The Revelation of the Revealer (Who Produced This?)-Revelation 1:9-16

Many works of literature are fascinating in part because of who wrote them. Some of the most interestingly story-lines are usurped only by the personal stories of those responsible for them. I’m thinking of Ernest Hemingway, F. Scott Fitzgerald, Mary Shelly, Ayn Rand, George Orwell, etc. Some of these characters are as multifaceted as the works they created. The same is true with biblical works. Moses, Daniel, Isaiah, Matthew, Mark, Luke, Paul, and others all led incredible lives and are as interesting themselves as some of the characters in the works they were used by the Spirit to produce. Revelation is no different. Most recognize the incredible beauty, complexity, and sophistication of this work. Might these qualities betray something of those behind it? Is it possible that the one responsible for this work is more glorious than what we read about in these pages? In Revelation 1:9-16 we discover the answer as John makes his next introduction—the introduction of the production staff.  

1. The Writer-John-1:9-11

In his introduction of the producers of this text John identifies the writer first (himself).  The way in which he describes himself is telling for several reasons—"I, John, your brother and fellow partaker in the tribulation and kingdom and perseverance which are in Jesus” (1:9a). His name—John—reveals once again, in case people were wondering or didn’t believe him the first time (see verse 1), that famed apostle of Jesus Christ penned the following words. With yet another triad, John reveals that he is connected to his audience on at least three levels. First, he is a part of the same family of God—“brother.” Rather than elevate himself above his audience by means of exposing his unique status as apostle, he places himself on the same level as his readers. Second, he betrays that like his audience, he too is a “fellow partaker in the tribulation and kingdom and perseverance which are in Jesus” (1:9a). in other words, like many reading this in the first century, John too was suffering under the oppressive Roman regime in an anti-Christian climate. Third, like his audience, he knew that he was, although suffering at present, a citizen of another kingdom—the Kingdom of God. With this shared hope in mind, and in spite of the current context, John, like the church to which he wrote, was persevering. All of this John endured along with the church “in Jesus.” The church suffers with Christ in tribulation, is established as a kingdom with Christ as King, and perseveres with Jesus as its ultimate hope.

Roman 8:16-17-“The Spirit himself testifies with our spirit that we are God’s children and if children, heirs also, heirs of God and fellow heirs with Christ, if indeed we suffer with Him so that we may also be glorified with Him.”

Philippians 3:20-“For our citizenship is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ;”

2 Tim. 2:12a-“if we endure, we will also reign with him…”

John writes as one who shares the experiences of the church members who received this and these shared experiences they have in common with Christ.

However, several details set John apart from most in his audience, He “was on the island called Patmos because of the word of God and the testimony of Jesus” (1:9b). Governors of various Roman provinces often punished political antagonists and those of higher social status received lighter sentences than others. These more recognizable delinquents were exiled to islands in the Aegean Sea instead of executed. Patmos, John’s final earthly home, was an Island of about 50,000 and was fully equipped with a gym and a temple of Artemis (the island’s patron deity) (Keener, IVP BBC, 729 & Wilson, ZIBBC, 255). John was exiled to Patmos “because of the word of God and the testimony of Jesus Christ.” In other words, his testimony of Christ was not well received in his day. Beginning with the emperor Nero, Christianity was no longer considered a sect of Judaism (which was a legal religion in the empire). Instead, it was looked upon as a menacing cult. Therefore, proliferating the gospel was a punishable offense.  John’s punishment happens to be exile. As such John is comparable to Old Testament prophets like Daniel who were exiled to Babylon. Both Daniel in the Old Testament and John in the New Testament write against worldly systems as those displaced from their homeland anticipating a great return for their people.

While in exile, John says “I was in the Spirit on the lord’s day, and I heard behind me a loud voice the sound of a trumpet” (1:10).  This is the first of four times in Revelation when John finds himself “in the Spirit” and on each occasion an angel summons John to see a vision (see 1:10, 4:2, 17:3, 21:10). As best as can be determined to be “in the Spirit” as far as John is concerned means to be in a condition where “the natural senses, mind, and spirit are not operative in relation to and responsive to the natural world.” In such a state “God brings a man’s spirit into direct contact with the invisible spiritual world…” (Thomas, Revelation I, 90). Technically speaking, this was not a revelation given by a dream because, John is never said to sleep during the process of transmission. He is wide awake in a different realm actively witnessing and taking in everything so that he can write it down.

While in this state John reveals, “I heard behind me a loud voice like the sound of a trumpet” (1:10b). Very much like Ezekiel’s experience in Ezekiel 3:12, John is startled by a trumpeting voice that highlights the significance of what is about to be revealed. In fact, a loud voice/sound consistently indicates an important forthcoming message throughout the book (5:2, 12;  6:10; 7:2, 10; 8:13; 10:3; 11:12, 15; 12:10; 14:2, 15, 18; 16:1, 17; 19:1, 17).

Following the call of the trumpet John is mandated to do the following: “Write in a book what you see, and send it to the seven churches: to Ephesus and to Smyrna and to Pergamum and to Thyatira and to Sardis and to Philadelphia and to Laodicea” (1:11). John is commanded to write what he sees; he is not merely requested. His exile is interrupted by the Spirit of God and the apostle is given a task to perform and this he does by recording the vision disclosed to him and distributing it to seven different churches. W. M. Ramsay theorized that the order of the seven churches represents a circular postal route that a courier would usually follow along the existing Roman roads. Also, the mention of only seven churches (among many in this region in John’s day) might indicate some symbolic significance beyond these literal destinations. After all, the entirety of the book was obviously passed around and disclosed to all of these individual churches as it was circulated and was disseminated beyond that. If the 7-fold Spirit (1:4) is understood as a fancy way to identify the complete Spirit of God, it might well be that though each of these churches is given an individual message, the whole message of Revelation is also intended for the entire universal church.

All of this establishes John as a primary member of the production staff of this book.  He is called to write down the vision that he sees while in the Spirit and then commanded to distribute it to the churches accordingly. However, even though he has a big role to play as writer, the content is not determined by him, but by the revealer described in verses 12-16. 

2. The Revealer-Jesus-1:12-16

Upon hearing the trumpet, John says “Then I turned to see the voice that was speaking with me. And having turned I saw seven golden lampstands,…”(1:12). A seven-branched lampstand or menorah was one of the most common symbols for Judaism and synagogues in antiquity. By identifying the churches as lampstands, John seems to see a very real continuity between Judaism and Christianity as least concerning its source (Keener, IVP BBC, 730). Because Revelation portrays heaven as a sanctuary (see 4:6-8; 5:8-10; 7:9-12; 8:3), the lampstands may also allude to the spiritual representation of the churches in heaven.

That Christians and groups of Christians (i.e. churches) would be associated with light is consistent with what is portrayed elsewhere in the New Testament.

Matthew 5:14-16-“You are the light of the world. A city set on a hill cannot be hidden. Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house. In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.”

Ephesians 5:8-“For at one time you were darkness, but now you are light in the Lord. Walk as children of light”

The symbol of the church as a lampstand is not too difficult to understand. God has established his churches as lights shining in the darkness, indicating through their proclamation of the gospel, the way to salvation in Christ.

In the middle of these lampstands stands the inspiration behind the Book of Revelation and the second (more important) member of the production staff—“and in the middle of the lampstands I saw one like a son of man,…” (1:13a). His position betrays his rightful place among the churches—centralized—and his description harkens back to the figure witnessed by Daniel in Daniel 7:9-14 and 10:15-19. Though John’s first inclination is to assume that this is an angelic being of some kind, what becomes obvious in the description is that this is none other than one glorious picture of the “Ancient of Days”—Jesus Christ. Elements of the description found in the next few verses are repeated later and used to introduce Christ’s message to each of the churches in chapters 2-3. As God saw fit to describe Christ in this especially glorious way here and repeats each trait in his message to churches he singles out later (in chapters 2-3), let’s read through this carefully so as to gain a better appreciation of who Jesus is and will prove to be in glory.

The first element of this description is his title—“Son of Man.” This is an apt title to endorse here at the beginning of Revelation as it is a label related to Jesus’ capacity as judge. In fact, John makes this connection in his gospel.

John 5:22, 27-“For not even the Father judges anyone, but He has given all judgment to the Son… and He gave Him authority to execute judgment, because He is the Son of Man.”

Certainly Jesus will satisfy this office in the judgment he carries out in the remainder of the book.

However, “Son of Man” also was used by the early church as Christs’ title whenever the suffering of believers and Christ’s suffering and glory were in view (These themes comingle in the rest of John’s apocalypse also).

The first thing John notices about this Son of Man is his apparel—“clothed in a robe reaching to the feet, and girded across His chest with a golden sash” (1:13b). Though some associate this fashion statement with Jesus’ office as highest high priest, the weight of evidence favors the more general meaning of dignity when the same two Greek words come together in Ezekiel 9:2.

Ezekiel 9:2-“Behold, six men came from the direction of the upper gate which faces north, each with his shattering weapon in his hand; and among them was a certain man clothed in linen with a writing case at his loins. And they went in and stood beside the bronze altar.”

The man so clothed in Ezekiel 9 is tasked with marking some of the Jerusalemites before the destruction of the rest. This setting of impending judgment from Ezekiel fits one of the principal themes of the visions to follow in the Apocalypse. In both contexts the “son of man” is understood as possessing great dignity and high rank and the robe helps illustrate this prestige (Thomas, Revelation I, 99).

The robe comes complete with “golden sash” “girded across His chest” (Rev. 1:13c). Again, while some want to connect this to Jesus’ high priestly office, a better interpretation of this accessory is reached when one takes into account something similar in Daniel 10:5.

Daniel 10:5-“I looked up and there before me was a man dressed in linen, with a belt of fine gold from Uphaz around his waist.”

In this Old Testament reference, a divine messenger is in view. The similarity of the words both in both in Daniel and Revelation coupled with the fact that the girdle in the Daniel passage is also made of gold (as the one is here in Revelation 1) seems to indicate that Jesus is not only highly dignified and qualified to judge, but like the figure in Daniel, he is a divine messenger sent this time to John with a message for the church.

As the description continues John next focuses on the Son of Man’s head—“His head and His hair were white like white wool, like snow; and His eyes were like a flame of fire” (1:14). Interestingly, while Daniel 7:9 employs these features to describe the Father, John uses these same attributes to describe Christ. This helps demonstrate their equality. The white hair might indicate any number of appropriate shared divine qualities—holiness, wisdom, immutability (Thomas, Revelation I, 101). The second feature of his head mentioned are the eyes. Again, probably borrowing from Daniel (particularly 10:6), John uses familiar biblical references to describe the figure that he sees in his vision.

Daniel 10:6-“His body also was like beryl, his face had the appearance of lightning, his eyes were like flaming torches,”

In Daniel 10:6 the divine messenger clothed in linen had eyes “as flaming torches” (see also Rev. 2:18; 19:12). In both contexts the fiery eyes indicates the penetrating vision that is capable of supernatural intelligence afforded him by an omniscient gaze.

After describing the dignity of this messenger (clothes) and alluding to his divine qualities (head), John calls attention to the figure’s feet—“His feet were like burnished bronze, when it has been made to glow in a furnace” (1:15a). Once again, like Daniel 10, bronze figures prominently in the description of this diving figure.

Daniel 10:6-“his arms and feet like the gleam of polished bronze.”

Feet in the New Testament indicate movement. Polished or burnished bronze feet are strong and pure after being refined by fire. Certainly as the Jesus’ message will be distributed soon to the churches, so too will Jesus’ glorious presence go with it.

After writing down what he sees, John writes down what he hears—“and His voice was like the sound of many waters” (1:15b—see also Daniel 10:6c-“ and the sound of his words like the sound of a tumult.”). Inspired in part by what he remembered of Daniel’s similar description and with the waves of Patmos crashing in the background, John calls attention to the power of Jesus’ word with this final descriptive phrase. 

The cumulative impact of these images is to present the risen Jesus as the greatest conceivable figure and John uses available biblical imagery to this end (Keener, IVP BBC, 739). This Christ that John sees is consistent with what Daniel perceived in his vision in 600 BC. This proves that not only is Jesus the same yesterday, today and tomorrow, but that when God reveals more to his church, he never reveals something that is in conflict with what has already been made known.

After describing the figure himself, John covers some of the other distinctive features in and around him. Christ is seen holding something –“in His right hand He held seven stars” (1:16a). This description is the only one of the ten features that does not draw directly from the Old Testament. Holding the seven stars seems to point to Jesus’ complete authority and sovereignty. If he is able to hold seven stars (possess complete authority over things above the earth), certainly he holds the same sway with things on the earth. By drawing attention to his authority in things above, his authority in things below is assumed.

If the image couldn’t get more unreal, John next sees something coming our of his mouth—“and out of His mouth came a sharp two-edged sword,…” (1:16b). Once again John draws from a prolific theme in the Scriptures.

Isaiah 11:4-“He shall strike the earth with the rod of His mouth…”

Ephesians 6:17-“…and the sword of the Spirit, which is the word of God.”

Heb. 4:12-“For the word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart.”

Even in 2 Thessalonians 2:8 Paul predicts that upon Christ’s return he will destroy the man of lawlessness “with the breath of His mouth.” All of these seem to indicate the awesome power of Jesus’ spoken word. While the word of God brought the universe into existence as a creative agent (in Genesis 1), and brought salvation to the world as a saving agent (John 1), here the word is shown to be capable of pronouncing judgment and annihilate the enemies of God as a destructive agent (Revelation).

Finally, John centers in on Christ’s face—"and his face was like the sun shining in its strength” (1:16c). This is a clear indication of Jesus’ unrivaled and unparalleled righteousness and glory. It is this same glorious visage that the disciples saw glimpses of on the mount of transfiguration. Just imagine what it must have been like for John to say here at the end of his life upon seeing this vision “Hey! I’ve seen that face before!”

So What?

In this passage two members of the team that together produced this work are identified—John and Jesus, man and God-man, writer and revealer. John’s lengthy description of Jesus directs our focus today on the revealer responsible for making what follows available. In this description we see an unusually high Christology. Jesus is depicted as equal with God the Father in dignity (clothes and hair), the most qualified divine messenger (sash and bronze feet), the all-knowing and aware one (fiery eyes), the almighty revealer (tumultuous voice), the sovereign Lord of the realms (holding stars), the victorious warrior (two-edge sword), and the most glorious and righteous being (shining face). This is the Jesus John is shown, the Jesus he describes for the churches, and the Jesus that we worship today. He is not just a prophecy waiting to be fulfilled. He is not just a baby lying in a manger. He is not just a miracle worker and traveling preacher in Israel. He is just a martyr hanging on a cross. He is the risen Lord standing poised, ready to judge, bring the final victory, and usher in a new heaven and new earth. And He has decided to disclose a message for His church—a message given to John to write down—a message for the seven churches to read in the first century—and a message that continues to speak today. Only those with a high view of Christ will heed the message he brings and apply it rightly.

The Revelation to the Churches (To Whom Was this Written?)-Rev. 1:4-8

In lieu of the profundity of what we are about to read and study, I can’t think of a better way to introduce this next passage other than to read the words of John and then proceed to the 5 elements that together comprise his incredible introduction to the seven churches in Revelation 1:4-8.

Revelation 1:4-8-“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 who are before His throne, and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To Him who loves us and released us from our sins by His blood—and He has made us to be a kingdom, priests to His God and Father—to Him be the glory and the dominion forever and ever. Amen.  Behold, He is coming with the clouds, and every eye will see Him, even those who pierced Him; and all the tribes of the earth will mourn over Him. So it is to be. Amen. ‘I am the Alpha and the Omega,’ says the Lord God, ‘who is and who was and who is to come, the Almighty.’”

1. Greeting-1:4a

In Revelation 1:1-3 we witnessed the introduction of the Book of Revelation. Here, we witness John’s introduction to the direct recipients of this work. As is the case with most other New Testament epistles, Revelation contains an author, recipients, and a corresponding greeting—“John to the seven churches that are in Asia, grace to you and peace” (1:4a). In this case, the author is the apostle John (see our notes from 1:1-3), the recipients include (at least immediately/directly) seven churches in Asia, and the greeting is “grace and peace.” While we’ve already spent some time discussing the author, one might be wondering “why seven churches?” Is there something significant about each of them? Does the number seven simply denote completeness? Is each church representative of a coming age in church history? It is more likely that God taps John to write to these seven historical churches because they represented typical assemblies in their respective regions—typical, that is, regarding their histories and spiritual state (Thomas, 64). In other words, the seven churches adequately identify and represent the various spiritual situations that were present in the contexts surrounding each one.

Each of these churches were in what was referred to as “Asia” in the first century. Unlike what we know to be Asia today (China, Mongolia, India, etc.), this designation refers to a Roman province located across the western third of the peninsula called Asia Minor (in modern day Turkey) on the coast of the Aegean Sea. This Roman province was one of the richest regions of the empire and it is where John the apostle spent the last years of his life. As best as can be put together, John left Jerusalem in the late 60s AD while the Jewish people were in rebellion against Rome and went to Asia where he became the recognized leader of the Asian churches. It is almost certain that John knew these seven churches of this region well and was the credible and respected candidate God used to speak to each one.

The initial greeting is simple and standard—“grace to you and peace” (1:4b, see also Rom. 1:7). As this greeting is also found in many of Paul’s letters (with the exception of 1 and 2 Timothy), when the believers in these churches heard these words, they probably associated what followed (the contents of Revelation) with the letters received earlier from others (Paul, Peter, etc.) or at least viewed the present work as sharing the same authoritative qualities as previous apostolic works.

What Revelation and these other letters offer by way of a greeting reveals their source of encouragement—“grace and peace.” It is the grace of God that made the Word of God known in the Scriptures (every book in general, every letter specifically, and Revelation in particular). It is also the grace of God through these Scriptures that reveals the source of salvation—Jesus Christ—who saves believers by grace through faith. Those who receive and embrace these words and the gospel therein will experience the “peace” of God—that is the ultimate peace that a person can enjoy.  These are the ideals that John introduces in the greeting to the churches. As we will soon learn, many of these churches were in the throws of persecution and extreme pressure. Others were tempted to replace the gospel with false doctrine. Still others were near dead! Revelation wants to begin its message to these congregations from a posture of grace and peace since these two blessings are essential not only for the individual but for the churches they belong to as they persevere on the world’s stage.

2. Greeter-1:4c-5a

Though John is responsible for writing down the greeting offered, the greeter is identified in the latter part of verse 4 and into verse 5 by means of three prepositional phrases each beginning with “from” in the NASB. First, the greeting is offered “from Him who is and who was and who is to come” (1:4c). This unique phrase alludes to the LXX (Septuagint/Greek Old Testament) reading of Exodus 3:14 (where God identifies Himself as the I AM) and focuses on God’s eternal nature (past, present, and future). This connection to Exodus 3:14 indicates that this first prepositional phrase identifies God the Father. As God the Father is the sovereign Lord who controls the future, he now uses his knowledge to inform and encourage his people about their destiny on earth and in heaven (Wilson, ZIBBC, 252). In other words, the churches are being greeted by the one who knows how it all pans out in the end! Who better to offer an encouragement for the present?

However, the greeter is also identified by a second prepositional phrase—“and from the seven Spirits who are before His throne” (1:4d). While some believe that these seven Spirits refers to seven archangels recognized by Judaism, a better case can be made for this to be a reference to the Holy Spirit of God. Not only does the immediate context suggest that the “seven Spirits” is parallel to “Him who is and who was and who is to come” and what follows after (“and from Jesus Christ”), but later these seven Spirits are described as the Lamb’s seven eyes sent out into the earth (Rev. 5:6).  Before that these seven Spirits (or what the NIV calls the seven-fold Spirit) are witnessed before the throne as blazing lamps (Rev. 4:5). Not only that, but Zechariah 4:1-10 identifies seven lights on gold lampstands and refers to these as the eyes of the Lord which range throughout the earth. Finally, Isaiah 11:2 mentions a seventh attribute of the Spirit—the Spirit “of the fear of the LORD”—is added to the other six. With all of this in mind, it is appropriate to interpret the “seven Spirits” as a loaded title for the single and sole Holy Spirit of God (i.e. the third member of the Trinity). “Since the plurals of Revelation 1—seven spirits, seven churches, and seven angels—all become singular in chapters 2-3, John’s emphasis may also be on the distinctive ministry of the Holy Spirit to each church” in their respective context (Wilson, ZIBBC, 252).  

God the Father and God the Spirit both greet the church. Two members of the Trinity accounted for so far. Want to try for a third?

The opening of verse 5 rounds out the trinitarian greeting to the churches when it identifies God the Son—“and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth” (1:5a). Parallel to the two members that precede Him, Jesus is identified by his own set of appositional (descriptive) phrases that celebrate different episodes of his ministry. “The faithful witness” recalls Jesus’ role as God’s greatest ever revelation to the world (Col. 1:15) and the one who best testifies to the truth (John 18:37).  “Firstborn of the dead” (or, after taking into account the Genitive of source, “Firstborn from among the dead”) implies that after Jesus died he was the first to be gloriously raised to resurrected life (see 1 Cor. 15:20-28). “The ruler of the kings of the earth” predicts his future existential reign over the kingdom of God which has dominion over all (1 Tim. 6:14-15).

In all, the greeter identified in verses 4-5a is the Trinity—God the Father, God the Spirit, and God the Son. This Trinity is conspicuous throughout the entire book and reminds the church of its proper destination of worship. The Trinity introduced creation (Gen. 1), introduced Jesus’ earthly ministry (a ministry that was necessary to save creation) (Matt. 3:11-17), and is identified here as encouraging the saints as they anticipate a new creation and ultimate salvation (Rev. 1:5a).

Triads figure prominently in the book of Revelation. As you read and study the Apocalypse of John, try to identify how many groups of “threes” you can find in its pages. Let me give you a taste of how prolific they are. There is a triad in verse 2  (seen in the three elements of John’s testimony), in verse 3 (“blessed is he who reads and those who hear the words of the prophecy, and heed the things which are written in it”), and there is also a triad used to identify God the Father in verse 4 (“who is and who was and who is to come”). They are literally everywhere! While not every triad is of special theological significance, this pervasive use of 3 throughout the book is one example of its careful organization and beauty.

3. Gratefulness-1:5b-6

After having identified the greeting and the greeter, we now come to the presumed response of those who receive the greeting—gratefulness. In an eruption of praise, Jesus Christ is celebrated in response to God’s greeting to the church. First, Christ is celebrated for his love—“to Him who loves us” (1:5b). Not only has Jesus proved his love in his first coming, he will prove it again in his second coming. For the meantime, the love of Jesus will carry the churches and the church through each and every epoch.

Christ is not only celebrated for his great love, he is also praised for his ability to save—“and released us from our sins by His blood” (1:5c). The verb means “to release from control, to set free.” Under the Old Testament ritual law, the blood of the sacrifice of t he Day of Atonement freed Israel from its sins temporarily. The Jewish people had also been freed from Egypt by the blood of the Passover Lamb (Keener, IVP BBC, 728).

This is the second time the Exodus narrative has been mentioned in connection with the book of Revelation. As you are counting triads in your reading and study, see if you can spot this book’s many allusions to Moses’ conflict with Pharaoh, the plagues, and the salvation of God’s people found in the second book of the Bible.

These Old Testament images foreshadowed Christ’s redemptive work on the cross whereupon he provided the satisfaction for sins to God once for all in a blood offering to end all blood offerings (Heb. 10). In spilling his own blood, he broke the chains of sin and released believers from the penalty thereof. (By the way, the image of blood is something else that figures prominently in the rest of the Book of Revelation. However, aside from the Lamb’s description in chapter 5, it isn’t Christ’s blood that will one day be spilt). 

Christ is also celebrated as the King and Ordainer in verse 6—“and He has made us to be a kingdom” (1:6a). (By the way, did you happen to see that most recent triad—“to him who loves us, and has freed us…and has made use to be a kingdom and priests…”—I’m telling you, they are everywhere). This final praiseworthy role that Jesus satisfies is twofold. First, John successfully highlight’s Jesus office as the sovereign Ruler over his domain. Though the Jews expected this upon Christ’s first advent (and then rejected him because he didn’t look the part), this passage predicts that Jesus is the coming King of a very real kingdom made up of kingdom citizens. Second, Jesus also successfully ordains the saved as priests of God the Father. These two ideas—kingdom citizens and priests—come together here and also in (I’ll give you three guesses…) Exodus!

Exodus 19:6-“You will be for me a kingdom of priests and a holy nation.”

The apostle Peter saw this promise fulfilled in Christ for all believers (both Jew and Gentile). 

1 Peter 2:9-“But you are a chosen people, a royal priesthood, a holy nation.”

The one who loves, saves, and appoints his people is celebrated by the recipients of this revelation. John writes “To Him be the glory and the dominion forever and ever. Amen” (Rev. 1:6c). In other words, this doxology asks for what is true of Christ now to be celebrated into eternity.

4. Glimpse-1:7

Following this doxology of gratitude is a glimpse into the future. First, the reader is made aware of what will happen—“Behold, He is coming with the clouds” (1:7a). The language of the verse is drawn from Daniel 7:13.

Daniel 7:13-“I kept looking in the night visions, and behold, with the clouds of heaven One like a Son of Man was coming, And He came up to the Ancient of days and was presented before Him.”

The reference in Daniel is a prediction of the emerging Messiah who comes to save his people.

John goes on to reveal that “every eye will see Him, even those who pierced Him and all the tribes of the earth will mourn over Him. So it is to be. Amen,…”” (1:7b). In other words, while Daniel speaks directly to the Jewish people in exile, Revelation universalizes the reference to include people from every tribe on the earth—including “those who pierced Him.” Zechariah 12:10 also talks about this latter group.

Zechariah 12:10-“I will pour out on the house of David and on the inhabitants of Jerusalem, the Spirit of grace and of supplication, so that they will look on Me whom they have pierced, and they will mourn for Him, as one mourns for an only son, and they will weep bitterly over Him like the bitter weeping over a firstborn.”

To whom does this refer? Perhaps Matthew 24:30 helps us with an answer.

Matthew 24:30-“And then the signs of the Son of Man will appear in the sky, and then all the tribes of the earth will mourn, and they will see the Son of man coming on the clouds of the sky with power and great glory”

It would appear as though Matthew blends Daniel 7:13 and Zechariah 12:10 to identify those who do not repent of their sins and embrace the gospel of Jesus Christ. Those who are not pierced in their heart upon hearing the truth about Jesus (like those in Acts 2) prove that they are still in their sin—the same sin that pierced Jesus’ hands, feet, and side. These include Jews who rejected Jesus and the lost who deny Him. Even the lost will see him, and, when he returns, they will not be celebrating, but mourning.

Four things can be gleaned from this brief glimpse into the future. 1. Jesus is coming back with the clouds, 2. Every eye will see him, 3. His pierced body will be seen especially by his executors (those still in their sin), and 4. Everyone left on the earth when this happens will mourn because of him. “Since only unbelievers are depicted as mourning in Revelation (cf. 18:9, 11, 15, 19), they are the ones who become remorseful at Jesus’ coming when they recognize him whom they have rejected” (Wilson, ZIBBC, 254).  This would suggest that when this prophecy is fulfilled, one better find themselves already with the Lord and not witnessing His return from the earth’s perspective. This is one piece of evidence for a rapture. If those on the earth are mourning and the church is celebrating, then it would suggest that at this point (particularly during the events covered later in Revelation) the church and the lost are in two different realms. Put more simply, the church might already be in heaven when the events in Revelation take place. This would indicate that some event has already transpired in which the lost and saved are separated.

5. God-1:8

John ends the introduction to the churches with a presentation of the God who is about to provide the revelation they will soon receive. This he does by means of, you guessed it, another triad, this time in the form of a threefold description. First, God –that is the trinitarian God already introduced—is cast as the most ultimate being—“I am the Alpha and the Omega” (Rev.  1:8a). “Some Greco-Roman writers called the supreme deity the ‘first,’ but the Old Testament (Isa. 41:4) and now Revelation calls the God of Israel the first and the last. This is what is meant by the first and last letters of the Greek Alphabet” (Keener, IVP BBC, 729). Through this expression, John sets the one true God’s transcendence over and above the supposed transcendence of pagan gods.

Second, God is cast as the most present being—“who is and who was and who is to come” (Rev. 1:8b). Though before and after all things, God is also at work in human history (indicating his immanence). In fact, he is very near and involved in the details both now and on to the end of the world.

Third, God is framed as the most powerful being (omnipotence)—“the Almighty” (1:8c). Of the ten occurrences of this divine description in the New Testament, nine are found in the Apocalypse of John. Historians believe that the use of this descriptive title followed contemporary language (that is contemporary to John) as Greek-speaking Jews often called God “the omnipotent,” “all powerful,” or “the Almighty” (Keener, IVP BBC, 729).

So What?

Though this exciting work is directly addressed to the seven churches of Asia Minor in the first century, applications can still be made for the church today. After all, the greeter in this passage is the same yesterday, today, and tomorrow and we as his church are still thankful for his great love for us, his Son’s sacrifice on our behalf, and the opportunity we now have as citizens of his coming kingdom and priests of the Father. At least one major takeaway is witnessed in this important introduction that might be highlighted by the following question—“how will you react when Jesus returns?” Will you, having apprehended the grace of God know peace or will you mourn as one who is still implicated in the same sins for which Jesus was pierced? It is not a matter of IF Jesus is returning, but WHEN. Where will you be standing when every eye beholds him? Standing with Jesus or against him? Rejoicing or mourning?

The Revelation of Jesus Christ (Why are we doing this?)-Rev. 1.1-3

As I have prepared for this study over the last several months I’m been excited to share with colleagues and other local church leaders that our church would be taking an expository journey through the Book of Revelation. This has been met with all kinds of responses. Big eyes, eye roles, and the occasional “wow,…good luck” have betrayed many different sentiments people have about this book and the preaching thereof. One local preacher even said something to the effect of “Woah man! I’ve only preached through chapters 2-3 (covering the seven churches).” Still others have wonder why I don’t spend time on, as they put it, “something more important/applicable.” These comments and inquiries have left me asking, “Why are we doing this?” or “Why are we going to devote all this time as a church to this particular work?” It is an honest question that I am prepared to answer today as we open up our study in 1:1-3. In this opening passage, John answers four important questions that together will help us all justify and/or legitimize our current study of this book.

1. What is it?-1:1a-b

This opening phrase “The Revelation of Jesus Christ” serves as the title of the work and even in this heading so much can be gleaned as we seek to  answer “what is this book?” First, “revelation” is the NASB translation of the word Ἀποκάλυψις (apocalypse) which literally means “unveiling.” Though many today associate the term “apocalypse” with the doom and gloom that some believe will accompany the end of the world (no doubt in part because of what is contained in this book), apocalypse/unveiling also distinguishes a genre of literature in which one would find the following phenomena: heavy symbolism, angelic mediums, episodes of cosmic catastrophe, showdown between good and evil (dualism), and figurative language. If you are familiar at all with the contents of this book then you can probably see why “apocalypse” is a fitting designation. However, all of these characteristics that one would find in an apocalyptic work seek to “unveil” something of great significance—most often an event in which the divine and earthly meet in some radical and culminating episode. In this case, one doesn’t need to wonder what this might be, for John answers this in the genitive phrase that follows “the Revelation,”—“the Revelation of Jesus Christ.” Before we even see the throne room, meet the horsemen, watch the seals being broken, hear the trumpets, witness the beasts, and enjoy the battle of Armageddon, John makes it absolutely clear from the beginning that this work is mostly concerning about a person—Jesus. Even further,  the clever use of the genitive case (of…), suggests that Jesus (and his future coming), is not only the content of the apocalypse/unveiling, he is the source of the revelation itself—i.e. “the Revelation of Jesus Christ” and “the Revelation from Jesus Christ.” In other words, Jesus is not only given the star role in the unfolding drama, he is its playright! This ought not be surprising, for Jesus’ central role in God’s revelation is a theme throughout the Scriptures. Just listen to how John opens another book that he wrote.

John 1:1ff-“In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. Through him all things were made; without him nothing was made that has been made.”

Not only that, but just listen to these words from Hebrews:

Hebrews 2:10- “For it was fitting for Him, for whom are all things, and through whom are all things, in bringing many sons to glory, to perfect the author of their salvation through sufferings.” 

Added to these considerations is Jesus’ unique capacity as the greatest of all revelations of God Himself.

Colossians 1:15-18-“He is the image of the invisible God, the firstborn of all creation. For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things have been created through Him and for Him. He is before all things, and in Him all things hold together. He is also head of the body, the church; and He is the beginning, the firstborn from the dead, so that He Himself will come to have first place in everything.”

These passages and what is found in the opening lines of Revelation suggest that just as Jesus was a central figure in the creation of the world in the beginning so too will Jesus be the principle agent in bringing about the new earth. Not only that, but the same Jesus who proved to be the author of salvation past (justification) in his first coming, will also be the author of salvation future (glorification) upon his second coming. Finally, when it comes to God revealing himself, it should come as no surprise that Jesus would be used to do that even and/or especially at the end of all things. Therefore this work is not just the Revelation/unveiling of Jesus Christ and the Revelation/unveiling from Jesus Christ, it is the Revelation/unveiling that is Jesus Christ. How is that for a loaded title!

Because Christ is Revelation’s ultimate focus, source, and priority, to pick up this book hoping to reach any other terminus but him is misplaced. As I preach through this work, I want you to know that, in keeping with this title, I am hoping that we all come to understand Christ more by how he is portrayed in the end. Throughout our study we will discover why this must be the case.

However, while some are tempted to delimit the Book of Revelation to merely an apocalyptic work, it is important to understand that it is also epistolary.  Epistolary means letter-like and, to be sure, the Apocalypse of John does suffer similarities with other letters from the first century. After all, don't chapters 2-3 consist of 7 letters to individual churches? Is not John named as the author (much as Paul identifies himself in his many letters)? Is not John commanded to write things down in letter form (1:19)?  The epistolary quality of Revelation is hinted at as early as verse 1 when John continues by saying “which God gave Him to show to His bondservants.” God gave Jesus Christ a message to be shared to his servants—a letter to be circulated among the early churches and the global church thereafter. When one considers the gracious nature of God’s Revelation in general and this book in particular, it is clear from the beginning of this work (with the inclusion of this verb didwmi) that God was not obligated to provide what we know as “the Apocalypse of John” today. Instead, he gave it freely. This he did in order (as the text says) “to show” something of some significance. In fact “show” (deiknumi) is defined “to make known the character or significance of something by visual, auditory, gestural, or linguistic means.” Revelation fits this definition to a tee, perhaps more than any other work in the canon, as it’s contents reveal God’s revelation in highly visual ways (by means of its many figures, descriptions, and symbols), auditory ways (in the recorded worship services that are throughout the work), gestural ways (as the placement of characters proves significant in the action that is described), and in linguistic ways (as witnessed in some of the most sophisticated literature ever produced). Show also reinforces the apocalyptic nature of the work which, at is core, is an unveiling of things once left to mystery. So, one might say given what has been discussed thus far, that the Book of Revelation is an Apocalyptic letter.

However, even this is incomplete as verse 1 continues by making known what is being shown/revealed—“the things which must soon take place” (1:1c).  This highlights the prophetic element inherent within the book. John solidifies the prophetic nature of the book when he says in verse 3 “blessed is he who reads and those who hear the words of the prophecy.” Prophecies, especially biblical prophecies, are given in order to tell us what is going to happen (concretely, not purely figuratively). In other words, there is a “there there” to biblical prophecy. Though prophecies do persuade and provide moral instruction, they do this by predicting what is really going to take place (and with great precision).

Applied to the Book of Revelation verse 1 indicates that what is found in this work is highly sophisticated. Everett Harrison concludes that Revelation “is apocalypse with respect to its contents, a prophecy in its essential spirit and message, and an epistle in its form.” To understand what it has to say well, one must take into consideration the unique form it possess (unique in the panoply of ancient literature, even all literature ever produced). 

2. Where did it Come From?-1:1d

Alright, then “where did it come from?” Like many apocalyptic works, there is an angelic medium delivering the message to the recipient—“and He sent and communicated it my His angel” (1:1d). This is not unusual as God often delivers important messages through angels (See Daniel, Mary, etc.). When divine revelation is of some significance, a special messenger is called for. Though an angel fits the bill often in this work, sometimes (as we will soon see), Jesus Himself will play the part of messenger and speak directly to John the apostle.

From God’s mind, revealed through Jesus, delivered by an angel, the message of Revelation was unveiled “to His bond-servant John” (1:1e). Which John? It might surprise to learn that as many as seven different Johns have been proposed by different people throughout history. However, many of these suggestions are easily dismissed (John Mark, John the Baptist, Cerinthus, some other John, and someone using the name of John the Apostle as a pseudonym). The two most likely possibilities are John the elder (an early church leader) and John the young apostle of Jesus Christ (author of the Gospel of John and the Johannine epistles). Those who argue for the elder cite differences between John’s gospel and Revelation (grammatical, linguistic, and otherwise). However, when one takes into consideration the differing genres, time that separated the production of the Gospel and Revelation, and the content presented, there is little reason why this is a real problem for those who believe the apostle wrote it. Not to mention, there is widespread early church support for apostolic authorship (Justin Martyr, Irenaeus, Origen, Tertullian, et al). At the end of the day the best evidence suggests that John, the last surviving apostle, wrote this incredible work while exiled on the island of Patmos.

And who better to write this book than the one who made the most compelling case for Jesus’ divinity in his gospel? In fact, both Revelation and the Gospel of John share at least one common theme: God is revealing himself through Jesus Christ as Savior of the World. In John’s Gospel, Jesus is shown to be the incarnate Logos that ushered in the church age. In Revelation, Jesus is depicted as the victorious ruling Savior who upon purging a sinful world and vanquishing enemies, ushers in an eternal heaven.

So, the transmission of the contents of the book of Revelation is as follows: the mind of God—revealed through Jesus Christ—delivered (mostly by means of an angel)—to John the apostle.

3. How was it put together?-1:2

Once delivered to John, how was it put together? John answers this in verse 2—“who testified to the word of God and to the testimony of Jesus Christ, even to all that he saw.” In writing this book, John is simply reporting words and visions of God. Though all Scripture is inspired by God and a product of God’s Spirit revealing divine content to human writers who then, in concert with his direction, write the message down in their own hand, John’s apocalypse, more than many of the other works of the Bible, leans more heavily on the side of dictation.

Compare the writing of this work to say a Pauline epistle. In one of Paul’s letters the apostle is sitting down and thinking through what he would like to say to a particular church after carefully deciding how it ought to be organized and presented for a specific agenda as best fits the needs of a particular community of believers (all, once again, under the control of the Holy Spirit). In Revelation, God is revealing exactly what John needs to record via visions and specific verbiage. While Paul was motivated to write his letters from personal concern and then granted permission to do so under the Spirit’s authority, John’s retirement (exile) on Patmos is interrupted by Christ himself and he is then told “sit here, watch this, and write down what I tell you to record.”

As verse 2 closes, the Christo-centric focus of this book is once again on full display—“and to the testimony of Jesus Christ, even to all that he saw.” Ultimately, through all that John would witness (glorious and hideous, wonderful and terrible, awe-inspiring and tear-jerking), the message is predominately concerned with Jesus Christ—His person (God the Son, Revealer, Savior, and Victor), and his work (past present and future).

4. Why was it created?-1:3

You might imagine that such a Christo-centric (Christ-heavy) book would get a lot of attention in the church today. However, unfortunately, many are afraid of this book, believe it is beyond their grasp, or have acquired a bad taste in their mouths left over after witnessing those who abuse and misuse the text. This is why we must ask and answer this last question, “why was it created?” It is high time that the church return to this work after having established Christ as the aim of its study and glean all that it can from this final installment of the canon. If you won’t take my word for it, consider what John says in verse 3—“Blessed is he who reads and those who hear the words of the prophecy and heed the things which are written in it.” In other words, this book was created to be read, heard, and applied rightly.

All three of these activities associated with this text (reading, hearing, and heeding) are present participles, indicating ongoing activity. It was John’s desire that the church preoccupy itself with the contents of this book and consistently read it, hear it preached, and heed (obey/apply) it rightly in their context. If this was true for the church in the late first century, it certainly remains true today.

After all, as John mentions at the end of verse 3—“the time is near.” Capping off this brief but profound opening comment of his introduction, John adds a sense of urgency. As the apostle observed the world around him and the pressure and persecution the church faced in his context, he was convinced that the day was near when the prophecies in this book would come to pass. Truly, people in every generation have believed that theirs is the last generation to see the last days. In at least one way, they are correct. Everything post-resurrection fits the “last days” designation. However, whether or not we are yet in the very last of the last days remains to be seen. All I can say with any certainty is this, “It is later than it has ever been” (Ron Dickson)—i.e. “the time is near.”

So What?

It is for these reasons that we enter this study. We pick up this book to read, come to this church to hear it preached, and seek to apply it to our lives because we are called by the apostle to do so (1:3). Out of devotion to our Lord and Savior, we approach this work because of its preoccupation with Jesus Christ (1:2). Out of love for our heavenly Father, we gladly accept this revelation that God has graciously made available to his bondservants (1:1). In other words, studying revelation is an exercise of obedience, theological investigation, and deepening relationship.  There is so much to be excited about as we get going.

However, to fully enjoy this study, one must ask these preliminary questions of himself/herself: “Are you living a life of obedience to Spirit?” “Is Jesus the center of your life?” “Do you yet have a relationship with the heavenly Father?” Friends, what John is going to reveal to us in this book is a two-edged sword—a bipolar message that is meant to on the one hand inspire, encourage, and strengthen the church (those who already have a relationship with Jesus) and, on the other hand, warn, challenge, and even frighten the lost (those who do not yet have a relationship with Jesus). If you happen to fall in the latter category, the time is near and there is no time like the present to accept what Jesus provided when he first came so that you are ready when he returns.

All Hands on Deck: Serving Hands-Rom. 12:4-8

Today we are completing our “All Hands on Deck” series. Over the last several weeks we have taken a look at the strategy this church has in place for accomplishing our mission of knowing Christ, growing in Christ, and showing Christ to the world. For Crystal Spring Baptist, we believe that corporate worship (present hands), prayer (praying hands), obedience to the Word of God (obedient hands), and dynamic community (sharing hands) are integral as this ship seeks to persevere on the high seas of our present culture. All of these, in some way, contribute to the task that God has handed us of making disciples in this world. However, there is one more element, one more set of hands that must be present in order to accomplish our God-given mandate—serving hands. Paul discusses this final important element of mission strategy in Romans 12:4-8.

I. OBSERVATION #1: THE MEMBERS OF ONE BODY-12:4-5

The church in Rome has been in the classroom for eleven chapters thus far in the book of Romans, learning the essence of the gospel and the greater nuances of its many implications. In light of everything Paul has covered up to this point, he encourages those reading this letter to get up and do something about what they have learned in verse 1 of chapter 12. In fact, if Romans 1-11 discuss how someone is saved, then 12-16 discuss how a believer ought to live in light of their salvation.

The first thing that Paul draws the reader’s attention to is the nature of the body of Christ. He states, “for just as we have many members in one body, and all the members do not have the same function, so we, who are many, are one body in Christ, and individually members of one another” (12:4-5). The believer ought not think of himself as a solitary being, spiritually autonomous, or totally self-sufficient. Instead, a believer must think of his/herself as a member of a larger body. In fact, a prideful believer trying to go through life alone, is as ineffective at doing the Lord’s work as an arm would be detached from its torso and that from its brain or a solitary shipmate trying to run an aircraft carrier by his/herself. Similarly, believers in Rome ought to think of themselves as one piece of the greater body of Christ.

Continuing with his body metaphor, Paul suggests that while all are members, all “do not have the same function” (12:4b). Therefore, this idea of being a member of the body of Christ is not degrading to individuality or diversity. Though all are equally members, all have different functions that help contribute to the success of the entire organism. In other words, it is not as though all believers look the same, act the same, or serve in the same way. If this were the case, it would be like having nothing but legs or being totally covered with eyes (or nothing but captains or artillery men!).There is not just one right way to serve the Lord. Instead, all members serve the Lord in their own unique and God-glorifying way! Just imagine what this church would be like if all were preachers!!! Isn’t one enough! J Thank God for His diversity.

However, these many diverse members are not separate entities, but many parts of one united whole (cue the army slogan: From many, one). The church in Rome needed to understand that they depended on each other, leaving no room for pride. They were the “body” in Rome, a united whole of diverse individuals who were brought together, “in Christ.” This is the unifying principle. The unity of the church in Rome was possible only “in Christ.” One had to be a believer “in Christ” (that is understanding and accepting the grace of God for salvation described in chapters 1-11), in order to be a part of this body. The same is true of church’s today who accept the Bible as the Word of God.

What this verse describes is really an all for one and one for all mentality. Believers are all different members of one body that exists, in part, for the service of each of its individual appendages. For, not only are believers “one body in Christ,” they are also, “individually members of one another” (12:5).  “No Christian is an Island” and to call someone a self-sufficient Christian is a contradiction of terms.

II. OBSERVATION #2: THE USE OF DIFFERENT GIFTS-12:6a-b

Now that the members of the body have been observed and attention has been drawn to their diversity and unity, Paul wants the church in Rome to also recognize that each member is gifted with its own skill set, “since we have gifts that differ according to the grace given to us” (12:6a). Not only is each member of the Body of Christ different (as an eye is different from a nose or a leg different from a lung), each member is also uniquely gifted (as an eye is gifted to see and a nose gifted to smell, etc.).

However, how much good does a lung do if it is not actually being used to breathe? How far could anyone travel if the legs were not moving? How long would someone last if the liver failed to actually filter blood as it is designed to do? Not long. In fact, we would presume a body like this to be dead. Paul did not want to write to a corpse of a church. He also did not want to receive, in response to this letter, a death certificate from the local morgue in Rome. This is why he calls upon the church in Rome to actually “exercise them [the gifts] accordingly” (12:6b).

It would seem that the law of thermodynamics applies to the spiritual members of the church body. If an arm of the church is not moving properly, it will atrophy and die. This is why it is important for all members of the church to be actively exercising their gifts, abilities, and talents accordingly. A church cannot be rightly used to accomplish the mission of God and serve its members if its individual parts are not being put to good use. Instead, unused parts of a church body are signs of a dead or dying church.

III. OBSERVTAION #3: THE VARIETY OF POSSIBLE SERVICES-12:6c-8

Up to this point, the church at Rome would have understood that each of them was a part of a greater whole and that each had been uniquely gifted to serve in discreet ways. However, a list of potential gifts had not yet been provided and many might have wondered, “What might my gift be?” A believer cannot be expected to exercise his/her gifts unless he/she knows his/her gifts in the first place.

This is why Paul provides a list to get the church thinking. This list is not the only list of spiritual gifts given in the New Testament (see also Eph. 4; 1 Cor. 12) and therefore should not be understood as an exhaustive representation of the possible gifts that God bestows. This also does not mean that every believer should expect all of these in his/her life. In fact, some argue that the first gift mentioned is not even available today. This is the gift of “prophecy,” “if prophecy, according to the proportion of his faith” (12:6c).

This unique office, accordingly to Paul, needs to be exercised in proportion of faith, perhaps in the same way the lungs are encouraged to breath in proportion to the amount of oxygen the body requires. Depending on how one defines the word “prophet” here will determine whether or not this gift is available today. Regardless, prophets played a huge role in the early church and continue to play a role in the preserved words of Scripture, rendering them a very important member of the church body.

A possible gift for all believer’s to consider is service. This word, which is the same root word used in the word for deacon, describes somebody who is interested in the practical needs of others. Such a person in the life of the church at Rome, or in any church for that matter, might be likened to a set of arms that are judged by how well they are able to carry and handle different things. Someone with the gift of serving will be judged on how well they practically serve others (go figure). 

Another possible gift for those in the church to look for is the gift of teaching. However, this gift is not for everyone.

James 3:1-“Let not many of you become teachers, my brethren, knowing that as such we will incur a stricter judgment.”

Teachers are held to higher standards and will fall under greater scrutiny. Teaching was an ancient and honorable profession in the Jewish culture. In the New Testament world, teaching primarily involved moral instruction. Elsewhere, the Bible makes it clear that there are different requirements a teacher must meet. However, those who are called to this important task will be found faithful and judged according to how well they teach in the same way a brain is judged by how well it can interpret information. If you are a gifted teacher, you ought to be teaching.

If teaching provides guidance for what people ought to do, encouragement helps them achieve it. The next gift that Paul mentions is exhortation, “he who exhorts, in his exhortation” (12:8a). These are those who are natural born cheerleaders, offering aid by means of their words of encouragement no matter what the situation may be. These might be likened to a mouth that is only as good as what comes out of it. Encouragers in the church at Rome need not be silent. Instead, they ought to be affirming the work and serving by means of their sweet words so that the mission of God can move forward, even when things get tough. 

Similarly, if a person’s gift is contributing to the needs of others, then generosity is what is demanded, “he who gives, with liberality” (12:8b). This gift is perhaps the most general as everyone in the body of Christ has something to give and is compelled to give at the very least, 10% of their income to the Lord. However, some love to give above and beyond and are always happy to give more to those who need it.  This does not mean that others are not required to contribute. However, those who love to give ought not cease in giving of their lives to the Lord in service to the body of Christ.

Another gift that Paul takes time to mention is leadership, “he who leads, with diligence” (12:8c). Leaders are to carry out their responsibility with diligence. Although leadership in today’s world is often seen as the result of ambition, persistence, and good fortune, Christian leadership is essentially a service carried out for the benefit of others. Again, this is a gift with its own set of requirements and special level of scrutiny. Other passages demand that leaders meet these requirements and promise a higher level of judgment one day before God for them (see 1 Timothy and Titus).

The last gift that Paul elucidates is mercy, “he who shows mercy, with cheerfulness” (12:8d). Though this gift seems emotive, “mercy” as understood in the first century involved caring for others in tangible ways, especially the less fortunate and elderly. Those who have a special place in their hearts for the afflicted need to be about the business of showing mercy in tangible ways with cheerfulness.

A couple of things are worth pointing out in this list of gifts. First, it is not as though Paul believed each believer only had one of these gifts and could neglect the others. Instead, Paul wants people in the church to play to their strengths and capitalize on their strong suits. Second, gifts are not static, they are variable. In other words, your gift could change over time or be altered depending on need. In fact, you may be gifted for something that you would not naturally enjoy because there is a need where you are at. Don’t think that God cannot move in your heart and life to use you in different ways at different times and in different situations. Ultimately, Paul’s message to the church in Rome is to use their gifts, whatever they are, in serving the church and seeing the mission of God accomplished.

So What?

These three observations have taught us several very important things. First, we have learned that we are not on our own. Instead, we are all members of one body, working together to accomplish the mission to know Christ, grow in Christ, and show Christ in the world while serving one another in the Lord. Though we are all equal in that we are all members of the body, we are different and uniquely gifted to perform varying roles in this god-glorifying enterprise. Whether you are an arm, leg, lung, mouth, head, or hand, you are necessary for the church’s survival as it engages the world for Christ.  

In response to this, I encourage you to discover your unique giftedness and then exercise your giftedness in every way that you can. Ask yourself this morning—How am I serving? Friends we need all hands on deck—present hands, praying hands, obedient hands, sharing hands, and serving hands. There are people drowning on the high seas of this culture that need rescuing and we have been recruited for the search and rescue mission.