A Case Study For Divine Sovereignty And Human Freedom

In the fourth and fifth chapters of Revelation we have looked at a vision of the heavenly throne room that has shown us that God the Father and God the Son are sovereign over and behind all that happens in this age—including righteous and unrighteous acts. This includes the salvation of people, but also the persecution of the church. These two chapters have taught us that nothing happens except through God or by his will, and that includes the brokenness and evil that permeate our world right now.

Yet, at the same time, the following chapters will also show both that God has a different relationship to evil than he does to righteousness (he is not the author of or morally responsible for the former) and also that all other beings in the world (angels, demons, and humans) make free choices for which they are responsible. In other words, God’s absolute sovereignty by which he governs all things in the world is compatible with human freedom (if we understand that freedom in line with what the Bible teaches).

I believe it is helpful to break from Revelation for the week and to look at a passage that addresses both subjects (God’s sovereignty and man’s freedom) and, along the way, gives a starting point for understanding how they relate to one another and that they can fit with each other. There are many passages that could be chosen, but one particularly helpful is 1 Chronicles 29:10-19. In fact, this passage can serve as a case study not only for how God governs all, but how he interacts with the human will in that all-encompassing governance.

Introduction to 1 Chronicles 29:10-19

What the chronicler seems to do in 1 and 2 Chronicles is to encourage Israel after their captivity to see the faithfulness of God and also to see that their full enjoyment of life with God in covenant demands they return to right worship of him.^[1] This is played out in these last chapters of 1 Chronicles by highlighting God’s faithfulness to fulfill promises to David as preparations for the temple are made and the king approaches the end of his life and reign.

We read in 28:1-8 that David assembled military and tribal leaders, along with royal overseers and leading soldiers, gave them a charge, and then turned to his son, Solomon, to exhort him in preparation for his ascension to the throne (28:9-21).^[2] After David’s appeal to the people to give, as well as a record of materials offered willingly by them for the building of the temple (29:1-9), David turns in 29:10-19 to praise God for what has happened. Here is what we read: 

Therefore David blessed the Lord in the presence of all the assembly. And David said: “Blessed are you, O Lord, the God of Israel our father, forever and ever. ¹¹ Yours, O Lord, is the greatness and the power and the glory and the victory and the majesty, for all that is in the heavens and in the earth is yours. Yours is the kingdom, O Lord, and you are exalted as head above all. ¹² Both riches and honor come from you, and you rule over all. In your hand are power and might, and in your hand it is to make great and to give strength to all. ¹³ And now we thank you, our God, and praise your glorious name.

¹⁴ “But who am I, and what is my people, that we should be able thus to offer willingly? For all things come from you, and of your own have we given you. ¹⁵ For we are strangers before you and sojourners, as all our fathers were. Our days on the earth are like a shadow, and there is no abiding. ¹⁶ O Lord our God, all this abundance that we have provided for building you a house for your holy name comes from your hand and is all your own. ¹⁷ I know, my God, that you test the heart and have pleasure in uprightness. In the uprightness of my heart I have freely offered all these things, and now I have seen your people, who are present here, offering freely and joyously to you. ¹⁸ O Lord, the God of Abraham, Isaac, and Israel, our fathers, keep forever such purposes and thoughts in the hearts of your people, and direct their hearts toward you. ¹⁹ Grant to Solomon my son a whole heart that he may keep your commandments, your testimonies, and your statutes, performing all, and that he may build the palace for which I have made provision.”

There are two main kinds of prayer we see David engaging in: Praise of God for what has been accomplished (10-13) and a request that he continually empower Solomon and the people to carry out his will, since they cannot do this without God (14-19).^[3] What we read in both of these kinds of prayer sets forth the view of divine sovereignty and human freedom we will discover in the book of Revelation and also introduces they are compatible.  Let’s see how this is so.

David’s Descriptive Praise Of God: Verses 10-13.

To begin, as we examine David’s praise (10-13), we grasp that the king blesses or praises the LORD because of or in response to the whole-hearted and generous giving of the people toward the future temple building (cf. 29:6-9). ^[4]  If this is accurate, then we should expect the praise to be logically connected into the giving on the part of the people, a reality confirmed when we move on to vv. 14-19, which clarify that in his praise of God David is focused upon what the people have given (cf. 14, 16, 17).^[5]

What is also significant is what David says directly to and about the LORD in his praise (10b-13).^[6] In referring to him as the LORD (Yahweh) and “the God of Israel” he emphasizes that God has committed himself to his people and to keeping his promises to them (cf. Dt. 7:8; Jer. 1:12), which is the significance of the current collection and preparation for the temple building.^[7]

To be clear, then, David believes that the sovereign God has moved among the people in such a way as to bring about certainly their giving of the materials for the building of the temple. They truly decided to give freely and willingly (29:6-9), and yet David sees the giving as ultimately moved by the LORD and so is a sign of his promise-keeping covenant faithfulness. In other words, the sovereign God has so worked in the wills of his people and in their circumstances to bring about the very end God desires and had promised—including this generous giving on their part—for the purpose of building the temple and thus demonstrating his continual faithful presence among them (cf. Ex. 25:8; 1 Chr. 17:10-14).

That we have read this correctly so far is also seen in the “meat” of David’s praise and thanks—verses 11-12. Here the king attributes to the King of kings several things that not only belong to him, but that men should rightly acknowledge in worship that belong to him. First, is “greatness,” which is a term that not only describes all of God’s attributes and what he does, but highlights that God is superior to all other beings and rulers.^[8] Additionally, David ascribes to God “might,” a term that is not only synonymous with “sovereignty,” but also highlights God has the power to carry out effectively what he desires as the King of kings, and no one can thwart what he determines to accomplish.^[9] What is more, David affirms that “glory” belongs to God, in other words, a splendor or beauty flowing from who he is and what he does that elevates him in the eyes of others above all other powers.^[10]  Next, to God belongs “victory,” a term that highlights he succeeds in what he sets out to do and he can enable his people to succeed as well,^[11] and also “majesty,” a term that connotes the ultimate royal excellencies that inspire awe.^[12]

David has piled up royal terms to highlight God as the ultimate power and King who can carry out what he has purposed and promised—terms designed to lead those assembled to praise him above all others and to affirm that the present giving ultimately was orchestrated by him—and so in fulfillment of his promises.

David ends this first pregnant statement of praise with reasons why we know that all of this is true of the LORD: “for all that is in the heavens and in the earth is yours.” The point in this clause is that all things in the universe belong to the true God and ultimately originate from him. In context, part of the meaning seems to be that nothing can happen but that it is either caused by God or at least permitted by him.

That we have read the text correctly so far is confirmed as we move on to the parallel statement of God’s praise in 11c-12, a statement that focuses with even greater clarity upon God’s sovereignty. In 11c we read, “To you, Yahweh, is the dominion” (author’s translation).^[13] What is being attributed to the LORD is universal (and absolute) sovereignty. This description is reiterated in the last clause of verse 11: “and you are the one who exalts himself as head above all” (my translation).^[14] This wording makes it clear that no one or nothing outside himself has decided God’s status. He is exalted “over all” “as head”. The term “head” here means the chief or ultimate one. It is what is meant when we speak of “absolute sovereignty.” No one or nothing is above God. He has dominion and has exalted himself above all powers, kings, and other heads, as the head, the chief, the ultimate ruler.

In verse 12 we read David’s last words on why praise is given to the LORD on this occasion. This verse reiterates that the praise is tied into this occasion and in large part David is focusing on God’s sovereignty. In the clause, “riches and honor are from before your face” (my translation), it is affirmed that the current circumstances (including David’s reign) and the resources just brought for the temple by the people ultimately came from the divine king, who first dispensed them.^[15] After all, the Hebrew sovereign (David) is able to say of the divine sovereign, “you rule over all.” In a context in which David is praising God for what he has brought about in Israel, for the current abundant offering, and the reality that the LORD continues to carry out his amazing redemptive work among his people, it appears that this specific affirmation is praising the LORD that there is not one aspect of life—big or small—that is outside God’s rule, his sovereignty. This appears to clarify the statement in v. 11, “Yours is the kingdom, O LORD, and you are exalted as head above all.”^[16]

What we have seen in this passage is that the view of divine sovereignty it presents does not leave room for God merely looking ahead into the future (or merely having an innate knowledge of the future) and then ordaining what happens based upon what humans will do with a kind of freedom that allows their decisions to originate exclusively in themselves, and without any ability on the part of God to bring about the very events he has decreed would take place.

This conclusion is not only reached because of what we have seen in David’s praise of God, it is also supported by the second kind of prayer the Hebrew king offers to God in verses 14-19, a request that God continually empower Solomon and the people to carry out his will, since they cannot do this without God. Let’s turn to those verses now. More specifically, the king goes about this request by preliminary remarks that lead to trust in God for this empowerment (14-17) and then makes the request itself (18-19). 

David’s Grace-Focused Prayer Request: Verses 14-19

In 14a David’s prayer affirms that people are not worthy or able on their own to be involved in such free giving to God. David asks (my own translation): “But who am I, and [who] is my people, that we should be able to offer willingly [as this]?” The verb translated, “offer willingly,” not only speaks of truly desiring to give the offering, but elsewhere is used in contexts of duty, strong compulsion, and influence—including, as here, God’s determining governance.^[17]  The expected answer to David’s question is something like this, “We ourselves are no one and we are not able on our own willingly to do this—it must be by God’s grace!”^[18] David is acknowledging here that God has not only made David king, brought about these circumstances, and given the resources behind the giving, he has also worked in the hearts of the people certainly and according to his promises^[19] that they willingly give these resources! And, in light of verses 11-12, it is deduced that the movement on God’s part to work in their hearts was not based upon knowledge that they would make these choices.

What we have here is none other than what I would call compatibilistic human freedom, freedom that is in line with the reality that people are moved by the strongest motive in their heart—a motive that can be certainly caused by God and antecedent movements of the heart.^[20]

In addition to man’s moral inability that prevents him from giving such gifts as these in the manner they were given (14a), David has another reason for attributing the giving ultimately to God, namely that God is the ultimate origin of the resources and the ultimate origin of the desire to give (14b): “For all things come from you, and of your own have we given you.”^[21]

Additionally, in verse 15 David affirms the shortness of their lives and the reality they are not the ultimate owners of the land and resources and these realities place them in situations in which David knows they cannot ultimately control their own destinies and could not, on their own, have brought about these outcomes: “For we are strangers before you and sojourners, as all our fathers were. Our days on the earth are like a shadow, and there is no abiding.”^[22]

In verse sixteen David concludes his affirmation that God has been the ultimate source of the material and volitional resources with these words: “O Lord our God, all this abundance that we have provided for building you a house for your holy name comes from your hand and is all your own.” God has provided what he promised and what he commanded the people to do and so the glory ultimately goes to him.

Yet, we dare not overlook that in verse seventeen David also sees the desires and decisions to give as truly coming from the hearts of the givers—a joyous, willing giving that pleases God: “I know, my God, that you test the heart and have pleasure in uprightness. In the uprightness of my heart I have freely offered all these things, and now I have seen your people, who are present here, offering freely and joyously to you.”^[23]

After these preliminary remarks that have prepared the hearts of David and the assembled people for petitioning God with humble and dependent hearts, David now turns to the actual request for continual empowerment itself (18-19), a prayer, that takes us beyond any reasonable doubt that David has been attributing to God through this text that both the material and volitional resources for this giving (and thus doing the will of God) have come ultimately from God: “O Lord, the God of Abraham, Isaac, and Israel, our fathers, keep forever such purposes and thoughts in the hearts of your people,^[24] and direct their hearts toward you.^{[25] 19} Grant to Solomon my son a whole heart that he may keep your commandments, your testimonies, and your statutes, performing all, and that he may build the palace for which I have made provision.”^[26]

What we have in this passage, then, is a case study that reveals God’s absolute sovereignty by which he governs all that takes place (without exception) is compatible with responsible and free human choices. To have some grasp of this will go along way toward helping us work our way through Revelation 6-22—especially in light of the reality that all that takes place in these chapters is decreed by God, yet, he is not the one doing the sin. That is Satan, demons, and humans.

Freely Delighting In God’s Sovereignty With You,

Tom

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[1] See Bill T. Arnold, Bryan E. Beyer, Encountering The Old Testament: A Christian Survey (Grand Rapids, Baker, 1999), 253; and Gleason Archer, A Survey Of Old Testament Introduction (Chicago: Moody, 1985), en loc.

[2] See Brian E. Kelly, notes in the ESV Study Bible (Wheaton: Crossway, 2008), 740.

[3] I am indebted to the notes in the Reformation Study Bible (Orlando: Ligonier, 2005), 593, for this twofold division.

[4] The form of the Hebrew verb here can connote a logical sequel of actions:  “Therefore…blessed….” There is a strong logical connection between the following praise and the previous passage that speaks of the people willingly giving.

[5] The verse 10a clause ends with this literal rendering; “Before the eyes of all the assembly.” As we discovered in the immediately preceding context, Israel is assembled together for David to charge them and Solomon. As such, what we have here is David praising Yahweh in the presence of this assembly and so the assembly saw and heard David do this. This, then, is both praise and, at the same time, admonition to those present (a reality implied about corporate worship we see explicitly in Eph. 5:19-20; Col. 3:16-17). It may be implied, as a result, that David’s prayer in their presence is one of the means God will use subsequently to empower and motivate them to serve him and carry out his will.

[6] David’s praise forms a chiasm—with the A (10b) and A’ (13) affirming that praise and thanks are being offered. Then the B (11a-b) and B’ (11c-12) form the content or “meat” of the praise. This means most likely that B and B’ are parallel in some manner.

[7] In 1 Chronicles 17:10-14 God promises he will bring about the building of the temple through Solomon. The building of the temple will be both an affirmation that God has given peace and victory to David and the people, as well as an affirmation that the Davidic dynasty will be forever—thus pointing forward to the Messiah.

[8] This is a word that encompasses all that God does among men to save, bless, and carry out his blessings, and perhaps even his judgments—actions that could only be done by someone who is of vast and immense power, wisdom, and goodness (2 Sam. 7:21, 23; 1 Chron. 17:19, 21; Ps. 145:6). It appears to be a word that could apply to all of God’s attributes—and to display that they are of enormous, i.e. immeasurable, proportions (Ps. 145:3). The term is used in Esther 1:4 to speak of the many riches and works of King Ahasuerus, things that display the immense and vast character of his kingdom—and point to the enormous place he must have, especially in relation to other kings (see also Ps. 71:21). This greatness is designed to make people marvel at the kingdom. When greatness is attributed to one it also distinguishes them from others (Esther 6:3; 10:2). In regard to God, it shows his uniqueness (cf. Dt. 3:24) and so his superior greatness over all others. In context, his greatness shows he is the ultimate ruler over his universal kingdom.

[9] This word is a cognate of a term that is often translated “mighty men of valor” (Hagibborim: e.g.1 Chr. 10:24). In texts related to God, the word connotes the resources and power God has to be able to carry out effectively what he desires (Job 12:13-14), which includes his wisdom (Prov. 8:14; Is. 11:2), his giving strength to man (1 Chron. 29:12; Ps. 71:16), or even animals (Job 39:19), as well as creative and sustaining abilities (Ps. 65:6), and also carrying out salvation and judgment. This is a royal, divine, and unique (Jer. 10:6) strength and ability of God that shows he is King of kings and Lord of lords, a strength and ability no one can successfully oppose, what classically is referred to as God’s sovereignty (2 Chron. 20:6). It is a power which should increase man’s praise of him (Pss. 21:13; 150:2), which stands as the ultimate purpose of his salvation of man—“that he might make known his mighty power” (Ps. 106:6), for God’s acts of salvation and judgment that display his might form the very content of what one generation should proclaim to another (Ps. 145:4, 11, 12 [esp. in light of vv. 6-20]).

[10] The term that is used here is hatiph’ara. It means “beauty” or “glory.” Though this term can be synonymous with kabod (the most common term translated “glory” in the OT), the focus here is more on being pleasing to own’s sight or understanding, i.e. the display of brilliance or magnificence, rather than the full weight or weightiness of one (as with kabod). The term is associated with the beauty or splendor that is displayed by a king (Esther 1:4). Most likely since the other attributes associated with God here seem to address him as King of kings, this one also is intended to communicate that God displays a royal beauty or splendor that surpasses all others.

[11] The Hebrew term, chanetsa can mean “enduring” or “perpetual” (e.g. Job 20:7; Ps. 9:6), but this sense can also communicate enduring beyond battle and thus “victory” (cf. Job 14:20; Is. 25:8). “Victory” appears to be the sense here. After all, the LXX (Septuagint [Greek translation of the OT]) translates it as hē nikē (“the conquering,” “the victory,” “the overcoming”).  In context, this most likely focuses upon the reality that God as King over Israel has not only given them victory over their enemies, but currently has given victory or success in their present mission—that of preparing to build the temple that will be at the heart of their attractional witness to the world.

[12]The term howd is most often translated by the English word “majesty,.” In the Bible it is often paired with hadar, which speaks of splendor, beauty, or majesty. In Nu. 27:20 it suggests the character and place that Moses had before Israel such that they respected and obeyed him—and this was to be transferred to Joshua. In 1 Chron. 29:25 we read that after Solomon was anointed king, Yahweh exalted him (gave him such greatness) and gave him such royal majesty that there was no king like him previously. As the accounts of Solomon unfold, we know this refers to riches, respect among other royalty and in Israel, success in projects, and wisdom. Like the other descriptions in this verse, so with this one, it is used of royalty and leaders (see Jer. 22:18—respect given a king). It appears to suggest an exalted status, place, rank, varied excellencies, and in some cases, deportment. God’s majesty inspires fear (Job 37:22; Is. 30:30). It also inspires singing, praise, and worship (Ps. 96:6, in light of whole psalm [here the LXX translates with exomologesis, an act of making known or revealing]). The one who has ultimate royal majesty is also the one who will bring fulfillment of the visions and blessings of Zechariah, the one who will build the end-times temple (Zech. 6:13), none other than the Messiah, the Christ!

[13] The term hamamlakah (ESV: “kingdom”) is used in Chronicles to refer to a realm of reign, such as a country, countries, or specifically Israel (1 Chr. 16:20; 29:30; 2 Chr. 9:19; 12:8; 14:5; 17:10; 26:6, 29, et al). It is also used to speak of the reign or dominion, the rule of a king (2 Chr. 11:1; 13:5, 8; 17:5). In context, this second usage seems to be the focus here. This appears to be the only time in Scripture where this exact phraseology is used. More specifically, the point seems to be that ultimate dominion or sovereignty belongs to Yahweh. All belongs to him and so he reigns over it all as the ultimate sovereign or potentate.

[14] In “the one who exalts himself” we find a hithpael participle (a Hebrew verb form), which connotes ongoing causative and reflexive action.

[15] The idiomatic picture is of a king dispensing something (for which one would normally stand before him—before his face). If one has honor and riches, then this King of kings has granted it. It is by his decree, his pronouncement. The term translated “riches” (`osher) speaks of material possessions (e.g. Gen. 31:16) and usually of such an amount or abundance that it is the opposite of poverty (e.g. Prov. 30:8; Eccles. 5:14). Such an abundance of material goods (wealth) and “honor” (kabowd)  in the Old Testament are seen as gifts from Yahweh and come to the one who in humility fears Yahweh and seeks wisdom (Ps. 112:3; Prov. 3:16; 8:18; 22:4 [riches, honor, and life are gifts from Yahweh]).

David is acknowledging here that he has been placed in his position of leadership by God—along with the honor and wealth that he experiences. This most likely includes the fact that the current wealth that has been brought together in preparation for the temple has been given by and made possible by God.

[16] As the absolutely sovereign God of the universe, the one who exercises meticulous providence (governance over all that happens without exception), David acknowledges at the end of verse 12, “In your hand are power and might, and in your hand it is to make great and to give strength to all.” The point here seems to be that the current status of David and Israel, as well as God’s ongoing work among them have come from the LORD. Underneath David’s praise here is that as the King of kings and Lord of lords, God is able to take care of his people and he is doing this. As such, all that the people have given back to God and all that David has been able to accomplish in obedience to God come ultimately from God. God has blessed and rewarded his people for the very things he has enabled them to do!

[17] The verb nadav that stands behind the English, “to offer willingly,” communicates the idea of inciting or moving something or someone to act. For example, in Exodus 25:2, as the LORD is giving instructions to Moses regarding the tabernacle, he instructs Moses in this fashion: “From every man whose heart moves him you shall receive the contribution for me.” The clause, “whose heart moves him” literally is, “who moves his heart” and contains the Qal imperfect of nadav. We see a similar usage in Exodus 35:21. There, as people are bringing offerings for the tabernacle, we read, “…everyone whose heart stirred him, and everyone whose spirit moved him, and brought the LORD’s contribution to be used for the tent of meeting.” The clause, “whose spirit moved him” contains the Qal perfect of this verb. Exodus 35:29 repeats this idea, only with the “heart” as the subject of the verb.” Outside of Exodus 35 the verb is used only in the Hithpael (causative reflexive) tense. All of its other uses speak either of offering one’s self freely for some kind of service or act (Judges 5:2, 9; 2 Chron. 17:16; Ezra 11:2), freely bringing resources or materials for the accomplishment of God’s work—the building of the temple (1 Chron. 29:5, 6, 9, 14, 17; Ezra 1:6; 2:68), or freely bringing offerings or sacrifices to offer on the altar to the LORD (Ezra 3:5). In 1 Chr. 29:9 we are told that giving freely involves giving with the whole heart or because they truly wanted to do it. In Ezra 1:6 freely giving can be ordered by decree of the king (cf. 1:4)—i.e. strong compulsion or causation—especially in the context of knowing what the penalties are for disobedience. And, in Ezra 3:5 offerings can be freely brought to the LORD, even though it is emphasized that this is according to God’s requirements, his laws (cf. 3:2, 4)—i.e. a strong sense of duty or compulsion. Finally, moving to live in Jerusalem as decided by the casting of lots (which itself is decided by the providence of God in the biblical worldview, Prov. 16:33), can be described as doing something freely (Neh. 11:1-2)—i.e. in the context of a strong sense of compulsion or causation. In other words, the use of the verb elsewhere repeatedly affirms that something is free if the heart or will of a person truly wants to do it, i.e. if the movement is from the person, rather than their being forced to do it. Free choices and giving can be the result of strong influence or compulsion outside the person—provided that their heart truly comes to desire to move or give. This is consistently how Scripture views what is a free act for humans (cf. Philemon 14).

[18] This expected answer is not only implied by the context here, but also by this same form of question used elsewhere and the expected answers in those contexts: Exodus 3:11; 1 Samuel 18:18; 2 Samuel 7:18; 1 Chronicles 17:16; 2 Chronicles 2:6.

[19] Consider what God promised to David in 1 Chronicles 17:3-15, that though David himself will not build the temple, his offspring will and God will certainly bring it to pass!

[20] As we see in 1 Chronicles 29:1-5, King David made a strong case to the assembled people that they should give—following his example, and also that they might be part of the great purposes God is working out (cf. 28:1-8). In 1 Chronicles 29:9 we discover that the people “had given willingly…with a whole heart they had offered freely to the LORD.” In other words, they responded to David’s reasoning and so in their intellects, affections, and wills, they came to agree with David—seeing the truth of his reasoning, they had the desire to follow his words, and so they made the decision to do so. These were decisions the people truly made, but they also were decisively moved by God to make them.

[21] The following reasons lead us to conclude that David is writing that the desire to give also comes from God and not merely the material resources: (a) In the immediate context (14a), David is talking about giving willingly or freely. The statements about all being from Yahweh come directly after this and thus more likely refer to the giving of both the material and volitional resources. (b) The fact that “victory” is ascribed to Yahweh in v. 11 implies success; i.e. the ability to do something or stay with something. This includes the willingness to start and carry out the task. (c) In verse 12 that David affirms that Yahweh “gives strength to all” goes to the level of willingness and ability. (d) Finally, verse 17 speaks of giving not only freely, but joyously, and this is part of the uprightness of heart on which David focuses. This joyous affection seems to be part of what God has made possible, what he has brought about that these events might take place. So, what we are saying, then, is that in context, David is not merely praising God for the material resources, but also for the volitional resources for the people to carry out this task. This runs counter to those who would suggest God was somehow only looking ahead to see what humans would do without his decisive influence upon (what some argue must be present for an act to be free).  

[22] In v. 15 we find another reason why (“For:” kiy) David and the people are not worthy to give freely to God what they have. It is not only that all things belong to and are from God, but David and the people are not truly and ultimately owners of anything. Instead, they are “strangers” (gerim) in the eyes of God and sojourners (w^etoshabim), as were their fathers. What is more, their days are like a shadow and there is no abiding, remaining—i.e. their lives are short. The emphasis appears to be on the shortness of life, the fact that they are not the ones who ultimately own the land (that is God) and so they are not in control such that they could decide their own outcomes, what their resources are, and thus what they give.

[23] There are two main affirmations David makes here. First, God examines the heart (the seat of emotions, desires, and will) of man very closely and he finds great pleasure in decisions, desires, and actions that are in accordance with the character of God—in accordance with his will. The term for “uprightness” is used elsewhere as synonymous with “righteousness,” which is something that is in line with the character of God (cf. Ps. 9:8). The point here is that God knows man’s heart, he knows what he does and why he does it, and God takes great pleasure in obedience that flows from a heart given to God.

The second affirmation is that God-like uprightness involves free and joyous giving to God for the purpose of his mission. Both David and the people have given freely (nadav [same verb as used above]) and David adds the people have given “with joy/rejoicing” (simchah). When true joy or rejoicing (gladness) is present, this means that there is full desire on the part of the person to do what they do.

[24] The text uses an intensified form of the imperative for “keep,” that displays a strong request. David very much wants the LORD to keep this way of thinking (i.e. glad free giving for God’s glory and living for his mission) forever or always “in the imagination of the thoughts of the heart of your people” (my translation).

[25] The verb used here (kuwn [lit. “prepare”]) is a Hiphil (i.e. causative, active) imperative, so it is in this context a request that God would direct or prepare in such a way the heart of the people so that they would be inclined toward Yahweh and thus would gladly and joyously give and live for his glory. The sense of this verb (i.e. to prepare) suggests that David understands that God must work in hearts such that preparatory work is done so that the heart will be moved toward and in favor of God. This is none other than praying for antecedents (previous movements and decisions) to take place so that the heart of the people is moved to glorify and please God. It is not only another example of how God’s grace is seen in the OT, but also prohibits us from holding to a view of human freedom that believes free decisions must originate in the person without decisive causation.

[26] David prays for God’s grace to give to Solomon a whole heart to follow God and to complete the temple (v. 19). Here we see that the focus throughout has been on God’s provision in the hearts and lives of the people so that this part of the mission of God that lies at the heart of his redemptive history could be completed.

Redemption: Accomplished And Applied

The title for this blog comes from a very helpful book written by the late Westminster Theological Seminary professor, John Murray. What the theologian did in those pages was to outline not only how God achieved redemption in Christ, but also how he continually brings about the presence and effects of that redemption to his elect.

The title is also a very accurate label for the second half of the Revelation 4-5 throne room vision (5:1-14). In these fourteen verses we are made aware of the second and third ways we are encouraged by God’s sweet sovereignty in this current age.

2 & 3. God Sovereignly Accomplished Salvation Through The Lamb (Jesus Christ), And He is Sovereignty Applying That Salvation Work To The World.

Both of these encouragements to the church are intertwined throughout this part of the vision John received. Let’s discover the ways this is so.

a. God The Father Is Envisioned On His Throne In The Heavenly Throne Room And As Sovereignly In Control Of The Accomplishment And Application Of Salvation And Judgment. 1

Here we read: “Then I saw in the right hand of him who was seated on the throne a scroll written within and on the back, sealed with seven seals.” This vision has roots in the Old Testament. In Isaiah 29:11 the vision of what is happening in Judah and the subsequent judgment God will bring upon them is “like the words of a book that is sealed.” Similarly, in Daniel 12:4, 9, Daniel’s visions of the end-times events in the far future are sealed up in a book. It also is not insignificant that in one of the most central OT passages that stands behind the visions of Revelation (Daniel 7) that God is envisioned sitting in judgment on his throne “and the books were opened.”

What we glean from these Old Testament passages is that what is in view here in the book or scroll is God’s plan for the achievement and outworking of both salvation and judgment in history. We have seen in chapter four that God is sovereign over all and that when he plans something it is as certain as if it had already happened. Yet, now we see this applied particularly to the salvation of the church and to judgment upon those who oppose God and treat the church unjustly, even persecuting them. This last point will be seen more clearly as we read in chapter six of the unsealing of the scroll. These truths are powerful for churches being persecuted. After all, God will preserve, protect, and save them in the ultimate sense. They also are powerful for churches on the brink of compromise. Such congregations will face the judgment of God unless they repent.

The fact that the scroll is sealed means its God-decreed events have not come to fruition yet.

b. The Only One Worthy To Unseal The Book And Bring About All That Is Ordained In It: The Hero. 2-5

In a very dramatic fashion that emphasizes there is only one who can accomplish and secure the outworking of what God has decreed for this age in relation to salvation and judgment, we first read: “And I saw a mighty angel proclaiming with a loud voice, “Who is worthy to open the scroll and break its seals?” 3 And no one in heaven or on earth or under the earth was able to open the scroll or to look into it, 4 and I began to weep loudly because no one was found worthy to open the scroll or to look into it.” The way this is worded, with the question asked by a mighty angel, the silence in all heaven and earth, and then John’s passionate response, all are designed to lead the reader to see there is no hope for salvation and judgement in all the world, except as found in only one.  That one is revealed in verse five.

In 5:5 we read: “And one of the elders said to me, ‘Weep no more; behold, the Lion of the tribe of Judah, the Root of David, has conquered, so that he can open the scroll and its seven seals.’” There is no need for John to be distraught and hopeless. The fourfold reason is found in the hero introduced here.

To begin, he is referred to as “the Lion of the tribe of Judah.” This comes from Genesis 49:8-10, where Jacob was blessing his sons toward the end of his life and where we read in his blessing of Judah: “Judah, your brothers shall praise you; your hand shall be on the neck of your enemies; your father's sons shall bow down before you. 9Judah is a lion's cub; from the prey, my son, you have gone up. He stooped down; he crouched as a lion and as a lioness; who dares rouse him? 10

The scepter shall not depart from Judah, nor the ruler's staff from between his feet, until tribute comes to him; and to him shall be the obedience of the peoples.” Not only is Judah referred to here as a lion, but it is affirmed that he, somehow through his descendants, will have an everlasting and world-wide kingdom that includes the peoples or nations submitting to him. Especially in light of later Old Testament prophecies that speak of a descendant of David who will have an everlasting kingdom (Jer. 33:14-22; Ezek. 34:23), this has traditionally been seen as a prophecy about the coming Messiah (God’s anointed king who will bring his kingdom and saving blessings to his people). The one seen is this Messiah (the Christ).

Second, he is referred to as “the root of David.” This is taken from Isaiah 11, where the future Messiah, the one who will bring God’s worldwide kingdom and saving blessings, is referred to as “the root of Jesse” (11:10 [Jesse was David’s father]). This is a reiteration that the one seen is the Messiah, the Christ, who brings the kingdom of God. In other words, he is able to accomplish and work out, to apply what God has decreed about salvation and judgment.

Third, it is said of this one that he “has conquered.” In other words, there is a way in which he has been victorious, he has defeated something and/or someone. It is also likely that in context what is intended is not only that the accomplishment and application of salvation and redemption are tied to his conquering or overcoming, but that God’s people are able to conquer or overcome because this one has (see the same verb used in promises to overcoming saints: 2:7, 11, 17, 26; 3:5, 12, 21). In fact, Rev. 3:21 draws this direct connection between the conquering of Jesus and that of his followers: “The one who conquers, I will grant him to sit with me on my throne, as I also conquered and sat down with my Father on his throne.”

Fourth and finally, we uncover the outcome, purpose, or the result of his having conquered: “so that he can open the scroll and its seven seals.” It is through this one John envisions, that what God has decreed and that which will enable the church to conquer will come to fruition.

Yet, the reader has been held in suspense. Who is this hero?  Verse six leaves no doubt as to the identity.

c. The Identity Of The Hero And What He Did Behind The Accomplishment And Outworking Of God’s Ordained Salvation And Judgment. 6

Here is what John saw, as recorded in verse six: “And between the throne and the four living creatures and among the elders I saw a Lamb standing, as though it had been slain, with seven horns and with seven eyes, which are the seven spirits of God sent out into all the earth.”

It is clear from elsewhere in Revelation that this is none other than Jesus Christ. We know this, to begin with, because in 1:5, 18 it has already been affirmed that he died a substitutionary atoning death and was raised from the dead to free his people, save them, and give them life, and later in Revelation this death is attributed to the Lamb (7:14; 12:11). Additionally, John recorded Jesus as affirming he had conquered and so his people can (3:21).  But more than this, it is said of the “Lamb” elsewhere in Revelation: That he is to be praised as is God on the throne, thus strongly implying he is God and so the second person of the one true and living God (Rev. 5:12-13); he exercises judging wrath, which is a role of God (6:16); he is viewed as being married to the bride, the people of God (19:7) which, in light of its Old Testament background (e.g. Is. 62:1-5) also means he is divine; the twelve apostles belonged to him, which clearly equates him with Jesus Christ (21:14); and he is the light of glory of the new Jerusalem, along with God the Father on the throne (21:22, 23, 27; 22:1); and finally, according to precise language, he is equal with the Father, but also a distinct person (22:3). All of this, beyond doubt, identifies him as Jesus Christ.

Beyond the Lamb’s identity, however, we see great significance in how he is described here in verse six. He is “standing, as though it had been slain:” Here, he is viewed as fulfilling the prophesy of Isaiah 52:13-53:12 (sp. 53:4-6) as the slain lamb, the one to die in the place of God’s people. That he has been slain in the past and his death brings continual results (the sense of the wording) speaks of the substitutionary atoning death of Jesus on the cross. Yet, the fact he is standing implies he has been raised and is no longer dead (see Rev. 1:18). We see here the enemy he has conquered that saints might conquer—sin and death. Later in Revelation it will be made clear he has also conquered the ultimate enemy, Satan (12:7-12, esp. v. 11).

It is also said of him that he is standing “with seven horns.” Horns in Scripture are symbolic of power, just as they tend to emphasize the power of an animal or beast, as we see in Rev. 13:1, 11; 17:3 (cf. also Dan. 7:7ff.).  Here is the slain, risen, conquering, divine Lamb, Son of Man, and Lion of Judah, who has great power. He has wielded this power and continues to wield it in behalf of his people, to save them!  This is a glorious assurance for the church in the face of hostility.

He also is standing “with seven eyes, which are the seven spirits of God sent out into all the earth.” We have already seen “the seven spirits of God” referred to in 1:4 and in 4:5—a reference to the Holy Spirit who empowers the people of God for our mission. Here, however, what is emphasized in the “seven eyes” most likely is the awareness on the part of the Spirit (and so of the Father). However, the Spirit here is directly associated with the Lamb. The reason most likely is that through the work of Jesus Christ in behalf of the church, the Spirit is present in the church applying the person, power, presence, and work of Christ. Additionally, with this comes infallible awareness of what the church needs for protection, preservation, and to be propelled away from sin and idolatry to faithfulness before God (note in the seven messages to the churches in chapters 2-3 the emphasis on Jesus knowing where they are and what they need).

d. The Heroic Lamb Begins To Unfold The Divinely-Decreed Salvation And Judgment In God’s Book. 7-8

Here John records what he saw as follows: “And he went and took the scroll from the right hand of him who was seated on the throne. 8 And when he had taken the scroll, the four living creatures and the twenty-four elders fell down before the Lamb, each holding a harp, and golden bowls full of incense, which are the prayers of the saints.”

Elsewhere in Revelation (see chapter 12) the start of salvation and judgment is tied to the death and resurrection of Jesus. The following context here makes clear that is the point of victory, the point of accomplishment.

Something of interest is that the twenty-four elders have golden bowls full of incense that symbolize the prayers of the saints. The significance of this, as seen in Rev. 8:1-5 (as part of the seventh seal that gives way to the seven trumpets), is that God works to accomplish redemption and to carry out its entailments (salvation of his people and judgment on opposition) in response to the prayers of his followers. So, even though God has determined what he will accomplish, he has also decreed the means to the end, which includes prayer. This shows the significance of prayer!

e. In Response To The Heroic Lamb’s Actions, Two Hymns Of Praise Are Offered, Which Clarify Even Further What The Lamb Has Done To Accomplish And Apply Salvation. 9-14

Regarding the first hymn (9-10) we read: “And they sang a new song, saying, ‘Worthy are you to take the scroll and to open its seals, for you were slain, and by your blood you ransomed people for God from every tribe and language and people and nation, 10and you have made them a kingdom and priests to our God, and they shall reign on the earth.’”

Here we find out what Jesus Christ, the heroic Lamb, has done to accomplish and apply salvation.

Next, we read of a second hymn (11-14): “Then I looked, and I heard around the throne and the living creatures and the elders the voice of many angels, numbering myriads of myriads and thousands of thousands, 12 saying with a loud voice, ‘Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and glory and blessing!’ 13 And I heard every creature in heaven and on earth and under the earth and in the sea, and all that is in them, saying, ‘To him who sits on the throne and to the Lamb be blessing and honor and glory and might forever and ever!’ 14 And the four living creatures said, ‘Amen!’ and the elders fell down and worshiped.”

Here we discover all the heavenly beings John sees around the throne worshiping the slain and risen Lamb. Because he is the Savior and the one who demonstrates all who ignore him deserve judgment, he is worthy of all that men can give to him (power, wealth, wisdom, might, honor, glory, and blessing). In other words, all that God has gifted us with, we should give to the Savior to magnify him and to be used in the continual application and outworking of redemption.

The idea is similar to what we see in Romans 12:1 (NLT): “And so, dear brothers and sisters, I plead with you to give your bodies to God because of all he has done for you. Let them be a living and holy sacrifice—the kind he will find acceptable. This is truly the way to worship him.”

The implication for readers of Revelation 5 is that we too should give all we have in worship and service to Christ.

Joyfully Worshiping And Serving The Lamb With You,

Tom

The Sweetness Of The Absolute Sovereignty Of God, Part 2

In my previous post I introduced the sweetness of the reality of God’s absolute sovereignty and the first four truths that emerge from Revelation 4 and help unpack this great subject. In this post I will set forth the remaining five truths.

We start in verse 3.

e. In Spite Of All The Horrible Things That Happen To The Church In This Age, Christians Are To Remember Their Sovereign God Is Also Merciful And They Can Trust Him. 3

Here we read: “And he who sat there had the appearance of jasper and carnelian, and around the throne was a rainbow that had the appearance of an emerald.”

The fact that a rainbow is seen around the throne makes us go back to the throne room vision of Ezekiel 1:28, where God’s glory is displayed around his throne in this manner: “Like the appearance of the bow that is in the cloud on the day of rain, so was the appearance of the brightness all around.” Yet it also takes us even much further back in history to the time God destroyed the world (all but one family saved through an ark) and then afterward covenanted with mankind he would be merciful to them and never do this again (Gen. 9:8-17). So, this rainbow seems to reveal that the God who is sovereign over this world is also merciful and has ordered history in a manner to show this.

What is also significant is that the Apostle Paul affirms that the reason God has ordained sin’s presence in the world, along with its curse and brokenness was that God might display his mercy (Rom. 9:15, 22-23). This throne room vision reminds us that God is not just sovereign, he is merciful, and part of the reason we must suffer in this age is that this mercy might be highlighted that much more.

Something else displayed in this part of the vision, in the presence of the precious stones around the throne, is that God’s glory is seen in his care for his people, his bride (see the presence of these stones in the new Jerusalem, i.e. God’s bride [Rev. 21:11, 18-20]), which has as its background the jewels in the breastplate of the high priest in the Old Covenant—jewels that represented the reality he went into the Holy of Holies representing the people of God (see Exodus 28:15-21).

Though the fact that God is sovereign over and in and through our suffering may be a hard truth, we must also remember he is a good, loving, merciful heavenly Father who has our best interest ultimately in mind (Mt. 7:7-11; Rom. 8:28).

f. Even Though We Live In The Midst Of This Fallen And Broken World, With All Its Suffering And Hardships, Our Identity And Citizenship Are Already In Heaven. 4

Our sovereign, merciful God has worked in our behalf to bring us to the future joys and rewards of his full kingdom. Part of the way we are assured of this is found in verse 4, where we learn that identity and citizenship are already in heaven. Here is what we read: “Around the throne were twenty-four thrones, and seated on the thrones were twenty-four elders, clothed in white garments, with golden crowns on their heads.”

We know from Rev. 21:12-14 that these 24 probably represent the Old Covenant patriarchs and also the New Covenant apostles—in other words the people of God of all times. We also know from 5:8; 7:19-17, they are distinguished from the redeemed humans and so are most likely angels. Yet, they are angels who represent or symbolize the people of God. They serve before God in the temple and worship him. The point seems to be that this is what the church is called to do and be, i.e. to be the worshiping ministers of God in this world—as they realize their identity and citizenship finds its origin in the new creation of heaven.

The point is that we define our circumstances and success in life by that which is bigger, rather than merely by what we experience.

g. Even Though We Live In The Midst Of This Fallen And Broken World, With All Its Suffering And Hardships, Our Ultimate Purpose Is To Serve And Glorify God By The Power Of God’s Spirit. 5

When John writes, “From the throne came flashes of lightning, and rumblings and peals of thunder,” this alludes to Exodus 19:16 and the same phenomena that Israel experienced when they were at Mt. Sinai, when God met with Moses to give him the Law, to covenant with Israel, and to call and prepare them for their mission after they had been delivered out of Egypt. God was reminding Israel of his holiness and the danger of ignoring him, taking him lightly, or rebelling against him. Several times in Revelation we also see these same phenomena, in contexts where God is bringing judgment (8:5; 11:19; 16:18).  The point seems to be that we are to serve and honor God, not to take him lightly.

John goes on to write that he also saw the following: “and before the throne were burning seven torches of fire, which are the seven spirits of God” (see also 1:4), which is a clear reference to the vision Zechariah had in Zechariah 4:1-7, wherein he saw a lampstand with seven lamps on it—all connected to a continual flow of olive oil, and this represented the work of the Spirit to empower Zerubbabel, the governor, for his mission of rebuilding the temple. The main lesson was found in Zech. 4:6: “Not by might, nor by power, but by my Spirit, says the Lord of hosts.” The point seems to be that God’s Spirit is present and necessary to empower his people for faithful and enduring service. God, then, not only allows difficulties, but he also, in his mercy, provides power to face them and to persevere.

h. Even Though We Live In The Midst Of This Fallen And Broken World, With All Its Suffering And Hardships, We Have The Assurance Our God Will Save Us And Make All Things Right. 6-11

John writes in these verses the following:

…and before the throne there was as it were a sea of glass, like crystal.

And around the throne, on each side of the throne, are four living creatures, full of eyes in front and behind: 7 the first living creature like a lion, the second living creature like an ox, the third living creature with the face of a man, and the fourth living creature like an eagle in flight. 8 And the four living creatures, each of them with six wings, are full of eyes all around and within, and day and night they never cease to say, “Holy, holy, holy, is the Lord God Almighty, who was and is and is to come!”

9 And whenever the living creatures give glory and honor and thanks to him who is seated on the throne, who lives forever and ever, 10 the twenty-four elders fall down before him who is seated on the throne and worship him who lives forever and ever. They cast their crowns before the throne, saying, 11“Worthy are you, our Lord and God, to receive glory and honor and power,

for you created all things, and by your will they existed and were created.”

In these verses we have allusions back to the Red Sea, which was a barrier to salvation and which God overcome to save Israel (6), and to visions of Ezekiel 1 and Isaiah 6 and their throne room visions (6-8). In both of these books God is showing he must bring judgment upon those who have ignored him, will ultimately save those who come to him in faith and repentance, and all of this to his glory. Elsewhere in Revelation (15:2) the sea of glass (an elevated reminder of the Red Sea) is associated with the deliverance of Israel out of Egypt as a type of ultimate salvation.

What we apparently see in these verses is that the sovereign God will surely save those who trust in him (including those who are persecuted) and bring judgment on those who don’t  trust in him (including those who are persecutors). This is one more indication we can trust God in this age, no matter what is happening.

i. God’s Sovereign Plan Is As Certain As if It Had Already Happened. 11

The final point made in this chapter about the sweetness of God’s sovereignty as applied to his people in this age is found in verse 11: “Worthy are you, our Lord and God, to receive glory and honor and power, for you created all things, and by your will they existed and were created.”

In context, this statement of praise is not merely about God’s original creation, but it is also about his ongoing governance of all things (spoken of here as creating things). The last part of the verse seems to affirm that whatever God ordains will happen first exists and then it is created or comes into existence. I take this to mean that whatever God has decreed to take place, even though it hasn’t been realized yet, is just as certain as if it had already happened.

This is not only an indication of the certainty of God’s plans and his promises to his people, it is one more indication that his sovereignty is absolute.

Conclusion

So, to wrap up Revelation 4, God truly is absolutely sovereign and this should be a sweet truth to encourage, comfort, and motivate the church on mission, especially if Christians see God’s sovereignty accompanied by all these other truths about who he is and how he works.  

Yet, there are two more truths that emerge from this vision, both of which are located in the second half of the vision in chapter 5. We will begin looking at these next week.

Joyfully Resting On Our Sovereign God With You,

Tom

The Sweetness Of The Absolute Sovereignty Of God, Part 1

Imagine that your children or grandchildren are being harassed at school because of their profession of faith in Jesus Christ, as well as the fact they have been trying to tell their friends about him. How would you advise them? How would you seek to encourage them? What would you say?

Some Christians would tell them: “Back off a little. Surely God would not want you to experience such difficult things. He would want you to be happy.” Others may not say that, but would simply think and communicate, “Well, that is just the way things are in this broken world when Christians try to witness.” And, behind this thought may be the thinking that though God may have known ahead of time this would happen, he does not have the ability (or maybe doesn’t have the desire) to influence human free choices so that he can do anything about it or can bring good results from it. In other words, “If you keep witnessing, you are on your own.”

I say these are responses many would give because they reflect the way that many Christians view both God and living on mission. And, if these are the views we have of God—coupled with the thinking that our salvation is a free gift that means it doesn’t really matter whether or not we live differently or on mission—it is easy to see why the vast majority of Christians (some say well over 95%) never even attempt to share the gospel with others.

This brings up an additional question: How would the Bible respond to this situation and seek to encourage us, our children, or our grandchildren?  We don’t have to guess at the answer, since John addresses this very issue in the book of Revelation.

In Revelation we have already discovered that at the very core of who we are and what we are to do, the church is to live on mission, as disciplemaking witnesses to Christ (1:6, 20; 2:4 [see also 5:10; 11:1-14; 12:11, et. al.]). Yet, we have also learned that in this broken, cursed, sinful world, this typically leads to persecution—through which we are to persevere (1:9; 2:7, 9-10, 11, 17, 19, 25-26; 3:3, 5, 8-10, 12, 21). It is true that we do not want to be unnecessarily caustic or pushy. But, the reality is that if we are never receiving pushback at least to some degree for our gospel ministry, then we either are not living missionally, or we are sharing a false gospel (see Mt. 5:10-12; John 15:18-27; 2 Tim. 3:12)!

One of the main purposes of Revelation is to give comfort and encouragement to persecuted Christians in this age and also to spur the church on to faithful, enduring witness in spite of such tribulation. And the center, the very hub, of this message, is found in chapters 4-5.  These chapters, which are still addressed to the seven churches in Asia of chapters 2-3, the seven churches who represent the worldwide church of all time, form the theological foundation of the book.

And, what they teach by way of a vision John saw is that the church finds strength and comfort to persevere, as well as motivation to live on mission, from the sweet reality that God is absolutely sovereign and, as such, through God the Son, is carrying out his plan of redemption for the world.

1. The Reality of God’s Sweet Sovereignty For The Church In This Current Age. 4:1-11

The unpacking of this reality that encourages, comforts, and motivates Christians includes nine truths, four of which we will explore in this post and the remaining five in the next.

a. The Vision Does Not Present What Is Next Chronologically In History, But What Is Next In John’s Sequence Of Visions He Received. 1

The clause, “after this I looked,” or ones similar to it, merely introduce the next vision John receives, not necessarily what takes place next chronologically in history (see 7:1, 9; 15:5; 18:1; 19:1). This is important for us to understand since some interpreters of Revelation have suggested these verses introduce what will happen in the future, after Christ has returned, and the  church is raptured before a time of tribulation. Then, what happens in chapters 6-20 is perhaps a chronological depiction of what will happen at that time in the future. Because of how this clause is used elsewhere, as well as many other bits of evidence (some of which are here in chapter four and we will address soon), we should not expect these chapters merely to unfold events that happen in the future after Christ’s return.

b. The Vision Depicts Heaven To Be Like A Temple With A Throne Room In It. 1-2

We know this because John writes: “and behold, a door standing open in heaven! …At once I was in the Spirit, and behold, a throne stood in heaven, with one seated on the throne.” This makes clear that what John sees is a throne room. Later statements in the vision clarify that what is also depicted is a temple in which priests serve and from which God carries out his salvation of mankind (see 4:4, 10; 5:6, 8, 9-10, 13-14). So, what this vision is symbolizing (remember 1:1, that God is symbolizing what is taking place!) is that the salvation of mankind is emanating from this temple throne room. The manner in which this salvation activity or history is carried out or applied will be shown in chapters 6-20. But here is where it starts.

c. The Vision Communicates That God Is Absolutely Sovereign Over History In This Age—In A Manner That Humans Make Free And Responsible Choices (In The Biblical Sense Of These Words). 1-2

 This truth emerges from the following clauses: “…with God sitting on the throne…and behold, a throne stood in heaven, with one seated on the throne.” The word “throne” appears seventeen times in Revelation 4-5, and twenty-one times in the rest of Revelation (chapters 6-22). From this, we know that whatever it speaks of, it is emphasized throughout the book, but especially in chapters 4-5. As it is fleshed out in the structure of the rest of the book and how all the subsequent visions flow out of Rev. 4-5, it shows God is King over all the world and its events. As we will be reminded of shortly, the main focus is on the events of this age in which we currently live—between the first and second comings of Christ.

The way that theologians typically refer to this truth that God is king is to say that he is sovereign or that he possesses the attribute of sovereignty. The kind of sovereignty displayed is absolute, meaning that it is in no way conditional upon or limited by human choices (or even his prior knowledge of those choices). In other words, it is a kind of sovereignty by which God initiates and determines all that takes place. We know this is the kind of sovereignty presented here for the following reasons:

(1) As we will unpack over the next couple of weeks, the structure of the book of Revelation suggests that God, in his sovereignty, determines all that takes place.

(2) The way Revelation 4:11 is worded, as will be seen when we come to the end of chapter 4, supports the assertion God’s sovereignty is absolute.

(3) The scroll of chapter 5 that symbolizes the events of history suggests a meticulous (down to the very smallest details and choices) governance of those events by God.

(4) The language of Rev. 5:9-10 strongly suggests that the same group of people Jesus ransomed, he also will transform into a kingdom and priest to God—which strongly implies he is able to influence all kinds of people (from all over the world) to trust in him and be transformed into missional people. This means he can decisively turn the hearts and choices of humans such that he is absolutely in control over them.

(5) In Rev. 6:11 John affirms that the very number of Christians in this age who will be killed because of their faith has been determined by God’s sovereign will. This means that even something as evil as the killing of his people for their faith (arguably the most evil thing in the world that can happen) has been sovereignly determined by God, including who will kill, who will be killed, how many, when will they be killed, what are the decisions that stand behind the martyrs and the killers coming together, and what are the decisions behind the killers taking their actions, just to name a few.

(6) The trajectory of Revelation 4-22 is such that all which God has said would take place in this age and in the age to come, down to the most minute detail, will take place, because he is able to determine that outcome.

(7) That God possesses absolute sovereignty, carried out through his meticulous or detailed governance of all things, is also taught elsewhere in Scripture (1 Chronicles 29:10-18; Prov. 16:33; 21:1; Isaiah 46:9-11; Acts 4:28; 13:48; Rom. 8:28-30; 9:13-23, et. al.).

Why is it important we grasp God is sovereign in an absolute sense? In the book of Revelation, it is important because it reminds suffering believers that not one bad, difficult, or evil thing comes to them that has not first passed through God’s hands. In other words, he can and does have a purpose for it, and he can and will fulfill all his promises to such suffering Christians. Such promises cannot be thwarted by any event or being (seen or unseen)! As hard as it is to get our heads and hearts around, we know that if we or someone else is suffering because of our faith, God has decided he would permit this to take place according to his sovereign plan.

The reality that God has determined who and how many would be martyred for their faith (Rev. 6:11) and yet over and over again chapters 8-18 makes it clear he will judge such persecutors, means that free, responsible, real human choices (in the biblical sense of these words) are compatible with absolute divine sovereignty. This also is taught elsewhere in the Bible (e.g. Gen. 50:20; 1 Chronicles 29:10-18; Acts 2:23; 4:27-28; Phil. 2:12-13).

d. This Vision Is Strongly Connected Into Chapters 1-3 And So It Pertains To The Current Age And Not Merely Some Future Time At The End Of This Age When The Church Is Raptured. 1-2

This truth is seen in the following ways.

(1) The following clauses, “And the first voice, which I had heard speaking to me like a trumpet,” and “At once I was in the Spirit,” all allude back to 1:10, where John introduces his first vision: “I was in the Spirit on the Lord's day, and I heard behind me a loud voice like a trumpet.” At the very least, this leads us to expect that what John sees here alludes to the same general time frame as that of chapter 1, which we have already seen applies to the church in this age. This is strengthened by the next piece of evidence.

(2) The clause, “I will show you what must take place after this,” we have already seen from 1:1, 19, is dependent upon Daniel 2:28, 29, 45, where Daniel interprets a vision King Nebuchadnezzar had, which looked a considerable distance into the future to see what would happen in the end times. John is making the point that he and we now live in the era of fulfillment. Because of the repetition of this clause, we are to conclude that the vision also focuses upon what is true in this age and not what is true of a future time when there is a rapture of the church out of this world.

(3) The vision of God the Father on his throne and the Son/Lamb with him is strongly connected into and may very well be a further explanation of the statement John makes in 3:21: “The one who conquers, I will grant him to sit with me on my throne, as I also conquered and sat down with my Father on his throne.” 

(4) Revelation 3:21 also introduces a truth that also is alluded to in the vision of Revelation 4-5 and thus displays the strong connection between Jesus’ first having conquered and the church being able to conquer (see 5:5 and also the call to conquer that is given to each of the seven churches).

(5) It is emphasized in 5:9-10 that the redeemed are a kingdom and priest to God, which shows the New Covenant Church carries out the original mission given to Israel as seen in Exodus 19:6. This same point is also made in 1:6.

When we remember that every one of the messages to the seven churches in chapters 2-3 begins with a description of Jesus that comes right out of Rev. 1, every one of the promises given to the seven churches is seen as fulfilled in Revelation 21-22, and that chapters 6-22 flow right out of the throne room vision of Revelation 4-5 (compare 5:2, 5 with 6:1, 3, 5, 7, 9, 12; 8:1-7; 11:15-19; 15:1ff.), we understand that the entire book is tightly put together and that chapters 1-20 all refer to this age and chapters 21-22 refer to the age to come (the latter in a manner that flows out of the former).

The conclusion, then, is that Rev. 4:1 cannot refer to a future secret rapture of the church, which would put all the events of chapters 6-20 into the future and after that rapture. Those who have read the book in this manner have misread it.

In our next post we will cover the remaining five truths that unpack the reality of God’s sweet sovereignty in this current age.

Joyfully Resting On Our Sovereign God’s With You,

Tom

The Reproofs Of Discipline Are The Way Of Life (Revelation 2-3)

I encourage you to read Revelation 2-3 in preparation for this post and next Sunday’s sermon.

It has been hard for us to generate a sense of momentum in our series through the book of Revelation due to the breaks from it we have had. When I originally mapped out the schedle for it, I knew we would have two weeks out of Revelation—the week that I was in Peru and then this past week, with Bob Walz here to preach. What I did not count on was the week we had to cancel our service due to weather. What it has created is an inability for us to get a sense of where we have been in the book and where we are going. Because of this, I am starting my post with a review of where we have been so far.

Thus far we have discovered that first and foremost Revelation is a highly symbolic unveiling of Jesus Christ, and this such that if readers respond, the result will be great happiness (1:1-3). Much of this revelation of our Savior is designed to change our view of the world and of the church so that we see: 

·         Those of us who are in Jesus Christ have been saved by him, freed, and so we have the resources of the triune God to empower us for following Jesus. (1:4-8)

·         We are part of the kingdom and so can live underneath God’s reign, on mission, and to his glory. (1:9)

·         Because we live on mission in a broken and sin-cursed world, our following of Christ and love for the world brings push-back, even persecution sometimes, and this all in addition to the other trials we face. (1:9)

·         Yet, genuine believers endure through this, even if not perfectly. (1:9; ch’s. 2-3)

·         A big part of why we can be faithful growing in Jesus, serving him, and also sharing him with others is that he has us in his hands and he is in our midst to empower and encourage us. (1:12-20; ch’s. 2-3)

·         Much of the way we are propelled forward is both because of our love for Jesus Christ that leads to holiness and mission (2:1-7) and also by focusing upon the promises of eternal reward Jesus Christ makes to us. (2:7, 11, 17, 27-28; 3:4-5, 12, 20-21)

·         Additionally, we should be motivated to repent as needed, when confronted with our disobedience and idolatry. (2:4-5, 14-16, 20-23; 3:1-3, 15-20)

The need to repent prepares us for the last main message Jesus Christ wants churches in Revelation 2-3 to hear so they can be happy and healthy in him:  We must respond to and give correction. God wants us to respond to his correction and discipline he brings our way because he loves us (Prov. 3:11-12; Heb. 12:5-6); he wants us to make corrections to self as we see the need in his Word (Ps. 94:12; James 1:22-25); he wants us to be willing to give correction to and receive it from others (James 5:19-20), and all of this is necessary because, even though we have been saved and transformed by Jesus Christ, we are still inclined to all kinds of evil and can easily deceive ourselves (Heb. 3:12-13). The willingness to receive correction from and to give it to others is one of the marks of a true and healthy local church (see Mt. 16:19; 18:15-20; 1 Cor. 5:1-13; 2 Thes. 3:14-15; Titus 3:10)! Consider these contemporary confirmations of that point.

Gerald Bray (God Is Love, chapter 6 [emphasis added]) writes: 

Church discipline is too often understood in terms of who should and should not be allowed to belong to the fellowship of believers. People want to know what others believe and what commitment they can expect from them before admitting them to membership, which is perfectly understandable. However, the real task of church discipline begins after people have joined the fellowship—it is designed to help church members grow, not to chase away those who our human minds think are undesirable. It is hard not to think that the church could avoid a great deal of trouble by realizing that it is a home for sinners, not a company of the righteous who have no need of repentance. It can begin to do this by structuring its sense of discipline to focus not on punishment and exclusion but on forming a Christian mind and heart in those who have come under the teaching of the gospel.

Mark Driscoll and Gerry Breshears, Vintage Church: Timeless Truths And Timely Methods (Wheaton: Crossway, 2008), 38, write (emphasis added):  

The local church is a community of regenerated believers who confess Jesus Christ as Lord. In obedience to Scripture they organize under qualified leadership, gather regularly for preaching and worship, observe the biblical sacraments of baptism and Comunion, are unified by the Spirit, are disciplined for holiness, and scatter to fulfill the Great Commandment and the Great Commission as missionaries to the world for God’s glory and their joy.

Mack Stiles, “Nine Marks Of A Healthy Parachurch Ministry,” 9 Marks eJournal, 8, 2 (March/April, 2011) explains (emphasis added): 

The church is the God-ordained local assembly of believers who have committed themselves to each other. They gather regularly, they teach the Word, celebrate communion and baptism, discipline their members, establish a biblical structure of leadership, they pray and give together. Certainly the church may do more, but it is not less than this.

Notice how all three agree with Scripture and what the Church has historically affirmed, that one of the marks of a healthy and true church is discipline. In other words, there is a willingness to give and receive correction.

In Revelation 2-3 we discover this need for correction in three main areas.

1. We Are To Give And Receive Correction In Regard To False Teaching And Practice. 

We see this several places in these two chapters. Jesus commends the church in Ephesus for correcting false teachers (2:2), and for hating the works of false teachers, as Jesus himself does (2:6). Yet, he goes on to tell them they have left the love they had at first, need to repent, and to return to it (2:4-5). This certainly can be at the heart of much false belief and teaching. Jesus exhorts the church in Pergamum for allowing idolatrous, false teaching, and immorality (2:14-15), and he similarly exhorts the church in Thyatira for the same reasons (2:20). He even goes so far as to tell the church in Sardis they are dead and need to wake up (3:1-3).

What we see over and over again in these chapters is that we must be willing to be corrected, to make corrections to self, and to correct others in regard to false teaching and practice. The receiving and giving of correction in love to one another is particularly important since there are so many aspects of our thinking and behavior that we can be blinded to by the hostile and anti-Christian cultures around us. It is easy for us to be like the proverbial frog in the kettle. In other words, as the heat is turned up around us and pressue is put on us to change our beliefs to match those in vogue around us, we keep giving in little by little until we find ourselves in boiling waters of great compromise and heresy!

There is a second area in which we must give and receive correction.

2. We Are To Give And Receive Correction In Regard To Deafening Idolatry. 

Idolatry is “believing in created things, rather than the Creator, for our hope and happiness, significance and security” (New City Catechism, #17).

Idolatry is a strong emphasis throughout these two chapters seen in the exhortation at the end of each message, “he who has an ear, let him hear what the spirit says to the churches” (2:7a, 11a, 17a, 29; 3:6, 13, 22). This statement arises from the reality that we become like what we worship—blind and deaf (Psalm 115:4-8; Isaiah 44:9) and so we do not have ears to hear what God is saying to us (Isaiah 6:9-10). Idolatry, which usually includes love and desire for good things, makes us wobbly, unstable, and unresponsive to those things that are important to God, as if we are drunk on other things (Revelation 14:8). Typically these other loves and desires are confirmed by the cultures around us that make them seem normative, the way things ought to be. When this happens we simply don’t hear what God is saying to correct us or we explain it away as too extreme to follow—the weird and unusual view of a pastor or teacher.

This is why gospel community is so important. In other words, we need to come together by the gospel’s influence on us and for the purpose of helping each other live out the effects of the gospel—to correct one another when we are in danger of sin’s hardening and deception (Heb. 3:12-13), and also to spur each other on to love and good works (Heb. 10:24).

Keeping away from idolatry is so important that John ends his first epistle with the admonition, “keep yourself from idols” (1 John 5:21). Yet, we usually need the aid of each other to do this.

One of the ways to do this is to commit to a Bible Fellowship and an Iron Man/Woman team.

The final area in which we are to give and receive correction is a catch-all. In other words, it is every and any other area.

3. We Are To Change Course No Matter What Wrong Path We Are On. 

If we are not willing to do this, Jesus may: War against us (2:16); remove our lampstand, i.e. our witness as a church (2:5); bring sickness and death (2:22-23); come upon us for discipline as a thief, unexpectedly (3:2-3); and remove from us his protection and empowerment (3:15-20).

Whether or not we live faithfully, on mission, for God’s glory, as joyful followers, and endure in this all truly matters. Whenever we are off the path we are to make corrections. If God speaks to us through the Word as we read it alone, through a fellow believer, in a book, by a sermon, or while sitting under someone’s teaching, we are to receive and make corrections. We also are to help our family members, our brothers and sisters in Christ, to do the same.

Conclusion

It is a fearful and sober thing, to ignore the conviction and/or correction of God—directly upon conscience, through a friend/fellow believer, or through a pastor or teacher. Therefore, we need to develop a responsiveness to how God wants to grow us and change us, rather than protection against what he wants to do.

We should remember “…the reproofs of discipline are the way of life” (Proverbs 6:23). And, we need to help each other in this whole matter because of the joy of growing in our knowledge of Christ and of following Him (Rev. 1:1-3).

And You Will Be My Witnesses (Revelation 2-3)

Because we did not have our service on Sunday, I will preach the message next Sunday (Feb. 11) that I had planned for this past Sunday (Feb. 4). What that means is that the sermon I had originally planned for Feb. 11 I will not preach at all. So, that material will be covered only in this post. So, to be clear, the post that prepares us for next week’s sermon was last week’s post. This week’s post will not be followed up by a corresponding sermon.

This is our fifth week in the book of Revelation and I am sure that we have been surprised by what the book has talked about so far. After all, many of us anticipated this series because of the fantastic visions and material in the book, as well as the possibility we would look into the future. Certainly there are those visions and there is that forward look into the end times. Yet, we miss what the book is about, if we do not see it exhorts churches today, living between the first and second comings of Christ, with how to remain faithful in holiness and mission in the midst of hostile cultures.

As we make our way topically through the messages to the seven churches in chapters 2-3, we especially see this very practical bent. Last week we discovered the importance of retaining and growing our love for Christ so we can have adequate motivation to pursue holiness and live on mission. Now, this week, we look more closely at who this Jesus is, why his presence with us, and his knowledge of us, along with his promised future reward, all should captivate our hearts so we will be his faithful witnesses.

To start, let’s look at what this Jesus is like who is in our midst.

1. JESUS IS IN THE MIDST OF HIS CHURCH TO EMPOWER US FOR MISSION AND TRIALS, AND TO CORRECT US. 

Let’s look at the different ways Jesus is described in these two chapters.

A. He Is In Our Midst And We Are In His Hands. 2:1

In this verse we read: “To the angel of the church in Ephesus write: ‘[Thus says the one] who holds the seven stars in his right hand, [the one] who walks among the seven golden lampstands.” Since we looked at this verse and truth last week, we need spend little time on it, other than to remind ourselves that Jesus is present with us as a congregation, to empower us for mission and against difficulties. Additionally, we are in his hands and so nothing can happen to us that he has not at least allowed. This means he can not only bring good out of it, but also can work in our behalf to help us.

In the rest of the descriptions of Jesus given to the other churches we see even more about why his presence and sovereign plan for our lives should make a difference.

B. He Is Sovereign Over History As The Eternal One And, At the Same Time, Is The Resurrected Lord Who Has Accomplished New Life For Us. 2:8

Here we read: “Thus says the first and the last, who was dead and came alive.”  These same two descriptions of Jesus are tied together in the chapter one vision of him (1:17-18): “When I saw him, I fell at his feet as though dead. But he laid his right hand on me, saying, ‘Fear not, I am the first and the last, 18 and the living one. I died, and behold I am alive forevermore, and I have the keys of Death and Hades.’”

This description of Jesus shows he is God and, as such, is stronger than those who may oppose our ministry (cf. Is. 41:4; 48:12; Rev. 1:8). He is in control of history and so can work in our behalf—and yet not only this, as the resurrected Savior he has secured our life and future. As such, as he exhorts the church in Smyrna, so we must remain faithful to him even in the face of opposition, push-back, and full-out persecution (Rev. 2:8-11)! The point is similar to what Paul makes in 1 Cor. 15:58: “Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain.”

C. He Judges And Disciplines Those In And Out Of The Church, As Needed. 2:12

Here is how he is described: “And unto the angel of the church in Pergamum write: ‘Thus says the one who has the sharp two-edged sword.’” To a church located in a place filled with much pagan and imperial religion and also a strong Jewish population—and so they would have faced much push back and persecution—Jesus exhorts them to overcome this idolatrous spirit so they can avoid discipline, judgment, and can have eternal life. That he has the “two-edged sword” refers to the fact he is judge and one who can discipline (see Rev. 19:15). Additionally, because he knows the state of each church infallibly, he also knows those who need comfort in the midst of affliction and those who need to be afflicted since they are inappropriately comfortable.

This certainly corrects the current popular view of Jesus Christ among most evangelicals who see him as a Mr. Rogers-type figure who would never judge or discipline!

D. He Is The Only Son Of God, The One Worthy Of Worship, And The Only Ultimate Judge. 2:18

Because the situation at Thyatira was similar to that of the church in Pergamum, Jesus gives a similar picture of himself: “And unto the angel of the church in Thyatira write: ‘Thus says the Son of God, the one who has his eyes as a flame of fire and his feet like burnished bronze.’”  The message here is stronger since the church had moved that much further down the road of idolatry.

E. He Is The One Who Brings The Fully Empowering Spirit Of God To Us. 3:1

To a church in a town that twice in its history had been captured by enemies due to lack of vigilance, Jesus speaks with warnings about their lack of vigilance, reminds them they are in his hands, and also reminds them his Spirit is present among them, not only to reveal where they truly are, but also to empower them so they can be vigilant: “And unto the angel of the church in Sardis write: ‘Thus says the one who has the seven spirits of God and the seven stars.’”

F. He Is God, The Only One Who Can Save Sinners. 3:7

Referring back to the chapter one vision (1:18), we read: “And unto the angel of the church in Philadelphia write: ‘Thus says the holy one, the true one, the one who has the keys of David, the one who opens and no one will shut, and who shuts and no one opens.’”

Regarding Philadelphia one commentator explains: 

In appreciation for imperial reconstruction aid after an earthquake (a.d. 17), Philadelphia was briefly renamed Neocaesarea (“Caesar’s New City”), but Jesus promises his suffering church an infinitely greater name, “the city of my God, the new Jerusalem” (v. 12). Philadelphia lies near a fertile valley, especially suited for growing wine grapes. Inscriptions from Philadelphia mention worship of Zeus and Hestia, and the Roman imperial cult was already present by the first century a.d. An inscription from a nearby town mentions a synagogue in that town. Christians in Philadelphia later received a letter from the early church father Ignatius (c. a.d. 110), and they suffered during the martyrdom of Polycarp (c. 155).

Christ commended the church for its enduring witness—a witness he will enable them to keep. He also encourages them to persevere by his grace so they can experience his full end-times rewards.

The reality he can fully save them and all believers should encourage us to remain faithful, no matter what level of trials, push back, or persecution we face.

G. He Is The Creator And The Ultimate Faithful And True Witness. 3:14

One commentator helpfully provides some historical background to this town:

Damaged by an earthquake in a.d. 60, self-sufficient Laodicea, a commercial center and site of thriving medical and textile industries, declined imperial disaster relief. The city did not see itself as “poor, blind, and naked” (v. 17), nor did the complacent church within it. In this last church alone Jesus finds nothing to commend. Laodicea was famous for its worship of Zeus, who appears on some of the city’s coinage.

Referring to the supply of tepid water in the town that was unlike the cold water that was piped into Laodicea for drinking and unlike the hot water springs in the area that were good for medicinal or therapeutic purposes, Jesus unveils through the pen of John that the church was useless, for they had an ineffective witness and mission. They were in such a deplorable situation that there was nothing for which he could commend them.

Yet, he, as the Creator (the one who could change and re-create them) and the true witness (who could also work in them to be faithful witnesses) can transform them, if they are willing to answer his call and return to fellowship with him (3:20).

Part of the reason that we must look to Jesus’ empowering and correcting presence is that we face trials, as well as temptations simply to give up. This is why we must pay attention to the main take away in these two chapters, to endure patiently.

2. CHURCHES ARE TO ENDURE PATIENTLY. 

Though we won’t spend a lot of time here, consider what is said to each church…

A. 2:2-3: “I know your works, your toil and your patient endurance, and how you cannot bear with those who are evil, but have tested those who call themselves apostles and are not, and found them to be false. 3 I know you are enduring patiently and bearing up for my name's sake, and you have not grown weary.”

B. 2:9-10: “I know your tribulation and your poverty (but you are rich) and the slander of those who say that they are Jews and are not, but are a synagogue of Satan. 10 Do not fear what you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested, and for ten days you will have tribulation.” (Dependent upon Daniel, see Beale)

C. 2:13, 17: “Yet you hold fast my name, and you did not deny my faith even in the days of Antipas my faithful witness, who was killed among you, where Satan dwells…. To the one who conquers….”

D. 2:19, 25: “I know your works, your love and faith and service and patient endurance, and that your latter works exceed the first…. Only hold fast what you have until I come.”

E. 3:4: “Yet you have still a few names in Sardis, people who have not soiled their garments, and they will walk with me in white, for they are worthy.”

F. 3:10-11: “Because you have kept my word about patient endurance, I will keep you from the hour of trial that is coming on the whole world, to try those who dwell on the earth. 11 I am coming soon. Hold fast what you have, so that no one may seize your crown.” (Compare to John 17:15)

G. 3:15-20: “I know your works: you are neither cold nor hot. Would that you were either cold or hot! 16 So, because you are lukewarm, and neither hot nor cold, I will spit you out of my mouth. 17 For you say, I am rich, I have prospered, and I need nothing, not realizing that you are wretched, pitiable, poor, blind, and naked. 18 I counsel you to buy from me gold refined by fire, so that you may be rich, and white garments so that you may clothe yourself and the shame of your nakedness may not be seen, and salve to anoint your eyes, so that you may see. 19 Those whom I love, I reprove and discipline, so be zealous and repent. 20 Behold, I stand at the door and knock. If anyone hears my voice and opens the door, I will come in to him and eat with him, and he with me. 21 The one who conquers, I will grant him to sit with me on my throne, as I also conquered and sat down with my Father on his throne. 22 He who has an ear, let him hear what the Spirit says to the churches.’”

So, we are not only called to faithful worship and witness, but to endure in these, even in the face of trials, persecution, and the temptation to give up.

Right now, our challenge in southcentral Nebraska is not full-blown persecution. Instead, it is our fear of what might happen, if we were his witnesses: Rejection, people thinking we are weird, losing our accolades from others, being seen as different, out-of-step, and maybe even negative employment results.

How do we deal with this?  It is found in the empowering, encouraging reality of Christ’s presence—especially as we grasp all the reasons why he is sufficient to take care of us and empower us.

Yet, there is another motivation for us…

3. CHURCHES ARE TO BE MOTIVATED BY THE PROMISE OF THE REWARD OF ETERNAL LIFE AND THUS WE ARE TO PERSEVERE (TO CONQUER). 

Consider all the promises made to the churches in these two chapters, if we persevere in and by Christ. They are all also mentioned in the last chapters of the book of Revelation, which not only shows the book is tightly tied together, but these rewards are very important motivations for godly living.

A. 2:7b (eat of the tree of life [cf. Gen. 2:9; 3:24]).

B. 2:10, 11b (crown of life and not hurt by the second death).

C. 2:17b-c (eat of hidden manna and white stone with new name).

D. 2:26-28 (rule over the nations and given the morning star).

E. 3:5 (clothed in white, not blotted out of book of life, confessed before Father).

F. 3:12 (pillar in temple with name of God and God’s city written on them).

G. 3:21 (sit with Jesus on throne).

CONCLUSION 

In Acts 1:8, after Jesus told his disciples to wait in Jerusalem for the promised Holy Spirit to come upon them, he also explained what the result would be: “And you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.” Part of the permanent and powerful indwelling of the Holy Spirit that the New Covenant Church experiences is that we are transformed into those who want to and can be witnesses unto Jesus Christ before others. Part of the way this happens is that the Spirit applies the person, power, presence, and work of Christ among the church and the Spirit can do this since Jesus Christ won for the church this pouring out of the Spirit through his death and resurrection (cf. Acts 2:33).

The church is not only empowered for mission by the presence of Christ and his Spirit among the church, but also encouraged toward faithfulness and perseverance by focusing upon the presence of Jesus Christ (and why he is sufficient to help us face trials, push back, and persecution) and the eternal rewards he promises to those who endure.

These first chapters of Revelation surprise us by calling us to this central question: Are we pursuing holiness and living on mission for the glory of God, even when to do so puts us at odds with the cultures around us?  There are ample motivations here either to start this pursuit or to persevere in it.

Joyfully Serving As A Witness To Jesus With You,

Tom