1) On Church Polity
What is noteworthy immediately and throughout the letters is
that they are addressed to the angels, and through them the entire church not
simply its leaders. It affirms a certain congregationalism. Jesus holds the
entire fellowship accountable for the faithfulness of any given church and
calls all to be active in seeking its reform. Such things cannot simply be left
to the leaders.
But we should
also note that although this responsibility may extend to all churches that are
linked together and comprise "the church" in any city or area, there
is no mention of individual fellowships being responsible for the faithfulness
of churches elsewhere in the world. Yet as the letter was written to seven,
they were clearly aware of one-another. This is not to say they cannot care for
or influence other churches (Rom 15v26), but they are not responsible for their
faithfulness. Any wider responsibility on such matters fell to the apostles, as
with John writing this letter - and perhaps by this time to regional Bishops
(Tit 1v5).
Ironically, it
is therefore the localised or congregational nature of responsibility so affirmed
by independent churches that shows the need of some form of episcopacy - and
the responsibility that lies upon those who take up that role! Yet that
episcopacy is not one that undermines the responsibility and authority of the
congregation, but one that urges them to exercise it rightly with warnings of
what might come if they don't. Indeed, though a Bishop may veto a bad
appointment of an elder by refusing to commission them (Acts 6v6), I am
unpersuaded that they have authority to prevent an appointment nor remove or
discipline an elder that is in post, or a fellowship that is compromised.
Rather, although they should be ready to publicly rebuke elders that sin before
their congregation (1 Tim 5v19-20), they are to exhort the congregation to
repent of any compromises they are party to and take responsibility for the
situation. If the Bishop himself is seriously compromised, one presumes it is
other Bishops that should discipline him. Yet where the Bishop remains
compromised, congregations are called to refuse his ministry (2 John 10). These
would be great letters for a Bishop to expound!
Before
considering the church in Ephesians itself we might also mention the roles of
synods. Again, it would seem they have no authority to decide doctrine or
practice, nor require changes or discipline. At most, they might discuss and
decide matters they encourage fellowships to take note of and out into
practice. The letter of Acts 15 comes from apostles amongst others so is more
directive. Yet it still notes believers "would do well" to abide by
what was commended (Acts 15v29).
The point
throughout is that the authority of the local congregation is to be protected,
and that it is undermined when directive authority is placed over it other than
in the ministry of Christ's word. The role of Bishops (and synods) is therefore
to encourage, strengthen, advise - and urge fellowships to exercise the
responsibility Christ has given them for their life together. Only with the
consent of congregations then, may the Bishop lead it in certain matters like
the collection of money for poorer churches etc. He cannot require it.
All this makes
Independency very much the most biblical polity, but that (1) shares a concern
for all churches in its area with a history of basic gospel conviction,
whatever their current compromises, and seeks to influence them for good where
that is possible, (2) rejects a denominational focus on shared polity or top
down decisions to promote practical partnership with any church if that doesn't
undermine the gospel or impose things upon congregations without their consent,
(3) recognises the need of regional overseers to conduct a regional role of
strengthening, encouraging, advising and exhorting, (4) ensures a high degree of gifting and
commitment to a biblical and so evangelical doctrine and lifestyle in those who
take on that role, (5) is ready through those overseers to serve all churches
with a history of basic gospel conviction, whatever their current compromises,
so long as they maintain a readiness to accept that oversight by considering
the evangelical input of the overseer, (6) ensures its overseers do not act in
a way that undermines local autonomy in doctrine and practice, or disregards
any church that still contains believers that choose to welcome his oversight.
The FIEC and
GPs still have a place in developing practical gospel partnership. But what
would be needed in addition is a distinct organisation or arm of one of those
organisations that develops a network of regional overseers that churches could
look to or even affiliate to. An interim might be in gospel partnerships
agreeing that churches who cannot yet join the partnership can formally
subscribe to the oversight of their directors - or better for keeping it
manageable, their cluster chairs. The GPs are best set for this in already
spanning denominations and by necessity therefore respecting the autonomy of
the local church out of a desire not to conflict with denominational authority.
2) How Literal is the Picture of Heaven?
The question of course is over how literally we should take
all this. The tabernacle was literal and spatial entity implying heaven is too.
But the lampstands in heaven are clearly figurative suggesting we should see
the altar and sea that way as well. Perhaps we can only be clear on what we see
elsewhere. It is certainly a real place. The embodied Jesus is taken into
heaven, and prepares a "place" for us there (Acts 1v11, Jn 14v2-3). So
it is to be at home with him, and must be consciously experienced if better by
far than life now. Every Christian would rather be here serving Christ that in
soul-sleep (2 Cor 5v8, Phil 1v23). Jesus taught it is to be in a place of
comfort with Abraham (Lk 16v22-25), Paul says he saw "paradise " (2
Cor 12v3), Hebrews promises a city (Heb 11v10, 12v22, 13v14), Stephen saw Jesus
standing on God's right hand, and Hebrews 12 tells us this is where God and his
Christ are worshipped by angels and the perfected spirits of God's people. Like
a massive cruise-liner moored off the coast, heaven is a reality like the most
wonderful garden-city where God reigns with Christ, that is inhabited by angels
and continually filled by those who die in Christ. This implies it is a place
where nature, culture, society and the things of day to day human life are
enjoyed (cf. Is 60, Rev 21v22-27 describing the new Jerusalem when on earth).
But it is a lesser glory than the final state where we will enjoy in
resurrected bodies. It is to experience life together in worship and service of
God, in anticipation and preparation for embarking into a renewed world where
God and Christ will then set up their throne.
Whether we
should understand the New Jerusalem as a city-like experience in heaven is
uncertain in the book of Revelation itself. It is certainly there before
descending to earth. Yet although it could simply refer to the society of God's
people, the language of Hebrews and it's continuity with the new Jerusalem in
the new earth would suggest it is a spatial reality even if it's description in
Revelation has figurative elements. And whereas heaven is now described as a
temple, because it is where God is especially present and enthroned, when the
New Jerusalem descends it is said to have no temple as God and the Lamb are the
literal place of God's presence within it - having their throne there. In other
words there will no longer be the need of a heaven as it was, for God and
Christ will be especially present and enthroned on the renewed earth. This
suggests that the temple-like realm of heaven that Revelation portrays with the
saints before God, is currently within the new Jerusalem which is paradise. And
if a spatial reality, on its descent it is quite possible the new Jerusalem may
remain a section of the earth from which God, Christ and their people then
reign, meaning that heaven as it was would have passed away. This may suggest the
"sea" that is “no more” (21v1) is that which separated God from his
creation.
Intriguing here
however, is that "a new heaven" is created with the new earth and the
New Jerusalem seems to come out of it "from God." So it seems heaven
is a larger realm and that a spiritual dimension to the universe will continue
alongside the material. This may be the primary sphere of the unseen God and
his angels, even though his special presence may somehow be displayed at his
throne on earth with Jesus.
Jesus'
resurrection showed the promise of a new body is not figurative but just like
those of this life yet more glorious. And Moses and Elijah showed the heavenly
experience of bodies is somehow a foretaste of that final reality. This implies
the same for the new earth and the new Jerusalem upon it, and the paradise and
new Jerusalem within heaven as a foretaste of them - the paradise a garden and
so more limited in scope in being confined to the city, and the city itself
still awaiting completion in number. In every sense then we see the
descriptions of heaven (and hell) as akin to the final state, though not yet
its full reality.
As for where
heaven is, and how it can be all this if merely spiritual, we can only
speculate. The presence of the embodied Jesus implies it is more than a virtual
reality in the mind of God. And he is well able to transport our spirits at
death to another part of the universe where things exist materially as they do
here, but that can be seen and accessed as if adjacent. He is also well able to
have these things exist in some kind of a parallel dimension. But exactly how
this will all be is not revealed.
3) The Intermediate State
But can we learn anything here about our literal experience
in the intermediate state? The appearances of Samuel, Moses and Elijah after
death imply conscience existence (see also Lk 16v22). So just as 6v9 pictures
the significance of the persecuted truly in heaven praying for justice, so this
7v9f. may picture the significance of a true praise that takes place there too.
We don't know if the experience of time will be the same for us when removed
from bodily existence - although one presumes it will be for Christ in his body
as he governs space-time history. Nor do we know what else we might do in
heaven as we await the activity of the new earth. Angels serve as well as sing.
And our experience there is spoken of as "paradise" (Lk 23v43) and
with the image of the city of Jerusalem. It could well be, therefore, that we
experience heavenly societal life in a sort of paradise or paradise-city within
which the things of Revelation are quite literally found, even before we
receive our resurrection bodies and that society is established on a renewed
earth. Certainly 20v6 portrays those there as exercising a priestly ministry (perhaps
of caring for the environment as for God’s temple) and kingly ministry (it seems
in sharing in Christ’s reign over history). The fact that unbelievers are
pictured experiencing their final state in part, certainly supports the idea
that heaven is a foretaste of new creation life (Lk 16v23, 2 Pet 4v9). Whatever
the case, what we do know is that we will be there, it will be better by far as
we will be with Christ (Phil 1v23), and part (probably the pinnacle) of our
activity will be to join the worship of angels not just at the end as in
Revelation 7, but throughout the church age (Heb 12v23).
4) The Structure and Purpose of the Book
The question that 8 verse 2 brings is a critical one in the
book: Does what follows follow temporally or is it a recapitulation - another
list of judgments that will span the church age? There is a similar pattern of
4 and 3 (8v13), and the emphasis on earth, sea and trees imply these are
encompassed within seals 1-4 that were held back until the multitude were
sealed (7v1). Yet if chronological, the sealing still protects the redeemed
from them. And a number of immediate details do favour chronology over
recapitulation. (1) It's the most natural reading. (2) v1 is bizarrely abrupt
if it simply ends the build up to that point. In reality it breeds anticipation
of what is to happen next. (3) Trumpets are a herald of victory and completion
(cf. Matt 24v31, 1 Thess 4v16, 1 Cor 15v52) - although if covering the whole
church age they do still make that point. But v5 alludes to Sinai, and there
the trumpet heralded God arriving to meet with his people. (4) What follows
seems a response to the prayers of the saints noted with seal 5 - the
alternative being that the trials of the world today result from the prayers of
God's people (although this may be implied by 11v5-6). (5) The judgments are
much more consonant with an intensification of seal 6 than the others. (6) They
cannot easily be pinned down to past history as seals 1-4 can. (7) Structurally
the 7 seals stretch from the "in the Spirit" of 4v1-2 and that of
17v1-3. (8) So the 7 trumpets are played out once the scroll is opened by the
7th seal (10v1-11). (9) The trumpets are patterned on the plagues of Egypt
which God's people were exempt from because of the blood of the Lamb, so these
couldn't picture general tribulations of the church age, like the seals, that
the redeemed endure too. (10) The judgments are similar to those marking the
destruction of Babylon in chapter 18 that occurs just before the parousia.
Having said all this, the detail of the judgments implies a period of time
still to the end, so rather than being the final judgment itself they should
probably be read as final precursors - the events resulting from opening the
seventh seal, as with those resulting from the other 6. We’ll see that those
that actually destroy Babylon are a more intense version.
Further support
for recapitulation is found in (11) Leviticus 26 as background. There, refusal
to repent from idolatry brings further plagues in groups of 7. This implies we
are learning that as humanity refuse to repent as history progresses, so their
judgments will intensify as in the book. (12) The wording around the 7 bowls as
the "last" plagues by which God's wrath is finished strongly suggests
chronology (15v1, 16v17). (13) Their intensification from a third of the world
to the whole world does too (8v7f, 16v1f), as does (14) their difference
despite similarity. These are not the same judgments.
All this is
critical in understanding the book. Although chapters 1-5 relate to the period
of the first century and chapter 6, 10-13 and 20 the tribulations throughout
history, the rest of the book and so major focus is on the events just before,
during and after Christ's return. In short, it's encouragement is that the
trials and the battle with evil that all Christians will face are part of
Christ's purpose and victory, and will soon end with the wicked receiving the
justice warranted and the righteous their rest. God's people are therefore
encouraged to persevere as in the letters of chapters 1-3.
In terms of the
various interpretative methodologies then, it is difficult to tie our view to
one. Nevertheless we are not preterist in seeing the focus throughout as the
first century - although there are elements. We are not classically historicist
in charting stages through the church age - although we are told the general
things to expect. However we are at least partly idealist in acknowledging the
highly symbolic nature of the book means events can't generally be tied down
historically - although some can. But more strictly, we are futurist in
acknowledging the end is the focus, although not wholly so. Perhaps we should
say we are a combination of these last two views.
5) The figurative language of Revelation
6) What will happen when Christ returns?
The chronology of what follows is somewhat
unclear. Dead unbelievers will also be raised to join the unbelievers alive at
the time. It seems they must then join believers for the judgment in heaven –
or perhaps in the new Jerusalem where Christ’s throne is, as we are told that
it is at this moment that the earth and sky (heaven) will pass away (Rev 20v11,
cf. Matt 25v31). The sense is that Christ will somehow bring the created order
as we know it to an end with fire. This may wholly destroy it, but the language
of Revelation is figurative. So it may just decimate it. The meek will inherit
this earth. Indeed, the fire on earth could result from the earthquake (20v9, 2
Pet 3v7, 10, 12, 2 Thess 1v7).
Judgment will then take place overseen by
Christ, but assisted by believers. For many the result will be certain, as
those who have previously been in the inter-mediate state will already have
experienced a foretaste of their fate. In some way that is evident to those there,
the wicked will be condemned to an experience of hell that fits their deeds and
the redeemed publicly acquitted by theirs as being those of faith in Christ.
However long this might take, it could simply be done by a separation of the
two groups (Matt 25v32). The revelation of our actual deeds is limited to their
being seen in our ultimate destiny or the extent to which their results lasts
into eternity (1 Cor 3v13-15). The note of more detailed revealing refers to
revealing the gospel not our deeds (Matt 10v26-27, cf. Lk 12v2-3).
In some way the condemned will then be
sent to hell leaving the justified in the new Jerusalem. They may witness the
re-creation of the new heaven and earth around them or simply find it has been
done. Like Jesus’ resurrection body, they will be recognizable but more
glorious. And marvelling at it all, God’s people, perhaps in the new Jerusalem
itself, will descend to the new earth in great joy to live forevermore.
7) What is the beast?
We can summarise as follows: Arising from the sea under
which was thought to be the abyss, the beast is demonically influenced. Indeed,
he is in the image of Satan. Yet according to Daniel 7, we would expect both a
conceptual and a human referent – a kingdom or principle of government, but taking
prominence under a key ruler. The heads and horns therefore represent
subsequent rulers that reflect the same kingdom or governing principle.
So this beast
spans the church age. Chapter 17 and 19 tell us it “was not” in John’s day, but
would arise again at the end of the age. However, Babylon sits on the beast
with all its heads and horns and so spans its appearance in human form at both
ends of that period. The beast is therefore more than a human ruler. It
represents the Satanic principle of idolatrous rule or governance that takes
various expressions throughout history and in its various rulers, but
particularly in a key Caesar of John’s day and a key ruler just before the end.
This helps us
understand the nature of the second beast, the false prophet. Here too we must
see two ideas. First, is the Satanic principle of false religion or
spirituality in its various expressions throughout history that causes people
to essentially worship the rule expressed by the state, and second, particular
rulers who lead people to worship the first beast in its human expression at
the beginning and end of the church age.
8) The mystery of the beast
17v7-14 are critical to interpreting the book. Indeed v7
claims to reveal the mystery that has intrigued us to this point. 1) We see the
beast is not simply a specific ruler but a kingdom or principle of anti-Christ
type rule personified in a ruler that at that point had been expressed, was no
longer, but would rise again at some future time - "about" in
apocalyptic could imply a 1st century immediate fulfilment but now likely the
prophetic "soon" that means "at any time" in history (as
22v7). The point is the beast parodies Christ's death and resurrection. 2) The
beast's rising accompanies the release of the dragon at the end of history.
That's the only way to read his rising from the bottomless pit and going to
destruction in the light of 20v1-10, 12v7-17 and perhaps 13v3. 3) That means
the Millennium must have started by John's day as then the beast "was
not" - the amillennial view. 4) We must therefore read the book
futuristically. But that doesn't make it irrelevant to the original readers. It
means that those enduring persecution at any time in history can't presume it
will be momentary. Rather they must be aware it could get even worse and so be
ready to patiently endure whatever comes, knowing it is Christ's sovereign
will, that he will be victorious, and that he will judge their persecutors. It
also gives every generation a balanced view of the state. On one hand it may
not be so Satanic if Satan remains cast down and the beast "is not."
So believers can work in and with the state. On the other it may be under
increasing Satanic control as the beast is "to come." So believers
must be cautious, recognising the state's potential for idolatry, (resulting
vice) and persecution, that they may be able to do little about. 5) The seven
mountains of course point to Rome as perhaps the pattern of the end-time
Satanic kingdom, but we are explicitly told the beast itself "is not"
as John writes so cannot be Rome per se. Indeed, we're told the mountains
signify kings as expressions of the beast's rule. 6) Five of those have fallen,
one is and the last is yet to come. As the beast's initial appearance stems
from Satan's anger in being cast down by Christ, the sixth who reigns in John's
day is preceded by 5 who have appeared since Satan was vanquished and so were preceded
in turn by the ruler who was the initial beast who by John's day "was
not." But this still implies the current Emperor reflects the traits of
the beast as Nero, Caligula and Domitian did - whichever reigned when John
wrote. The symbolic 7 also stresses the initial time of the beast's war on the
saints was almost over, as 6 have already come. 7) Verse 11 is surprising but
helpful here. The 7 kings are heads of the beast, but we're now told of an
eighth king that is the beast itself. Most likely this means the principle of
anti-Christ rule will be personified in a certain king and perhaps kingdom that
is similar to the other seven. In this context the ten kings of verse 12 will
come at the same time and act in allegiance to this parody king of kings in
effecting the final persecution. This makes the seventh king likely to be an Emperor
about to reign in John's day.
The point to the
original readers is that the Roman Empire is Satanic, but their persecutions
reflect the tail end of his influence even though they will continue for a
short time under this coming Emperor. There will then be a time of lesser
hostility as the gospel goes to the world, before Satan and a similar beastly
kingdom arises again at the end of history. What is so helpful about this
understanding is that it explains the allusions to Rome and the relevance of
the book to the original readers without forcing a wholly preterist
interpretation. The prostitute represents extreme ungodly society in its
worldwide influence that then rested upon the Caesar's in the form of Rome but
will one day rest on other rulers reflecting the same beastly origins and as
the centre of a worldwide empire. This provokes thought as western society
embraces behaviours last prevalent under the Roman Empire.
Despite
persecutions throughout church history to date then, it seems none are
equivalent to the hostility towards God's people before and around the time of
Christ - nor compared to that which will arise at the end. Jesus made just this
point (Matt 24v21).
9) The beast and the prostitute
10) The relationship between the 7s
The seals then detail the general (not
specific) events of history up to the end. With the 7th opened the events of
the end are finally revealed as the scroll is opened. This is what we've been
longing for since chapter 4. Finally justice on the persecutors of God's people,
victory over evil and the eternal state. This futuristic nature of the book
stresses this as the goal of history and the point when all struggles will be
resolved. The trumpets then begin the final events. Their blasts show them to
be warnings of the impending arrival of the Lord, intended to bring repentance.
But none is found. The bowls then signify the final pouring out of God's wrath
(larger than cups). With each 7 we sense God's patience as with the Exodus in
seeking to wake people up through judgments, but to little avail. Though there
are hints some will turn to him during these times.
11) The
7s in chapter 19
The language of these verses alludes to 6v10-11 showing the
cry of the souls under the altar is being fulfilled. In a real sense then,
chapter 19 resolves the tension that has been felt in the book ever since the
fifth seal was opened. The “little longer” the souls were told to wait was not
until the destruction of Jerusalem that preterists think, but the final
judgment and the marriage of the Lamb to his bride. This is another factor that
strongly suggests the trumpets and bowls are largely chronological judgments
rather than mere recapitulations as the idealists suggest. The seals detail the
tribulations to mark the whole church age, but with God’s people spiritually
protected. The sixth seal heralds the beginning of “the day of wrath,” and as
the seventh is opened its first stage begins to be felt in the trumpets as the
“mystery of God” is fulfilled. As the seventh of these is blown giving a last
warning, the final and more severe expression of God’s temporal wrath is poured
out in the bowls, bringing down Babylon herself. And then Christ returns. Each
7 therefore anticipates what is to come. The sixth seal anticipates the sort of
cosmic events outlined by the trumpets, like the first gusts of a coming storm.
And as warnings, all the trumpets anticipate the more severe expression of
their judgments in the bowls. The sixth bowl then anticipates the battle of
Armageddon which is the last event before Christ comes. With real genius the
structure speeds us through history, always stressing both the nearness of the
end and God’s restraint in giving more time.
12) The 7 Beatitudes of Revelation
There are seven statement begun “blessed is…”
- “Blessed is the one who reads aloud the words of
this prophecy, and blessed are those who hear, and who keep what is
written in it, for the time is near.” (1v3)
- “Blessed are the dead who die in the Lord
from now on.” “Blessed indeed,” says the Spirit, “that they may rest
from their labours, for their deeds follow them!” (14v13)
- “Blessed is the one who stays awake, keeping his
garments on, that he may not go about naked and be seen exposed!”
(16v15)
- “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.” (19v9)
- “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.” (20v6)
- “Blessed is the one who keeps the words of the
prophecy of this book.” (22v7)
- “Blessed are those who wash their
robes so that they may have the right to the tree of life and
that they may enter the city by the gates.” (22v14)
The number stresses complete and perfect blessedness, ie.
joy from God. And they remind the reader that although tribulation may be their
lot in this life, happy bliss really does await if they will only continue to
trust Christ. This reflects the same concern of the beatitudes in Matthew 5.
13) Is the new Jerusalem a literal city
The book of Revelation is highly figurative. We don’t expect
Jesus to have a literal sword in his mouth, nor churches to actually be
lampstands. Likewise, when we read of the city of the age to come lit up by
God’s glory, there is no reason to think it means more than we were learning
about churches in this age – that it will be where God is present and darkness
is driven out. Given this, it’s quite possible all the detail of Revelation 21
is highly figurative as it all has deep significance in the light of the wider
scriptures. Indeed, in the light of the wider book and the heavy symbolism of
some of the background – such as Ezekiel 39, I think a literal new Jerusalem as
described in Revelation is unlikely. It seems to me quite possible that chapter
21 is picturing godly society as opposed to the ungodly society of “Babylon,” rather
an actual city per se.
But, again, we
cannot presume that. Sometimes things are both figurative and literal. Moses
face shone with God’s glory as did he and Elijah on the mount of
transfiguration. Moreover, the darkness that symbolises judgement actually
appeared at the cross. And here, we should note that the centrality of
Jerusalem in the prophets make it likely that having descended the centre of
the society of the redeemed on the new earth will be a renewed Jerusalem,
meaning that the vision of the Lamb enthroned etc may have some literal
fulfilment too. We have seen Isaiah 60 picturing the nations coming to Zion.
Zechariah 14 does the same, with them coming to the very city their countrymen
rose up against. And as Jesus will forever be embodied, he will no doubt need
to base himself somewhere.
In short, I think
we can say it is probable that there
will actually be a city as the centre of the new creation in the location the
old Jerusalem was, and that will be the seat of Jesus’ rule. But we can say no
more than it is possible that it will
literally display some or all of the description Revelation gives.
What we should be
noting however, is that this is not to detract from the wonder of the
description. It is intended to engage our imaginations and excite us. It may be
figurative, but it is true. The society of God’s people will descend from
heaven to populate a sort of worldwide Eden. It will comprise only those who have
believed the apostolic gospel, yet everyone without exception that has believed
it will be there. This society will therefore be massive in number, beautiful
and safe with all that is evil shut out. And it will be filled and illuminated
by the glory of God’s presence, with the most intimate access to and awareness
of him, and the greatest privilege of serving his purposes in reigning over the
new creation. Because of his life-giving presence this new society will
therefore experience the life we were created for, finally free from the curse
and so from all evil, pain, suffering, aging and death, flourishing in the use
of our gifts and the harnessing of creation, all to the praise and honour of
God, whose image we bear.