Revelation Study - Session 20

Revelation Study – Session 20

Dr. Larry Reynolds
This is our 20th and final session in our journey through Revelation.  Tonight will conclude looking at the 7th, and final, act in this great drama of redemption and then look at the conclusion to the book. 


Saw in our last session that the final act of the drama, which deals with the eternal destiny of all people, is presented in two parts with some sub-parts.  There are only two parts because there are only two possible destinies for all humanity.  Some will live for eternity in relationship with God, which is a continuation of the relationship they experience in this life.  Others will live for all eternity separated from God, which is a continuation of the separation they experience in this life.  This last act this drama deals with eternal destinies of these two groups.

1)      The destiny of the unredeemed (20:11-15)

2)      The destiny of the redeemed (21:1 – 22:5)

We saw that much more space is given to the destiny of believers rather than non-believers.  It was not necessary for John to dwell on the destiny of the wicked.  He has already portrayed them as being totally defeated by God.  He reveals enough about their eternal destiny to let us know their defeat is complete and forever.  Since he is writing to the redeemed, much more space is given to their positive eternal destiny.



The destiny of the redeemed (21:1 – 22:5) – In contrast to the few verses dedicated to describing the fate of the unredeemed, John gives a lengthy description of the destiny of the redeemed.  This was the main thing the Christians in Asia Minor were concerned with.  In this section John uses three beautiful symbols to show us what heaven is like from different perspective.

1)      The heavenly tabernacle (2:3-8) – Heaven is a place of perfect fellowship with God.

2)      The majestic city (2:9-27) – Heaven is a place of perfect security and protection.

3)      The heavenly garden (3:1-5) – Heaven is a place of perfect provision from God.

The majestic city (2:9-27)

In ancient times cities people grouped together in cities for protection from enemies.  In portraying the eternal destiny of the redeemed as being residents of a great, majestic heavenly city, John was saying that we will have total, complete security in the life to come.  Want to read through this vision of the new Jerusalem and make some comments about it along the way.



      “the bride” (v.9) – Some suggest the imagery of God’s people being the bride of Christ which is so prevalent in Revelation is to contrast the people of God with the evil Roman Empire portrayed as a great harlot or prostitute in chapter 17...imagery of bride quickly gives way to imagery of a city...



      “great and high mountain” (v.10) – In Jewish thought mountains play a significant role...Moses had encounter with God and received the law on Mt. Sinai...Abraham was prepared to sacrifice Isaac on a mountain...Ezekiel had his great vision of the restored temple on a very high mountain (Ezek. 40:1-2)...mountains were seen as places of encounter with God...



      “the holy city, Jerusalem...” (v.10) - The entire description is intended to present a strong, spacious, perfect, and beautiful city where God’s redeemed will dwell with him in perfect fellowship.  Some try to make this a literal city.  But to do so does violence to what John is portraying here.  Some have done this and have arrived at absurd conclusions.  They find that the city is 1,500 miles square; and Palestine, where it is to be located, in their view, is not more than about 150 by 70 miles.  Therefore, they think that the city will stand high above Palestine, and perhaps stationary, as the earth revolves under it.  John Newport has a better perspective when he states, “...if the city is the bride and the bride the glorified community of God’s people in their eternal life, there is little question that John’s descriptions are primarily symbolic of that glorified life.” [p.316]



      “having the glory of God... Her brilliance was like a very costly stone...” (v.11) – God’s glory is often portrayed in Scripture in terms of brilliant light...(cf. Isa. 60:1-2)



      “...great and high wall...” (v.12) – Ancient cities nearly all had walls...were for protection...the stronger and higher the wall, the greater the protection...



      “...twelve gates...” (v.12) – Symbolic of abundant entrance...ancient cities had one gate, which was closed at night or when the enemy approached.  If one was caught outside, it meant destruction.  The New Jerusalem has not one gate but twelve – a complete number symbolizing organized religion...gates led to very presence of God ....Moreover, these gates are never closed – there is an abundant entrance into God’s presence...



      “...at the gates twelve angels...” (v.12) – Ancient cities had gatekeepers and watchmen to keep people inside safe from invading enemies...those in the heavenly city are protected by angels of God...



      “twelve tribes of the sons of Israel...” (v.12) – Emphasizes continuity of the NT church with God’s people of the OT...



      “twelve foundation stones...names of the twelve apostles...” – Again emphasizing continuity between old and new...repetition of the number 12 is deliberate...



      “gold measuring rod...” (vv.15-17) – The measuring of the city signifies securing something for blessing and to preserve it from spiritual harm...the measuring reveals perfection, fulfillment, and completion of God’s purpose for His bride...not to be taken as literal size...expressing the vastness, perfect symmetry, and splendor of the new Jerusalem...



      “foundation stones...every kind of precious stone...” (vv.19-20) – Precious stones listed here found in breastplate of the high priest (cf. Ex. 28:17ff; 39:10ff)...basically lists them in reverse order of the instruction for the high priest’s breastplate...some see reversal as significant...while jewels all there, are placed in the new authoritative order of the Lamb...



      “twelve gates...twelve pearls...” (v.21) - symbolizing the fact that the entrance to heaven is by the way of  suffering – the pearl is the only jewel which is produced by suffering and pain in overcoming difficulty [Summers, p.213]



      “...no temple...” (v.22) – Since temple represented presence of God, no need for temple because God and Jesus in heaven are the temple...the temple was the place where God met his people, where sacrifice for sin was made, where intercession was made.  It is not needed in the New Jerusalem, because there is no sin to be atoned for and because the people are in the immediate presence of God.



      “no need of sun or of the moon...” (v.23) – Dramatic way of describing the life-giving, light-shedding character of God...”



      “its lamp is the Lamb...” (v.23) – Brings to mind John 8:12 – “I am the Light of the world...”



      “the nations ... kings of the earth...” (v.24) – Elsewhere in Revelation the “nations” are the pagan, rebellious people who trample on the holy city...(cf. Rev.11:2, 18)



      The whole scene is a beautiful picture of s strong, spacious, perfect city without sin, pain, and corruption.  That is what heaven is!



The Heavenly Garden (22:1-5)

Three gardens play prominent role in Bible – garden of Eden...Gethsemane...heavenly garden...this final symbolizes perfect enjoyment and the supply of all needs, is the third symbol in picturing the destiny of the redeemed.  Here is a garden with a beautiful river the crystal water of which is the water of life that issues from the throne of God and of the Lamb.  On either side of the river grows the tree of life, which has fruit twelve months out of the year and the leaves of which have healing power.  There are three basic things necessary to the sustaining of life:  water, food and health.  This picture symbolizes the provision of all three.  The water of life and the perpetual fruit of the tree of life furnish the food and drink; the leaves with their healing powers furnish health.  Together they symbolize God’s nurture and care for his own.  How can a man live forever?  Here is the answer, and it comes from “the throne of God and of the “Lamb” – God has all that is needed to sustain eternal life in man. 



In this garden, with life divinely sustained, man shall serve God forever.  He tried it on earth, but his efforts were imperfect because there were so many handicaps.  There will be no handicaps in heaven and “his servants shall serve him.”  Another beautiful thought is found in the expression, “they shall see his face.”  Often in this world men have this longing.  It is expressed in poem and song and often in the deep anguish of the heart when no one else can know about it.  But when this earth is passed and man finds himself in the eternal presence of God, then he will look on the face of his Redeemer-God and serve him forever.  What greater pleasure could one ask?



Speaking of these three images – the heavenly tabernacle, the heavenly city, and the heavenly garden – Ray Summers says:  “This is God’s answer to the longing of man to know about the future life.  In symbol God says, “Heaven is a place of perfect fellowship, perfect protection, perfect provision of needs, perfect service to God.”  Great contrast is noted here between the destiny of the wicked and the destiny of the redeemed.”



The Summary (22:6-21) - Pageant is over and final curtain has come down.  John has seen and shown to his audience the picture of God’s care for them in their conflict, God’s victory over the evil around them, and their eternal destiny.  All that remains is final word to emphasize the truth of the message.

Verses 6-7 – Assures readers of divine authority behind the message...

      “faithful and true” – Trustworthy...can count on it...



“I am coming quickly...” – Some debate about this...my opinion is not reference to Lord’s return...reference to His coming to the aid of 1st century Christians...compare Rev. 2:16 (Smyrna) and 3:11 (Philadelphia)...from same word family as word translated “shortly” in Rev.1:1...those who say refers to coming either say John was mistaken or that quickly in eyes of God not bounded by time...however, would be little comfort to those in 1st century...



Verses 8-9 – John adds his personal testimony to the veracity of the book...”heard and saw...” – cf. to I John 1:1-3...



Verses 10-15 – Stresses the importance of the book for the immediate needs of the people...

   “...do not seal up...” – The message isn’t to be sealed for future generation...it is for now...



V.11 & 12 – The period of delayed judgment has ended...judgment is at hand...



V. 13  - Identity of Christ...

      “alpha and omega”  - Used of God in 1:8 and 21:6

      “first and last” – Used of Christ in 1:17 and 2:8

      “beginning and end” – Used of God and Christ



Verses 14 – 15 – Restatement of fate of redeemed and unredeemed...

Verse 16 – Reminder that the book not a human work...comes from Christ....



Verse 17 – The great invitation...God’s nature to call people to Him...



Verses 18 - 19 – Warning for protection of the book...often apocalyptic books treated with great freedom, being added to or edited as will be readers...

Verse 20  - Final promise that Christ is coming quickly to the aid of His persecuted people...

OVERVIEW OF REVELATION

Introduction introducing the writer/director/audience (chapters 1:1 – 3:22)

1)                  Act 1 – Vision of God on His throne and the Lamb of God (chapters 4:1 – 5:14)

2)                  Act 2 – The breaking of the seven seals revealing the judgments of God (chapters 6:1 – 8:5)

3)                  Act 3 – The sounding of the seven trumpets showing additional features of the judgments of God (chapters 8:6 – 11:19)

4)                  Act 4 – The revelation of seven significant signs revealing the identity of the combatants in the conflict between good and evil (chapters 12:1 – 14:20)

5)                  Act 5 – The pouring out of the seven bowls of wrath revealing the totality of God’s judgment (15:1 – 16:21)

6)                  Act 6 – The revealing of seven scenes of celebration of God’s victory over evil (chapters 17:1 – 20:10)

7)                  Act 7 – The revealing of the destiny of unbelievers and believers, of unredeemed and redeemed (chapters 20:11-22:5)

Conclusion (chapter 22:6-21)
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Philippians Study - Session 1

Philippians Study – Session 1
(Philippians 1:1-2)

INTRODUCTION

1.      Letter writing is quickly becoming a lost art in our culture.  There was a time when people communicated over long distances primarily by letter.  But with the coming of email, video conferencing, texting, and instant communication via cell phones, people are writing and receiving fewer and fewer personal letters.  Not too many years ago people went to the mailbox with a sense of excitement of possibly receiving a letter from a loved one or friend.  But now, mailboxes are basically depositories not for personal letters but for junk mail (more than 40 pounds a years for the average household) and bills payable.
2.      However, that’s not the way it was in the world of the 1st century.  In that world the writing of letters was the basic way of sharing information.  That is why most of the books of the New Testament are in the form of a letter from one person to another person or to a group of people.
3.      In this session we are beginning a study of one of the great letters of the New Testament—Paul’s letter to the Christians in town of Philippi located in the Roman Province of Macedonia.  Philippians is one of the warmest, most personal of the letters in the Bible.
4.      I want to begin our journey through Philippians by making a couple of general observations:
·        Paul established the church at Philippi on his 2nd missionary journey.  Acts 16 tells of Paul having a vision of a man from Macedonia saying to him, “Come over to Macedonia and help us.”  Taking that to be a sign from God, Paul and his traveling companions sailed across the Aegean Sea and made their way to Philippi.  Ironically, the man in the vision turned out to be a woman.  Lydia, an apparently prosperous businesswoman, became first convert in Philippi and a key part of the Philippian church. 
·        Paul established many churches, but none were more special to him than church at Philippi.  I think this was Paul’s favorite church for several reasons:
o       Philippi was the first place Paul preached the gospel on European soil.
o       The first convert in Europe, Lydia, was baptized in Philippi.
o       God miraculously rescued Paul and Silas from the Philippian jail.
o       The Philippian church was the only church to send Paul financial support for his ministry after he left their area.
This church was very special to Paul, and that is obvious from the Philippian letter in the New Testament.  It is the warmest and most personal of all of Paul’s letters.  It is peppered with the personal pronouns I, my, and my.  It has the tone of a friend writing to friends.  A close bond of fellowship existed between Paul and the Philippians, and that bond can be seen in almost every sentence of this letter.  Paul refers to them in 4:1 as “...my beloved brethren whom I long to see, my joy and crown...”
·        The theme of the letter of Philippians can be stated in a single word--JOY.  Biblical scholars often refer to this letter as the epistle of joy.  In the four chapters of Philippians the words joy and rejoice (which just means to be full of joy) are used 16 times.  One writer [Wiersbe, pp.15-19] says that there are four great thieves in life which are capable of robbing us of joy--circumstances, people, worry, and material possessions...in this letter Paul tells us how to—
o       Deal with difficult circumstances... (1:12, 19-20)
o       Relate to difficult people… (1:15-18; 2:3-4)
o       Be free from worry… (4:6-7)
o       Be content with whatever possessions we have... (4:12-13)
·        That JOY is the theme of Philippians is rather ironic because this letter is one of Paul’s prison letters.  Along with the books of Ephesians, Colossians, and Philemon, this letter was written during a time of imprisonment in Paul’s life.

 

Philippians 1:1-2 – These verses are the salutation to the letter.  It was typical in the 1st century world to put the salutation identifying the writer and the recipients and containing a greeting at the beginning of a letter.  Since letters were most often written in scroll form, placing the salutation at the beginning would keep the recipient from having to unroll the entire scroll to determine from whom the letter was being sent.  In this salutation, Paul uses three prepositional phrases to describe the relationship between Christians and Christ.  Christians are:

·        “…bond servants of Christ Jesus…”
·        “…saints in Christ Jesus…”
·        Recipients of “…grace…and peace…from the Lord Jesus Christ…”
Each of those phrases is extremely important and I want us to explore them in some detail in this session.


Christians are bond-servants of Christ
1.   Notice how Paul begins this letter:  “Paul and Timothy, bond-servants of Christ Jesus...” There are at least five different words in the Greek vocabulary that can express the idea of servanthood.  And of those five choices, Paul selected the word that was used of the most lowly of servants to describe his relationship with Christ.
2.      The word is doulos.  It was used to refer to the lowest of servants in the social order of the first century world.  It is the word that is most often translated slave.  Paul could have begun this letter by referring to himself as an apostle or a missionary or a church planter or a theologian.  But instead, he begins by saying the thing of which I am most proud is that I am a slave of Jesus Christ.
3.      That is an amazing statement, especially considering the culture to which Paul was writing.  Philippi had the status of a Roman colony.  That means it was populated primarily by Roman soldiers who had retired from the military and who had been awarded an exceptional amount of freedom for their service to Rome.  These people were extremely proud of their freedom.  And to say that they were slaves to anything or any person would be offensive to them.  It is amazing that writing to such people, Paul begins his letter by saying, “I am proud to be identified as a slave of Jesus!”
4.      There’s an important lesson in that for us.  Our lives and the lives of those people around us would be greatly improved if we would learn it and put it into practice.  The lesson is that as Christians we should be so tied to Christ, so bound to Christ that our lives point beyond ourselves to Him.  Instead of living to build ourselves up or to make ourselves look good, the goal of a Christian should be to magnify or to lift up Christ.  And this is directly in conflict with the narcissistic, self-centered, me first philosophy that dominates our culture.
5.      Hudson Taylor was a famous missionary to China in the 1800’s.  He was a very gifted person, but he was also characterized by genuine humility.  One time he was scheduled to speak at a large Presbyterian church in Melbourne, Australia.  The moderator of the service introduced Hudson Taylor in eloquent and glowing terms.   Spoke of the things that the missionary had accomplished in China and then presented him as “our illustrious guest.” Taylor, obviously embarrassed by the introduction, Taylor stood quietly before the congregation for a moment.  Then, began by saying, “I am not illustrious.  I am just the little servant of an illustrious Master.” [Wycliffe Handbook of Preaching and Preachers,  p. 243]
6.      We must never forget that as Christians, first and foremost, we are “bond-servants of Jesus Christ.”

Christians are saints in Christ
1.      Notice how Paul describes the Christians in Philippi in the middle part of verse 1:  “...to all the saints in Christ Jesus...” The word translated “saints” is “hagios” and it comes from the same word family as the word we translate “holy.”  This may be one of the most misunderstood words in the Bible.
2.      If stopped average person on the street and asked that person to explain what a saint is, would probably say a saint is someone who has an extra measure of religious commitment or has done something outstanding or unusual for God.  The ordinary understanding of the word is that saints are those who are super-spiritual, super-Christians, who rise above everyone else.
3.      However, that is not at all the NT meaning of the word.  Literally the word means to be separated, to be set apart.  In the Christian context it means to be separated from our sin and to be set apart for service to God.  And in that sense, all Christians are saints.  It is important to understand that we do not become saints by virtue of our own actions or commitments.  The title of saint is conferred upon us by virtue of our relationship with Christ.  We are “...saints in Christ Jesus...”
4.      The phrase “in Christ” is one of the Apostle Paul’s favorite phrases.  He used that phrase in various forms at least 164 times in his writings.  He speaks of being “in Christ” or “in the Lord” or “in Him” over and over again.  The phrase “in Christ” describes the spiritual location of believers.  The recipients of this letter didn’t just live in Philippi.  They also lived in a spiritual relationship with Christ. 
5.      The implications of that for our lives are astounding.  No matter where we go, no matter what we do, no matter how lonely or isolated we may feel, we are never separated from Christ.  He is our constant companion.  He is always there.  He never forsakes us, never abandons us, and He never leaves to be alone.
6.      David expressed this idea in the beautiful 139th Psalm when he wrote:
“Where can I go from Thy Spirit?  Or where can I flee from Thy presence?  If I ascend to heaven, Thou art there; if I make my bed in Sheol, behold, Thou art there.  If I take the wings of dawn, if I dwell in the remotest part of the sea, even there Thy hand will lead me, and Thy right hand will lay hold of me.” [Psalm 139:7-10]
Paul expressed the same concept in Romans 8 when he wrote:

“For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.”



Christians are recipients of grace and peace from Christ

1.      Look at v.2 – “Grace to you and peace from God our Father and the Lord Jesus Christ.”  That is a typical Pauline greeting.  As matter of fact, it is found all of Paul’s letters except for the letters to Timothy.  In this greeting we are reminded that from Christ we have received two great blessings. 

2.      First, we have the blessing of “grace.”  The Greek word  is “charis” and it essentially means unmerited favor.  It has been said, and I think correctly so, that the word “grace” sums up Christian theology.  One writer defines the word as “the free and undeserved giving by God to [people] what they cannot achieve themselves” [Moulton, quoted by Vaughan, p.20].  It is a reminder that in Christ we have something we could never have gained on our own initiative — the unmerited, undeserved favor/acceptance/approval of God.  No wonder that John Newton, the converted slave trader, referred to it as “Amazing Grace” in the famous hymn.

3.      Second, we have the blessing of “peace.”  The Greek word is “eirene.”  It is used more than 100 times in the New Testament.  The word has a little more nuanced meaning than our word peace.  It does not mean merely the absence of conflict.  Instead, it carries the idea of a calmness of spirit, quiet trust in the Lord, in the midst of conflict.  On the night before His crucifixion Jesus promised His followers peace.  He said, “Peace I leave with you; My peace I give to you; not as the world gives, do I give to you.  Let not your heart be troubled, nor let it be fearful.” [John 14:27] 

4.      Grace and peace are often linked together in Scripture.  The order in which the words appear is important.  It is not peace followed by grace but grace followed by peace.  That’s because peace is the natural  result of grace.  Martin Luther wrote:  “Grace releaseth sin, and peace maketh the conscience quiet.”



CONCLUSION


1.      Paul begins this letter to his dear friends by reminding them that we are called to a life of relationship with Jesus Christ...Christians are, above all else, —

--bond-servants of Christ...

--saints in Christ...

--recipients of grace and peace from Christ...

Don’t forget who you are in Him!



Question for thought:  What does Paul’s description of the recipients of Philippians say to you about your own identity and about how you should view life and how life and how you view other people?
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Revelaton Study - Session 19

Revelation Study – Session 19
Dr. Larry Reynolds

Tonight we begin exploring the 7th and final act in the drama of redemption that is Revelation.  It is presented in two parts with some sub-parts.  There are only two possible destinies for all humanity.  Some will live for eternity in relationship with God, which is a continuation of the relationship they experience in this life.  Others will live for all eternity separated from God, which is a continuation of the separation they experience in this life.  Thus, this last act that deals with eternal destiny has only two parts.
1)      The destiny of the unredeemed (20:11-15)
2)      The destiny of the redeemed (21:1 – 22:5)
Much more space is given to the destiny of believers rather than non-believers.  It was not necessary for John to dwell on the destiny of the wicked.  He has already portrayed them as being totally defeated by God.  He reveals enough about their eternal destiny to let us know their defeat is complete and forever.  Since he is writing to the redeemed, much more space is given to their positive eternal destiny.

The destiny of the unredeemed (20:11-15)
            The concept of a day of judgment, a time of accountability, is a recurring theme in Scripture.  However, there is not much agreement among biblical scholars concerning the coming judgment beyond general agreement that it is going to happen.  Some see multiple judgments.  For example, Hal Lindsey, of The Late Great Planet Earth fame says there will be three distinct judgments:
1)      A judgment of nations (Matthew 25)
2)      A judgment of believers’ works (2 Cor. 5:10)
3)      A judgment of unbelievers (Rev. 20:11-15)
Many others see a single time of judgment.  I lean toward that position.  While the final judgment may have several parts to it, it seems to me the weight of biblical evidence is that it is a single event.  This paragraph in Revelation 20 seems to include all humanity, believers and unbelievers, but its thrust is to show the destiny of the unbelievers.

The drama of redemption opened with a scene from around God’s throne.  As the curtain opens for the last scene, we are back at the throne.  But this scene differs from the first scene around the throne.  In the opening scene, God had in His hand the scroll of judgments that the Lamb stepped forward to reveal.  Now, the judgments have been executed.  We have seen them unfold in scene after amazing scene.  All that remains is for the permanent state of humanity to be revealed.

      v.11 - “great white throne”
            “great” – Reminder of the power of the One Who judges...NT makes it clear that the Judge is God the Father with Christ at His right hand...
            “white” – Symbol of purity, righteousness, justice...the judgment coming from this throne is a righteous or right judgment...no basis whatsoever for questioning or disputing...
            “throne” – The seat of power, decision making...no appeal beyond this point...

      v.11 – “...from who presence earth and heaven fled away, and no place was found for them...”
·        The language is poetic, capturing the fading, temporary nature of everything that is in the world...cf. I John 2:17 – “And the earth is passing away, and also its lusts; but the one who does the will of God abides forever.”
·        No place is found for the terrified universe to hide from the judgment of God... reminiscent of the psalmist’s question in Psalm 139:7 – “Where can I go from Thy Spirit?  Or where can I flee from Thy presence?”

      v.12 – “And I saw the dead, the great and the small, standing before the throne...” - Seems to be referring to humanity in general, not a sub-set of humanity as some have suggested.  No-one, no matter how powerful or how insignificant they may seem from our perspective, is immune from standing before God in judgment.

      v.12 – “...and books were opened; and another book was opened, which is the book of life...” – Judgment was meted out according to what was written in two books, or more accurately one set of books and then another book.
·        The set of books apparently contained an account of the deeds of those who lived on earth (see vv. 12 and 13)
·        The book of life apparently contained the names of the redeemed, true believers in and followers of the Lamb.

      It is important not to misinterpret what John is portraying here.  Not implying that a person’s deeds are weighed and if more good deeds than bad deeds escapes the “lake of fire” (vv. 14, 15).  The final judgment does not determine whether a person is saved or lost.  It only declares it.  That determination is made while a person lives on earth, whether or not he/she comes to a faith relationship with the Redeeming Lamb and has his/her name written in the book of life.
      Herschel Hobbs contends that the final judgment is the time of determining the degree of reward in heaven or punishment in hell.  (cf. Matt.25:14-30; I Cor. 3:11-15; Luke 10:13-14)  While Baptists have traditionally shied away from the idea of degrees of judgment, especially in relation to hell (leaving that to Roman Catholic theology), there is some indication in Scripture of that.  Reality is we only get veiled glimpses of the afterlife, so need to be careful in trying to be too definitive in exactly how it will be.

      v. 14 – “...death and hades were thrown into the lake of fire...” – Death and hades (the abode of or place of the dead) are no longer needed.  These two words speak of the grave.  One writer refers to the grave as “...that temporary means of judgment which God has used throughout human history.” [Newport, p.305]  Death is a reminder of our frailty, our dependence on and accountability to God.  By the time of the final judgment death and hades have done their work.

In describing the eternal fate of the unbeliever, John used three images:  the bottomless pit, the lake of fire, and the second death.  There is no human language which can adequately describe what a godless eternity will be like, but those three images give us a faint idea.  Scholars have debated forever what hell is like.  Is it a literal fire?  Is it something worse?  If John is speaking symbolically here (and to be consistent in interpreting the book of Revelation we certainly must allow for that possibility), it is important to remember that the reality is always greater than the symbol of reality.  John’s description of a godless eternity is indeed terrifying:
·        A bottomless pit – The sensation of always falling but never arriving at the bottom.
·        A lake of fire – The sensation of always burning but never being consumed.
·        The second death – The sensation of always dying but never being dead.
Jesus used the word “Gehenna” as the word for hell, the place of punishment.  Gehenna was the garbage dump of Jerusalem in the Hinnon Valley which always smoldered with burning trash.  Herschel Hobbs says that “hell is God’s cosmic garbage dump.  What is unfit for heaven is thrown into hell (see Rev. 21:8, 27)!”

One thing we should certainly learn from this paragraph is that the idea of universalism – the belief that all people will be saved in the end – is in conflict with the clear teaching of Scripture.  God’s mercy and grace is vast but not limitless.  He will never reject those who turn to Him in repentance and faith; but He will not force Himself on those who choose to live without Him.

The destiny of the redeemed (21:1 – 22:5) – In contrast to the few verses dedicated to describing the fate of the unredeemed, John gives a lengthy description of the destiny of the redeemed.  This was the main thing the Christians in Asia Minor were concerned with.  In this section John uses three beautiful symbols to show us what heaven is like from different perspective.
1)      The heavenly tabernacle (2:3-8) – Heaven is a place of perfect fellowship with God.
2)      The majestic city (2:9-26) – Heaven is a place of perfect security and protection.
3)      The heavenly garden (3:1-5) – Heaven is a place of perfect provision from God.


            Introduction to the destiny of the redeemed (21:1-2)
            “new heaven and new earth” -  Some see this as a renovated old heaven and earth.  But by this point, the material universe as we know it is gone (cf.20:11).  The original universe as God intended it was to be humanity’s permanent home.  But sin and death entered the current world order and transformed it into a place of rebellion against God and alienation from God.  So, at the consummation of history God will do away with the old and create a new.  Not totally disconnected from the old.  There is a continuity such as seen in the analogy in I Cor. 15 between the continuity of our present body with our resurrected body.  This phrase indicates the ultimate fulfillment of God’s original intent for the universe.

         “no longer any sea” – Several significant things about that statement...
·        For John, on the island of Patmos, the sea was the thing which separated him from that which he missed the most, the fellowship of the Christians in the churches in Asia Minor.  In the vision of the throne of God in chapter 4, a transcendent sea kept the people away from God.  But now the sea is no more.  The separation between us and God and the separation between believers has come to an end.  In heaven we experience perfect fellowship with God and with each other.  We’ll see more about that when we look at the first symbol of heaven beginning in v.3.
·        For ancient people, the sea was a place of danger.  There was always an element of unknown when it came to the sea.  Could not predict the timing or intensity of its storms.  Did not know what was below the surface.  Did not know where it ended.  In saying the sea is no more, John could be saying that the danger and uncertainty of life is now over.  We live in perfect tranquility and peace in heaven.
·        In the Scripture the sea is often portrayed as an enemy of God’s people.  God had to part the sea which had them trapped, vulnerable to Pharaoh’s charging army.  Jesus had to calm the sea to keep it from destroying His disciples.  In Revelation the sea is seen as the source of the satanic beast in chapter 13.  In saying the sea is no more, John could be saying that in heaven the enemies that have pursued the people of God are not present and there is no reason to live in fear.

      “...I saw the holy city, new Jerusalem, coming down out of heaven from God, made ready as a bride adorned for her husband.” – John Newport points out this preliminary description of heaven gives us some important information about heaven...
·        A community – A city has life, activity, interest, and people.  It is social.  It implies interaction.  Unlike the Hindu concept of heaven as a sea to which human life returns like a raindrop in the ocean, this concept of heaven implies personal identity and interaction with others.
·        A gift of God – It is “coming down our of heaven (the sky) from God”... entry into this city is not earned, it is received...God is the author, the creator of the place...it is His gift to us...
·        A bride – No more intimate, personal relationship than the husband/wife relationship...speaks of the close fellowship God’s people will have with him in heaven...that idea of fellowship is further developed in the first of the three images of heaven which follow...

The heavenly tabernacle (21:3-8) – In the OT, as the Israelites wandered in the wilderness, the tabernacle was symbolic of God’s presence and mercy with His people.  To be in the presence of God they had to go to the tabernacle and later to the temple. 
·        Verse 3 - In describing heaven as a tabernacle John is saying in heaven we live continually in the presence of God.
·        Verse 4 - That presence makes all the difference in the world in how we experience life (v.4).  Notice all the things which will not be in heaven.  What a wonderful promise that was to the suffering Christians in Asia Minor!
·        “I am making all thing new...” – This is the fulfillment of the promise that those who are in Christ will be a new creation...
·        “write” – Since these words come from the One who is “faithful and true”  they are faithful and true and they must be shared with the churches...therefore, “write”...
·        “It is done” – Here we see the it is done of judgment (cf.16:17) being replaced with the it is done of redemption...
·        “the Alpha and Omega, the beginning and the end” – Jesus referred to Himself in this way in 1:8...now we see God described with the same terminology...obviously the NT teaches the Jesus and God are the same...
·        Verse 7  - Speaks of the importance of perseverance on the part of God’s people...the one’s who endure to the end are the saved...probably had in mind those who overcome emperor worship...can be applied in some way to every generation of believers...
·        Verse 8 – Reminder of who will not be in heaven...it’s not for everybody!!... list shows by negative contrast how God desires His people to live...
o       Not cowardly but faithfully
o       Not unbelieving but believing
o       Not taking life but giving life
o       Not immorally but morally
o       Not in idolatry and spiritual darkness but in spiritual light
o       Not in falsehood but in truth
People who choose to live in the way this verse portrays show they are not destined for heaven but for the lake of fire...

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