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John Hendryx (the proprietor of Monergism) is offering a free CD with all thirty-two of my sermons on Revelation, as well as the first fifteen lectures in my on-going series Amillennialism 101.

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Thanks John!  I'm not sure even my dog could stand listening to me for this many hours!

"To Him Who Loves Us" -- Revelation 1:4-8

The Thirty-Second and Final in a Series of Sermons on the Book of Revelation

In many ways, the Book of Revelation is the most practical book in the New Testament.  Hopefully, these words don’t come as much of a surprise now at the end of our series as they might have at the beginning.  Because Revelation is filled with apocalyptic symbolism and is difficult to interpret, we easily lose sight of the fact that this is the last book in the canon of the New Testament and that it is given to Christ’s church for a very practical reason–through the testimony of Jesus Christ to his church we will be prepared to face those things which are yet to come.

We complete our series on the Book of Revelation and do something a bit different from our usual practice.  Although we have touched upon a number of important points of application throughout this series, now that we have completed our survey of the entire book, we are a much better place to go back and summarize several of the main points of application given us by John.  Since Revelation contains the testimony of the Risen and Ascended Jesus Christ to his church, we are, in effect, given our instructions about what to do until the Lord returns.  And so now that we have seen the whole panorama of redemptive history from the vantage point of the end, we are much better equipped to apply Jesus’ testimony to our own situation.  At the end of the day, what does the Book of Revelation say to us?

Throughout this series many of you have told me that the Reformed (amillennial) interpretation of Revelation has removed the “scary” character of this book, while at the same time preserving the mystery which is truly here.  Many of you have told me that this was a difficult series because it is very hard to “unlearn” the dispensational way of reading this book that so many of us grew up with.  Now that we have seen that the Book of Revelation is a divinely-given commentary upon all those redemptive historical themes which are left open-ended in the Old Testament, it should be clear that Revelation is not given to us to speculate about end times, or so we can connect the things it contains to current events. 

Rather, Revelation is given to us to show us the big picture of redemptive history.  In other words, Revelation is like the box-top to a puzzle.  Having seen the whole picture, it is certainly much easier to understand how the individual pieces fit together.  And the big picture is simply this:  Jesus Christ is the Alpha and the Omega, he is the Lord of history, as well as Lord of his church, he is directing all things toward the goal he has foreordained, which is his second coming, the defeat of all of enemies, including Satan, and to establish the new heaven and earth as our eternal home.  Studying the Book of Revelation is like reading the last chapter of a good mystery novel first.  Having read the last chapter, we know what will happen to all of the characters.  We know that the story has a happy ending and that the bad guys will get their just desserts in the end.

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Behold, I Am Coming Soon -- Revelation 22:6-21

The Thirty-First in a Series of Sermons on the Book of Revelation

Having given us a glimpse of the back of the book, so to speak, John now wraps up his panoramic vision of the course of redemptive history in the twenty-second chapter of the Book of Revelation.  In the epilogue of his apocalyptic vision, John reminds the church of Jesus Christ that the things recorded in this book are soon to take place.  But it is with great urgency that John also makes the point that all of human history is racing toward that glorious day when Jesus Christ returns in unspeakable glory, to judge the world, raise the dead and make all things new.

As we now complete our survey of the Book of Revelation, Lord willing, next time we will spend our time together reflecting upon some of many points of application that we should take with us from our studies in this amazing book.  During this series, we have been emphasizing the fact that as the various visions in this book are set forth, John is giving us a running commentary on the progress of redemptive history–giving us the big picture and telling us the story behind the story.  In effect, John picks up where the Old Testament writers left off.  Beginning with the expectation of the dawn of the messianic era, John takes us from the birth of the Messiah all the way to his second coming at the end of the age.  In the last few chapters of this book, John gives us a glimpse of the final chapters of the redemptive story even before they play out on the stage of human history.  Therefore, in the midst of our struggles in this present evil age, we have seen that glorious goal to which God will graciously bring us.  And with this glorious vision now before our eyes, we should not grow weary or despair as we make our way to the heavenly city, even though the journey is difficult.

In the opening chapters of Revelation, John describes the persecution faced by those in his original audience at the hands of the Roman Empire.  Using apocalyptic symbols, John has shown how the Roman empire and its supremely evil emperor, Nero, is, in turn, a type of all those evil empires and their leaders yet to arise throughout the course of this present evil age.  In fact, John foretells of the rise of a whole series of world empires and dictators all waging war against the people of God.  But this series of empires will finally culminate in one last evil empire which will arise in those days immediately before the return of Jesus Christ and which is crushed by our Lord as his coming.  Knowing how the redemptive drama will turn out in the end, John comforts his readers with the prophecy of the total defeat of this Satanic world empire and all those who ally themselves with it (the harlot, the beast and false prophet).  By looking at the back of the book, we know who wins in the end.  Thus the Book of Revelation is not a book of esoteric information to give the curious something to do, it is a book filled with pastoral comfort.

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Then I Saw a New Heaven and Earth -- Revelation 21:1-22

The Thirtieth in a Series of Sermons on the Book of Revelation

As the Book of Revelation progressively unfolds, the apostle John gives us a panoramic vision of the history of redemption.  He has taken us from the coming of the Messiah all the way to the end of the age.  But after describing the final judgment in Revelation 20:11-15, in the final two chapters of this great book, John now gives us a glimpse of the New Jerusalem and the so-called eternal state.  What is described here is what we commonly speak of as heaven.

The first 20 chapters of Revelation have told quite a story.  Through the use of dramatic apocalyptic symbols taken directly from the Old Testament and then set against the backdrop of the first century Roman empire, John has “revealed” the story behind the story, taking us from the demonically-empowered Roman empire waging war upon the church of Jesus Christ, to the final chapters of redemptive history which describe the coming destruction of the Babylon the Great, the fate of the beast and the false prophet, the defeat of Satan, and the final judgment.

Recall that in the previous section of Revelation (chapter 20, verses 11-15), John describes the final judgment and that terrible day when the books are opened and all of the dead are judged according to what they have done.  Having established a covenant of works with Adam in the Garden of Eden at the very beginning of the redemptive drama, at the end of time God will judge all men and women according to their deeds, whether good or evil.  For those who know not Christ, this will be a day of absolute terror, when all of their public and private sins are revealed, and when they hear the final and irreversible verdict of eternal punishment in the lake of fire, along with the Devil and all those who have served him. 

But for the Christian believer, on the other hand, judgment day is not future, it is past.  Indeed, when Jesus Christ died on the cross that first Good Friday, he was punished for all of our sins and for all of our transgressions–sins past, sins present, sins future.  Because Jesus Christ bore the judgment of God we will not face God’s wrath on the final day.  Therefore, when we appear before God’s throne on the day of judgment, we will not hear words of condemnation.  Rather, because of Christ’s saving work on our behalf, we will hear words of blessing–“well done, good and faithful servant.  Enter into that kingdom which has been prepared for you from before the creation of the world” (Matthew 25:21).  And now in Revelation 21-22, John describes the glorious inheritance which awaits all of the people of God.

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The Books Were Opened -- Revelation 20:11-15

The Twenty-Ninth in a Series of Sermons on Revelation

No subject strikes terror into the human heart like the thought of standing before God on judgment day, knowing that we must each give a full account of all those things we have done.  But this is exactly what we find in the latter part of Revelation chapter 20, when John describes a very sobering scene before the throne in heaven.  The books will be opened and the dead will be judged according to what they have done, whether that be good or evil.

We complete our discussion of Revelation chapter 20, as we move into the final section of this book dealing with the eternal state.  The eternal state is that period of redemptive history which comes after human history as we know it, is no more.  To put it in basic terms, in the balance of Revelation, John is describing what we commonly speak of as “heaven.”  But before we enter the eternal state, John reminds us that there is a final judgment yet to come.  The very thought of facing God on judgment day gives us reason to pause. 

Last time, we read the last 5 verses of Revelation 20 in connection with our discussion of the millennial age.  We did so to make the point that the second coming of Jesus Christ and the final judgment occur after the millennial reign of Christ, demonstrating that the Bible does not teach premillennialism.  But these few verses also serve as a very climatic and final turning point in redemptive history.  Therefore, they deserve our full attention, especially when we look back at the ground we have covered in the Book of Revelation so far.  In a sweeping survey of the messianic age, John has taken us from the first century to the time of the end and beyond, describing the course of redemptive history between the two comings of Christ from a number different camera angles, so to speak, using apocalyptic symbolism drawn from the Old Testament and set against the backdrop of the first century Roman empire.

In order to fully appreciate the importance these verses play in redemptive history, we need to briefly survey that which has gone before.  In the first three chapters of Revelation, we covered John’s vision of the resurrected Christ walking among his churches, as well as the seven letters to the churches of Asia Minor, in which John was speaking to those issues facing Christians in his original audience.  As we have seen, these are issues which Christians will face throughout this present evil age.  John has told us something of the persecution Christians were facing at the hands of Roman empire.  We have also read of false teachers slipping into these churches, dividing them through false doctrine and deceptively leading people away from Christ.  In speaking directly to the seven historic churches about the nature of Satan’s assaults, John is warning Christians throughout this present age of those things they can expect from their great enemy, the Devil, a defeated foe who rages against us because his doom is sure.

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And They Came to Life and Reigned with Christ for a Thousand Years -- Revelation 20:1-15

The Twenty-Eighth in a Series of Sermons on the Book of Revelation

For many Christians, the mere mention of the millennium (the thousand years of Revelation 20) brings to mind images of lions lying down with lambs, children safely playing with poisonous snakes and Jesus ruling over all the nations of the earth while seated on David’s throne in the city of Jerusalem.  It is argued that Jesus’ rule guarantees a one thousand-year period of universal peace upon the earth.  But is this really what we find in Revelation chapter 20?  No, it is not.  

The question of the millennial reign of Jesus Christ and the proper interpretation of Revelation 20 has been a divisive one almost from the beginning of the Christian church.  In those churches in which I was raised, premillennialism was regarded as a test of orthodoxy and anyone who wasn’t premillennial was probably either a theological liberal or a Roman Catholic, neither of whom took the plain teaching of the Bible very seriously.  Premillennialism, which is far and away the dominant view held by American evangelicals, teaches that in Revelation 20, John is describing that period of time after Jesus Christ returns to earth.

At first glance, the premillennial argument is iron-clad.  If Revelation 19 describes Jesus Christ’s second coming, then what follows in Revelation 20 must describe what happens after Christ’s return.  On this view, Christ’s return comes before the thousand years begin, hence his coming is “pre” millennial, or before the millennial age. 

Premillennarians believe that when John speaks of a thousand years, he means a literal one thousand years.  The first resurrection, mentioned by John in this passage, is thought to be a reference the bodily resurrection of believers at the end of the age when Christ returns.  Premillennarians believe that when John speaks of the binding of Satan, which begins the thousand years, he must be referring to that period of time after our Lord returns when Satan is literally bound with a chain by an angel, placed in a pit, and thereby prevented from deceiving the nations while Christ is ruling on the earth.  It is the binding of Satan which guarantees the thousand years of peace supposedly mentioned in this passage.

Having been taught premillennialism from my earliest youth, it came as a quite a shock when I learned that the historic Protestant position taught by all the Reformers, the Lutheran and Reformed churches which they founded, and expressed in all of the Reformed confessions, and which is still held by the vast majority of our theologians, is that known as amillennialism.  Although amillennialism literally means “no millennium,” it is better to understand this as a present millennialism.  Amillennarians believe that the millennial age refers to the present reign of Jesus Christ in heaven and that the thousand years is a symbolic reference to the entire period of time between Christ’s first coming and his second advent. 

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A Robe Dipped in Blood -- Revelation 19:1-11

The Twenty-Seventh in a Series of Sermons on the Book of Revelation

In Deuteronomy 32:35, God warns covenant breakers, “It is mine to avenge; I will repay.”  In verse 41 of that same chapter, God declares, “when I sharpen my flashing sword and my hand grasps it in judgment, I will take vengeance on my adversaries and repay those who hate me.”  In the closing chapters of the Book of Revelation, John is given a glimpse of that terrible day when God’s judgment comes upon the whole earth.  God’s long-suffering mercies toward his rebellious creatures have come to an end.  The end of the age has finally come.  Judgment day is at hand.

As we continue to survey the final chapters of the Book of Revelation, John takes us from the issues facing his original audience–the persecution of the saints by the beast (the Roman empire)–to those things directly connected to the of the age.  Therefore, once John has been given a vision of the three cycles of judgment (the seven seals, the seven trumpets and seven bowls) each of which intensifies as the end draws near, John now fast-forwards his first-century reader to those events associated with the second advent of Jesus Christ at the end of the age.  These events include the glorious redemption of all the saints and the final destruction of all of God’s enemies, including the harlot, the beast, the false prophet, as well as the destruction of the dragon (Satan) whom they worship and serve.

In the previous section of Revelation, which runs from Revelation 16:17 to Revelation 19:10, John describes God’s judgment upon the harlot, and contrasts the bride of the dragon (Babylon the Great) with the bride of Jesus Christ (which is the church).  While the great harlot commits adultery with the kings of the earth, continually increasing her guilt, Christ’s bride, meanwhile, is preparing herself for her marriage to the Lamb.  By holding fast to the testimony of Jesus in the face of persecution, by remaining faithful to her spouse, and resisting all of the seductive efforts of the harlot, while walking in the good works that Jesus Christ has prepared her to do, the bride readies herself to receive the gift of spotless wedding garments of fine white linen from her husband.  Because of the mercies of her bridegroom, she is now holy and blameless, purified from every hint and trace of sin.

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Come Out of Her, My People! Revelation 18:1-17

The Twenty-Fifth in a Series of Sermons on the Book of Revelation

The harlot Babylon has seduced the kings of the earth with her wealth, power and beauty.  John is now given a glimpse of the future, when Babylon the Great will come to her appointed end.  Indeed while heaven celebrates Babylon’s fall into ruin, the nations will weep and mourn.  For the kings of the earth have committed spiritual adultery with the harlot, and her destruction will bring them to ruin as well.  But the declaration that God’s judgment is coming upon Babylon is also intended to serve as a warning to all of God’s people–flee from the evil city before it is too late.

We now turn our attention to Revelation chapter 18 and the account of the reaction from heaven and the earth to the news of the destruction of Babylon the Great.  Recall that in Revelation 17–our text last time–Babylon the Great is depicted as the great prostitute and harlot who seduces the kings of the earth, who commit spiritual adultery with her, which is idolatry.  The great city, as John calls the harlot, sits on many waters and rules over the kings of the earth, having seduced them with of the allure of her wealth and beauty.  Because of her seductive ways, the nations, kings and people who serve her, also serve her master, the beast.  John has depicted the harlot as a woman riding upon the beast, which, in apocalyptic symbolism, indicates that the harlot does the bidding of the beast and that the two of them–the beast and the harlot–have forged an unholy alliance.

As we have seen throughout the past few sermons in our on-going series on the Book of Revelation, the destruction of Babylon the Great occurs as a direct result of the seventh bowl judgment which God pours out upon the earth at the end of the age.  The bowl judgments are the third and final cycle of judgment found in the Book of Revelation.  They are connected to the time of end and are far more intense than all the other judgments, extending to all of the earth and to all of its inhabitants.  When the bowl judgments have run their course, John says, God’s wrath is complete.  And yet, God’s people are spared from his judgment because they are sealed with the name of Christ.  But all those who worship the beast and his image, including those who have taken his mark so as to buy and sell, or to avoid persecution, will bear the full fury of God’s wrath. 

We have seen how the sixth bowl judgment (the demonic deception and gathering together of the nations at Armageddon to wage war on the church) and the seventh bowl judgment (the destruction of Babylon) both occur at the time of the end, when Jesus Christ returns to judge the world, raise the dead and make all things new.  This is, as we have been pointing out, a very powerful argument against all forms of premillennialism.  Premillennialism holds that Jesus Christ returns to earth and then establishes his millennial kingdom, before judging the world when the thousand years are over.  But throughout this book, John teaches that judgment day occurs when Christ comes back–not a thousand years later.

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