God's Judgments are Just -- FPC sermon excerpt
The year 2011 marks the 150th anniversary of the beginning of the Civil War, which historian James Moorhead calls an “American apocalypse.” The war was seen as an apocalyptic struggle, with the Northern armies seeing themselves as fighting for the Lord on the chaotic field of Armageddon. The words of The Battle Hymn of the Republic proclaimed that the freeing of the slaves was holy work:
In the beauty of the lilies Christ was born across the sea,
With a glory in His bosom that transfigures you and me:
As He died to make men holy, let us die to make men free,
While God is marching on.
An accurate understanding of an apocalyptic book such as Revelation requires that you see God’s work from the perspective of an oppressed person, such as a slave during the Civil War. Otherwise, the wrath and the justice of God seem excessively harsh. But if you put yourself in the position of a slave in America, or a Christian in the Roman Empire, then God’s judgments make perfect sense.
Think of a situation in which you have suffered oppression — from individuals or institutions — and imagine how the wrath of God could be a welcome relief. From this perspective, times of chaos can be opportunities to witness God’s justice and pursue a God-blessed course.
As we move into the fourth of my sermons on Revelation, you will discover that the wrath of God is not meant to scare you. Instead, it is designed to reveal God’s passion for justice. Chapters 15 and 16 show that God cares for the suffering and the innocent, and is determined to hold oppressive people accountable. In these chapters, John is given visions of God’s mighty power, holiness, and judgment — a judgment that is always just.
Chapter 15 begins with John, the author of Revelation, seeing an awe-inspiring sign in heaven: “Seven angels with seven plagues, which are the last, for with them the wrath of God is ended. And I saw what appeared to be a sea of glass mixed with fire, and those who had conquered the beast … standing beside the sea of glass with harps of God in their hands” (15:1-2).
Have you ever wondered why cartoons of people in heaven have them holding harps? Well, here’s the answer: Revelation 15:2. The martyrs of God — people who gave their lives for the Christian faith — are “holding harps from God.”
The martyrs sing the song of Moses and the Lamb — a song of praise that God’s justice has been done (15:3-4). Their words are similar to the song that Moses sang after God’s triumph over the Egyptians (Exodus 15:1-18). Because signs of God’s power and justice did not end with Moses, but continued with Jesus Christ, the song is also “of the Lamb” (15:3). John senses that Jesus the Lamb is a new Moses, leading his people out of captivity into a new and better land.
The revelation of God’s justice is always greeted with joy by faithful people. Recall how African-Americans and others rejoiced when slavery was abolished by the Civil War, and then when segregation was outlawed by the Civil Rights movement. Even today, we praise God whenever a tyrant is overthrown, a corrupt corporation is punished, or a bad law is repealed.
After this song, John looks and sees that the temple in heaven is opened. He describes it as “the tent of witness” (15:5), like the portable sanctuary that the Israelites carried with them (Exodus 25-27). The temple is opened, and seven angels with plagues come out, clothed in linen with sashes (15:6) — similar to the linen and sashes worn by the priests of Israel (Exodus 39:29). John sees one of the four living creatures give the angels seven golden bowls “full of the wrath of God” (15:7). The anger of God is about to be released, bringing justice to the oppressed and punishment to the oppressors.
A strong connection is made here between Revelation and Exodus. Both books have a tent of witness, angels or priests in linen and sashes, and plagues that demonstrate God’s wrath. In Exodus, God’s anger is directed toward Pharaoh, and in Revelation it is aimed at Caesar. Both leaders have oppressed God’s people, and need to be brought to justice.
The plagues that come from the seven bowls remind us of what God did to the Egyptians as the Israelites were liberated. These supernatural acts are part of our sacred memory, reminding us that God is always at work to save the suffering and the innocent, while punishing their oppressors. It is no surprise that persecuted Christians throughout history have loved the Book of Revelation.
In the beauty of the lilies Christ was born across the sea,
With a glory in His bosom that transfigures you and me:
As He died to make men holy, let us die to make men free,
While God is marching on.
An accurate understanding of an apocalyptic book such as Revelation requires that you see God’s work from the perspective of an oppressed person, such as a slave during the Civil War. Otherwise, the wrath and the justice of God seem excessively harsh. But if you put yourself in the position of a slave in America, or a Christian in the Roman Empire, then God’s judgments make perfect sense.
Think of a situation in which you have suffered oppression — from individuals or institutions — and imagine how the wrath of God could be a welcome relief. From this perspective, times of chaos can be opportunities to witness God’s justice and pursue a God-blessed course.
As we move into the fourth of my sermons on Revelation, you will discover that the wrath of God is not meant to scare you. Instead, it is designed to reveal God’s passion for justice. Chapters 15 and 16 show that God cares for the suffering and the innocent, and is determined to hold oppressive people accountable. In these chapters, John is given visions of God’s mighty power, holiness, and judgment — a judgment that is always just.
Chapter 15 begins with John, the author of Revelation, seeing an awe-inspiring sign in heaven: “Seven angels with seven plagues, which are the last, for with them the wrath of God is ended. And I saw what appeared to be a sea of glass mixed with fire, and those who had conquered the beast … standing beside the sea of glass with harps of God in their hands” (15:1-2).
Have you ever wondered why cartoons of people in heaven have them holding harps? Well, here’s the answer: Revelation 15:2. The martyrs of God — people who gave their lives for the Christian faith — are “holding harps from God.”
The martyrs sing the song of Moses and the Lamb — a song of praise that God’s justice has been done (15:3-4). Their words are similar to the song that Moses sang after God’s triumph over the Egyptians (Exodus 15:1-18). Because signs of God’s power and justice did not end with Moses, but continued with Jesus Christ, the song is also “of the Lamb” (15:3). John senses that Jesus the Lamb is a new Moses, leading his people out of captivity into a new and better land.
The revelation of God’s justice is always greeted with joy by faithful people. Recall how African-Americans and others rejoiced when slavery was abolished by the Civil War, and then when segregation was outlawed by the Civil Rights movement. Even today, we praise God whenever a tyrant is overthrown, a corrupt corporation is punished, or a bad law is repealed.
After this song, John looks and sees that the temple in heaven is opened. He describes it as “the tent of witness” (15:5), like the portable sanctuary that the Israelites carried with them (Exodus 25-27). The temple is opened, and seven angels with plagues come out, clothed in linen with sashes (15:6) — similar to the linen and sashes worn by the priests of Israel (Exodus 39:29). John sees one of the four living creatures give the angels seven golden bowls “full of the wrath of God” (15:7). The anger of God is about to be released, bringing justice to the oppressed and punishment to the oppressors.
A strong connection is made here between Revelation and Exodus. Both books have a tent of witness, angels or priests in linen and sashes, and plagues that demonstrate God’s wrath. In Exodus, God’s anger is directed toward Pharaoh, and in Revelation it is aimed at Caesar. Both leaders have oppressed God’s people, and need to be brought to justice.
The plagues that come from the seven bowls remind us of what God did to the Egyptians as the Israelites were liberated. These supernatural acts are part of our sacred memory, reminding us that God is always at work to save the suffering and the innocent, while punishing their oppressors. It is no surprise that persecuted Christians throughout history have loved the Book of Revelation.
posted by Henry Brinton | 11:18 AM
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