Joy to the World!

 

And he who was seated on the throne said, “Behold, I am making all things new.” Also he said, “Write this down, for these words are trustworthy and true.” And he said to me, “It is done! I am the Alpha and the Omega, the beginning and the end. To the thirsty I will give from the spring of the water of life without payment. The one who conquers will have this heritage, and I will be his God and she will be my son. But as for the cowardly, the faithless, the detestable, as for murderers, the sexually immoral, sorcerers, idolaters, and all liars, their portion will be in the lake that burns with fire and sulfur, which is the second death.” (Revelation 21:5-8 ESV).

 

It is almost time to make the trek into the attic and begin bringing all the decorations down for Christmas. It is past the time when I start listening to Christmas music. In fact, as I am writing this morning, I’m listening to a streaming channel of Christmas instrumentals. That may be a bit early for you, but as we continue in our study with the reading today, we must acknowledge the great joy that is yet to come. The contrast is incredible between the first coming of Jesus and the second.

 

Heaven, that place where we will see God face-to-face and enjoy Him forever, has been the focus of our discussion recently. We have also seen how knowing that the Lord will judge all people gives us hope during our suffering. Much of our study has assumed the existence of heaven as part of what theologians call "the intermediate state." We certainly go to be with the Lord in heaven if we die in faith before Christ returns (cf. 2 Corinthians 5:6–8), but our presence in heaven before Jesus' second advent is an intermediate state of our existence after death, not the final or ultimate state we will enjoy. In other words, the spiritual disembodied existence we will enjoy in heaven before Christ returns comes to an end and another state will take its place. As Scripture teaches us in many places, the resurrection of the dead will happen. Heaven will come down to earth, and we will have physical bodies and live in a perfected creation.

 

One of the most important passages on the new heaven and earth is in our context today, which describes this new creation. We should greatly look forward to the bliss we will experience there. We will have a foretaste of it in the intermediate state, but its fullness will only be ours when Christ comes to consummate His kingdom. At that point, we will enjoy the unmediated presence of God, for the whole universe will be His temple (vv. 3–4). This perfect new creation will be free from all sadness. There will be no more tears, for God will have wiped them all away. Death, disease, emotional pain, sin—all the things that bring us so much suffering will pass away. We will bear the image of God with utter clarity, and there will be no strife. Though there will be continuity between this present creation and the one to come—God will not wipe everything out but will resurrect and renew all things.

 

Our final home will be both beautiful and grand (vv. 9–21), and we will dwell in perfect light because the Lord's glory will illumine His creation. God will be our lamp and we will need no sun, no moon, no candles, no other source of light. We will be content to see His beauty and rejoice that we dwell in such incredible glory (vv. 22–27). That is the source of our belief the joy will come… that is Joy to the World!

 

No More Tears

 

And I heard a loud voice from the throne saying, “Behold, the dwelling place1 of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God. He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.” (Revelation 21:3-4 ESV).

 

Yesterday, this reading reminded us that Christianity does not teach the end of the physical world. The Christian’s final, eternal state will not be an ethereal reality in which wispy souls float through the clouds without bodies. Instead, there will be a cosmic renewal. Our bodies will be resurrected and reunited with our souls to dwell forever in the new heavens and new earth (vv. 11–15). Today’s reading describes this corporeal reality in greater detail.

 

Revelation is an apocalyptic work, and so it contains many rich symbols and imagery. Whether or not all its images are to be taken as literal descriptions is debatable, but the most important lessons we learn are taken from the reality to which these symbols point. The first thing we notice is that in the new heavens and new earth the sea is “no more” (v. 1). This might make little sense to us until we remember that the ocean was viewed by the ancients as a place of destruction and chaos. Israel never developed a thriving sea trade, and her enemies, the Philistines, ruled the coastlands. To be rescued from the waters was the great desire of the psalmist (cf. Psalm 18:16–17). When John tells us there will be no sea, he is telling us that there will be no destruction there. God’s terrible judgment and wrath will not be upon those granted a place in His eternal kingdom.

 

We also read in this text there will be an absence of tears. All of us grow sorrowful at times and need to be comforted. However, even when our tears are dried in this life, we know that sadness will bring them to us again. But when the Lord wipes away our tears in the new heavens and earth, they are gone forever. Perhaps we will shed tears of joy, but the tears of sorrow will be gone forever as there will be no pain, sickness, death, or any other tragedy to make us mourn.

 

In the new heavens and earth there will be a new Jerusalem (vv. 9–14). Note the dimensions of the city are a perfect cube (vv. 15–16), which is important because the Holy of Holies in the temple was also a cube (2 Chronicles 3:8). Plainly, John is telling us that in the new Jerusalem we will have unhindered access to the Lord Almighty. It is there we will see His face (v. 4). His presence is so pervasive, with us in all things, He never lets the teat strike our cheek. He wipes it away before that and returns our joy eternally.

 

A New Heaven and a New Earth

 

Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more. And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. And I heard a loud voice from the throne saying, “Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God. He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.” (Revelation 21:1-4 ESV).

 

We finally come to the most encouraging section of the final book in the New Testament. There is little need to spend time establishing the necessity and existence of an afterlife. It simply must exist for the truth of the Resurrection to be accepted. However, today we need to look at the biblical understanding of suffering by examining what Scripture says about the final state of those who die in Christ. Ultimately, we are looking forward to a new heaven and earth that are to come at the consummation of all things. We who love Jesus will live in this perfect place, a creation that has been renewed and glorified as the dwelling place of God and His people.

 

First, we must understand this new creation that will come at the return of Jesus. We must note that anyone who dies in Christ goes immediately to be with the Lord in heaven (cf. 2 Corinthians 5:6–8). Theologians typically refer to this existence in heaven before the second advent of Jesus as an intermediate state because it comes between our life on earth and the new creation. Scripture has little to say explicitly about the intermediate state, although we are certainly not far off the mark to say it approximates the bliss of the new heaven and earth. Perhaps the most significant difference between the new heaven and earth and the intermediate state is that we do not get resurrected, physical bodies until Jesus returns, and our spirits alone live in God’s presence until then (cf. Daniel 12:2; Revelation 20).

 

When the new heaven and earth arrive, the world as we know it will end, as will the present separation between the physical and the spiritual. God will dwell permanently with His people in the temple of His creation. Redemption will reach its consummation in the renewal of the physical order, and the effects of sin’s curse will be absent from our resurrected existence (v. 1). In the new heaven and the new earth, God Himself will wipe away all our tears. There will be no death and no reason to mourn, for all that causes sadness will have passed away (vv. 2–4). The New Jerusalem, a city of immense size and beauty, will be our dwelling place (vv. 9–21). And, finally, and most wonderful of all, we will dwell in the brightest light imaginable — the light of God’s glory — in this renewed creation. The triune God will be our lamp, and we shall rejoice in His radiance forever, never having to fear His purity, for we will be holy just as He is holy (vv. 22–27; 1 John 3:1–3).

 

No wonder we all sing Hallelujah! Let your heart fill with this great hope! This is our destiny… this is the reality of our real home!

 

The Great White Throne

 

Then I saw a great white throne and him who was seated on it. From his presence earth and sky fled away, and no place was found for them. And I saw the dead, great and small, standing before the throne, and books were opened. Then another book was opened, which is the book of life. And the dead were judged by what was written in the books, according to what they had done. And the sea gave up the dead who were in it, Death and Hades gave up the dead who were in them, and they were judged, each one of them, according to what they had done. Then Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire. (Revelation 20:11-15 ESV).

 

In our reading today we get an overview of history from Christ’s victory over Satan on the cross up to and including the final judgment. When Jesus comes into His kingdom, Satan is bound, and throughout the church age he is not free to deceive the nations and hinder the spread of the Word of God as he did during the old covenant period. During the new covenant era, the church and especially the departed saints rule and reign with Christ as He works out His plan (vv. 1–6). At the end of this age, Satan will be released from his restraint and gather unbelievers against Christ and His church one final time. But the devil will fail, and he will be cast into the lake of fire, where he will suffer eternal judgment (vv. 7–10).

 

Today’s passage describes the final judgment that will occur at the end when Jesus returns to rescue His people and destroy the devil. John sees a great white throne, with God seated on it (v. 11). The color white frequently represents purity and righteousness in the book of Revelation (7:9–12), so the whiteness of the throne likely signifies the righteousness of the judgment to come. Some commentators think the white throne may also call back to the white clothing and hair of the Ancient of Days (cf. Daniel 7:9). If so, the white throne also points to the wisdom of God’s judgment. Of course, even if the color of the throne does not highlight the Lord’s wisdom, we know that His final judgment will be according to His perfect wisdom (cf. Romans 16:27).

 

All people stand before the throne, including those whom the sea, Death, and Hades give up (vv. 11–13). This points to the resurrection even of unbelievers. According to this text, the resurrected are judged according to what they have done and according to the Book of Life (vv. 12, 15). Scripture does teach that there will be a judgment of our works, and that our service to Christ will be rewarded (cf. 1 Corinthians 3:10–15). But notice that the determining factor regarding one’s presence in heaven or hell is not works but whether one’s name is in the Book of Life (v. 5). This must be so, for we know that we do not merit, possess, or inherit eternal life by our works but only through faith in Christ alone (cf. Ephesians 2:8–10).

 

Everyone whose name is not found in the Book of Life is cast into the lake of fire, along with Death and Hades, the dragon (Satan), and the beasts from the land and the sea (vv. 10, 14–15). No evil thing will escape eternal punishment. My prayer is that your name is inscribed in that Great Book. If not, turn your mind toward Jesus. He will cleanse you of every sin through His work!

 

The Thousand Years

 

Then I saw an angel coming down from heaven, holding in his hand the key to the bottomless pit and a great chain. And he seized the dragon, that ancient serpent, who is the devil and Satan, and bound him for a thousand years, and threw him into the pit, and shut it and sealed it over him, so that he might not deceive the nations any longer, until the thousand years were ended. After that he must be released for a little while. Then I saw thrones, and seated on them were those to whom the authority to judge was committed. Also I saw the souls of those who had been beheaded for the testimony of Jesus and for the word of God, and those who had not worshiped the beast or its image and had not received its mark on their foreheads or their hands. They came to life and reigned with Christ for a thousand years. The rest of the dead did not come to life until the thousand years were ended. This is the first resurrection. Blessed and holy is the one who shares in the first resurrection! Over such the second death has no power, but they will be priests of God and of Christ, and they will reign with him for a thousand years. (Revelation 20:1-6 ESV).

 

Of all the aspects of the study of the last things, perhaps none is more controversial than the millennium, or “thousand year reign”. Even in an era when many people do not devote much effort to studying theology, much time is spent trying to figure out the teaching on the millennium in our reading today. The different millennial positions can be attributed in part to the highly symbolic nature of the language in Revelation. It can be difficult to know when to take the book figuratively and when to take it literally. Furthermore, these verses today are the only passage in Scripture that deals with the millennial reign of Christ explicitly. Because the data is limited, there is a greater propensity for divergence in interpretation because there is little else to directly confirm one’s view.

 

In the history of Christian theology, three major millennial views have been advocated. First is the premillennial view. This position holds that the one thousand years in Revelation should be read as an actual time designation, that when Christ returns He will reign over an earthly kingdom that will last for a literal one thousand years, after which the new heavens and earth will arrive. The amillennial interpretation of Revelation 20 affirms a figurative view of the millennium. The entire period between the ascension and return of Christ is the millennium, which means that it is much longer than an actual one thousand years. Christ is ruling now over a spiritual kingdom that will be immediately consummated at His return, and the new heavens and earth will then be in place. Finally, the postmillennial position agrees with amillennialism that the millennium will take place before the return of Jesus. However, postmillennialism holds that there will be a time of widespread peace and prosperity before Christ’s return that will result from the preaching of the gospel. Great numbers of people will be converted and society will be transformed, and then Jesus will return. This is different from amillennialism, which says things will mostly continue as they are until Christ returns, with the gospel spreading widely in some places and being resisted in others.

 

Good and godly Christians have differed over this matter, so it is difficult to hold any of these views too strongly. Whatever view one holds, what we must affirm is that Christ is ruling and reigning over the cosmos now. For He has been exalted to God’s right hand and must reign until all things are put under His feet (cf. 1 Corinthians 15:25). Given the disagreements over the millennium in church history, it is wise to hold our millennial views with humility. We should not divide with others who affirm the present reign of Christ over His kingdom if they differ with us on their millennial view. Instead, we should work together to proclaim the present reign of Christ and His command for all people to repent and bow to His lordship. And, gladly accept that while we do not know all the particulars of this prophecy, we DO know Jesus will reign and the devil will be chained and thrown into the lake of fire forever! That is the good news of the work of Christ!

 

The Conquering King

 

Then I saw heaven opened, and behold, a white horse! The one sitting on it is called Faithful and True, and in righteousness he judges and makes war. His eyes are like a flame of fire, and on his head are many diadems, and he has a name written that no one knows but himself. He is clothed in a robe dipped in blood, and the name by which he is called is The Word of God. And the armies of heaven, arrayed in fine linen, white and pure, were following him on white horses. From his mouth comes a sharp sword with which to strike down the nations, and he will rule them with a rod of iron. He will tread the winepress of the fury of the wrath of God the Almighty. On his robe and on his thigh he has a name written, King of kings and Lord of lords. (Revelation 19:11-16 ESV).

 

Overwhelmed by the vision of the marriage supper of the Lamb, John fell to worship the angel who told him to write a blessing for those who will attend that banquet. However, the angel rebuked John for worshiping him, a mere creature (vv. 9–10). It is easy for us to criticize John at this point, but we should be careful. The glories he saw would certainly overwhelm us as well. In our fallenness, we are not any less susceptible to worshiping a creature as glorious as an angel. Immediately after receiving the angel’s rebuke, John saw a new vision of the One whom he is to worship, the Lord Jesus Christ. Today’s reading describes John’s vision of the return of Jesus as conquering King at the end of history. Heaven opens, and the Word of God—the incarnate Logos and Son of God (John 1:1–14)—appears on a white horse, leading the armies of heaven dressed in fine linen (vv. 11–14).

 

That we are seeing the final battle at the return of Christ is evident in the destruction of the beast and the false prophet—that is, the beast from the sea who makes war on the saints and the beast from the land who deceives the nations (v. 20). We last saw this beast from the sea earlier where he is depicted as the eighth persecuting king to come and the mount of the prostitute Babylon, who turns on Babylon when she falls. As we have seen, this beast may be consummated in the appearance of one final Antichrist, but in general it represents the evil world system that is opposed to God and His people, which finds one final expression at the end of all things. This beast epitomizes rebellion against the Lord, and the ungodly nations of the world join him to fight the Messiah. Yet to call the conflict between this evil alliance of world powers and Jesus a battle is to give too much credit to the strength of our Lord’s foes. No real struggle is recorded in this chapter; the beast and his followers meet their doom as soon as the Lord appears from heaven. Jesus wears the blood-stained robes that God wears in executing His final judgment (v. 13), confirming the surety of His quick victory. Without a doubt, Jesus will perfectly judge and defeat all His and our enemies (v. 21).

 

This is the final victory becoming a past event. It will usher in eternal life and a world filled with the perfection God intended from the beginning. It will be the greatest of all that has been imagined or hoped for!

 

The Wedding Feast of the Lamb

 

Then I heard what seemed to be the voice of a great multitude, like the roar of many waters and like the sound of mighty peals of thunder, crying out, “Hallelujah! For the Lord our God the Almighty reigns. Let us rejoice and exult and give him the glory, for the marriage of the Lamb has come, and his Bride has made herself ready; it was granted her to clothe herself with fine linen, bright and pure”— for the fine linen is the righteous deeds of the saints. And the angel said to me, “Write this: Blessed are those who are invited to the marriage supper of the Lamb.” And he said to me, “These are the true words of God.” Then I fell down at his feet to worship him, but he said to me, “You must not do that! I am a fellow servant with you and your brothers who hold to the testimony of Jesus. Worship God.” For the testimony of Jesus is the spirit of prophecy. (Revelation 19:6-10 ESV).

 

We have seen throughout this book that there is no doubt that Jesus has already won the victory over sin, death, and Satan and has inaugurated the eternal blessed kingdom of God (cf. Revelation 1:4–8). Moreover, at various points since then, Revelation has declared the victory of Christ over all His enemies (5:1–5; 12:1–10). The enemy has been defeated in principle, and the final glory of Christ’s reign and the ultimate security of His people are a certainty, even if we are awaiting the consummation of His kingdom.

 

So, when heaven worships the Lord for reigning in today’s reading (v. 6), connecting that reign to the fall of Rome, the significance is not that Jesus began to rule with the end of Rome or even that there was a delay between His ascension and His coming into His kingdom. The fall of Rome as a threat to God’s people, rather, represents a manifestation of the reality of His reign. Moreover, the end of this notable enemy of the Lord and His church inspires a return to scenes of what will happen at the end of history when the final enemies of God are destroyed. The fall of a chief foe of Jesus brings further reflection on the ultimate end of all who oppose Him.

 

First, however, we get a look at the “marriage supper of the Lamb” (19:9). The vision of this supper harks back to texts such as Isaiah 25, where God’s promise to swallow up death forever accompanies a promise of a rich banquet for all peoples of the earth. In turn, Isaiah 25 informed extrabiblical Jewish depictions of the messianic age as an age of feasting. Nothing can be more worthy of celebration than the overthrow of every force raised against the Lord, so the image of a celebratory banquet is strikingly appropriate. The banquet that consummates the kingdom, however, celebrates not only the final defeat of the enemies of Christ but also the marriage of the Lamb to a bride whom He has made worthy of her husband. Adorned in fine white linen, the church is united to Christ in a glorious celebration (vv. 7–8). She is the exact opposite of the gaudily dressed prostitute Babylon, who opposed everything good and holy. The church’s clothes represent not immorality and idolatry but rather good works of service to her Lord and husband (v. 8). Of course, she has not made herself worthy by her deeds, for Christ gives these deeds to her (cf. Ephesians 2:8–10). What a day that shall be. And, it is coming as surely as the sun rises in the east and sets in the west!