Notes on the Symbolic Use of Water in Scripture

             Ezekiel 47 describes a river flowing out of the temple. (Compare Isa. 44:8; Zech. 14:8; Joel 3:18; Revelation 22:1-2; 21:22) (Note: The Kingdom of God and the Kingdom of Heaven refer to God’s rule and order, not a place specifically.)

             Ezekiel saw a river flowing out of the temple—the southern end of the eastern threshold—and it healed the sea. John’s vision of the New Heaven and the New Earth reveals “the river of the water of life, bright as crystal, flowing from the throne of God and of the Lamb…” (Rev. 22:1) The leaves of the trees growing along that reiver “were for the healing of the nations” (Rev. 22:2).

             Jesus told the Samaritan woman: “Whoever drinks of the water that I will give him will never be thirsty forever. The water that I give him will become in him a spring of water welling up to eternal life. (John 4:14 cf. John 7:37-39; Rev. 21:6; Isa. 12:3)

             John made much of the concept of water in his Gospel and first epistle. At Jesus’s crucifixion he records:

 “But one of the soldiers pierced his side with a spear, and at once there came out blood and water. He who saw it has borne witness…” (John 19:34,35)

             And in First John 5:6-8 we read:

 “This is He who came by water and blood—Jesus Christ; not by the water only but by the water and the blood. And the Spirit is the One who testifies, because the Spirit is the truth. For there are three that testify: the Spirit and the water and the blood; and these three agree.”

             Jesus said we must be born of “the water and the Spirit” (John 3:5). And this new birth came through the sacrifice of God’s Son (the blood) (John 3:14-16). The water, then, appears to be the life of God that is applied to the believer by the Spirit in virtue of Christ’s shed blood for the believer’s sins.

             This water of life flows from Christ—the true Temple of God (Rev. 22:1-2 cf. John 2:21)—and grows deeper and more powerful the farther it flows (Ezek. 47:3-5). The water gives life wherever it goes (Ezek. 47:9), and it nurtures the Tree of Life that heals the nations (Rev. 22:1-2).

             So water is used in a highly symbolic way in Scripture—in prophecy, in the Apocalypse, and in the writings of John in general. It pictures the life of God imparted to the believer in Christ in virtue of Christ’s atoning blood. That life of God becomes a spring of life that refreshes and revives the believer throughout his earthly life and into his eternal life in the kingdom of heaven.

GOD'S CONCERN FOR ISRAEL -- EZEKIEL 25:8-10

The Lord GOD says this: “Because Moab and Seir say, ‘Behold, the house of Judah is like all the nations,’ therefore, behold, I am going to deprive the flank of Moab of its cities, of its cities which are on its frontiers, the glory of the land, Beth-jeshimoth, Baal-meon, and Kiriathaim; and I will give it as a possession along with the sons of Ammon to the people of the east, so that the sons of Ammon will not be remembered among the nations. “So I will execute judgments on Moab, and they will know that I am the LORD.”  (Ezekiel 25:8-11)

These verses demonstrate the danger of thinking that Judah, and by extension, the Jewish people, are “like all the nations,” that God has no more concern for them than He has for any other people group. The Church is not a “replacement” for ethnic Israel but the fulfillment of the New Covenant promised to “the house of Israel and the house of Judah” (Jeremiah 31:31). At the same time, it is an error to think, as Dispensationalists do, that God has a separate plan for the nation Israel apart from the Church, which was founded by Israel’s Messiah. God’s plan is for the Jews to repent and be “grafted” back into the olive tree of blessing, since they are “the natural branches” (Romans 11:24) and are “beloved on account of the fathers” (Rom. 11:28). “The gifts and calling of God are irrevocable” (Rom. 11:29). God’s reputation is at stake. He will not be seen as a failure in His purpose for Israel. Jesus’s words to the Samaritan woman are weighty: “Salvation is from the Jews” (John 4:22).

DARING TO LIVE IN THE HOLY CITY

 Now the leaders of the people lived in Jerusalem. And the rest of the people cast lots to bring one out of ten to live in Jerusalem the holy city, while nine out of ten remained in the other towns. And the people blessed all the men who willingly offered to live in Jerusalem.” (Nehemiah 11:1-2)

It is a curious thing that they had to cast lots to determine who would live in “the holy city”! (Cf. Rev. 21:1) Ninety percent of the people preferred to live elsewhere! Some volunteered to live in Jerusalem: “And the people blessed all the men who volunteered to live in Jerusalem.

Living in Jerusalem presented dangers from the enemies who were determined to stop the building of the wall. In a similar way, those who have come to “the city of the living God, the heavenly Jerusalem” (Hebrews 12:22), make sacrifices and face dangers in this life. And most people prefer to live where life is more comfortable and—they think—safe.

Identifying oneself as a Christian, a citizen of heaven (Philippians 3:20) has its risks. “Indeed," Apostle Paul warned Timothy, "all who desire to live a godly life in Christ Jesus will be persecuted . . .” (2 Timothy 3:12)

Nevertheless, God promises great blessings and eternal rewards for those who come to live in the “the city of the living God, the heavenly Jerusalem” (Hebrews 12:22), which is “the Church of the living God” (1 Timothy 3:15).

FLESHLY ISRAEL AND THE PROFESSING CHURCH

 Moses was a type (a picture) of Christ (Acts 3:22; cf. Deut. 18:15, 18; also Acts 7:35), and in that capacity he "delivered" (saved) Israel ("the Church in the wilderness" --τῇ ἐκκλησιìᾳ ἐν τῇ ἐρηìμῳ) from bondage in Egypt (a picture of the sinful world). But national Israel rejected their deliverer and desired to turn back to Egypt (Acts 7:39), just as many professing Christians in the visible church today desire to return to the world.

A NEW COVENANT PRAYER

 Second Chronicles 7:14 is one of the most misapplied verses in Scripture:

 “. . . if My people who are called by My name will humble themselves, and pray and seek My face, and turn from their wicked ways, then I will hear from heaven, and will forgive their sin and heal their land.” (2 Chron. 7:14)

 There is no guarantee in this passage that God will heal "the land" of Christians who "humble themselves, and pray, and seek (God's) face, and turn from their wicked ways." The context clearly applies to Israel under the Mosaic covenant, and the prayer was to be made "in this place" (v. 15), that is, the temple in Jerusalem. The bizarre notion, introduced by the Puritans, that America is the new Promised Land persists, and the expectation of physical, material blessings is all too prevalent in modern Christendom.

 The New Covenant blessings of God, however, transcend this fallen world and cause the true Christian to rejoice in a greater hope.  The Apostle Peter helps us refocus our hope on new heavens and a new earth:

 “ But the day of the Lord will come as a thief in the night, in which the heavens will pass away with a great noise, and the elements will melt with fervent heat; both the earth and the works that are in it will be burned up. Therefore, since all these things will be dissolved, what manner of persons ought you to be in holy conduct and godliness, looking for and hastening the coming of the day of God, because of which the heavens will be dissolved, being on fire, and the elements will melt with fervent heat? Nevertheless we, according to His promise, look for new heavens and a new earth in which righteousness dwells. (2 Peter 3:10-13)

 Jesus taught us to pray: “Thy kingdom come; Thy will be done, on earth as it is in heaven.” (Matthew 6:10) That is the proper New Covenant prayer we should offer. And it will be fulfilled in the New Heaven and New Earth (Revelation 21:1-5)

 

 

WHAT ABOUT MODERN ISRAEL?

 Ever since the founding of the Church of Jesus Christ on the Day of Pentecost (Acts 2), the status of the Jews in God’s redemptive plan has been the subject of theological debate. The Apostle Paul discussed that matter under divine inspiration in his Epistle to the Romans, chapters 9 through 11. It seems clear from Romans 11:2-5 that God has not rejected the Jews and is saving a remnant from generation to generation.

 In spite of Paul’s assurances that God still has a special care for the Jews, one theological system maintains that the Jews have no more special place in God’s redemptive plan than do Gentiles.

On the other side of the debate is a very popular theological system that developed in the late 19^th century. That system sees God’s plan for ethic Jews as totally distinct from the Church. The modern state of Israel, this view maintains, is a fulfillment of prophecy and a preparation for “The Great Tribulation,” identified as “the day of Jacob’s trouble” (Jeremiah 30:7). This will be followed by the return of Christ to reestablish the kingdom of Israel and reign on the throne of David for a thousand years (which reign they see in Rev. 20:1-4).

In this latter view, the church is taken out of the world before that Great Tribulation and are designated as God’s “heavenly people,” while restored Israel is God’s “earthly people.” Though variations of this system have developed in recent decades, the distinction between Israel and the Church, and God’s different plans for each, remains.

My studies of the Scriptures have brought me to a position that differs from either of the above systems. Other scholars, I have learned, have come to a similar understanding, yet differing in various details. The following is a synopsis of what I believe is in accord with God’s redemptive plan.

 GOD’S SPECIAL CARE FOR ETHNIC ISRAEL

God’s care for ethnic Jews is based on His covenant with Abraham, Isaac, and Jacob. Even in their wayward, unbelieving state, God has special concern for them just as He did for apostate Israel during the divided kingdom. During the reign of Jehoahaz, son of Jehu, God answered the king’s desperate plea to Yahweh for help when the Arameans oppressed the nation.

Then Jehoahaz appeased the LORD, and the LORD listened to him; for He saw the oppression of Israel, how the king of Aram oppressed them. And the LORD gave Israel a savior, so that they escaped from under the hand of the Arameans; and the sons of Israel lived in their tents as previously. (2 Kings 13:4-5)

Second Kings 13:23 affirms God’s gracious compassion for Israel, even in their state of apostasy:

 But the LORD was gracious to them and had compassion on them and turned to them because of His covenant with Abraham, Isaac, and Jacob; and He was unwilling to eliminate them or cast them away from His presence until now. (2 Kings 13:23)

This verse demonstrates Yahweh's care for wayward Israel in spite of their state of idolatry. And the reason is given: "His covenant with Abraham, Isaac, and Jacob." (See also 2 Kings 14:27) He promised that He "would not destroy them from His presence until now" (that is, until the time of the writing). It would be a mistake to infer that "until now" leaves room for a future complete destruction of the Jews as a distinct people.  Jeremiah 31:35-37 declares that Israel (that is, the Jews) will never cease to be a people.  (See Jamieson, Fausset, & Brown commentary on Jer. 31:36)

God promises the preservation of Israel as a people, and He is saving a remnant in every generation, in fulfillment of His promise to the patriarchs. Believing Gentiles are also spiritual descendants of Abraham by faith (Galatians 3:7, 14) in fulfillment of God's promise that Abraham would be "the father of many nations" (Gen. 17:4, 5) in a deeper spiritual sense.

All believers, Jews and Gentiles, are united as one people in the Church, which is the culmination of the New Covenant, instituted by Jesus at the Last Supper, accomplished by His sacrifice on the cross, and inaugurated by the Holy Spirit at Pentecost. There is no evidence in the progressive revelation of God’s plan in the Scriptures that there are two peoples of God—earthly and heavenly. All are one in Christ for eternity. (See John 16:10; Ephesians 2:13-21; Zechariah 2:11)

MODERN STATE OF ISRAEL

So, with this understanding, what can we say about the modern state of Israel?

First, since we affirm the sovereignty of God in all the affairs of earth, we must affirm that the modern state of Israel is part of God’s plan for that people. But that plan is not to reestablish an earthly kingdom apart from the Church; rather, it is that “all Israel shall be saved” (Romans 11:26), that is, put their faith in their Messiah, Jesus, and become part of the Church, the redeemed people of God under the New Covenant (Jer. 31:31-33). This conversion of the Jews seems to occur at a particular time, as the following passage implies:

For I do not want you, brothers and sisters, to be uninformed of this mystery—so that you will not be wise in your own estimation—that a partial hardening has happened to Israel until the fullness of the Gentiles has come in; and so all Israel will be saved; just as it is written: “THE DELIVERER WILL COME FROM ZION, HE WILL REMOVE UNGODLINESS FROM JACOB.” “THIS IS MY COVENANT WITH THEM, WHEN I TAKE AWAY THEIR SINS.” In relation to the gospel they are enemies on your account, but in relation to God’s choice they are beloved on account of the fathers; for the gifts and the calling of God are irrevocable. (Romans 11:25-29)

The clause, “until the fulness of the Gentiles has come in,” seems to set a time for this  removal of ungodliness from Jacob. Yet there is disagreement as to whether “all Israel” means the total number of elect Jews from the first advent of Christ to the end, or all those alive at some future point, perhaps at the return of Jesus. In any case, we know that God is not finished with the Jews, and modern Israel is part of His plan to bring them to repentance and faith in Christ.

LUKE’S FORESHADOWING

 

And all the crowds who came together for this spectacle, after watching what had happened, began to return home, beating their chests. (Luke 23:48)

 Only Luke records that the crowd who came to view a “spectacle” beat their breasts in fear and consternation when they witnessed all that occurred. In recording this, Luke foreshadows the response of the Jews and proselytes at Pentecost (Acts 2:37).

 

Luke's characteristic compositional style used foreshadowing of events and people of particular significance. Here he records the troubled hearts of the spectators who would listen anxiously to Peter's Pentecost sermon in Acts 2. Luke also singles out individuals like Stephen and Phillip (Acts 6:5) and Barnabas (Acts 4:36, 37; 11:22-25) who would soon have a special role in the progress of the gospel.

 

Luke’s gospel is the most literary of the four gospels, and its Greek is the closest to classical Greek. The vocabulary and style of Luke and Acts have similarities to the Greek of Hebrews, which has led some to suggest that Luke wrote Hebrews, perhaps in conjunction with Paul. (See The Lukan Authorship of Hebrews by David L. Allen)

THE STRUGGLE BETWEEN THE OLD MAN AND THE NEW

 Now there was a long war between the house of Saul and the house of David; and David became steadily stronger, while the house of Saul became steadily weaker.(2 Samuel 3:1)

The story of David and Saul pictures the progressive sanctification of the believer. David represents the new life of the believer who “delight[s] in the law of God” (Romans 7:22) and Saul the “old man,” who, though dead (Rom. 6:6-8), still causes trouble through his descendants and followers (the habits of the flesh). As the new man grows stronger, the remnants of the old nature grow weaker.

PETER'S THREE DENIALS OF JESUS

 Luke 22:57-60 

Critics, skeptics, and cynics have asserted that there are clear contradictions between the Gospel accounts of the three denials prophesied by Jesus (Matt. 26:34; Mark 14:30; Luke 22:61; John 13:38). Luke records that Peter answered a woman and two men. Matthew and Mark seem to indicate that the first two inquiries (or accusations) came from women. John says the first was a woman, the second simply people in the crowd ("they"), and the third a relative of the man whose ear Peter had severed. 

Two observations resolve these apparent contradictions rather easily: (1) Matthew and Mark do not say that the second challenge came from the maid directly; the maid said to the crowd that Peter was with Jesus and his disciples. With accusations flying in the crowd, a man, reacting to the maid's accusation, confronted Peter, and Luke records Peter's answer: "Man, I am not." (22:58). Both Matthew and Mark simply say it was the crowd, "they," that accused Peter the third time, so it could have been anyone in the crowd to whom Peter responded. Luke says it was again a man: "Man, I do not know what you are talking about!" John identifies that man as "a kinsman of him whose ear Peter cut off" (John 18:26). (2) The assumption is made that there were only three denials in total. Jesus simply said that before the cock crowed -- that is, before morning -- Peter would deny Jesus three times. In the confusion and chatter around that hearth, there were undoubtedly many accusations from different people, and Peter may have uttered several different responses. 

What is certain is that after the cock crowed and Jesus looked upon Peter, the latter remembered Jesus' words and knew that he had denied Jesus -- at least three times -- and he went out and "wept bitterly" (Luke 22:62)

As for whether the cock crowed once or twice . . . really! Jesus was speaking of the time of day, that is, “cockcrow.” That is a non-issue.

 Only those who do not want to believe find a major problem with these accounts. The variations in the four accounts actually testify to their independence and thus to their truth.

WHAT WE SEEK MAKES A DIFFERENCE

 "Therefore do not worry, saying, 'What shall we eat?' or 'What shall we drink?' or 'What shall we wear?' For after all these things the Gentiles seek. For your heavenly Father knows that you need all these things. But seek first the kingdom of God and His righteousness, and all these things shall be added to you.” (Matthew 6:31-33)

The Gentiles Jesus refers to are not simply non-Jews. There were non-Jewish believers during Jesus's ministry, like the faithful centurion (Matthew 8:5-10) and the Syro-Phoenician woman (Mark 7:21-30). The Gentiles Jesus has in mind are unbelievers who find their only existence in this present world with no thought of eternity or God's kingdom. They seek intensely (επιζητουσιν) the physical and material things of this world.  In Revelation, these people are labeled as "dwellers on the earth" (3:10; 6:10; 8:13; 11:10; 13:14; 17:2,8 et al). Jesus promises His people that our heavenly Father will provide all these things if we trust Him and focus on spiritual priorities. (See v. 33)

 In contrast to the intensive "seeking" of the Gentiles for physical necessities and comforts, Jesus urges His disciples to "seek" (ζητεῖτε) the kingdom of God and His righteousness. The Greek particle translated "but" (δε) is not the strongest word that could have been used to express contrast.  Since it is followed by the adverb "first" (πρωτον) -- "but seek first" -- Jesus is not urging his followers to shift all responsibility for their physical needs to God, nor is He diminishing the importance of diligent work and wise management of resources. 

This verse is about priorities: Godly priorities relieve anxiety. Jesus says that the greatest possession we can have is our relationship to God -- citizenship in His kingdom and righteousness, Christ-like character.  

When our spiritual priorities are in order, we need not be worried, indeed, we will not be worried about our material provisions. God cares for His own.

NOTES ON REVELATION 11 (READ WITH AN OPEN BIBLE AND OPEN MIND)

 11:3-4

The two witnesses are identified in verse 4 as “the two olive trees and the two lampstands that stand before the Lord of the earth.” This is an unmistakable allusion to Zechariah 4:2-3; 11-14.

 Zechariah’s prophecy presented one lampstand, a menorah of seven branches, and two olive trees that fed the menorah with oil, a symbol of the Holy Spirit. (Cf. Zech. 4:6) Here in Rev. 11, the two witnesses are equated with two lampstands and two olive trees. Revelation 1:12, 20 picture seven lampstands which are identified as the seven churches of Asia. The underlying meaning of the imagery is the same: light-bearing through the filling of the Holy Spirit. But why only two lampstands here? Of the seven churches whose “angels” (or “messengers,") received a message from Jesus, only two are commended as faithful: Smyrna (2:8-11) and Philadelphia (3:7-13). These may represent the “anointed ones,” the faithful churches who witness against the ungodly world.

 Numbers have symbolic significance in the Book of Revelation. Seven is the number of completeness. So the seven churches of Asia can be said to stand for the whole church of Christ, which comprises individual local churches. The messages to the individual churches (Rev. 2 & 3), though they are addressed to historical churches, speak to churches in any age.

 The light that a local church gives out to the world depends on the supply of the Holy Spirit, and the Holy Spirit works in response to faith and obedience. A lack of repentance may result in removal of the lampstand, that is, the removal of the testimony of that church (Rev. 2:5).

 11:7

“When they have finished their testimony, the beast that comes up out of the abyss (cf. 9:11) will make war with them, and overcome them and kill them.” Note that the beast from the abyss makes “war” with the witnesses. If these were two literal men, it would hardly be necessary to make war with them! If we see these witnesses as representative of the Church, we can see that satanic forces from the abyss are certainly at war against us! And they will seem to overcome us (cf. Rev. 11:7)—until the Church is raised from the dead and called up to heaven: “Come up here.” What follows is a very public catching up of the two witnesses “into heaven in the cloud” (just as Jesus went up into heaven in Acts 1:9). “[A]nd their enemies watched them.”

 Only when the church has finished its testimony on earth will God allow the satanic forces to overcome them. But then the Lord will raise them up again and catch them up to heaven. As William Hendriksen pointed out, this is hardly a secret rapture! Note: Judgment follows immediately after the catching up of the two witnesses.

 11:8-10

The whole world rejoices over the death of the Church, the one voice that condemned their wicked ways. It’s a holiday for them! They send gifts to one another! It was the Church that tormented them, constantly pricking their consciences until those consciences were cauterized. (1 Timothy 4:2)

 11:11-12

In the midst of the world’s celebration over the death of the Church, God breathes life into them, they stand on their feet, and God catches them up into heaven. Three and a half days is symbolic of half the time of the completion of God’s dealings with this world. Judgment follows immediately after the rapture of the Church.

 11:13-19

Here already we see a picture of the final judgment of the saved and the unsaved (cf. John 5:25-29; Mark 11:13).  This supports the view that the visions of Revelation are different views of the same period of time -- the whole redemptive history or in particular, the church age.  (See also Rev. 20:12-15, note the phrase "great and small")

 Darrell W. Johnson notes the parallel between Chapter 7 and Chapter 11. Both are interludes: the first between the sixth and seventh seals, and the second between the sixth and seventh trumpets. The first interlude, says Johnson, asks the question in 6:17: “Who is able to stand?” The answer in Chapter 7 is those “who have the seal of God on their foreheads” (6:10 cf. 9:4). The question answered in Chapter 11 is: What are the sealed ones to be doing during this crisis in history? The answer, as I have already noted, is that they are to be witnesses for Christ in this evil age.

This parallel is important because it shows the parallel structure of the visions. It also supports the interpretation that the two witnesses represent the Church. See Darrell W. Johnson, Discipleship on the Edge: An Expository Journey Through the Book of Revelation.)

THE SEVEN SPIRITS BEFORE THE THRONE

 John to the seven churches that are in Asia: Grace to you and peace from Him who is, and who was, and who is to come, and from the seven spirits who are before His throne, Revelation 1:4

“Seven Spirits” – this is a difficult expression, but it appears refer to the Holy Spirit. (Cf. 4:5) The blessing of “Grace and peace” can only come from God (cf. Rom. 1:7; 1 Cor. 1:3; 2 Cor. 1:2; Gal. 1:2; Eph. 1:2 etc.), and the source of the blessing here is three-fold: “Him who was and who is and who is to come, and from the seven Spirits who are before the throne, and from Jesus Christ . . .” Who else but God could be joined to the other two? Revelation 4:5 calls this spiritual manifestation “the seven Spirits of God,” and likens it to “seven lamps of fire burning before the throne.” In 5:6 the “seven Spirits of God” are “seven eyes” who proceed from the slain Lamb and are sent out into all the earth. We see this imagery of eyes in Zechariah 3:9 and 4:10, clearly speaking of God’s omniscience. So we can conclude that the ”seven Spirits of God” refer to the omniscient Holy Spirit of God.

 Note well that John introduces figurative language from the very beginning of this highly symbolic book. Seven and multiples of seven range throughout. Other numbers also have figurative meaning.

Ezekiel Saw the Wheels--And a Lot More!

 If you get a headache trying to visualize Ezekiel's vision in Chapter 1, you are not alone. Like a complicated dream, Ezekiel's vision defies visualization after the dream has ended. Like other apocalyptic visions, this multifaceted vision is highly symbolic. And it is the meaning of the symbols that we should seek to understand, rather than trying to picture the scene. 

The dream-like nature of Ezekiel's vision is seen in the modifiers he uses: Ezekiel describes the vision in terms that reflect something beyond our normal comprehension:  “something like” (v. 4), “resembling” and “appearance” (v. 5); “something that looked like” and “like” (v. 13); “appearance of,” “like,” and “as if” (v. 16); “something like” (v. 22); “like” 2x (v. 24); “something resembling,” “appearance 2x,” and "resembled” (v. 26); “something like” 2x, “appearance of” (v. 27); “appearance” 2x, and “likeness” (v. 28) (citations from NASB95)

I'm sure you have seen artists' depictions of this vision. The description of the "wheels" has led some to suspect they were alien space crafts! All this misses the spiritual significance of the vision as a whole and the elements in particular. We shouldn't miss, for instance, the fact that the "living beings" described are similar to visions of cherubim in other passages. The vision of the throne above the "living beings" corresponds with the description of Yahweh as the One "enthroned above the cherubim." (1 Samuel 4:4) And we should ask, Why is the vision coming out of the north? And what is the significance of the Spirit moving the wheels and living beings? What is the significance of the different faces on the beings? Why do the details of other depictions of cherubim differ from one another? Is the manifestation of these beings changeable in order to convey a special message each time? 

Many other questions could be asked that would lead us to greater insight into Ezekiel's vision. But trying to envision an artist's depiction of the vision is fruitless. 

GOD WILL AVENGE HIS TEMPLE

 Sharpen the arrows, fill the quivers! The LORD has stirred up the spirit of the kings of the Medes, Because His plan is against Babylon to destroy it; For it is the vengeance of the LORD, vengeance for His temple. (Jeremiah 51:11)

Twice in two chapters, the LORD declares that He will take vengeance against Babylon for the sake of His temple. (See 50:28) This Babylon intoxicated "all the earth ... The nations have drunk of her wine; therefore the nations are going mad" (51:7).

Just as God brought judgment on historical Babylon for the sake of His physical temple, He will also exact vengeance on “Babylon the great,” the ungodly world system, for the sake of His spiritual temple, the Church. (See Rev. 18)

Compare this passage in Jeremiah with Revelation 14:8 and 18:2-3 --

And another angel, a second one, followed, saying, "Fallen, fallen is Babylon the great, she who has made all the nations drink of the wine of the passion of her immorality. (Revelation 14:8)

And he cried out with a mighty voice, saying, "Fallen, fallen is Babylon the great! She has become a dwelling place of demons and a prison of every unclean spirit, and a prison of every unclean and hateful bird. "For all the nations have drunk of the wine of the passion of her immorality, and the kings of the earth have committed acts of immorality with her, and the merchants of the earth have become rich by the wealth of her sensuality. (Revelation 18:2-3)

The connection between historical, physical Babylon and the diabolical world system designated "Babylon" in Revelation is unmistakable. This system harkens back to Genesis 11 and the Tower of Babel, where arrogant, sinful mankind set out to make themselves "god," all powerful. This world system, of which Satan is god (2 Cor. 4:4), exalts man as supreme. 

Man's proper role is to be the temple of God, but Satan has corrupted God's temple, as he did the temple in Jerusalem, which was a figure of the spiritual temple. God will destroy "Babylon" for the sake of His temple -- the Church, the Body of Christ, the Temple of the Holy Spirit. (1 Corinthians 3:16-17; Ephesians 2:21-22; 1 Peter 2:5).

LIVING IN THE NEW JERUSALEM

 And the people blessed all the men who willingly offered to live in Jerusalem. (Nehemiah 11:2)

But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering, and to the assembly of the firstborn who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous made perfect, and to Jesus, the mediator of a new covenant . . . (Hebrews 12:22-24)

It is a curious thing that among the Jews returning from captivity in Babylon, very few wanted to live in Jerusalem. In order to provide workers and security during the rebuilding of the walls, one in ten had to be chosen by lottery! (Nehemiah 12:1) But there were those who wanted to live in the holy city, even though its walls and houses were still in ruins.

Living in Jerusalem in those uncertain times involved risks and dangers. The inhabitants of the land, whose generations had been there since the Assyrian relocations centuries earlier, resented the returning Jews who claimed ancestral ownership of the land. Those enemies used every means, including threats of violence, to stop the rebuilding of the walls of Jerusalem.  Those who volunteered to live and work in Jerusalem had to have faith that God would see the work through and provide a secure future for them.

The writer of the book of Hebrews reveals the ultimate fulfillment of the City of God, the heavenly Mt. Zion. It takes courage and faith in these last days to renounce this world and declare one’s citizenship in the kingdom of heaven, “the city of the living God” (Hebrews 12:22).  It takes spiritual eyes to see what God has promised: a new heaven and a new earth.

The Church of Jesus Christ, persecuted in much of the world, poor and meeting in secret, looks a lot like the broken-down walls of Jerusalem surrounded by enemies. But God promises that when this spiritual city is complete, it will be a glorious Bride descending from heaven!

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. (Revelation 21:1-2)

So let us boldly declare: “For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ  . . .” (Philippians 3:20)

LET NO ONE KEEP US FROM FOLLOWING CHRIST

 

"If anyone comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple.” (Luke 14:26)

Does the above verse make you uncomfortable? You’re not alone. The explanation you have probably heard is that our love for Jesus should be so much greater that it makes all other love seem like hate by comparison. That explanation always left me dissatisfied. Can love be measured like that? There is only one way, and that brings us to Jesus’s central message concerning discipleship: We must let no one and nothing keep us from following Christ!

The larger context, all of Jesus’s teaching about discipleship taken together, explains all those disturbing passages, including the one about plucking out one’s right eye and cutting off one’s right hand! Whatever or whoever stands between us and Christ must be rejected and counted as our enemy. That includes our life in this world. Note that Jesus said, “even his own life” (Luke 14:26). That is the same as what Jesus said in John 12:25—

“Whoever loves his life loses it, and whoever hates his life in this world will keep it for eternal life.”

Eighteenth-century Baptist commentator John Gill explains, 

  “. . . these are to be neglected and forsaken, and turned from with indignation and resentment, when they stand in the way of the honour and interest of Christ, and dissuade from his service: such who would be accounted the disciples of Christ, should be ready to part with their dearest relations and friends, with the greatest enjoyment of life, and with life itself, when Christ calls for it; or otherwise they are not worthy to be called his disciples.”

Methodist commentator Adam Clarke agrees,

 “He that loveth father or mother more than me - He whom we love the most is he whom we study most to please, and whose will and interests we prefer in all cases. If, in order to please a father or mother who are opposed to vital godliness, we abandon God’s ordinances and followers, we are unworthy of anything but hell.”

So breathe a deep sigh of relief! If your dear ones support and encourage your faith and service for Christ, there is no conflict. Indeed, if your loved ones are also believers, your love for God and your love for them are harmoniously united:

‘We know that we have passed out of death into life, because we love the brothers. Whoever does not love abides in death.” (1 John 3:14)

“No one has ever seen God; if we love one another, God abides in us and his love is perfected in us.” (1 John 4:12)

The conflict comes when we let our love for people or our love for life in this world keep us from following Christ. We must make no comparisons nor mince any words: We must hate whatever would keep us from Christ!

THE FRUIT OF THE SPIRIT AS AN AGENT OF CHANGE

But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control. Against such there is no law. (Galatians 5:22-23)

Often the above passage is used as an exhortation (or weapon?) to bring about change in another person. If you’re feeling down one day, you might hear, “The fruit of the Spirit is joy!” Unintentional or not, the implication is that you are not “walking in the Spirit” (Galatians 5:16). You’re certainly not “filled with the Spirit . . . . . . singing and making melody in your heart to the Lord!” (Ephesians 5:18, 19). So now you can add to your blues the guilt of spiritual failure!

In my sixty-one years of being a Christian, and my nearly forty-seven years in the ministry,  I have not noticed people being changed because they were told they fall short of the fruit of the Spirit. In fact, it seems highly unlikely that any Christian fully manifests every character quality of the fruit of the Spirit at any given time. Paul is simply pointing out that these good things come from the Spirit of God, while the bad things are “works of the flesh” (Gal. 5:19-21). And the Christian life is always a warfare, “so that you do not do the things that you wish.” (Gal. 5:17) (See also Romans 7:18-21)

Since I have been in the Philippines, however, I have seen how the fruit of the Spirit has worked to change people’s lives—including my own. The Christians here have treated me with love, longsuffering, kindness, goodness, and gentleness, and that has brought out better things in me.

I have seen that “the fruit of the Spirit” can indeed be an agent of change. It is through manifesting those spiritual qualities toward others, especially those most irritating. After all, how can we show “longsuffering (patience)” except to those who try our patience? Christians struggling with stubborn sins, need love and gentleness. They need to see goodness in action.

So the agent of change in others is not the imposing of the fruit of the Spirit on them, but the modeling of the fruit of the Spirit in ourselves.

WITH JESUS IN PARADISE

And he said, “Jesus, remember me when you come into your kingdom.” And he said to him, “Truly, I say to you, today you will be with me in paradise.” (Luke 23:42-43)

What Jesus promised the repentant thief is wonderful in several particulars.

First, the thief, recognizing that Jesus was the King, the promised Messiah, asked to be remembered when Jesus assumed the throne of that kingdom. He could hardly have expected that it would be soon since the King was on a cross! But he must have believed also in the resurrection. Jesus honored the man’s repentance and faith and made him a promise he did not expect: “Today, you shall be with me in paradise.” This very day!

Paradise is a Persian word that means “a walled garden, a place of pleasure.” The word occurs three times in the New Testament, where it always refers to heaven. (Luke 23:43; 2 Corinthians 12:4; Revelation 2:7). The word is also used eleven times in the Greek version of the Old Testament, where it refers to the Garden of Eden.

I’ve seen some lovely gardens in my life, from London, England, to Hanover, Germany, to Baguio City, Philippines. In all their well-tended beauty, they are but faint hints of what God’s Garden is like. Our cursed ground bears thorns and thistles and weeds. Insects destroy our loveliest blossoms. But in “The Garden of God” all is unblemished beauty.

Heaven is a place of pleasure, greater than any we can imagine here. Some writers on heaven have diminished the richness of heavenly pleasures by imposing our limited earthly experiences on the heavenly. If we are to use our imagination, as one popular writer urges, why can’t we imagine that God will so transform and elevate our sense of pleasure to a spiritual level we have never before experienced?

As king, David indulged in earthly pleasures—to his sorrow and disgrace. But the contemplative shepherd David knew that, “in Your presence there is fullness of joy; at Your right hand are pleasures forevermore.” (Psalm 16:11) Alister McGrath points out that to see God is the greatest hope of every godly person:

“To speak of heaven is to affirm that the human longing to see God will one day be fulfilled—that we shall finally be able to gaze upon . . . the most wondrous sight anyone can hope to behold.” (A Short History of Heaven, Alister McGrath)

Yet the greatest part of the promise Jesus made to the thief was this: “you will be with Me!” Ponder that thought! In the parable of the Rich Man and Lazarus, “The poor man died and was carried by the angels to Abraham's side” (a place of comfort). But Jesus, dying on a cross, promises this thief His own glorious presence as they both pass into paradise!

In this life, at home in the body yet absent from the Lord, “we walk by faith, not by sight.” (2 Corinthians 5:6-7). But when God calls us home, surely the greatest joy will His presence:

“Yes, we are of good courage, and we would rather be away from the body and at home with the Lord.” (2 Corinthians 5:8)

If you have received Jesus Christ as your Lord and Savior, you have Jesus’s promise, “You will be with Me in paradise.” There is a home for us.

“And if I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also.” (John 14:3)

THE CLOSED THE DOOR

And they went into the ark to Noah, two by two, of all flesh in which is the breath of life. So those that entered, male and female of all flesh, went in as God had commanded him; and the LORD shut him in. (Genesis 7:15-16 NKJV)

We usually think of closed doors in a negative way. But there was one closed door that saved humanity from extinction. Dr. Charles Shaw, my godly Genesis professor, in discussing the Noahic flood, concluded with a subtle smile, “If the LORD had not closed the door, I wouldn’t believe a word of it!” We Bible college students, somber, serious, and deadly literal as we were, had to think about that for a while.

There is a great deal of typology in the recorded history of Noah and the flood. The flood waters foreshadow the coming judgment of this earth—by fire next time! The apostle Peter connects the Noahic flood with that final conflagration:

“For they deliberately overlook this fact, that the heavens existed long ago, and the earth was formed out of water and through water by the word of God, and that by means of these the world that then existed was deluged with water and perished. But by the same word the heavens and earth that now exist are stored up for fire, being kept until the day of judgment and destruction of the ungodly.” (2 Peter 3:5-7 ESV)

Noah is a type of Christ who through his obedience provides salvation for all who will come to him. The ark itself pictures salvation for the family of God (pictured in Noah’s family), as well as for all of creation.

“For the creation waits with eager longing for the revealing of the sons of God. For the creation was subjected to futility, not willingly, but because of him who subjected it, in hope that the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God.” (Romans 8:19-21 ESV)

And then there is the closed door! It was not Noah who closed the door, thus securing the salvation of all inside the ark. It was the LORD God Himself! We are secure within the ark of salvation because God closed the door! And that door will not be opened until the dove returns with a fresh olive branch from the new earth. (Genesis 8:11)

Jesus said, “I am the door. If anyone enters by Me, he will be saved, and will go in and out and find pasture.” (John 10:9) The salvation of all who have heard the Savior’s voice and entered the sheepfold by faith is certain:

“My sheep hear My voice, and I know them, and they follow Me. And I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand. My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of My Father's hand.” (John 10:27-29 NKJV)

Those inside the ark of salvation are safe because God closed the door!

MYSTERY OF THE TWO WITNESSES, LESS MYSTERIOUS

 The last month of 2022, I spent a lot of time studying the Book of Revelation in greater depth than ever before. Actually, I don’t know if “in depth” is the best description of my study. It has been more like stepping back to get a broader view in light of the whole of Scripture, particularly the Old Testament Prophets. It also involved turning the theological kaleidoscope to see a different pattern than the one through which I viewed God’s redemptive plan in Bible college and seminary. As a result, the glorious message of the Revelation has become clearer than ever before. The mystery has become less mysterious.

One chapter in particular lit up brighter and more glorious to me than the most spectacular New Years fireworks: Chapter 11: The ministry, death, resurrection, and catching up to heaven of the two witnesses. My formal theological training applied mathematical logic to deduce that the two witnesses were two individuals who had not, up to that point died. And since “it is appointed unto men once to die” (Hebrews 9:27), they must come back and suffer death for their witness. Also, they must be Old Testament persons since everything in the Book of Revelation after 4:1 pertains to God’s dealings with Israel—not the church. Or so the theory goes.

Based on this logical and literal approach, it was deduced that the two witnesses had to be Enoch (Genesis 5:24) and Elijah (2 Kings 2:11) since those two were caught up to heaven without dying. But there was some disagreement in that camp about Enoch. Since Enoch was not part of Israel, and most of Revelation is about Israel, so the theory goes, Moses was suggested as being one of the two witnesses. Supporting that argument was the fact that the miracles the two witnesses perform are like those God did through Elijah and Moses. (Revelation 11:6) Never mind the fact that Moses doesn’t fit the first criterion for being one of the two: Moses died once! So we’re left with a mystery. Yet it’s a mystery of only intellectual interest. It has no practical spiritual application to anyone living today—or in John’s day, for that matter.

The mystery becomes much less mysterious when we recognize that the Book of Revelation is filled with symbols, and those symbols picture spiritual truths as applicable today as they were in John’s day. The Book of Revelation was written for “the churches” from beginning to end (1:4; 22:16). Jesus is encouraging His church as it goes through the trials and persecution of this age. John’s visions are all to that end.

So who are the two witnesses? They are a symbolic representation of the Church. I know this is a shock to those who, like I, were taught otherwise, but there are solid reasons for seeing the Church as symbolized in the two witnesses.

First, the beast “makes war” with the witnesses (Rev. 11:7). It would hardly be necessary for this wicked world ruler to make war with two individuals! He could simply arrest them and execute them (as is depicted in Stephen King’s novel and mini-series, The Stand). The truth is, this evil world system is at war with God’s people. It resents the testimony of the church against its sins. The followers of the beast will not be content until they have silenced once and for all this witness against them!

But why two? All truth has to be established by at least two witnesses (Deuteronomy 17:6; 19:15; Matthew 18:16; 2 Corinthians 13:1; 1 Timothy 5:19; Hebrews 10:28). The Holy Spirit, through the testimony of the Church, “convict[s] the world of sin, and of righteousness, and of judgment.” (John 16:8. See also Acts 24:25) The two witnesses are given “authority” from God to preach His truth, that is, to prophesy. (Rev. 11:3 cf. Matthew 28:18-20). They do so in sackcloth, a symbol of mourning and repentance. They are calling the world to repentance and they mourn for the condition of the lost. (Compare Ezekiel 9:4)

It is also significant that of the seven churches addressed in Revelation 2 & 3, only two were completely faithful, and they were persecuted for it. Christ encourages the faithful churches and the Church as a whole to remain “faithful unto death” (2:10) because a better world is coming. Christ’s victory is certain!

The real clincher for me came as I was collating my chapter summaries for the Book of Revelation. How would I succinctly summarize the contents of Revelation 11?

“Two Witnesses and Last Trumpet”

Does that sound familiar?

Behold, I tell you a mystery: We shall not all sleep, but we shall all be changed—in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed. (1 Corinthians 15:51-52)

My decades long journey to understand this final book of the Bible, this final message of Christ to His churches, has encouraged me to press on with my witness for Christ and to look expectantly for His triumphant return. 

“But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth." (Acts 1:8)