Revelation 1:6-7 Christians Are Kings & Priests Greg L Bahnsen Part 3 of 63

Father, we praise you this morning that you have founded our lives on the solid rock, Jesus Christ. We do confess him before you as our Savior. We do embrace him as our Lord. And we pray that we would be obedient servants to him, that we'd be grateful for his salvation, that we'd live in a manner which is being befitting disciples of the Savior. We ask you, Lord, especially, that we might understand him in his saving work, in his kingly role. This morning we pray, Father, that you would make us witnesses for this Savior, that you would make us winsome, that you would make us persuasive, that you would make us bold to proclaim his glories. For we acknowledge, Lord, this solid rock upon which our lives are founded, and even the church of Jesus Christ is founded, is a rejected stone for many. And that stone shall indeed crush all those who come against him in opposition. May we, Lord, see that day and hasten that day in which the kingdoms of this earth are indeed the kingdom of our Lord and of His Christ. For it's in Jesus name we pray. Amen. Read beginning at verse one in chapter one of Revelation, down through verse seven, the revelation of Jesus Christ, that is to say, the unfolding, not the obscuring, but the unfolding of Jesus Christ which God gave him to show unto his servants the things which must shortly come to pass. He sent, and he signified it by his angel unto his servant John, who bear witness of the word of God and and of the testimony of Jesus Christ, even of all things which he saw. Blessed is he that reads and they that hear the words of this prophecy and keep the things which are written therein. For the time is at hand, 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 that are before his throne, and from Jesus Christ who is the faithful witness, the firstborn of the dead, the ruler of the kings of the earth. Unto him that loved us and loosed us from our sins by his blood, and made us to be a kingdom of priests. Unto his Father to his God, and Father to him be the glory and dominion forever and ever. Amen. Behold, he comes with the clouds, and every eye shall see him and they that pierced him, and all the tribes of the earth shall mourn over him even so. Amen. Last week I concluded on a note on the theme of the kingdom of Jesus Christ. And I'd like to repeat for you this morning what I had to say so hastily at the end of class. At that time we want to contend that the kingdom of our Lord and Savior, Jesus Christ is a present reality. We do not agree with those commentators that I read at that time that say the kingdom is yet future, that the redemptive work of Christ is forever unfinished until he establishes his eschatological kingdom, and that therefore this present world, this geographical location which we live has been given over temporarily to Satan until Jesus returns to establish an earthly kingdom. John tells us here that Jesus now rules. He now rules over all the rulers of the earth, Even those rulers that are opposing the Church. He rules over them. He has them in sovereign control and they are responsible, morally responsible to his dominion. Jesus Christ has made us a kingdom not will make us a kingdom will not wait until a day when we can unearth be another nation among the world orders among the world nations. But we throughout the nations of the earth now are an international kingdom. We are his people. He rules as king. We function as the kingdom. Therefore we are establish as the kingdom in the earth. Even now and then. Hangstenberg was quoted in this way, and I think it bears repeating. Hingsenburg says it is the supremacy of the world which Christ has acquired for his people. There's probably food for thought for an afternoon by itself. It's the supremacy of the world that Christ has acquired for his people. This kingdom was even then manifesting itself. But however important might be the conquests which were then in process of being made on the territory of heathenism, such were only a small pledge of the glorious realization which should not reach its climax to the whole heathen world lay at their feet. What Hingsenburg saying is that Jesus Christ established a kingdom, and though it began small and looks like nothing more than a mustard seed, it's going to grow until it's a huge tree. Or to use Daniel's image, you see this stone that is the destroyer of the world kingdoms grows to fill the earth. Hingsmere says Jesus rules over the earth and his kingdom is designed for world conquest. His commentary on Revelation and the concluding note last week was this statement, a follow up from a spirit of fresh undaunted courage before the persecuting heathen world ought now to fill their bosoms. Well, what type of a kingdom is this? I've already said it's not a kingdom like the world orders that we see. It's not like one nation among the nations of the earth. John tells us that we are made to be a kingdom, and then he qualifies this to be Priests, or another way to put it would be that we are made a kingdom of priests unto God. A kingdom of priests. Look at chapter 5, verse 10 in this regard. I begin reading at verse 9. And they sing a new song, saying, worthy art thou to take the book and to open the seals thereof. For thou wast slain and didst purchase unto God with thy blood men of every tribe and tongue and people and nation, and madest them to be unto our God a kingdom and priest. And they reign upon the earth. Anybody have any difficulty with that statement? And they reign upon the earth. Maybe you all have the American standard version of 1901, but my guess is some explanation is called for. Some translations will say, and we instead of and they. And then another complication, some translations will say, and we or and they will reign, not presently do reign. And when we come to this passage in Revelation, you know, a month or two months from now, we'll. We'll discuss it more fully. But so just let me give you encapsulated form why it's translated this way in my translation. Why I think it's a preferable one. The original Greek here has variant readings. And so the science of textual criticism, which some of you know about and some of you don't, well, you have to apply that, and you have to look at the various renditions and to compare and do an internal study and so forth. And you have to make some judgment as to whether that's referring to we, that is the four living creatures, or to they. And I think virtually all commentators today will agree that it's not the four living creatures that reign upon earth or that will reign upon earth, but rather the people of God purchased out of all of the nations of the earth. But then, of course, the big question is, will it be a future reign or is it a present reign? And the verb that's used there is the same form of the verb occurs in the present tense and in the future tense. And so, you see, there's that ambiguity. So I'll wait to argue my particular rendition of it till we get to chapter five. But I do believe that we're told here that this kingdom of priests presently reigns upon the earth. Of course, that's in accord with what we've seen already, that Jesus is presently the king and has constituted us a kingdom. Now the question is, is the motor idling? That's one way of putting it. In other words, we've been constituted a kingdom. You see, the car's there, and Jesus is the king. We've got a Driver of the car, but the motorist is idling. We're waiting for it to be put into gear. We're waiting for the time that the kingdom is going to come to expression and start operating in the world. Well, I maintain very strongly we are not that we are now the kingdom. We now function as the kingdom and he now functions as the king. Now, this is in chapter five. There's an interesting translation from this statement of the kingdom of Jesus Christ on earth. We being a kingdom of priests, reigning upon earth, a transition to that from verse nine. Worthy art thou to take the book and to open the seals, because you were slain and did purchase unto God with your blood men of every tribe, tongue, nation, people. Because Jesus was slain, he purchased with his blood an international people. And because he did that, they are now a kingdom. Now, back in chapter one, where we read this morning, you notice the same translation from verses 5 and 6, the same conceptual translation, movement of thought unto him that loved us and loosed us from our sins by his blood and made us to be a kingdom. That's not. I don't believe. I don't think that's just an accidental or coincidental parallel that when John thinks of the kingdom in chapter five, he thinks the kingdom is founded on the blood of the Savior. Because Jesus purchased men by his blood, they now reign in chapter one. It so happens that he mentions the blood of the Savior, loosening us from our sins and making us a kingdom. The reason I don't think that's accidental, because that's precisely the way Jesus summarizes the whole thrust of Scripture, not just the Old Testament, but also the message of the New Testament. When on the road to Emmaus, he puts it just in a drop when he says to those who were so slow of heart to believe the Scriptures, he said, behooved it not the Messiah, the Christ to first suffer and then enter into his glory. From suffering unto glory, humiliation, then exaltation, the giving up of his life, the shedding of his blood to purchase a people that he might enter into his reign as king over these people. The Messiah must first, you see, come in humiliation. And God rewards such humiliation that suffering unto the point of death, with exalting him to his own right hand. You begin to see that all of the New Testament writers see the same progress of thought. Turn to Philippians, the second chapter. Beginning at verse five, we read, have this mind in you, which was also in Christ Jesus, who, existing in the form of God, counted not being on equality with God a thing to be Grasped, but emptied himself, taking the form of a servant, being made in the likeness of men, and being found in fashion as a man, he humbled himself the humiliation of the Savior, he humbled himself, becoming obedient even unto death, yea, the death of the cross, wherefore also God highly exalted him and gave him the name which is above every name, that at the name of Jesus every knee should bow of things in heaven and things of earth, and things under the earth, and that establishes the kingdom in the earth. Even now and then Hengstenberg was quoted in this way, and I think it bears repeating. Hingsenburg says it is the supremacy of the world which Christ has acquired for his people. There's probably food for thought for an afternoon by itself. It's the supremacy of the world that Christ has acquired for his people. This kingdom was even then manifesting itself. But however important might be the conquests which were then in process of being made on the territory of heathenism, such were only a small pledge of the glorious realization which should not reach its climax till the whole heathen world lay at their feet. What Hingsenburg is saying is that Jesus Christ established a kingdom, and though it began small and looks like nothing more than a mustard seed, it's going to grow until it's a huge tree. Or to use Daniel's image, you see, this stone that is the destroyer of the world kingdoms grows to fill the earth. Hincksmith says Jesus rules over the earth and his kingdom is designed for world conquest. Henry, his commentary on Revelation and the concluding note last week was this, that a follow up from a spirit of fresh undaunted courage before the persecuting heathen world ought now to fill their bosoms. Well, what type of a kingdom is this? I've already said it's not a kingdom like the world orders that we see. It's not like one nation among the nations of the earth. John tells us that we are made to be a kingdom, and then he qualifies this to be priests. Or another way to put it would be that we are made a kingdom of priests unto God. A kingdom of priests. Look at chapter 5, verse 10 in this regard. I'll begin reading at verse 9. And they sing a new song saying, worthy art thou to take the book and to open the seals thereof, for thou wast slain and didst purchase unto God with thy blood men of every tribe and tongue, and people, people and nation, and madest them to be unto our God a kingdom and priest. And they reign upon the earth. Anybody have any difficulty with that statement? And they reign upon the earth. Maybe you all have the American standard version in 1901. But my guess is some explanation is called for. Some translations will say and we instead of and they. And then another complication, Some translations will say and we or and they will reign, not presently do reign. And when we come to this passage in Revelation, you know, a month or two months from now, we'll. We'll discuss it more fully. But so just let me give you encapsulated form why it's translated this way in my translation. Why I think it's a preferable one. The original Greek here has variant readings. And so the science of textual criticism, which some of you know about and some of you don't, well, you have to apply that, and you have to look at the various renditions and to compare and do an internal study and so forth, and you have to make some judgment as to whether it's referring to we, that is the four living creatures, or to they. And I think virtually all commentators today will agree that it's not the four living creatures that reign upon earth or that will reign upon earth, but rather the people of God purchased out of all of the nations of the earth. But then, of course, the big question is, will it be a future rain or is it a present rain? And the verb that's used there is the same form of the verb occurs in the present tense and in the future tense. And so, you see, there's that ambiguity. So I'll wait to argue my particular rendition of it till we get to chapter five. But I do believe that we're told here that this kingdom of priests presently reigns upon the earth. Of course, that's in accord with what we've seen already, that Jesus is presently the king and has constituted us a kingdom. Now, the question is, is the motor idling? That's one way of putting it. In other words, we've been constituted a kingdom. You see, the car's there, and Jesus is the king. We've got a driver of the car, but the motor is just idling. We're waiting for it to be put into gear. We're waiting for the time that the kingdom is going to come to express and start operating in the world. Well, I maintain very strongly we are not that we are now the kingdom. We now function as the kingdom, and he now functions as the king. Now this is in chapter five. There's an interesting translation from this statement of the kingdom of Jesus Christ on earth, we being a kingdom of Priests reigning upon earth, a transition to that from verse nine. Worthy art thou to take the book and to open the seals. Because you were slain and did purchase unto God with your blood men of every tribe, tongue, nation, people. Because Jesus was slain, he purchased with his blood an international people. And because he did that, they are now a kingdom. Now, back in chapter one, where we read this morning, you notice the same translation from verses 5 and 6, the same conceptual translation, movement of thought. Unto him that loved us and loosed us from our sins by his blood and made us to be a kingdom. That's not. I don't believe. I don't think that's just an accidental or coincidental parallel that when John thinks of the kingdom in chapter five, he thinks the kingdom is founded on the blood of the Savior. Because Jesus purchased men by his blood, they now reign in chapter one. It so happens that he mentions the blood of the Savior, loosening us from our sins and making us a kingdom. The reason I don't think that's accidental, because that's precisely the way Jesus summarizes the whole thrust of Scripture, not just the Old Testament, but also the message of the New Testament. When on the road to Emmaus, he puts it just in a drop when he says to those who are so slow of heart to believe the Scriptures, he said, behooved it not the Messiah, the Christ to first suffer and then enter into his glory. From suffering unto glory, humiliation, then exaltation, the giving up of his life, the shedding of his blood to purchase a people that he might enter into his reign as king over these people. The Messiah must first, you see, come in humiliation, and God rewards such humiliation, that suffering unto the point of death, with exalting him to his own right hand. You begin to see that all of the New Testament writers see the same progress of thought. Turn to Philippians, the second chapter, beginning at verse five, we read, have this mind in you, which was also in Christ Jesus, who existing in the form of God, counted not being on equality with God, a thing to be grasped, but emptied himself, taking the form of a servant, being made in the likeness of men, and being found in fashion as a man, he humbled himself the humiliation of the Savior. He humbled himself, becoming obedient even unto death, yea, the death of the cross, wherefore also God highly exalted him, and gave him the name which is above every name, that at the name of Jesus every knee should bow of things in heaven, and things of earth, and things under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. From humiliation to exaltation, from the shedding of his blood to. To the taking of his crown. The beginning of the book of Romans shows us the same. Romans 1 verse 7 verses summarize the whole epistle. But notice. Verses 3 and 4 concerning his son, who was born of the seed of David, according to the flesh declared to be Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, even Jesus Christ our Lord, through whom we receive grace and apostleship unto obedience of faith among all the nations for his name's sake. Jesus, born in humiliation as a man, seed of David gives up his life as redemption for his people. But then God highly exalts him, gives him the name above every name, installs him as Son of God with power. And so John, you see, is reflecting his Christoph in his ecclesiology. I know that's a shortened way of putting it. Maybe some of you won't understand that. His Christology, his doctrine of Jesus Christ in His person and work, and his ecclesiology, his doctrine of the Church, his understanding, his conception of the people of God. Even as Jesus, you see, suffered and then entered into his reign, so we too are first purchased by his blood and as such are constituted a kingdom. Now, in light of that pervasive parallel in the New Testament, how can it be thought that Jesus would have purchased us with his blood, but now the motor is idling, as it were, that the kingdom awaits a future day? No, it's just the purchasing with his blood that makes it possible for him to enter into his reign and constitute us his kingdom. We do reign upon earth, as John says. This is interesting because in terms of the New Testament you can find two places where Christ's people dwell. And to understand that, let me have you turn to Ephesians 2, verse 6, and then to Matthew 5:3, 5, Ephesians 2, 6 tells us this and raised us up with him and made us to sit with him in the heavenly places. In Christ Jesus. We've been purchased by Jesus Christ. We've not only been just, but we've been in principle exalted. And we do sit with him in the heavenlies, is what Paul is saying. We are seated with Christ. Well, where is Christ seated? Well, the whole theology of the New Testament tells you that he is seated as reigning king at God's right hand. We're seated with him in principle in God's sight. We are reigning with the Savior. We are seated with him at God's right hand. And yet on the other hand, Matthew the Fifth chapter, verses 3 and 5, where Jesus delivers the Beatitudes of the kingdom. We read these words. Blessed are the poor in spirit, for theirs is the kingdom of heaven, verse 5. Blessed are the meek, for they shall inherit the earth. Now, are we to believe that there are two classes of people here? First of all, the poor in spirit, then secondly the meek. Or is that two descriptions for the same group of people? Obviously, it's two descriptions. Those who are poor of spirit are the meek. But you see, they inherit the kingdom of heaven while they inherit the earth. Interesting combination of thoughts from Jesus himself. I think what we have to learn here, then, is that we are as. As saved, as redeemed by his blood. We are united with the Savior, we are spiritually joined to him, and in God's sight. And in principle, we reign with Him. We are seated with him in the heavenly places, we rule with him, and yet we are on earth. The kingdom is an earthly kingdom, and we inherit the earth. And so it's a. It's a kingdom of heaven expressed on earth. And that's what Daniel 7, verse 27, predicted. Prophesied Daniel 7, verse 27. And the kingdom and the dominion and the greatness of the kingdoms under the whole heaven shall be given to the people of the saints of the Most High. His kingdom is an everlasting kingdom, and all dominions shall serve and obey Him. The kingdom under all of heaven is given to the people. The God of the Most High, the redeemed, inherit the earth. Daniel 7 tells us. Matthew 5 tells us. Revelation tells us we inherit the earth. And so that might provoke the thought, how is it possible that we might inherit the earth? After all, it's Jesus who rules over the kings of the earth. And what does Psalm 2 tell us in this regard? Yet I have set my king upon my holy hill of Zion. I will tell of the decree Jehovah said unto me, thou art my Son. This day have I begotten thee. Ask of me, and I will give thee the nations for thine inheritance, and the uttermost parts of the earth for thy possession Thou shalt break them with a rod of iron, and shalt dash them in pieces like a potter's vessel. In Daniel we're told it's the people of the prince, it's the people of the Messiah, it's the people of God who are given the nations of the earth. In Psalm 2 we're told it's the Messiah who's given the nations of the earth. Interesting correspondence there, because in Revelation chapters two and three, which we'll come to, I won't bother to read right now, the second Psalm is quoted and the promise is made in the second Psalm about ruling over the nations of the earth. Are promises given to the church, to one or more of the churches in Asia Minor. So what we're being told is both in the Old Testament and in the New Testament, we find that Jesus, because he has purchased us with his blood, because he's given up his life and his humiliation, entered into his reign. Because we are purchased by his blood, we do presently reign. We are constituted a kingdom. And that kingdom is an earth encompassing kingdom. It's an international kingdom. The people of God are to inherit the earth, and yet they inherit it. It's because the Messiah has been promised to inherit the earth. And so, even as Paul says in Ephesians 2, we read and we bring together from both Old and New Testament, we are reigning with Jesus Christ, and we are reigning with Jesus Christ over the earth. What is Revelation 26? Now, to come to that controversial chapter in the book of Revelation about the millennium, you need not wait until you get to Revelation 20. I'm suggesting to you now to understand something of the significance of that chapter, Revelation 20:6. Blessed and holy is he that hath part in the first resurrection over these the second death hath no power who partakes of the first resurrection. In Ephesians 2, where we have read that we're seated with Christ in the heavenlies, we also read that Jesus raised us from the death of sin to newness of life. The first resurrection over us. The second death hath no power. And they shall be priests of God and of Christ. Here we are the priests of God mentioned in the first chapter of Revelation. We are priests of God. And they shall reign with him a thousand years. They shall reign with him a thousand years. Look at chapter two, verses 26 and 27 now. And to he that overcometh and keepeth my words unto the end, to him will I give authority over the nations. And he shall rule them with a rod of iron, as the vessels of the potter are broken to shivers, as I also have received of my Father. Chapter 3, verse 21. He that overcometh I will give to him to sit with me in my throne, as I also overcame and sat down with my father in his throne. Well, the themes could be pursued even further. And I suppose if I are teaching this at a seminary level and over at the seminary, I'd pursue for a few weeks these themes and point out how the Bible just envelops and folds over and over all these things upon themselves. But I think enough has been said, perhaps a little too much. I don't want to get too complicated, but what we're seeing is that from beginning to end, from Old Testament to the New Testament, in terms of the Gospels, in terms of Revelation, the theme is very simply that the Messiah shares his rule with his people and that as he's been given the nations of the earth to inherit, he says, you shall inherit the earth. And as he rules over them, he says, you rule, you reign on earth. And as he sits on his throne because of his conquering, because he gave up his life and is exalted to God's right hand, we who are in union with him because of his shed blood, we sit on his throne with him. We are seated with him in the heavenlies, and he shares his rule with his people. Now, what significance does that have? I think that's a beautiful picture in New Testament theology and it's worthy of our consideration in itself. But what importance does that have in the concrete situation in which the people were living to whom the Book of Revelation was written? What's the character of their lives? Well, they're suffering, even suffering unto death. They're giving up their blood to. And as the ancient motto says, the blood of the martyrs is the seed of the Church. We're assured that if we suffer with him, we shall also reign with Him. That we who are undergoing persecution and martyrdom, we who are suffering even as our Lord and Savior suffered, we have the promise that we are exalted. We are seated with him, and in God's sight, we reign over the nations of the earth. And so in the midst of your suffering, if you can see things from God's perspective. Perspective and how that can steel your nerves, how that can give you the courage to undergo what you have to for that testimony of Jesus Christ. That's why it's an unveiling. That's why it's a pulling back of the veil so that we might see things, see things in their proper perspective. But I dare say if you only thought about your earthly situation, what was happening to you, what was physically taking place in your body, what was taking place in terms of your Christian brothers and sisters, you wouldn't come to the conclusion that you were reigning on earth. I mean, after all, it appears that the earth is pushing us down, is kicking us around. God says, no, that's not true. It appeared that way with the Messiah too. But you will inherit the earth. And so Hingsdenberg is right. It's to world conquest that we've been appointed. We are to inherit the earth. The dominion has been given to the saints of the Most High God. Second Timothy 2, verse 12 is perhaps a good way to conclude this portion of our lesson. Second Timothy 2:12 says. Well, let's read verse 11. You'll get the whole pattern of false thought. Faithful is the saying. Now here's something you must pay special attention to. It's trustworthy. Faithful is the saying, for if we died with him, we shall also live with him. If we endure persecution or suffering is another way to put that. If we endure with him, we shall also reign with him. So you see, we have died in Christ. We are made alive in Christ. We endure persecution for Christ's name. We reign in Christ's name. Anybody want to pursue anything in that regard? Yeah, when you say that, it seems to have the flavor of if we endure through this life, when we are resurrected, we shall reign. That's how some would take that. It says, we shall also reign. Yeah, but it also says if we. That is, if it comes about that you are persecuted for him, you will reign in two. I mean, if you make one future, the other's future too. In which case you've lost the point. What Paul's assuring us is that if you'll endure it now, the promise is that the rain will be realized as well in the Church. What about those of us that are in America today and really don't have any persecution? Well, that's a whole month's worth of sermons, I think, because it seems to me you have to first of all ask, why is it we're not being persecuted? And then secondly. Well, there are two answers to that. We're either not being persecuted because we're not making such a testimony the world cares to persecute us, or we have so evangelized our nation that there aren't a significant number of people to persecute us. Now, in the first case, we're guilty because, you see, all those who live godly in Christ Jesus shall indeed suffer persecution. So it indicts our lives. In the second case, we're guilty because if in America we're not being persecuted because we've really conquered this land for Jesus Christ, then how on earth can you account for the immorality in high places? Immorality in your neighborhood? I mean, there's all sorts of things that the Church should be doing as far as Kingdom advance, just the cultural Mandate alone, you know, subduing the earth, discipling the nations, making all the nations to obey whatsoever Jesus has commanded. And so we're asleep in Zion. If that's the case, we may have established Zion in America, but the fact is his people are asleep there and we're not doing anything about it. And so that's why I say there's a month worth of sermons there. Why aren't we suffering persecution? Well, not in the same way. Not something. Because we. But if you're out in the secular world, you are persecuted for your belief. No matter. Even though you're not standing on go block when you're always preaching. Yeah, there's all manner of persecution. There are subtle forms and there's very physical and outward external forms of persecution. And I don't disagree with you. I think there is a sense in which God's people can. I think the point I would want to make, though is not just the severity of it. It's just that those who suffer as Christians today suffer as individuals. So here you have a man who say, is a postal carrier and he refuses to work on the Sabbath and he loses his job. Well, that of course, is a definite form of persecution. It's economic discrimination for his religious beliefs. Well, that's persecution. But the point is he suffers that. But the church in which he worshiped doesn't suffer. I mean, you might say indirectly, you know, his tithe is diminished because he doesn't have a job. You know, minor things like that. But I mean, as far as there being an overall, you know, cultural antithesis, antithesis between the world and the Church, I dare say that we don't see that today. And the only way we'll see it is, I think, is we raise the witness and we make the contrast so plain to the world that the world either exceeds or it's going to fight back. But I think we have. Well, there's about 19 different categories, you know, that come to mind that I can give you illustrations in which Christians are not saying what the Scripture says about how they are to live in that area of life. And for that reason, the people with whom they work have no idea that there's really a difference between you and me. Now, of course there's a difference. At lunchtime we talk about Jesus and we witness. I wouldn't for a moment stop that. But in terms of persecution, it has to be an overall kingdom, world and life view kind of thing that's going to bring out opposition. When we start renovating, we start reconstructing On Christian premises, all areas of life, then people are going to be unhappy, either unhappy or they'll exceed somebody. The opposition's winning right now, unfortunately. It's so hard to tell the players, you know, it's hard to say. In other words, I think there's such a mix, there's such a synthesis between the church and the world right now that it's really hard. I guess the very fact that there is a synthesis is evidence that the opposition might be worth, you know, winning. But I don't know, it just seems in my own lifetime, either unhappy or they'll exceed somebody. The opposition's winning right now, unfortunately. It's so hard to tell the players, you know, it's hard to say. In other words, I think there's such a mix, there's such a synthesis between the church and the world right now that I guess the very fact that there is a synthesis is evidence that the opposition might be worth winning. But I don't know, it just seems in my own lifetime, which is not that great a span to look at, but it seems to me I can sure discern a self consciousness, at least in the reformed churches that I think is pointing to a day in which that cultural antithesis, that overall world and life view antithesis is waxing now. It's growing. And I trust the day will come in which the people of this nation will have to choose which day, you know, in this day whom they're going to serve. So maybe we're beginning to win and we have this confidence. Jesus says the victory has been won. It's just a question if the church is going to carry it out. Well, I think it fits in this sense that if it were of this world, we'd have no hope. You see, it's just because Jesus kingdom, his reign, his dominion comes from on high that we have the assurance that it will conquer and will win. Jesus wasn't saying, my kingdom doesn't have earthly expression or my kingdom has nothing to do with earth. He was saying, it's not of this earth, it's not from this earth. It doesn't derive its authority and its power from this earth. But notice what Jesus said after his resurrection. All power and authority hath been given to me in heaven. And most Christians leave it right there and go on now, do the Great Commission. He says, no, all power and authority is given to me in heaven and on earth. Therefore make disciples of all nations. The earth is the Lord's and the fullness thereof. And because the earth is the Lord's, we're not going to give up the earth. We're not a world renouncing people. As Christians, we may be looking for a better world. We may anticipate the new heavens and the new earth, the new Jerusalem to come. But until that day, God hasn't given to us to run away from the world, but to conquer the world to occupy until Jesus returns. These are good questions. If there are more, I'll be glad to pursue it. If not, we'll move on to the next point. Okay, we are a kingdom. I've been stressing that kingdom aspect. But we are a kingdom of priests. Notice a kingdom of priests. The continuity between the Church of Jesus Christ and Old Testament Israel, I hope, is plain to you. The church, we're being told, is the new Israel. And as the new Israel, we inherit the promises, the privileges of the former people of God. In Galatians 6:16, the apostle Paul says, and as many as shall walk by this rule, peace be upon them, and mercy even upon the Israel of God. He's calling here the New Testament church, the Israel of God. In Galatians 3. 7 we see why he can say that. Know, therefore, that they that are of faith the same are the sons of Abraham, those who have faith in Jesus Christ. They're accounted in God's sight as sons of Abraham, and can be called the true Israel of God. Now, in Romans 3, verse 29, the apostle Paul tells us, or is God the God of Jews only? Is he not the God of Gentiles also? Yea, of Gentiles also? If so, be that God is one, and he shall justify the circumcision by faith and the uncircumcision by faith. See both Jew and Gentile, whether circumcised or uncircumcised. If they have faith, then God is their God. And the promises of God in the Old Testament pertain to all the sons of Abraham, all those who are sons by faith, to the full true Israel of God. We are a kingdom of priests. We are told in Revelation 1:4 that the benediction of God comes from the one who says, I am, that I am the one who is, who was, and who is to come, the I am, that I am. We are told in verse 5 of Revelation 1 that we have been freed, we have been released by the sacrificial blood of the Savior. And in verse six, we're told we are made a kingdom of priests. Now, if you'll stop and think about it, you think about the Exodus story for a moment. I said God identifies himself as the I am that I am, he frees his people by blood and then constitutes them a kingdom of priests. Let's turn we will to the book of Exodus for a moment. In chapter three, verse 14, we have that well known story where Moses asked God his name. And God identifies himself, saying unto Moses, I am that I am. And he said, thou shalt say unto the children of Israel, I am hath sent me unto you. And when Moses comes with the message of I am to the people of God, God frees them. He releases them from Egypt. How? Well remember, he does so because the blood is over the doorpost their home. The Passover, the passing over the angel of death, you see, secures the release of the people of God, that they might leave then Egypt. And so the I am that I am frees his people in accordance with sacrificial blood. And when they're free, they are constituted at Mount Sinai with these words. Exodus 19:6 and ye shall be unto me a kingdom of priests and a holy nation. Ye shall be to me a kingdom of priests and a holy nation. John in Revelation 1 is recapitulating the Exodus story. You feel you're in persecution, you're in bondage, you know you have all these trials and tribulations. I am comes the one who is and was and is coming. The I am says, you have been freed by the blood of the Savior. You are released, you are no longer in bondage to sin. And he constitutes you a kingdom of priests. And that's why I said a moment ago that we are the continuation of Israel. We are the people of God. In this dispensation, in this age, all the privileges and all the promises of Israel come now to the church of Jesus Christ. In Isaiah 61:6 we have a prophetic foretelling that God would constitute his people as priests in this way. And I think the context again of the Isaiah prophecy is worth looking at as well. For those of you who weren't here the morning I explained it, very often it's the case, if not always the case, that we. When John alludes to the Old Testament, he's alluding to a whole concept, a whole thought to a whole passage or a pericope, a series of verses that constitute a unified theme. And he'll take a phrase out of that series of verses to bring to mind the whole meaning of the context. Well, in Isaiah 61:6 we read, but ye shall be named the priest of Jehovah. Men shall call you the ministers of our God. Okay? The prophet said, you're going to be designated, you're going to be named, you're going to be denominated the priest of Jehovah. And John fulfills that. He says, you are. You are the priest of God. You're a kingdom. You are priests of God the Father. Well, what is the Exodus 61 Exodus. I'm sorry, Isaiah 61. Context that I was referring to. The mission of the Church. Verses 1, 2 and 3. The Spirit of the Lord Jehovah is upon me because Jehovah hath anointed me to preach good tidings unto the meek. He hath sent me to bind up the brokenhearted, to proclaim liberty to the captives and the opening of the prison to them that are bound to proclaim the year of Jehovah's favor in the day of vengeance of our God. To comfort all that mourn, to appoint unto them that mourn in Zion, to give unto them a garland for ashes, the oil of joy for mourning, and the garment of praise for the Spirit of heaviness, that they may be called trees of righteousness, the planting of Jehovah, that he might be glorified. A beautiful expression of the mission of Jesus Christ and then the mission of the church. Verse 4. The result of that mission is going to be the restoration of a ruined world. And they shall build the old wasters, and they shall raise up the flesh former desolations, and they shall repair the waste cities, the desolations of many generations, and five and six. And strangers shall stand and feed your flocks, and foreigners shall be your plowman and your vinedressers. Of course, in terms of the Old Testament imagery, what that's saying is you're going to possess the nations so that they will be your servants. Verse 6. You shall be named the priests of Jehovah. Men shall call you ministers of our God, and you shall eat the wealth of the nations. And in their glory shall ye boast yourselves. Remember what I told you. We are going to inherit the earth. You are going to eat the wealth of the nations. And in your glory the nations are going to find their own identity, their own direction. Verse 7. God's people's shame will be turned into honor. Instead of your shame ye shall have double. Instead of dishonor, ye shall rejoice in their portion. Therefore in their land shall ye possess double. Everlasting joy shall be unto them. Verse 8. God's righteousness is given as a pledge of this. For I Jehovah love justice. I hate robbery with iniquity, and I will give them their recompense in truth. And I will make an everlasting covenant with them. God says, I love justice. And therefore you will be recompensed. You will receive double. Well, time is eluding me already. But to understand that, you've got to remember that the law of God specified that if you were robbed from if something was taken from you and the thief were found, he was to restore double unto you. That is, he was to give to you that which he stole and pay for it as well. That is restitution. And God says, I give you on my authority, on my righteous character that restitution will be made to you and you'll enjoy double from the nation's for what they've done unto you. Verse 9. The church is not restricted any longer to one nation. And their seed shall be known among the nations and their offspring among the peoples. All that see them shall acknowledge them. And they are the seed which Jehovah hath blessed. And then verses 10 and 11 tell of the triumph that we have in the prospect of a universal spread of truth and righteousness. I will greatly rejoice in Jehovah. My soul shall be joyful in my God. For he hath clothed me with the garments of salvation, hath covered me with a robe of righteousness as a bridegroom decketh himself with a garland and as a bride adorneth herself with jewels. For as the earth bringeth forth its bud and as the garden causeth the things that are sown in it to spring forth, so the Lord Jehovah will cause righteousness and praise to spring forth before all the nations. Well, I'll tell you what a prophecy. There's just so much there. But it's just got to fill your heart with joy when you look at it. What he's saying is I'm going to cause righteousness and truth to spring up before all the nations. I'm going to give to you double for all that you've lost. It's a faithful saying. If we suffer with him, we'll reign with Him. All the nations shall be our possession. All the nations are given to the people of the Most High God. We'll inherit the earth. And even as you see, the farmer causes his plantings to grow. So God is going to cause these things to spring forth among the nations. And, boy, you know that bell I hope is ringing in the back of your head just what Jesus said. Remember I told of planting? He said, just as a mustard seed is planted, then it grows to be this great seed at another Point. Jesus says, first the blade and then the ear, and then the full head of corn. Very slowly the nation of God's choosing will grow. Very slowly the kingdom grows. But look what its ultimate outcome is. It's going to be possessing the nations of the earth. And so all these illusions, every single one of these illusions, then it turns out in Revelation chapter 1, has been calculated to strengthen the hearts of God's people. In the midst of persecution, in the midst of the suffering and the trial of the church. John says grace to you. He says, peace to you from the eternal God the Father, and from the seven spirits, from the Holy Spirit, who says, don't despise the day of small beginnings. And from Jesus Christ, who has purchased you with his blood and has made you a kingdom. Remember, Jesus is the ruler over the kings of the earth. And you who are named the priest of God, remember that Old Testament context, the priest of God. Why? Because you're going to possess the nations and you're going to rejoice in their wealth and God's truth and righteousness will spring forth before all of them. The kingdom is to conquer. God's name is to have its due throughout the earth. Now we have a different method than Israel of the Old Testament. Remember, Israel, constituted as a kingdom of priests at Sinai, was granted with a 30 year delay. 40 year delay was to go and conquer the earth in Jehovah's name. They conquered by means of a physical sword. Now we don't conquer with a physical sword, but we are constituted a kingdom of priests and we've been told to conquer. Jesus says, all power and authority is given to me in heaven and earth. Therefore, disciple the nations. Make them to observe whatsoever I have commanded you. And he sends us with the sword. See, if you put on the whole armor of God, then you'll have the sword of the Spirit, which is the word of God. And so with the word of God, we stand in the same possession as did, say, Joshua and Caleb of the Old Testament. They had the faith to believe the promises of God. A small people, a small band of people in the midst of a wilderness, beaten down, broken, are told, you're going to conquer all these mighty cities of the land. And everybody says, no, they've got giants over there. Lord, you don't understand. We can't do it. Joshua. And Caleb said, oh yes, with God's promise you can do it. For if Jehovah of hosts says that you'll do it, then you shall conquer. Now you look before our world around you and you say, Boy, look at all the giants in the land. Jesus. That's a great goal to have in mind, discipling the nations. It's just not possible. You see, Satan controls the nations. Well, don't you believe that for a minute? You must have the faith of a Joshua and a Caleb to say no. We'll conquer in the name of Jehovah of hosts all the promises of the Old Testament, all the prophecies of the Old Testament, the conquering work of our Savior Jesus Christ, his truthful word in the Gospel, in the assurance of his apostles. All these things back up that that you shall indeed possess the nations as the kingdom of priests chosen by God. But when you do that, remember that the glory won't be given to you. The glory will belong only to God himself. Throughout the book of Revelation, you'll find the theme that glory is not given to the creature, but always to God in Christ. And so in chapter one, verse six, he made us to be a kingdom and to be priests unto his God and Father. To him be the glory and the dominion forever and ever. Amen. You'll find also in chapters four, five, seven and throughout that John seems to have a struggle with this at many times, well, at least at a couple of times and other ways. We see that John falls down before an angel of the Lord and worships him. And the message is always, no. Give glory to God. Give glory to God. And there's something that I can't pursue right now, but I think you can understand that in all of these wondrous promises and all of this benediction and all of the consolations of the first chapter of Revelation, give glory to God. Not to the creature, not to the conquering church, but to the conquering Savior. And the doxology here is parallel to 1 Peter 4, 11. If any man speaketh, speaking as it were oracles of God, if any man ministereth, ministering as of the strength which God supplieth, that in all things God may be glorified through Jesus Christ, whose is the glory and the dominion forever and ever. So any man who ministers for the Lord, any man who expresses the power of God, he does it in the name of Jesus Christ, and to him alone belongs to glory. Well, we might say. Well, we can get on to verse seven now. But there's one word there that I want to draw attention to. That's the word Amen. It's easy to overlook that because we say amen so often. You see, we say it after grace. We say it in our own prayers. We Hear it from the pulpit. But I want to know now. And I wish I could see each one of you individually and ask you, can you say Amen to everything? John said? Amen. It's an assertion. It's actually an asseveration of the truthfulness of what has been said. See, John seals it. He says Amen. It stands firm. There's no doubt about these things. The truthfulness, the veracity of his declarations then, is all being expressed in that little word. Amen. Anxious minds can strengthen themselves on unquestionable facts. And John says, these are the unquestionable facts. And Jesus reigns and you're a kingdom. And so I ask you now to apply it to your own heart. Can you read the first chapter of Revelation and say Amen? I believe it. It's true. It'll happen. We may be beat down, we may be persecuted, but the kingdom is ours and it shall possess the world. And God needs will make his promises true. Well, there might be some who have some question about that and say, well, you know, I really want to say Amen, but it's just so hard. You know, you look at the world and you look at the state of the church, and it just seems so difficult to believe that things could be as good as this chapter is telling us. So you'll notice how verse seven gives you a very quick declaration and then another Amen. It's as though John wants to follow it up and say, okay, if you need some more reinforcement, here it is. Behold, he comes with the clouds, and every eye shall see him, and they that pierced him, and all the tribes of the earth shall mourn over him. Even so. Amen. So he backs it up again. But at this point, and at this point I'm beginning to wonder if we can get into it. You Wonder? Isn't verse 7 talking about the second coming of Jesus Christ, though? That's a very popular notion. But again, popular notions are the very ones you have to stop and think about and analyze and wonder. Okay, we may be told over and over again, the Scofield reference Bible may say this and so forth. It may be a popular cultural idea, but is this a reference to the Second Coming? Behold, he cometh with the clouds, and every eye shall see him, and they that pierced him, and all the tribes of the earth shall mourn over him. This is an allusion to Zechariah, the 12th chapter. And before our time runs out, let's at least see what Zechariah 12 teaches us. Zechariah 12:10. And I will pour upon the house of David and upon the inhabitants of Jerusalem, the spirit of grace and of supplication. And they shall look unto me whom they they have pierced. And they shall mourn for him as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn. In that day shall there be great mourning in Jerusalem, as the mourning of Hatorimmon in the valley of Magedon. And the land shall mourn every family apart, the family of the house of David apart, and the wives apart, the family of the house of Nathan apart and the wives apart, the family of the house of Levi apart, and their wives apart, the family of the Shemites apart, and their wives apart, all the families that remain of every family apart and their wives apart. Now what kind of mourning are we talking about? Are we talking about the bewailing and the scream of fear? Are we talking about the mourning of true supplication and repentance? Obviously, Zechariah is talking about true repentance. Because, you see, this is predicated upon the promise of the outpouring of the Holy Spirit. And I will pour out my Spirit upon the house of David, a spirit of grace and of supplication. In Isaiah 44:3, you find another promise of the outpouring of the Spirit. For I will pour water upon him that is thirsty, and streams upon the dry ground. I will pour my stream, spirit, upon his seed, and my blessing upon thine offspring. And they shall spring up among the grass as willows by the watercourses. One shall say, I am Jehovah, and another shall call himself by the name of Jacob. And another shall subscribe with his hand unto Jehovah, and surname himself by the name of Israel. Well, that context, as well as the Context of Ezekiel 39, 29, the context of Joel, Chapter 2, 28 and following are all the same. God will pour out his Spirit, and when they do, men will name themselves in God, that men will find their identity in the Savior. They will make supplication unto him. God's grace is going to result in a spirit of supplication in his people. And that spirit of supplication will come, because they look upon him whom they have pierced, and they will be in mourning for that. But whom did they pierce? Well, in Zechariah it's the one who pours out the Holy Spirit that is pierced. I will pour out the Holy Spirit, and they will look upon me, the one whom they have pierced. So the One who pours out the Spirit is the pierced 1. In Acts 2:33, in Peter's Pentecost address, Peter tells us, being therefore by the right hand of God exalted, and having received of the Father the promise of the Holy Spirit, he hath poured forth this which ye see and hear, Jesus pours forth the Spirit on the day of Pentecost, and Jesus is the one whom they pierced. And when they look upon the one whom they have pierced, they will be in mourning, because the Spirit given to them will lead them to have a spirit of supplication. How does the Pentecost address end verse 37. Now when they heard this, they were pricked in their heart. They said unto Peter and the rest of the apostles, brothers, what shall we do? A spirit of supplication. What can we do when we look upon this crucified Savior and when his Spirit is poured out upon us? You see, they pierce in enmity, but they look in deep grief. And the Holy Spirit brings repentance and supplication upon them. Yes, Zechariah, the 12th chapter is clearly talking about the morning of true repentance. It's as though we are in bitterness for a firstborn Son. One is not in fear of judgment when his firstborn son dies. One is in heaviness of heart, in deep grief and regret. You see, they're going to look upon the one whom they pierced and regret it. They're going to be in deep grief when God's first born Son is seen to have been pierced. And when they do that, they're all going to be in this mourning. Notice how the prophets, the priests and the kings are indicated and their wives apart and all that are left and their wives apart. The whole nation is going to be in supplication and prayer for what they have done. John tells us in Revelation 1, the day is coming that every eye will see him, and they that pierced him will mourn. They'll mourn in repentance and supplication to the Father, the fulfillment of Zechariah 12. Now, I suppose, if anything, we're going to need to come back to this, I guess, when I return and just deal with this one verse at great length. But if anything makes it difficult for those of us who have been culturally conditioned to see in verse 7, 8, Return of Jesus Christ at the end of history. If anything makes it difficult for us to change our mind and to see here something taking place in history, a morning of repentance, it's this statement. He comes with the clouds. After all, didn't the two angels tell the disciples, when Jesus ascended, he'll return? Even as he ascended, he'll return on the clouds. Isn't that what John is referring to? Well, it's an understandable, I think, mistake or misapplication. But in fact, you see, as John is quoting the prophecy of Zechariah, he's also quoting the prophecy of Daniel. When Daniel says, and in the night visions, I saw one like unto the Son of Man coming on the clouds unto the Ancient of days. Well, what happens there? Does he come to judge the world? No, he comes to possess the nations, to have rule over them. Now, because we're needing to wind down here and stop, I won't pursue that any further, but I need to at least give that to you so you can think over for a couple of weeks. What John is saying is Daniel prophesied the Son of Man will come and receive dominion from the Ancient of days. And when that Son of Man comes and that kingdom is given to him, he's going to pour out a spirit upon the people who pierce him, such that they will be in deep grief and sorrow and will turn to him in supplication and prayer. That day is coming. And I'll pursue that particular interpretation of this passage, especially in comparison with the Olivet discourse of Matthew 24, where a similar statement is made about seeing the Son of Man on the clouds and those who and all the tribes of the earth being in deep mourning because of that. But what I'm saying then, in conclusion, is that I think this is another reinforcement that John is telling us the kingdom has been given to the Son of Man, and. And repentance will be given to all the tribes of the earth. Because of that, they will look upon the one who has been pierced, and they will do it regretfully. And they'll say, save us. Save us from the wrath to come. Any questions before we close in prayer? All right, let's close in prayer then. Father, give us hearts that are open to your word. Give us minds that are willing to embrace, to believe, and to live in accordance with the truth that we find in the Scriptures. Enable us, Father, by your spirit, to say amen to what John has taught us. Enable us, Father, to view ourselves as you view us, and to view our circumstances as you view our circumstances. Take away the scales from our eyes and pull back the curtain, Lord, that we might see things and that things might be revealed to us as they really are, as they ultimately are, and their true significance, Lord, help us not to get discouraged by the state of the world about us and the depressing things that we might see even in the church. But build us up this day and give us courage and strength that as we see things as you see them. That we do reign because our Savior reigns. That we are freed from sin because he has given his life and he has picked it up again in his resurrection. Give us the strength we need, Father, to act in accordance with these truths and indeed hasten the day in which the nations of the earth become the kingdom of our Savior. Help us to inherit that earth, Lord, and help us to do it so that your name might be uplifted and glorified among all men. For it's in Jesus name we pray. Amen.