Dennis E. Johnson’s book, Triumph of the Lamb: A Commentary on Revelation, has a lot of important and relevant things to teach us. Here are a few highlights from the introduction…
1. Revelation Is Given to Reveal.
2. Revelation Is a Book to Be Seen.
“One of the key themes of the book is that things are not what they seem. The church in Smyrna appears poor but is rich… What appear to the naked eye, on the plane of human history, to be weak, helpless, hunted, poor, defeated congregations of Jesus’ faithful servants prove to be the true overcomers who participate in the triumph of the Lion who conquered as a slain Lamb. What appear to be the invincible forces controlling history—the military-political-religious-economic complex that is Rome and its less lustrous successors—is a system sown with the seeds of its self-destruction” (p. 9).
3. Revelation Makes Sense Only in Light of the Old Testament.
“The ancient serpent whose murderous lie seduced the woman and plunged the world into floods of misery (Gen. 3:1) is seen again, waging war against the woman, her son, and her other children—but this time his doom is sure and his time is short (Rev. 12; 20)” (p, 13).
4. Numbers Count in Revelation.
For example, “The number seven symbolizes the Spirit’s fullness and completeness” (p. 15).
5. Revelation Is for a Church under Attack.
“Our interpretation of Revelation must be driven by the difference God intends it to make in the life of his people. If we could explain every phrase, identify every allusion to Old Testament Scripture or Greco-Roman society, trace every interconnection, and illumine every mystery in this book and yet were silenced by the intimidation of public opinion, terrorized by the prospect of suffering, enticed by affluent Western culture’s promise of ‘security, comfort, and pleasure,’ then we would not have begun to understand the Book of Revelation as God wants us to… Always, in every age and place, the church is under attack. Our only safety lies in seeing the ugly hostility of the enemy clearly and clinging fast to our Champion and King, Jesus” (19).
6. Revelation Concerns “What Must Soon Take Place.”
7. The Victory Belongs to God and to His Christ.
“Revelation is pervaded with worship songs and scenes because its pervasive theme—despite its gruesome portrait of evil’s powers—is the triumph of God through the Lamb. We read this book to hear the King’s call to courage and to fall down in adoring worship before him” (p. 23).
I was just thinking about the phrase, “it’s not meant to be this way.” I recently did a funeral and said those words. And I think right now, with so much that is sad going on, “It’s not meant to be this way.”
There is no such thing, however, as “meant to be” unless there is a “meant.” That is, purpose and meaning. If the world just happened randomly and will likewise run down and dissolve randomly, it doesn’t truly make sense to say something like, “it wasn’t meant to be.” Nothing and everything wasn’t meant to be. It’s all chaotic, random, and meaningless.
I believe that we sense, deep down past our bones, that many things we see and face—even in our own hearts and lives—is not what was meant to be. This world, and we ourselves, our bent.
I believe that is one of the things that points to the reality of purpose. And I’m thankful for that. I believe we can honestly say, “it wasn’t meant to be this way” because there is a way that it was meant to be but isn’t because of rebellion and hate in the human heart.
O’ for what is broken and bent to be mended. For hearts and lives to be whole.
I’m thankful for the Savior, Messiah Jesus, who though whole, bled for this bent world. I’m thankful that He came with healing and promise of wholeness and will soon come with His host to fix every wrong.
And the ransomed of the LORD shall return, And come to Zion with singing, With everlasting joy on their heads. They shall obtain joy and gladness, And sorrow and sighing shall flee away.
Some times people paint with colors and at other times they paint with words. Isaiah here is painting with words and what a wonderful picture he paints.
He starts by saying that “the wilderness and the dry land shall be glad” (Is. 35:1). The groaning world, the world bent with the Fall, shall be made right. Even the earth shall be glad. The barren desert, filled with dust and sand, shall beautifully blossom. It shall “rejoice with joy and singing” (v. 2). The whole of the world will unfurl and be in a state of spring. Yes, the desert shall blossom like the crocus (v. 1).
The redeemed shall see the majesty and “the glory of the LORD” (v. 2). Our eyes as of now have a shutter over them, we see through a fog, or as through dirty glass dimly, but then we shall see. We shall see the full wonder of the LORD’s glory and beauty. We know the whisper but we shall hear the wondrous roar!
As we saw in the previous post on the resurrection, Peter looked at Psalm 16 and showed how Jesus’ resurrection was foretold. In Acts 2 Peter goes on to show that Jesus is now at God’s right hand, as Psalm 110 foretold. Jesus Himself had quoted from Psalm 110 and stomped His critics (see e.g. Matt. 22:41-46). And when you look at 110:1 it’s not surprising that they were stomped.
So, we see that Jesus is at God’s right hand until… Until He makes His enemies His footstool. That means that Jesus is coming back—and the New Testament repeatedly says soon—to bring judgment, and pervasive peace through that judgment.
Jesus’ death and resurrection shows that He is indeed the Lord and Messiah. As the Lord and Messiah, He is coming back soon to vanquish every foe and establish His forever reign of peace. In His second coming, He will bring the Kingdom that was expected at His first coming. Read More…
“Even if your life plays out in precisely the way you imagine for yourself in your wildest dreams, death will steal away everything you have and destroy everything you accomplish. As long as we’re consumed by the quest for more out of this life, Jesus’s promise will always seem otherworldly to us. He doesn’t offer more of what death will only steal from us in the end. He offers us righteousness, adoption, God honoring purpose, eternal life—things that taste sweet to us only when death is a regular companion” (Matthew McCullough, Remember Death, p. 25)
“If we want to live with resilient joy—a joy that’s tethered not to shifting circumstances but to the rock-solid accomplishments of Jesus—we must look honestly at the problem of death. That may be ironic, but it’s biblical, and it’s true” (McCullough, Remember Death, p. 27).
“If death tells us we’re not too important to die, the gospel tells us we’re so important that Christ died for us” (p. 28).
McCullough quotes Ernest Becker from his book The Denial of Death: “Man is literally split in two: he has an awareness of his own splendid uniqueness in that he sticks out of nature with a towering majesty, and yet he goes back into the ground a few feet in order blindly and dumbly to rot and disappear forever.” McCullough goes on to say, “There is a massive disconnect between what we feel about ourselves and what death implies about who we are” (p. 68).
“Death says your less important than you’ve ever allowed yourself to believe. The gospel says you’re more loved than you’ve ever imagined” (p. 74).
“Wisdom never pretends things are better than they are. Never shrinks back from acknowledging the harsh realities of life” (p. 87).
“Death has an unmatched ability to expose the flimsiness of the things we believe give substance to our lives” (p. 99).
“Death exposes our idols for what they are: false gods with no power to save” (p. 107).
“It is Resurrection or vanity” (p. 110).
“The God who made us has come to us, entered the darkness we have chosen for ourselves, absorbed the just punishment for our sin in his death, and made new life possible in his resurrection” (p. 113).
“Loss is universal, not exceptional. It’s guaranteed, not unexpected. Every relationship is lost to time. So is every penny of everyone’s wealth, and ultimately so is every life. Loss isn’t surprising. It is basic to the course of every life” (p. 122).
“Life works like a savings account in reverse. Zoomed out to the span of an entire life cycle, you see that no one is actually stockpiling anything… Everything you have—your healthy body, your marketable skills, your sharp mind, your treasured possessions, your loving relationships—will one day be everything you’ve lost” (p. 122-23).
“It’s useful to practice paying careful attention to the experiences of people who have lived before you” (p. 123).
“We need to recognize that our problem is far worse that we’ve admitted so that we can recognize that Jesus is a far greater Savior than we’ve known… Honesty about death is the only sure path to living hope—hope that can weather the problems of life under the sun, that doesn’t depend on lies for credibility” (p. 150).
“The Bible never asks us to pretend life isn’t hard… The Bible never asks us to lighten up about the problems of life” (p. 153).
“Death-awareness resets my baseline expectation about life in the world” (p. 160).
“The brokenness I experience—the frustration, disappointments, dissatisfaction, pain—is not a sign of God’s absence. It is the reason for his presence in Christ” (p. 160).
Some have claimed that all people will be finally saved, even after torment in hell. However, there are all sorts of inherent problems with that view. Here’s a brief list of problems to consider.
1. There Is No (Clear) Scripture That Teaches Universalism
The doctrine of universalism goes against the clear teaching of Scripture and finds no clear teaching supporting what it argues. Yes, I understand that there are a few passages that if you pull out of context and place into a certain system of thought, can seem to support the doctrine but it is not the texts natural meaning in context.
What we do in this current life has an eternal impact. The New Testament insists on the decisiveness of this life. In the early church, the “idea that the coming judgment will be based on deeds done in this life was widespread.” For example, “Do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in hell” (Matt. 10:28).
All through Scripture it talks about the Day of the LORD (sg.). The Bible does not talk about judgments starting at the Great White Throne Judgment (Rev. 20:11ff) and going from there on into eternity where people have multiple chances to repent. That’s why it says, “Behold [ἰδοὺ], now [νῦν] is the day of salvation” (2 Cor. 6:2; cf. Ps. 32:6; Is. 55:6). Acts 17:31 says, God “has fixed a day [sg.] on which He will judge the world in righteousness by a man whom He has appointed; and of this He has given assurance to all by raising Him [i.e. Jesus] from the dead.”
Hebrews says, “it is appointed for man to die once, and after that comes judgment [sg.]” (9:27). Thus, in Scripture, we do not see that people can repent after the Judgment. Actually, to get the idea of repentance after the Judgment you would have to add to Scripture. Yet, listen to Revelation: “I warn everyone who hears the words of the prophecy of this book: if anyone adds to them, God will add to him the plagues described in this book, and if anyone takes away from the words of the book of this prophecy, God will take away his share in the tree of life and in the holy city, which are described in this book” (22:18-19).
The goal here is not to give an exhaustive commentary on each passage but merely to show that there are very viable interpretations that are faithful to the whole of Scripture and do not lead to universalism.
“Turn to me and be saved, all the ends of the earth! For I am God, and there is no other.  By myself I have sworn; from my mouth has gone out in righteousness a word that shall not return: ‘To me every knee shall bow, every tongue shall swear allegiance.’”
In the LXX (the Greek translation of the Old Testament) απιστραϕητε is an imperative and means “turn around.” It has to do with changing ones beliefs and ways. It translates the Hebrew word (פָּנָה) meaning “turn” which is also in the imperative. So God here is not asking people to turn to Him, He’s commanding it. And it says that all people (from the farthest stretches of the earth) who turn to Him will be saved. But it implies that all who don’t turn to Him (in space in time before the Judgment) will not be saved. So we see precedence for “all” being saved here, that is, if any turn to the Lord from all over the earth they will be saved. Whosoever believes will be saved, Jew or Gentile. It was (in the OT and NT) an amazing thing for Paul for example that Gentiles can now be welcomed in (he called it a mystery). All the uncircumcised, the Egyptians that enslaved Israel, the Babylonians, all people that turn to the Lord (in space in time before the Judgment) will be saved. They will be saved from the terror of the Messiah’s Second Coming and the Final Destruction.
In the context, this passage would strike fear into the hearers, not comfort. This passage is saying, “repent and turn or else!” Further, v. 25 says “all the offspring of Israel shall be justified,” i.e. all those who have faith (see e.g. Rom. 2:28-29; 4:1-16; 9:6), not all without exception. “Yahweh’s speech ends with a prediction of destructive fire for those who do not submit to his reality and reign (Isa 47:14-15)… There is voluntary submission for some and involuntary submission for others.”
When we interpret “forever” in English, as well as in Greek, context is king. For example, when someone gets back from the DMV and says to us, “that took forever,” what do we interpret that phrase to mean? We take a number of things into account in our interpretation. We understand that it takes a relatively long time at the DMV and we understand that people very often joke about how long it takes at the DMV. We also take into account that the person is standing in front of us saying, “that took forever” which clearly demonstrates that it did not in fact literally take forever.
The person that said “forever” was using it as an expression for “a long time.” However, if that same person said, “God is forever” we would understand that we need to interpret that “forever” differently. Why? Because context is king. And context is telling us that the referent in this case is “God,” not the DMV, and that fact changes the meaning of the word “forever.”
The Bible tells us that certain things are eternal/everlasting. For instance, God is eternal (Rev. 4:9-10), Jesus is alive forevermore (Rev. 1:18), heaven is eternal (Jn. 3:16), and judgment in hell is eternal. If we say judgment in hell is not eternal then we lose grounds for saying that God, Jesus, and heaven are eternal since the same words are explicitly and very intentionally used to express the eternity of each subject under question (and the eternality of hell and heaven are even paralleled in Matthew 25:46).
All throughout the Bible, from Genesis to Revelation, we see two distinct groups. God has called particular people from all nations. As James Hamilton has said, “People are either seed of the serpent, on the side of the snake in the garden, or seed of the woman, on the side of God and trusting in his promises.”
The careful reader of Scripture can see the enmity between the two seeds in Genesis and in fact through the whole Old Testament. There are physical decedents of Eve that are spiritually seed of the serpent. This is not just something we see in the Old Testament though. We see it through the whole of Scripture (cf. e.g. Matt. 13:38; Jn. 8:44; 1 Jn. 3:8). We see two distinct seeds with two distinct ends from the beginning of Genesis (cf. esp. Gen. 3:15) to the end of Revelation (cf. e.g. Rev. 21).
Notice that in 2 Thessalonians 1:7-10 there are two groups: 1) those who did not believe and thus receive judgment and 2) those who do believe and thus enjoy the presence of God and marvel at Him. And notice Jesus separates the goats from the sheep based on what they did in their earthly lives (Matt. 25:32ff). People are gravely either goat or sheep, wise or fool, darkness or light, faithful or faithless, in Christ or damned.
As I have said, the Bible shows to different humanities, one lost and the other saved, one in heaven and one in hell. This is what we see throughout the story of Scripture and this is what we see reflected in other places in the early church’s teaching. For instance, the Didache (50-120AD) says, “There are two ways, one of life and one of death, and there is a great difference between the two ways” (1:1).