judged. Osborne takes these to be the saved, as we see saints standing there in other passages. It is after verse 12 that the other dead are raised (Osborne 2002, 721). The judgment according to things written in books is a common theme in the Old Testament and other Jewish writings. Believers are judged “according to their works” in various New Testament passages as well, but Osborne concedes that we do not know what that judgment might be (Osborne 2002, 722).

Revelation 20:13-15 records a resurrection of the dead, given up by “the sea.” Osborne considers the sea as a personification of death and Hades. He also notes that in the apparent chronology of Revelation the sea has already been destroyed, yet it does give up its dead to face judgment. The unrighteous are judged and “the evil forces join the false trinity in the lake of fire” (Osborne 2002, 723). This second death is depicted as eternal and conscious punishment. It is applied to all whose names are not in the book of life, which is the apparent consequence of their disobedience and unbelief (Osborne 2002, 724).

Those who refuse, refuse

7/11/2019

Thursdays are for the New Testament
7/11/19

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
“IV. Final Judgment at the Arrival of the Eschaton (17:1-20:15)” pp. 603-725.
“C. The Thousand-Year Reign of Christ and Final Destruction of Satan (20:1-10)” pp. 696-718.

Osborne notes that the idea of a thousand year reign of Christ prior to Satan’s final destruction has created a great deal of debate and division in Christianity, particularly prior to Augustine and then again some 1200 years later in the 1700s (Osborne 2002, 696). Osborne takes a premillennial point of view but tries not to entirely discount amillennial or postmillennial stances. The passage and its place in the larger passage (17:1-20:15) about God’s judgment is of greater importance than the theological debate over the sequence of events (Osborne 2002, 697). This passage divides into three segments: the binding of Satan (20:1-3), the saints’ reign (20:4-6), and Satan’s release and final battle (20:7-10) (Osborne 2002, 698).

In verses 1-3, introduced with the typical “and I saw,” an angel descends from heaven to the abyss to bind Satan with a chain and lock him up (Osborne 2002, 699). Osborne thinks it likely that this is the same angel who opened the abyss in Revelation 9:1. Satan is not able to resist the angel’s power. The names given to him appear much like names read in a formal sentence, leading to imprisonment (Osborne 2002, 700). Osborne finds the binding of Satan reminiscent of Jesus’ statement in Mark 3:27 and the parallels, where the strong man is bound and his house is plundered. The theme of a binding of fallen angels is not uncommon in late Judaism. The period of imprisonment in Revelation 20 is a thousand years, which is based on Jewish traditions of a significance of the multiples of ten. Osborne thinks it may refer to a long but clearly defined and spiritually significant period of time (Osborne 2002, 701). Satan is locked and sealed in with no means of escape, “so as not to deceive the nations” (20:3). Osborne here observes that an amillennial view sees the binding of Satan as the age of the Church, while a premillennial view expects the binding of Satan at some point in the future (Osborne 2002, 702). Since Osborne finds Satan’s primary work as deception, he does not think our current age could be that described in Revelation 20. There seems to be too much deception for him to believe Satan is bound (Osborne 2002, 703).

Revelation 20:4-6 describes a thousand year reign of the saints. Some individuals are seated on thrones judging. Osborne observes that the text never says clearly who the judges are (Osborne 2002, 703). Due to the proximity of the mention of martyred Christians, Osborne thinks those who have died for their faith are the judges (Osborne 2002, 704). This power of judgment is given to them, presumably by God. They had been beheaded and refused to worship the beast or receive his mark. These were alive and reigned with Christ for a thousand years. Osborne, noting that verse 4 is before the mention of bodily resurrection inverse 5, is unsure if this would be an early resurrection (Osborne 2002, 706). In 20:5 there is a clear statement of resurrection. There is a “first resurrection” but Osborne sees there is no second resurrection, but that unbelievers will face a second death (20:6). He takes the resurrection to be a raising of all saints from the dead (Osborne 2002, 708). Those who are raised will be “priests of God and of Christ,” serving before God. AGain, this is in sharp contrast to those who died in unbelief so are raised not to life, but to a second death (Osborne 2002, 709).

In Revelation 20:7-10, Satan is released, he once again deceives the nations, and they surround God’s people only to be destroyed and cast into a lake of fire (Osborne 2002, 710). Again, Osborne is critical of an amillennial position because only at the end of the millennium does Satan regain power to deceive. He is released and immediately begins to successfully deceive the people of the earth, who have known no deception for a thousand years. Osborne sees their immediate capitulation as a sign of the sinful nature (Osborne 2002, 711). The assembly of the nations for battle is a parallel to Ezekiel 38-39, where the nations rise up against God’s people. Osborne takes this as a battle which is distinct from that of Revelation 16:14-16 and 19:17-21. Here there is a different outcome and aftermath (Osborne 2002, 713). The saints, pictured here as being in Jerusalem, are surrounded by armies of the nations. Fire comes down upon the nations, again, as before, presumably from God (Osborne 2002, 714). The devil is placed into eternal punishment in a lake of fire. The concept of eternal torment for demonic forces was a common theme in the New Testament (Osborne 2002, 715). Osborne observes again that those who did not believe were immune to the presence of Christ and the lack of deception for a thousand years. They would not believe under any circumstances.

Christ's Coming Doesn't Even Require a Battle

7/4/2019

Thursdays are for the New Testament
7/4/19

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
“IV. Final Judgment at the Arrival of the Eschaton (17:1-20:15)” pp. 603-725.
“B. Final Victory: The End of the Evil Empire at the Parousia (19:6-21)” pp. 669-695.

Osborne notes that the two main events of the end spoken of in the New Testament are a rapture of the saints and a judgment of sinners. The element of judgment is prominent in Revelation but the timing of a gathering of Christians is not at all clear (Osborne 2002, 669).

The hymns to God continue in Revelation 19:6-10. Osborne separates 19:1-5 from 6-10 because the first half includes the idea of judgment but this portion has no hint of judgment. It is entirely focused on the praise of the Lamb (Osborne 2002, 671). The rejoicing brings God the glory which is due to him as not only the one who reigns but also the groom who is taking the Church as bride. Osborne again emphasizes the difference of the brides in Revelation, the Church as contraasted with the “great prostitute” (Osborne 2002,672). Osborne also describes briefly the seriousness of a betrothed which was a sufficient commitment that to break it required a divorce. The commitment of the Church to the Lamb was complete, but the actual marriage was not completed until this point (Osborne 2002, 673). The bride both prepares herself and is given perfect garments by the Lord. Osborne briefly describes the church’s self-preparations to the works of James rather than the imputed righteousness of Paul, but he goes on to see that the garments with which the church prepares herself are provided by God (Osborne 2002, 674). John is again reminded to write what he sees, particularly that God has brought to the wedding those he wishes to have, so they will be able to rejoice in the wedding supper (Osborne 2002, 675). Seeing this, John falls down in worship and is corrected in what he does by the angel, having inadvertently worshipped the angel (Osborne 2002, 677).

In Revelation 19:11-16 the Christ as the conquering king is on the scene, arriving as a very imposing figure on a white horse, and waging a battle which is so certain in its outcome that his mere presence seems to win the victory (Osborne 2002, 679). Osborne walks briefly through the descriptors of Christ. The striking element at first is that he wages war using the power of his righteousness and truth, which are weapons none other actually possesses (Osborne 2002, 680). His flaming eyes, his crown, and the name written add to his striking appearance as the unique ruler among rulers (Osborne 2002, 681). Osborne discusses the idea of Jesus’ special name, concluding that his true identity and power are bound up in a name which he allows nobody else to use (Osborne 2002, 682). The bloody garment worn by Christ, says Osborne, is stained with his enemies’ blood, not his own. Osborne considers this to be so because the context is that of judgment, not redemption (Osborne 2002, 683). Christ proceeds to judge and to make war. He is accompanied by a heavenly army, possibly angels, saints, or a combination of the two (Osborne 2002, 684). There is some unresolved debate over whether the army will actually fight or if all the fighting is done by Christ. Osborne concludes that any combat is under Christ’s authority and that he is the victor in the conflict (Osborne 2002, 685). Significantly to Osborne, Christ is called the king of kings, while the Antichrist had more limited authority. “Thus, this is another place where the divinity of Christ is stressed - the Warrior Messiah is God himself” (Osborne 2002, 686).

In Revelation 19:17-18 a radiant angel commands birds of prey to gather so as to feast on the dead. Osborne sees this as “an obvious parody of the invitation to the saints to attend ‘the wedding supper of the Lamb’ in 19:9” (Osborne 2002, 687). We notice the invitation is issued before the battle, again emphasizing the certainty of the outcome.

Revelation 19:19-20 brings us to the battle itself. Osborne, after listing a number of Old Testament passages about a final war, concludes, “This passage is the culmination of all the previous imagery. This is truly ‘the day of the Lord’ prophesied throughout the OT. Yet there is no battle” (Osborne 2002, 689). The battle ends as soon as the Lord shows his sword. Osborne considers that there is probably a battle but that it is downplayed to show Christ’s superiority. In the battle, the beasts are captured and their forces defeated. They are condemned and thrown into a lake of fire. Osborne concludes this is a description of eternal and conscious punishment (Osborne 2002, 690). He goes on to describe several different images in which cultures take eternal punishment to involve fire. The armies are destroyed, in fulfillment of the promise made to martyrs in Revelation 6:11. The birds have their feast, a humiliation to the dead enemies (Osborne 2002, 691).

Joy at God's Righteous Judgment

6/27/2019

Thursdays are for the New Testament
6/27/19

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
“IV. Final Judgment at the Arrival of the Eschaton (17:1-20:15)” pp. 603-725.
“A. Destruction of Babylon the Great (17:1-19:5)” pp. 605-668.
“3. Hallelujah Chorus - Joy at His Just Judgment (19:1-5” pp. 662-668.

Revelation 19:1-5 records a song of praise to God. Osborne observes that here only in the New Testament is the word Ἀλληλουιά used (Osborne 2002, 662). The praise is a respose to God’s judgment of Babylon. It is called forth by those surrounding the throne, but is carried out by a great multitude, apparently Christians who died for their faith (Osborne 2002, 663). The joy is expressed because in this act of judgment God has rescued His people, and that his justice is “true and just” (Osborne 2002, 664). Osborne notes that God’s punishment of Babylon will last forever, according to Revelation 19:3, and that this is also a matter of praise, since the corresponding rescue of God’s people will also last forever (Osborne 2002, 665).

The Unrighteous Lament due to Loss of Self-Interest, Not due to Wrongs

6/20/2019

Thursdays are for the New Testament
6/20/19

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
“IV. Final Judgment at the Arrival of the Eschaton (17:1-20:15)” pp. 603-725.
“A. Destruction of Babylon the Great (17:1-19:5)” pp. 605-668.
“2. Fall of Babylon the Great (18:1-24)” pp. 631-661.

The fall of “Babylon” has been predicted and discussed at several points earlier in Revelation, but in chapter 18 the actual fall is described in detail. Revelation 18:1-3 begins the process with an angelic announcement, as another angel with great authority descends from heaven. Osborne observes that “the members of the false trinity do not possess ‘glory’ in the Apocalypse” (Osborne 2002, 634). This angel is apparently reflecting God’s glory, descending from his presence. While some scholars take this as a reference to Christ, Osborne finds that Revelation does not elsewhere use angelic language to speak of Christ, so he thinks it unlikely here (Osborne 2002, 635). The message of the angel is that Babylon is fallen, an allusion to Isaiah 21:9, where Babylon and its idols are shattered. The announcement is described in groups of three parallel lines, which is uncommon and therefore noticeable (Osborne 2002, 635). In its fall, Babylon, once a home for demons, becomes a prison for demons (Osborne 2002, 636). The judgment is not arbitrary but because of the sins of its inhabitants. The parallel second and third lines speak of the leadership of Babylon’s kings and of the economic excesses which contributed to a departure from God’s Word (Osborne 2002, 637). Osborne observes that Rome, as an economic powerhouse, easily could lose restraint. This would create hardship for the lower classes.

In Revelation 18:4-8 a heavenly voice calls the people of God to come out of “Babylon.” Osborne finds a double meaning in the call, as not only should God’s people avoid the place of destruction, but they should also be spiritually separate from the sins of Babylon (Osborne 2002, 638). This is necessary, according to verse five, because Babylon’s sins have risen to heaven and require judgment (Osborne 2002, 639). Osborne finds the judgment to be according to a law of retribution (lex talionis), in which “God will pay [the sins] back in kind” (Osborne 2002, 640). The sentence is pronounced in terms common in a Roman court of law. The defendant, Babylon, is to be paid back what she has done. Specifically, she will drink “the cup of God’s wrath” that was involved in the “cup of sin” she persuaded others to drink (Osborne 2002, 641). The sin may be encapsulated, as Osborne does, in the ideas of seeking her own glory and pursuing her own pleasure (Osborne 2002, 642). The plagues that will come upon Babylon are familiar by now, as we have seen them - death, sorrow, hunger, pestilence, etc. Again Osborne notes that God uses the very things Babylon already has for her destruction (Osborne 2002, 643).

Revelation 18:9-19 consists of three funeral dirges which are sung by those who gained great profit from her (Osborne 2002, 644). First, the kings of the earth lament because they will miss the licentious relationship with Babylon. Osborne sees this as primarily financial license to plunder and profit (Osborne 2002, 645). They fear the judgment falling on them as well.

Merchants also lament, with language of mourning (Osborne 2002, 646). Again, they are not so much disturbed at the destruction of Babylon as at the loss of their trade. Osborne notes the substantial list of types of wealth that could be lost (Osborne 2002, 647). He then walks through items on the list, describing the way they were obtained and their luxury (Osborne 2002, 648-650). The merchants, like the kings, “‘stand far off’ to distance themselves from the fate of the unholy Roman empire” (Osborne 2002, 651). This is a very pragmatic move, signifying no change of heart, but only a change of location. The merchants are like the kings, in that they are troubled because of their earthly losses, not because of their sin.

The third lament is that of sea captains and sailors, a group of whom four classes of people are listed, all who draw profit from any nautical pursuits (Osborne 2002, 652). Seeing the destruction of Babylon they also mourn because of the loss of their livelihood, rather than because of the terrible fate of the people and city (Osborne 2002, 653).

Revelation 18 shifts abruptly as God’s people are called to “rejoice that the name of God has triumphed and his people have been vindicated” (Osborne 2002, 653). Osborne freely admits the discomfort involved in rejoicing over destruction but recognizes the central theme in Revelation “is to defend the justice of God and vindicate the suffering saints” (Osborne 2002, 654). As this is accomplished it is a matter of praise. Again, we are reminded that the judgment upon Babylon is the same as the judgment Babylon inflicted on God’s people (Osborne 2002, 655).

In Revelation 18:21-24, the judgment is described in more detail, with Babylon being cast down never to be found again, like a millstone thrown into the sea (Osborne 2002, 656). Osborne notes in its destruction there will be five things no more to be found. In the carefully arranged list, the odd numbers are things which will not be heard, and the evens are things no more to be seen. Music will be gone, also craftsmen and thus the economy (Osborne 2002, 657). The millstone will not be heard, indicating lasting famine. The city will be dark, without lamps and barren, without the voice of a bridegroom or bride (Osborne 2002, 657). The charges leading to this penalty are read, as would be expected in a Roman court: “economic tyrrany, sorcery, and murder” (Osborne 2002, 658). These charges are not really unique to one culture, but certainly would fit the Roman culture of the time of composition. Osborne does specify that the word “sorcery” can easily refer to deceit of the type used to lead the nations away from God. The trouble Babylon has brought will come to her.

The Fall of Babylon the Great

6/13/2019

Thursdays are for the New Testament
6/13/19

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
“IV. Final Judgment at the Arrival of the Eschaton (17:1-20:15)” pp. 603-725.

Osborne finds the concluding section of Revelation to be logically broken into two main sections, 17:1-20:15 and 21:1-22:21. In the section 17:1-20:15 there are three divisions. 17:1-19:5 recapitulates the judgment of Babylon, 19:6-21 speaks of the coming of Christ (Osborne 2002, 603). Chapter 20 describes a millennial reign and some final destruction (Osborne 2002, 604).

“A. Destruction of Babylon the Great (17:1-19:5)” pp. 605-668.

Revelation 17:1-19:5 discusses the judgment and end of Babylon, normally recognized as Rome, the world power. While Osborne finds chapter 17 very complicated, chapter 18 is relatively easier to understand (Osborne 2002, 605).

“1. The Great Prostitute on the Scarlet Beast (17:1-18)” pp. 606-630.

Osborne considers Revelation 17 asa continuation of chapter 16, largely because it is introduced by one of the angels who had the bowls in chapter 16. “Most of chapter 17 deals with the angel’s interpretation of symbols, however, and the actual judgment is not carried out until 17:16 and then throughout chapter 18” (Osborne 2002, 607). The prostitute introduced is held in contrast to the Bride of Christ. This woman is identified as “Babylon the Great,” typically seen as Rome, leading the world away from God. Osborne notes that the imagery of prostitution is common in the Bible as a sign of infidelity to God (Osborne 2002, 608). Here, the prostitute “sits upon” the nation, which normally indicates a position of a conqueror who controls something (Osborne 2002, 609). The concept in Revelation 17:1-2 is that the prostitute has led the people, along with many kings, into a sort of morally drunken slavery.

In Revelation 17:3-6a, John, seeing this in the Spirit, perceives numerous details. The woman is present in great luxury, with a royal cup full of immorality, which Osborne recognizes as being of a religious nature and offensive to God (Osborne 2002, 611). Her name, on her forehead, possibly as a headband or tiara, shows John the mystery that she is “Babylon the Great” (Osborne 2002, 612). Historically, Babylon was known as the seat of all arrogance. Her identity as a mother of abominations would label her offspring, Rome’s subjects, as immoral. In their immorality they are “drunk with the blood of saints,” a bloodthirsty type of immorality.

In Revelation 17:6b-14, John’s confusion about the vision leads to the angel’s explanation, a rhetorical feature Osborne finds common in Scripture as a way of introducing descriptions (Osborne 2002, 614). The beast, in 17:8, is a parody of Christ, being temporary in his rule, as opposed to the eternal Christ. He comes out of the abyss, as wesaw in 11:7 and 13:1 (Osborne 2002, 615). He is headed to his destruction, not to rule but ot have his rule ended. The angel goes on to describe the beast’s seven heads, which the author says requires wisdom. Osborne considers the seven heads to correspond in some way with the seven hills on which Rome sits. However, the seven kings mentioned are much more difficult to interpret (Osborne 2002, 617). They may refer to emperors of Rome and the idea that Nero would be resurrected, but, especially since dating of Revelation is uncertain these theories are tenuous at best. Osborne reviews several ways of identifying these heads, finally concluding they may best be seen as kingdoms and that the number seven, as elsewhere in Revelation, is a sign of completion (Osborne 2002, 620). The coming one of 17:11 is going to be one like the others, of the same kind, but will bring the downfall of the system. The beast also has ten horns. Osborne notes that Rome was divided into ten provinces, which is a sensible interpretation of the passage (Osborne 2002, 621). However, it could also be a reference to client kings who had not necessarily arisen. They have authority for only a short time, and only as far as God allows it (Osborne 2002, 622). Their role is to gather consensus of the other kings of the earth as they try to wage war against the Lamb. Osborne considers this to point foward to a final, cataclysmic time of persecution in which the kings of the world and the people who have refused God will rise up against God and His people. Though they will cause great earthly destruction, God’s people are eternally safe and God will ultimately defeat the beast, his kings, and his people (Osborne 2002, 623). It is God and the Lamb who is the true and eternal king of kings.

In Revelation 17:15-18 the angel returns to the identity and the destiny of the prostitute. She is ruling over all the peoples of the world, those who have rejected God. The beast and his subject kings turn against the prostitute, as Osborne shows is a common theme in Scripture. Eventually the unbelieving world turns on its own (Osborne 2002, 625). The description, strongly reminiscent of Ezekiel 23, shows the prostitute’s allies turned against her. She is not only deposed, but is stripped, killed, and eaten. Osborne observes, again, that this is given by God. As in 17:16, God is using the forces of evil to judge evil (Osborne 2002, 627). In 17:18, the angel makes it plain that this is the destruction of Rome. Osborne considers that Rome didn’t fall for several hundred more years. He does not note that Rome’s fall was not complete even then (Osborne 2002, 628).

God's Righteous Judgment on the World

6/6/2019

Thursdays are for the New Testament
6/6/19

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
III. God in Majesty and Judgment (4:1-16:21) pp. 218-602.
B. Great Conflict between God and the Forces of Evil (12:1-16:21) pp. 451-602
2. “Great Conflict Culminated (15:1-16:21)” pp. 558-602.
“b. Seven Last Bowl Judgments (16:1-21)” pp. 576-602.

Osborne observes that Revelation chapter 16 brings some events to their climax, while it sets the stage for others. The “bowl” judgments are poured directly on the earth and on people, while the earlier seals and trumpets tended to allow partial survival and work through natural results rather than direct harm (Osborne 2002, 576). The plagues follow patterns which are familiar to those who have read the earlier text, building on the values and themes seen previously.

In Revelation 16:1 a loud voice from the temple gives commands to seven angels holding bowls (Osborne 2002, 578). Osborne takes this to be God’s voice, as it comes from the temple. The bowls are discussed as drink offerings, poured out, but what is poured out is the wrath of God. Osborne again notes parallels to the judgments inflicted on Egypt prior to the exodus, with the first bowl of Revelation 16:2 serving as a parallel to the sixth plague of Egypt, terrible sores (Osborne 2002, 579).

In Revelation 16:3 the sea becomes blood and all life in it dies. Osborne observes that this is more severe than the judgment in Revelation 8:8-9, and that it parallels the first plague of Egypt from Exodus 7:14-21 (Osborne 2002, 580). The extent of this plague would certainly bring the end of society as it is known.

Osborne observes that the third bowl, of Revelation 16:4, is more similar to the first plague of Egypt, as it applies to inland waters instead of the sea. Again, this would be entirely devastating to life and society (Osborne 2002, 580).

Revelation 16:5-7 contains a doxological hymn. Osborne describes numerous scholarly attempts to find a parallel hymn structure but concludes that this one is unique in its expression (Osborne 2002, 581). God is described as the righteous one who is and was. Osborne suggests the future element is missing here because we are at the end of time and there is no future left (Osborne 2002, 582). God is also described as acting in holiness to reap vengeance on those who killed the saints and prophets (16:6). Osborne briefly traces the theme of suffering Christians as a continuation of the suffering of Christ and the prophets as expressed in the New Testament (Osborne 2002, 583). The plagues of blood are especially appropriate for use on the earth-dwellers who have poured out the blood of God’s people. The hymn yields a response from the altar, either from the martyred saints near the altar or from the angel presenting prayers on the altar (Osborne 2002, 584-585).

The fourth bowl, of Revelation 16:8-9, is not based on an Egyptian plague, as here the sun, elsewhere a sign of majesty, becomes a blazing tool to burn people (Osborne 2002, 586). Osborne emphasizes that we cannot know if this is to be taken literally or metaphorically, but it is certainly an horrific image.

The fifth bowl shifts the focus of God’s judgment, as it pours out God’s wrath on the beast’s throne, this time with darkness and pain (Osborne 2002, 587). This, the only place the beast is said to have a throne, is in contrast to God’s throne at the altar. Osborne notes that the beast’s kingdom lasts only for a brief time, while God’s kingdom is eternal. This fifth bowl is a parallel of the ninth plague on Egypt, from Exodus 10:21-29, as well as being an intensification of the foufth trumpet judgment in Revelation 8:12 (Osborne 2002, 588). Osborne does observe that this darkness is accompanied by intense pain, which he sees as a possible foreshadowing of the eternal torment of the condemned. The response to all these plagues is that the people of the earth blaspheme and curse God, further expressing their rejection of him (Osborne 2002, 589).

The sixth bowl, in Revelatino 16:12-16, is a more complex judgment, in four parts, working together to prepare for final war. In verse 12, the Euphrates is dried up, allowing God’s people to escape their enemies (Osborne 2002, 590). Osborne takes the description to be highly figurative, especially since the Euphrates is no longer an insurmountable barrier, but he is quite unsure what the figures point to (Osborne 2002, 591). At this point the “false trinity” he has described gathers together, in opposition to the triune God. They send out evil spirits from their mouths into the world, deceiving people and gathering them for war. An interruption in the narrative in Revelation 16:15 cautions God’s people that they should be watchful, as the Christ says he is going to come as a thief. Osborne ties this theme to that of the letters to Sardis and Laodicea, where the churches are told to be watchful (Osborne 2002, 593).

At length, the kings of the earth are gathered to a place for a final battle. Osborne notes that the location is difficult to deal with, as it appears the word used may refer to a moutain of Megiddo, but that there is no mountain near the city or plain of that name (Osborne 2002, 594). Osborne reviews a number of attempts to explain the location, but concludes that no answer is satisfactory. It probably refers to an acceptable place of war, wherever that may be (Osborne 2002, 596).

In the seventh bowl of Revelation 16:17-21, the plague which was prepared by the sixth bowl actually arrives. Osborne sees this as the actual close of history (Osborne 2002, 596). The plague is poured out on the air, rather than on the ground, and is accompanied by a voice from above. It is presided over by God, who declares, “It has happened,” reminiscent of Christ’s cry from the cross (Osborne 2002, 597). A great storm with an earthquake is poured out, reminiscent of the plague of hail and the stormy presence of God ad Sinai (Osborne 2002, 598). In this judgment the cities of the earth fall under divine judgment as God remembers “Babylon the great” (16:19) (Osborne 2002, 599). God’s wrath results in the flight of even land masses, which disappear from their places. Enormous hailstones fall on the nations in this storm. Osborne notes that once again, now for the last time, people refuse to repent but instead commit blasphemy against God (Osborne 2002, 600).

None Can Stand in God's Presence

5/30/2019

Thursdays are for the New Testament
5/30/19

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
III. God in Majesty and Judgment (4:1-16:21) pp. 218-602.
B. Great Conflict between God and the Forces of Evil (12:1-16:21) pp. 451-602
2. “Great Conflict Culminated (15:1-16:21)” pp. 558-602.
“a. Introduction to the Bowls - Angels with Final Plagues (15:1-8)” pp. 559-575”

Osborne reminds his readers that Revelation 12-14 served as an interlude in God’s judgments (Osborne 2002, 558). Now we return to a description of the sovereign God preparing to end this age with his judgment.

Revelation 15:1-8 “both concludes the vindication of the saints and judgment of the sinners from chapter 14 and prepares for the final set of judgments in the bowl septet of chapter 16” (Osborne 2002, 559). In this regard, Osborne considers the passage to pull several themes together into a comprehensive whole.

Osborne observes that in Revelation we meet several “great signs,” specifically in 12:1 and 12:3. Here, in 15:1, the third appears, both “great” and “amazing” (Osborne translates θαυμαστόν as “wondrous.”) (Osborne 2002, 560). Here, there is a foreshadowing of seven angels with plagues, which will be seen again at 15:8. These plagues are to be the last in history, as they complete God’s work. Osborne notes that here, as often, the passive voice is used with no actor stated, assuming God as the one who ultimately does the work (Osborne 2002, 561).

Revelation 15:2-4 is a vision of saints in heaven, beside what is translated as “like a glassy sea mixed with fire.” Osborne finds this alluding to Revelation 4:6 and the presence of God’s throne (Osborne 2002, 561). He considers the fire to refer to God’s acts of judgment (Osborne 2002, 562). The saints are pictured as victorious, though the victory was gained through their death (Osborne 2002, 563). They inherit eternal life and a new dwelling place, including the many promises made in the letters of Revelation 2-3. The saints are engaged in worship, with harps and singing songs which portray victory. Osborne notes that though only one song is given, it is a song “of Moses and of the Lamb,” suggesting one and the same song (Osborne 2002, 564). The song describes God in two parallel ways, then asks two rhetorical questions, answered with three “because” clauses. Osborne sees this as the same structure as a hymn of praise in Exodus 15. The hymn speaks of God’s deeds as praiseworthy and just (Osborne 2002, 565). Because of God’s justice his judgments are recognized as true, not only for Israel but also for the nations. The question raised is who would not fear God or bring glory to Him (Osborne 2002, 566). The three reasons given in answer are that only God is holy, that all nations will worship Him (Osborne 2002, 567), and that his glory and righteousness have been revealed (Osborne 2002, 568).

In Revelation 15:5-8 seven angels will come out of the heavenly temple. Osborne notes that the language used of the temple is reminiscent of the tabernacle in the wilderness, as well as the ark of the covenant, where God’s covenant wit hHis people resides. Because God’s people broke the covenant, these became places of judgment (Osborne 2002, 569). The angels carry plagues, but are also clothed in pure linen, appropriate for priests. The angesls receive golden bowls, which Osborne observes could be used to pour out offerings to God, but these are filled with God’s wrath (Osborne 2002, 570). Osborne notes other places where God’s wrath is described as being poured out. The smoke of God’s glory fills the temple, an event which Osborne finds common in the Scripture, sometimes described as a cloud (Osborne 2002, 571). Because of the presence of God’s glory and wrath, nobody can enter the temple. Osborne notes commentators who say the temple is closed because intercession is ended or because God’s glory is simply too strong. However, Osborne does not choose from the options (Osborne 2002, 572).

Revelation 22:1-20 - Lectionary for Easter 7C

5/29/2019

5/29/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Our Epistle reading this week is from Revelation 22:1-20. The passage, as with much of Revelation, poses several challenges. Here, one of the primary difficulties is that the situation described, if Revelation is at all chronological, takes place after God’s judgment and His destruction of all evil. Yet in verses 10 and following, the angel who shows all this to John shifts in time and speaks to John’s time and to the people who will read the book, before the judgment. We will go there first.

In verse 10, John is to avoid closing the book with a seal. This says nothign less than that the book is to be accessible to people in John’s age, as well as in our age. In verse 11 evil and good are to be permitted. This doesn’t indicate approval of all ideas or actions. Evil is still evil and good is still good. However, we do what is right and hope to prevail, all the while knowing that our world, as most of Revelation has described, will try to prevail and may frequently seem to succeed. By our force of will and our appeals to what is good and right, we will not change everyone. Yet in verses 14-15 we are reminded that in the final judgment God and His righteousness will prevail. Our world is warned by God’s Word and our presence as those who bear His Name.

What hope is there? In the last day, which will be an eternal and blessed day, God will make a river of his love and grace, flowing from His throne, to nourish the righteous with the fruit from the Tree of Life. If there were any need for healing in eternity (which there will not be), the leaves of the Tree of Life provide that healing (verse 2). Though in this time we face trials, in eternity that will all be ended. This is the hope held by all whose trust is in Jesus as the savior.

The world as we know it is not permanent. It is ruined by the Fall. Though we care for it as well as we can, we know that in eternity there will be one much better, perfect, for those who trust Jesus, a place of true life. This is the hope of the Christian.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

God's Harvest in the Last Day

5/23/2019

Thursdays are for the New Testament
5/23/19

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
III. God in Majesty and Judgment (4:1-16:21) pp. 218-602.
B. Great Conflict between God and the Forces of Evil (12:1-16:21) pp. 451-602
d. “Harvest of the Earth (14:14-20)” pp. 549-557.

Revelation 14:14-20 describes two harvests “of the earth.” At least the second one is to condemnation. There is some debate about the other. Osborne is inclined to see the frist, in 14:14-16, as a harvest of the righteous, and the other, in 17-20, as of the ungodly (Osborne 2002, 549). In verse 14, one sitting on a cloud, “like the son of man” may be seen as another angel, but Osborne observes the image of the “Son of Man” seemingly enthroned on a cloud (Osborne 2002, 550), bearing a crown and ready to judge (Osborne 2002, 551) seems much more like a depiction of Jesus. He is attended by another angel but he himself conducts the harvest. Osborne takes this to be a harvest of the saints who are ripe and ready to be gathered into God’s barn. “There is no hint of final destruction like that which follows the grape harvest in 14:19b-20” (Osborne 2002, 552). For this reason, Osborne believes those harvested are brought to safety.

In Revelation 14:17-20, a different angel comes from the temple, i.e., with God’s command, then is met by yet another angel, from the altar, the place where prayers are received (Osborne 2002, 553). Now the angel takes a sickle and cuts the harvest of grapes to be pressed. Osborne observes this as a metaphor for judgment in Isaiah 5, 62, and Lamentations 1 (Osborne 2002, 554). The winepress is trampled, using the passive voice, suggesting to Osborne that it is God who does the trampling. Judgment here is “outside the city” possibly referring to either the New Jerusalem or to Babylon/Romen. Because of the symbolism of divine judgment the important idea is its occurring outside the city, in a place of uncleanness (Osborne 2002, 555). The outpouring of blood is tremendous, a common theme in apocalyptic literature. Osborne notes several possible numeric interpretations of the distance the blood spreads, 1600 stadia (Osborne 2002, 556). It could refer to the size of Palestine or have a symbolic meaning based on the number four (squared) and ten (squared), which often refer to God’s judgment. The number 40, here squared, is also a common symbol of God’s judgment, as well as a reference to the whole world, with four corners. In any case, the judgment is decisive.

Revelation 21:9-14, 21-27 - Lectionary for Easter 6C

5/22/2019

5/22/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Our Epistle for this week is from Revelation 21:9-14, 21-27. Here the author is called up to see “the Bride, the wife of the Lamb” (Rev. 21:9b, ESV). The bride of Christ, we know from other passages, is the Church, those who have been called to the side of God. The Bride of Christ is called entirely pure and holy. For this reason it seems a surprise to find what we do. It is a city, the New Jerusalem, coming down from God. The whole city is introduced as the Bride. It may or may not be inhabited at this time - the text is not entirely clear on that point. But we know it is a place of peace and holiness. When inhabited, no evil will enter.

Different authors in history have made assessments of this passage. They agree that the Lord will, at some time, claim His bride, a flawless people, purified by the Christ in whom they trust. We are that people if we believe Him. Thanks be to God.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

God's Offer Is Forgiveness, Not Ignoring Sin

5/16/2019

Thursdays are for the New Testament
5/16/19

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
III. God in Majesty and Judgment (4:1-16:21) pp. 218-602.
B. Great Conflict between God and the Forces of Evil (12:1-16:21) pp. 451-602
c. “Message of Three Angels (14:6-13)” pp. 533-548.

Revelation 14:6-7 introduces us to “another angel” with a message. Osborne finds this as a reminder of former angelic appearances, especially those related with judgments earlier in the book. This first angel announces an “eternal gospel” but, as Osborne notes, this is unusual, “for it does not mention Jesus and his sacrifice for sin, nor is there the call for repentance” as we would find elsewhere (Osborne 2002, 534). It seems rather to be a message of doom to those on the earth. However, it may be taken as an offer of repentance, though it is not heeded. “It is clear that in Revelation ‘fear God and give him glory’ are code words for repentance and conversion” (Osborne 2002, 535). Osborne takes it to be a genuine offer to respond to God’s call (Osborne 2002, 536). The reason given for urgent repentance is that God’s time of judgment has arrived. John here uses an aorist tense to emphasize the crisis point. It is time to worship God, none other (Osborne 2002, 537).

Revelation 14:8 brings us yet another angel proclaiming that the great Babylon has fallen. The home of idolatry has received judgment and its power is broken. Osborne observes that Revelation uses the term “Babylon” metaphorically to refer to Rome and its power (Osborne 2002, 538). The reason given is that Rome has led other nations into a drunken folly of immorality, drawing them away from faithfulness to the true God (Osborne 2002, 539).

A third angel, in 14:9-11, proclaims that the judgment of God specifically falls on those who follow the false prophet and have received the mark of the beast, engaging in worship of the false religion (Osborne 2002, 540). God’s wrath is here pictured as an unmixed wine which is taken to the eternal harm of the drinker (Osborne 2002, 541). Osborne emphasizes the eternal nature of the pictured torment, and that the text expects the greatest torment to be an awareness that those sealed by the Lamb are free from God’s judgment. The smoke of the burning torment is to last forever, as a contrast to the other smoke, the sweet smelling incense of God’s favor (Osborne 2002, 542). Osborne again notes that the judgment of God falls on those who steadfastly refuse his offer of mercy.

Revelation 14:12-13 closes the passage by calling God’s saints to endurance (Osborne 2002, 543). They are to make God’s commands their concern, keeping “the faith of Jesus” (Osborne 2002, 543, but my translation). Osborne considers whether the use of the article urges a reading of “the faith” meaning the doctrines of Christianity. However, he does not think it fits that usage in this context, preferring it to be read as remaining faithful to Jesus (Osborne 2002, 544). Here, blessings are intended for those who are faithful even in death (Osborne 2002, 545). Osborne considers this a parallel to the passages of the New Testament describing death as a rest for the Christian.

Whose Name Is Written?

5/9/2019

Thursdays are for the New Testament
5/9/19

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
III. God in Majesty and Judgment (4:1-16:21) pp. 218-602.
B. Great Conflict between God and the Forces of Evil (12:1-16:21) pp. 451-602
b. “Song of the 144,000 (14:1-5) pp. 523-532

Osborne notes that Revelation chapters 12-14 are a series of juxtapositions between heavenly and earthly events. 14:1-5 moves us back to a heavenly vision of those who have chosen faithfulness to God rather than mortal life (Osborne 2002, 524). Instead of having the seal of the Beast on their foreheads, they have the name of God. Instead of being before the dragon on the seashore, they are before the Lamb on Mount Zion. There is a sound in heaven, which leads Osborne to view this as a heavenly Zion (Osborne 2002, 525). The song is one of victory, for those people standing before the Lamb have overcome, with God’s seal, previously seein in Revelation 7:3.

In Revelation 14:2-3 the saints sing a song, described as vary loud. Osborne observes that the four hymns in Revelation show a progression in the life of the Christian. This, the second, celebrates victory over the beast (Osborne 2002, 526). The fact that the redeemed need to learn the song suggests to Osborne that this is actually sung by an angelic choir, but for the benefit of the saints (Osborne 2002, 527). The song is clearly sung in the presence of God’s throne.

Revelation 14:4-5 describes the redeemed as triumphant in their sexuality, a statement which sparks considerable debate. Osborne considers that the text probably refers not only to sexual chastity, but to moral purity in general, as a symbol of being a pure bride for Christ (Osborne 2002, 529). The second way the redeemed are triumphant is in their relationship to the Lamb, following as faithful disciples (Osborne 2002, 530). Finally, they are those who have been purchased and presented to God. this further suggests to Osborne that the entire description has to do primarily with an ethical purity, setting the redeemed apart from the earthly people (Osborne 2002, 531).

Revelation 7:9-17 - Lectionary for Easter 4C

5/8/2019

5/8/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

In recent weeks our world has heard increasing reports of conflicts, often classified as rooted in ethnic tensions. At times this has been blamed on one religious group of another, but the conflcit is significantly phrased as ethnic, not normally religious. Our Epistle, from Revelation 7, points out the fact that there is no place whatsoever for ethnic or racial tension in God’s kingdom. Here we see Christians, countless in number, from all different people groups, cultures, and languages. They are all before God’s throne singing his praises, no matter what their background.

Who are these people? In verse 14 they are people who have been purified by Christ, the Lamb of God. They have died, or they would not be in the heavenly place. They have come through “tribulation,” severe hardship, possibly acocunting for their death. All are partakers of the heavenly reward in Christ.

What do we make of this situation? In brief, two things. First, there is no place in Christianity for ethnic discrimination. People from every group are called to the presence of God. Second, there is a place for an exclusive claim. All in the presence of God have arrived there through the work of Christ. The Bible knows no other way. Christians confess that salvation is only through Christ. Yet we urge people to that faith fervently and gently. In loving our world, we do no violence against people because of who they are. We simply call people to trust Jesus and become one with all the saints.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.