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Grace & Peace: Revelation 100

Christ Church on June 12, 2018

“At thy right hand there are pleasures for evermore” (Ps. 16:11).

“And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. And the woman which thou sawest is that great city, which reigneth over the kings of the earth.” (Revelation 17:12–18).

We turn from the seven heads as seven kings to the question of the ten horns. These ten horns are obviously subordinate to the heads, but they are in some manner kings. They have real authority, but it is a lesser authority than that of the seven kings. As it happens, the empire of Rome did have ten imperial provinces, and it is possible that this is what is intended. It could also be that the number ten is symbolic here, simply representing the complete number of subordinate governors and kings. Scripture itself uses the term king with some latitude—for example, Herod would be an example of this kind of lesser ruler. His technical position was that of a tetrarch (which is the term Luke prefers, e.g. Luke 3:1), but he is also called a king elsewhere (Matt. 2:1).

The basic set up is this. The waters here are many peoples, nations, tribes, etc. The beast arises from these waters, and the great harlot sits upon the beast. The harlot thus sits upon the many waters, ruling over them by means of her dalliance with the beast. The ten horns first make war on the Lamb, doing so by persecuting His followers. But the whole thing culminates when Rome turns on the woman who rides upon its back, thus destroying her. That said, we can dig into some specifics.

These ten rulers make war on the Lamb and on His followers ineffectually. They do not succeed because the Lord is King of kings and Lord of lords. They inhabit the realm of lower case kings and lords, and thus they are making war on their omnipotent sovereign. It is very specific—“the Lamb shall overcome them.” These kings will lose. And those who are with the Lamb are also identified by their calling and character—they are “called, chosen, and faithful.” They too are necessarily victorious.

Unable to defeat the Lamb or His people, the kings settle for an entity they can defeat—the harlot. They hate her, and when given the opportunity, they wipe her out. They leave Jerusalem desolate, and naked. They devour her, the ways beasts would eat a carcass, and then burn her with fire. This passage may intend for us to think of Jezebel, eaten at the last by dogs. This is the kind of terrible end that Ezekiel predicted for Israel, and it is now coming to pass.

“Behold, therefore I will gather all thy lovers, with whom thou hast taken pleasure, and all them that thou hast loved, with all them that thou hast hated; I will even gather them round about against thee, and will discover thy nakedness unto them, that they may see all thy nakedness. And I will judge thee, as women that break wedlock and shed blood are judged; and I will give thee blood in fury and jealousy. And I will also give thee into their hand, and they shall throw down thine eminent place, and shall break down thy high places: they shall strip thee also of thy clothes, and shall take thy fair jewels, and leave thee naked and bare. They shall also bring up a company against thee, and they shall stone thee with stones, and thrust thee through with their swords. And they shall burn thine houses with fire, and execute judgments upon thee in the sight of many women: and I will cause thee to cease from playing the harlot, and thou also shalt give no hire any more” (Eze. 16:37–41).

These kings are manifestly wicked, and we also see a plain statement of God’s absolute control of all such iniquitous rulers. They cannot prevail over the Lord’s people, and they will only prevail over their other enemies to the extent that God has determined for them to do so. The text here is as plain as an exegetical pikestaff. “For God hath put in their hearts to fulfil his will . . .” Like the ancient Assyrians, they were simply an axe in the hand of a sovereign God (Is. 10:15). They boasted in their prowess, but they had nothing to do but fulfill the will of God, and then be condemned for their wickedness in doing so. It was the same as with Herod, Pilate, and Judas, who fell under condemnation for the way that they fulfilled the will of God perfectly (Acts 4:26-28).

The woman was that “great city,” who rules over the kings of the earth—until she is destroyed by the kings of the earth. The power of Israel was not a political power. The beast was the political power, and the woman rode on the beast. Her authority, whether corrupt or righteous, was indirect.

There were Jews all over the Roman Empire, and they would all congregate in Jerusalem at the times of festival. “And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven” (Acts 2:5). The Jews were God’s chosen people, which did not necessarily mean that they were His favorite people. When they trusted and obeyed God, the whole earth was blessed. “And all the earth sought to Solomon, to hear his wisdom, which God had put in his heart” (1 Kings 10:24; cf. Ezra 1:4-7). When they were disobedient, when they fell into unfaithfulness, the Gentile world was stumbled into blasphemy.

“Behold, thou art called a Jew, and restest in the law, and makest thy boast of God, And knowest his will, and approvest the things that are more excellent, being instructed out of the law; And art confident that thou thyself art a guide of the blind, a light of them which are in darkness, An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law. Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege? Thou that makest thy boast of the law, through breaking the law dishonourest thou God? For the name of God is blasphemed among the Gentiles through you, as it is written” (Rom. 2:17–24).

The Jews were appointed to show the world what blessing for covenantal faithfulness looked like. This meant also, necessarily, that they were appointed to show the world what fierce anger and indignation looks like when poured out on a virgin bride who became a wanton harlot. This image of harlotry, taken from the Old Testament, overwhelmingly refers to covenantal apostasy.

So the harlot Jerusalem rode on the back of Rome, but her position was entirely precarious.

Kirkers Read 02 – John’s Epistles & Apocalyptic Vision

Ben Zornes on June 12, 2018

Week Two – John’s Epistles & Apocalyptic Vision

As you work through John’s epistles I want to draw your attention to one very important feature. John loves establishing a vital doctrinal point––in the case of 1 John this is the doctrine of Christ’s Incarnation––and then imploring his listeners to live out the practical implications of that doctrine. God has come in the flesh, so love your brother. The Gospel is that Jesus is God’s Son—our only hope of eternal life and the only propitiation for our sin—so refuse to believe antichrist’s false Gospel. God, through Christ, dwells in us; so rest in that assurance. Doctrine and love are not at odds for John, but the truths of the Apostles’ doctrine form the basis for our fellowship with God and with those He has begotten.

Revelation is perhaps the most fervently debated book of the Bible, and one thing we often skip right over is found right at the beginning. It is a Revelation of Jesus Christ (Rev. 1:1) and is for our blessing (Rev. 1:3). Christ is being revealed as the great conqueror and King of the cosmos, and this is to bolster the faith and confidence of His servants, even in the face of apocalyptic disasters and trials. In Rushdoony’s commentary on Revelation he makes this salient point: “For too many people, the purpose of any reading of Revelation is to enable them to walk by sight. They demand a chart telling them what to expect and how to walk in full and open sight. But the calling of the Christian is to walk by faith, and the purpose of Revelation is to strengthen us against the enemy, prepare us to do battle, and to walk in the faith that our Lord will triumph, that the great work He has begun, He will accomplish (Thy Kingdom Come, pg 214).”

A couple things to keep in mind as you trace through the disorienting maze which Revelation can sometimes be, there is an echo of the Exodus story throughout: the plagues upon Egypt are paralleled by the cycles of judgement upon Jerusalem––spiritual Egypt. As God delivered the Israelites from Egypt with a mighty hand and outstretched arm, He is now delivering True Israel (i.e. believing Jews & Gentiles) from spiritual Egypt (i.e. Jerusalem). Let me make a shameless plug here for you to read through Pastor Doug’s current series of blogposts where he is working through Revelation. Really helpful and insightful stuff there.

As always, don’t forget that the point of reading the Word of God is communion with the Living God. It is food after all. And furthermore, the Word is edible food, it isn’t gravel. You’ve made it through one week, now on to week two and beyond!

Summer Bible Challenge #2

Christ Church on June 12, 2018

¡Hola, hola! What a blessing it was to read all the many testimonies of the first week of our summer BRC. Thank you for all the pictures and all the joy your shared with us. We are grateful for you and keep you in our prayers.

Last week we finished reading the gospel of John, a gospel that announces the gospel message and demands we respond to it with faith. Chapter 1 starts with a powerful scene that reminds us of Genesis 1: the Triune God separating light from darkness, moving, speaking, giving life. And just like God was the One who took the initiative to reach out to Adam and Eve when they fell in the Garden to bring judgement and mercy, here we see God again, reaching out to men. This time, however, He takes the form of a man: Jesus Christ, Immanuel, which means “God with us,” the Messiah, the One whom God promised to Adam and Eve that would come to crush the Serpent’s head, came into the world. The Word that spoke creation into being, became man and dwelt among us. And why did He come? To condemn the world that had been so unfaithful for centuries? No. He came to seek and save the lost, to bring light into the world, to make reconciliation with the Triune God possible through grace by faith (as we read in Galatians).

And here we are, reading this amazing story and we cannot pretend that we can read it and remain spectators in it. We are already in this story and have a role to play. We were born in this story, Friends. And we must respond to this Gospel message, to this love that is like nothing that we can compare or imagine by repenting of our sins and turning away from evil and believing and embracing full forgiveness in Christ. Isn’t that amazing? We can love Him, because he loved us first. We can respond to Him because He called us first. We can repent of our sins, because it is “in His kindness that He leads us to repentance.” (Rom.2:4) All of our salvation is by grace through faith. All of it is a gift. We read how Jesus called his disciples, and saw how all of whom He called came. How His grace is indeed irresistible! God loves to save sinners!

This week we will be continue reading the writings of John. His three epistles and the book of Revelation. See how the same themes that John brings up over and over again in his gospel, are present in his letters, especially in the first one.

John writes with the aim to help us believe so that we may have life as we see in John 19:35, 20:31, and 1 John 5:13. So, Friend, as you take the Book of God this week and read it, pray that the Lord will open your eyes to see Jesus in the text, to believe in Him and in His Word. To eat and be satisfied, to drink and not thirst, to walk in light and free from sin and free to obey and walk in light and love.

Don’t be intimidated to read the book of Revelation. Eat it and trust that the Lord will bless you as you read verse after after verse and chapter after chapter. This is also an inspired book by God and He gave it to us to nurture and strengthen our faith. Reading larger portions in one sitting will make it easier for you to understand the big picture: The Victory of the Messiah over all His enemies and His reign over all nations and individuals. He is King of kings today and all things whether on earth or in heaven are being reconciled to Him (Col.1:19-21).

Those doing the extended version, will be reading the first and second epistles to the Thessalonians and will start Ephesians.

When you read the first letter of Paul to the Thessalonians, notice how he repeats that he is confident that the gospel, the Word perched in “much affliction” and “in the midst of much conflict” will bear much fruit. Paul reminds us of the power of the Word in the life of the Believers to help them persevere in the midst of great trials, because the Word of God is alive and always at work in the life of the people of God. So we pray that we will persevere in the Word in the happy days and in the days in which we are living in much conflict, and the Word helps us persevere in Christ. And now you are probably remembering what we read in John 15 (an amazing passage to meditate on!).

In the second letter to the Thessalonians, Paul calls us to remain faithful and to stand firm in the midst of severe persecutions, and the only way to do this is to stand strong in the Gospel of Christ. And we trust that our holding fast does not depend on us, we know that “the Lord is faithful. That He will establish us and guard us against the evil one.” (2 Thess.3) So we take the Book and read it, trusting that His Word is at work in us and drawing us closer to Him each day.

Do not forget that you can always invite more friends to join us. No need to catch up with the rest and read the previous readings, just encourage them to jump in on the day we are at! (we will come back to the previous passages at another time!)

May our prayer this week be: “ Lord, direct our hearts to the love of God and to the steadfastness of Christ.” In Jesus name, Amen (2 Thess. 3:5)

Under His sun and by His grace,

Becky Pliego and the Christ Church Ladies Fellowship

Grace & Peace: Revelation 99

Douglas Wilson on June 5, 2018

“At thy right hand there are pleasures for evermore” (Ps. 16:11).

“And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns. The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition” (Rev. 17:7–11).

So the angel had shown John a vision of the great harlot, riding on the back of the beast. I believe the simplest way to understand this, as previously explained, is to see the harlot as apostate Judaism and the beast as the Roman Empire. Some additional reasons for taking it this way will unfold as we proceed.

John was amazed at the vision, and the angel asked him why. The mystery of the woman, and the beast carrying her, will be fully explained. The beast in question is the same one that was shown to us earlier in the book—he has seven heads and ten horns. The beast was at one time, is not now, and will ascend out of the Abyss on its way to perdition. On its way to perdition, it will make an impressive display—enough to make all the reprobate on earth wonder. If their names were not written down in the book of life (from before the foundation of the world), then they will be the kind of people who are impressed with this kind of thing. The cryptic expression about Rome’s reality (was, is not, etc.) is then repeated again, but this time it concludes with a statement about a contrary appearance. The second time John says the beast “was, and is not, and yet is.” The beast is finished in principle, but is somehow managing to keep up appearances. And yet is.

John then poses us a riddle, using a similar expression to what he used in Chapter 13 when introducing the mystery of 666. There he said here is wisdom, and here he says here is a mind with wisdom. It all amounts to the same thing, and is considering the same object.

Just as New York is the Big Apple, and New Orleans the Big Easy, and Chicago the Windy City, so also to the ancients Rome was the City of Seven Hills. The beast is identified here two ways—the seven heads of the beast represent seven mountains, and the seven heads of the beast also represent seven kings. The first places the identification as Rome geographically, and the second places it in a particular period of Roman history—the times of the caesars.

Out of the seven kings, five were already in the history books at the time this vision was given. They were Julius, Augustus, Tiberius, Caligula, and Claudius (“five have fallen”). When John saw this vision, Nero was on the throne (“one is”), and we should also remember that his name can be extracted from John’s 666 riddle. The emperor who came after Nero was Galba, and he reigned for only seven months (“continue a short space”). Alternatively, because the time after Nero’s death was so tumultuous—a year with three emperors—it could be possible to read the one who continues a very short time as the scramble of all three contenders (Galba, Otho, Vitellius), none of whom were actually firmly established.

And this would mean that the indefinite “eighth” would be identified with the Flavian dynasty that followed. Vespasian was the general who was besieging Jerusalem when all this was happening, and he had to turn over military operations to his son Titus in order go back to Rome and establish order. This Flavian line was Vespasian, Titus, and then Domitian. They are distinct from the seven, and yet like them—like enough to be going to perdition also.

So the woman was riding the beast, but as the prophecy of this book establishes, the beast was going to turn on her. Rome was going to destroy the old Jerusalem, making way for the new Jerusalem.

Summer Bible Challenge #3

Week Two – John’s Epistles & Apocalyptic Vision