MPC Congregational Bible Experience 2026: 26 Jan - 1 Feb

Exodus 11-28

Matthew 18-21

 

Like a tourist on a whistle-stop coach tour of an historic city or on a quick cruise around the Mediterranean, as you hurriedly journey through the Bible in a year there will be many times you want to get off the relentless push forward to stop and soak up the breathtaking scenery, to think through and mediate upon what you've been reading… But there just isn't the time. The coach driver is already honking his horn telling you to get back on to the bus because a new sight to briefly behold awaits. Maybe, you should make a note of those Biblical highlights you would want to revisit at a later time and make a point of doing so, when the pressure to read the next 3 or 4 chapters eases… 

 

But for now, we're still only in Exodus and Matthew.  The journey's end is still far away.  And the next stage of the marathon trek is far from easy. In fact, it's an uphill 'yomp' for the next few weeks. The temptation to give up is understandably very real. But the Lord understands. So ask Him to help you hang in there and to persevere, and to help you understand the panoramic view of what you're reading. And ask for His help for this reason: blessing is assured (see Psalm 1: 2-3). And more than that: remember, all that you read was written with you mind (Romans 15:4)…

 

Exodus: we pick up the thread with what is undoubtedly one of the great high-points in all of the Old Testament: the Passover.  Pharaoh's repeated refusal to let God's people go and worship Him has led to this: the first-born of every family in the land (including the Israelites) will die as the Lord 'passes over' them in judgement for sin - unless - they shelter underneath the blood of a family lamb sprinkled on the door posts and lintel of their home. With the wails of grief of unprotected Egyptian families loud in their ears, the Israelites gather a few belongings and make their run for freedom.  By God's mercy, they have been 'redeemed' from their slavery, freed from their oppressive masters so that they can worship and serve the God who has saved them.  There is, of course, so much Gospel imagery here that it will take the rest of the Bible to explore and explain the depths of what God has done for them.  But note in passing, that 'Christ, our Passover Lamb has been sacrificed for us' (1 Cor 5:7); and 'in Him we have redemption through His blood, the forgiveness of our sins, according to the richness of His grace' (Eph 1:7), etc, etc, etc…

 

And how should God's redeemed people now live in their newly given freedom?  Especially as they journey through the wilderness, engaging with other unbelieving peoples, en route to the land God had promised to Abraham centuries beforehand? Simply, they are to live out their side of God's commitment to them:  He has graciously saved them, and in light of that, from the heart, they are to obey His word summarised in the 10 Commandments that reflect the holiness of His character (Exodus 20).  But again notice: they obey the Lord's law - not in order to be saved, to keep in with God and His favour. Rather, they obey the Lord because He has already saved them (Exo 20:1-3). And that's an elementary lesson as to what grace is about that we all must learn (see Ephesians 2:8-10). More about this next time…

 

Matthew: Matthew 18 is another block of teaching from Jesus, the implications of which spill over into the chapters that follow. If there is a unifying theme bringing it all together, it's possibly how living the Kingdom life should be expressed in community, in the living fellowship of the local church and the welcome we should show to outsiders. As disciples of Jesus, our relationship to Him will shape our relationships with others so as to become a loving and welcoming community with intentional humility, purity, accountability, mutual submission, forgiveness, reconciliation, restoration.  A community, united around Jesus, that is so unlike every other gathering of individuals you can imagine.

 

But in these chapters, we read that confusion and misunderstanding regarding the nature of true discipleship lingers in the hearts and minds of even Jesus' closest companions.  Like the blind who, because of Jesus, can now see, will the disciples' eyes (will our eyes?) be opened to see more clearly what it means to follow Him, and will we still follow (20:29-34)?

MPC Congregational Bible Experience 2026: 19 - 25 January

Genesis 44 - Exodus 10

Matthew 14 - 18

 

Note:  even with the best of intentions of keeping up with the daily Bible reading schedule, it's still very easy to fall behind and then struggle to 'catch-up' if you miss a few days.  So, if you do miss a day or two's readings - don't panic, and don't give up!  If you can read an extra daily chapter a day for a time, great! However, if that's too big a burden, then just pick up reading again with the passages for 'today'.  It's much more important and helpful to keep on reading steadily than to rush through a host of chapters merely to keep pace with the calendar. Anyway, back to what you can expect this incoming week…

 

Genesis:  we said last time that Moses writing the book of Genesis was initially to help his fellow Israelites, now enslaved in Egypt, understand the back story of how and why they were where they were.  The stories about Joseph show him to be God's instrument to preserve Israel outside their Promised Land. Despite being abandoned by his brothers, the LORD - Israel's God - was with Joseph, blessing him in difficult circumstances and raising him up to a position of authority and responsibility. The turning point of the story is the 'great reveal' (Gen 45:4-8) where Joseph shows himself to his brothers. From this point onward, we read of family reconciliation, abundance and God's blessing. Israel's future is clearly under God's providential care - that's what Moses' first readers need to know.  While Joseph's brothers had sold Joseph into slavery "for evil, [ultimately] God had meant it for good" (Gen 50:20).  The present-day generation of Israelites are about to experience God's goodness despite the evil intent of Pharaoh and those around them.

 

Exodus:  we now jump forward 400 years (see Genesis 15:13-16). Moses recounts the events of more recent history. As the book begins, Israel is enslaved, weak and helpless - a lesson the Israelites will be repeatedly told to remember when, sometime in the future, God will expect them to treat any strangers in their company differently, with a mercy and compassion they did not receive from the Egyptians. The main plot-line of Exodus however, is first, how God prepares His people to dramatically escape their enslaved bondage, and secondly, how he prepares them to begin their march towards their Promised Land.  

As you will see, there are lightly veiled Gospel references throughout this book which both forecast and which are finally fulfilled in the great story of Christ's redeeming love. Exodus, which begins against the background of slavery and concludes with how God's redeemed people should worship Him, echoes the experience of every Christian life and provides a pattern for Christian living for believers of every age. The transition from slavery to worship is accomplished by means of the great redemption described at the centre of the book (next week's readings!). At the heart of Israel's later theology described as we move through the Old Testament, is the events described in this book.

 

Matthew:  There's a very good reason why the Gospel writers record so many of Jesus' clashes with the Pharisees, as Matthew does in chapters 15-16:  for as they hold up the mirror of the Bible to our hearts and lives, they expose the "Pharisee-mindset" in all of us.  Like the original hypocritical Pharisees of Jesus' time on earth, we too have a natural tendency to (1) become pre-occupied with highlighting the sins of others while minimising our own (15:2); (2) to think we can engage in sin-management by devising our own super-spiritual rules that we know we can keep and which make us look better than those around us (v5-6,9) rather than owning up to our spiritual struggles with the higher demands of God's Law (v3-4); and (3) emphasise the importance of observing specific, superficial, religious markers that sit on the surface of our lives (v2; see also Mark 7:3-4), all the while ignoring the deep, root problem of sin which is found in and arises from our unclean hearts (v16-20).  The cure for sin must address the core problem of our idol-making hearts.

Another block of teaching from Jesus in chapter 18, the implications of which spill over into next week's  passages.  If there is a unifying theme bringing it all together, it's possibly how living the Kingdom life should be expressed in community, in the living fellowship of the local church and the welcome it shows to outsiders. As disciples of Jesus, Matthew highlights that our relationship to Him will shape our relationships with others so as to become a loving community with intentional humility, purity, accountability, mutual submission, forgiveness, reconciliation, restoration.

MPC: Congregational Bible Experience 2026: 12-18 January

Genesis 29-43

Matthew 10-13

 

 

Genesis: While the Bible was written for us (see for example: Romans 15:4; 1 Corinthians 10:6-7), it was not - in the first instance - written to us. It was written to others, and we're merely reading over their shoulders. Having this thought in mind will keep us from misreading the Bible's relevance to us, especially in these early chapters of the whole Book.
 

If we assume the traditional notion that Moses was the final writer or editor of Genesis (which means 'Beginnings') - why did he write it?  And, under the inspiration of the Spirit, who did he write it for?
 

In Moses' day, the Children of Israel had been living in Egypt for around 4 centuries. A very long time.  During those many years, their sense of who they were as a people, where they had come from, why they were enslaved, and the relationship that their celebrated ancestors had with (the only, true, living, creating and sustaining) God, and His promises to give them a land of their own and to bless them so that they would be the means of God's blessing to all the other nations round about - all these things had been lost in the mists of time.  They needed to know these truths for what lay ahead.

 

For now, God was once again on the move. Because of His overruling grace, Israel would soon be freed from the physical slavery that had imprisoned and demoralised them and from the spiritual idolatry that had captured their hearts. To encourage Israel to trust Moses and willingly leave Egypt, they needed to be reassured as to who this God was who was taking them away from their homes, what was He like and could He be trusted? Was He as strong and benevolent as the Egyptian gods that they had adopted as their own? (Wait for the book of Exodus to answer that question!) The stories of God's call and faithfulness to their forefathers in the past would encourage them to trust Him for the unknowns and challenges of the future. This is one of the primary reasons we have the book of Genesis.

 

 And so, the stories of Abraham, Isaac, Jacob and the rest are not so much presented as moral examples for healthy living while they  continued to wait for the real Serpent-Crusher (Genesis 3) to turn up. Rather, Moses focused our attention on the God who graciously commits to His people and His promises, overriding the twistedness of sinful hearts (just like our own) to ensure His will is fulfilled.  These stories - full of family rivalries, jealousy, betrayal, deception - demonstrate that God will not walk away from those whose hearts and lives are naturally sinfully and selfishly centred on themselves, but will patiently and lovingly work with those He has called to Himself to bring them to a place of God-honouring faith.  Through such people - just like ourselves - the sovereign grace of God is displayed, enabling His people, in whatever era, to persevere through difficulties and hardships that they, that we, may be blessings to others as we testify to the goodness, the greatness and the mercy of the one and only glorious God.

 

Matthew: the assigned chapters assigned for this incoming week begin and end with extended teaching from Jesus on the importance of being mission-minded disciples (chapter 10) and being Kingdom-committed disciples (chapter 13), in the context of increasing doubt and suspicion and opposition arising against Jesus and all who follow Him (chapters 11-12). 

 

Jesus gives his disciples an opportunity to sense what the future will hold for them as Gospel-preaching evangelists when he is no longer with them.  For now, Jesus is still around to debrief their experiences and to offer support and encouragement.  His preparatory instructions underline the difficulties they will face, despite their intention to bless others in Jesus' name (12: 1,8). Ahead of them lies the insecurity of neither food nor shelter (v9-16); the probability of civic hostility, arrests and trials (v17-20); family divisions, betrayal, persecution, even death (v21-23, 28, 32-34); misunderstanding and shame (v35-37), and all the while - having to persevere against these push-backs with Christlike grace (v40-42).  Such loyalty and faithfulness to King Jesus is the pathway to life (v38-39) in which the love and protecting care of the Father are sensed (v28-31) in ways that could otherwise never be.  Do think about and pray for missionaries you know as you read these chapters.

Chapter 13 develops this theme. The emphasis here is in what we might call 'undercover discipleship': that is, how disciples live lives under the authority of King Jesus while the rest of the world doesn't see or acknowledge Him as King. And yet, for those who have discovered this Kingdom-life-with-Jesus, it is the most precious treasure of our day (13:44-46).

MPC: Congregational Bible Experience 2026 - January 5-11

Genesis 12-28

Matthew 5-9

 

If you're managing to keep pace with our 'read-the-Bible-in-a-year-timetable', this incoming week you will be reading Genesis 12-28 and Matthew 5-9.  So, over the next 7 days, what can you expect?

 

Genesis 12-28: by this stage, the Bible story is up and running.  The basic plot-line of the Bible has already been set by chapters 1-11: God has created and promises to lovingly sustain the universe. But His idyllic paradise prepared for Adam and Eve and the relationship that was to flourish and deepen with them there has been devastated by their refusal to trust in God's Word, preferring to listen to the Serpent (Satan).  From this point onward, the ramifications of this single act of defiant disobedience will be disastrously experienced by the whole of God's created order and in the life of every human being that will follow. But despite God's measured judgement against their sin, He graciously promises that someone, sometime, somehow will appear to crush the Serpent's head (3:15) and undo the effects of human sinfulness. But who is this Serpent-crusher? Cain? Abel? Enoch? Noah? No.  We have to read on to find out who can overcome Satan (although see below!)  However, in this week's chapters, the Bible's focus now centres upon Abraham and his relationship with God. The story of God's great redeeming reversal has begun…

 

In Genesis 12, God promises that through Abraham's offspring all the families of the earth will blessed.  But how will this promise be fulfilled? When will this promise be fulfilled?  In God's time and in His way - that's what these chapters are about.  Despite the age of Abram and Sara, despite their prolonged period of waiting for the child to come, despite the damage they cause by trying to fulfil God's promise their way (chapter 16), and despite God's unexpected command to sacrifice the promised son and heir, Isaac, we discover that nothing will prevent or hinder God's will to bless the world through Abraham's descendants.  But the twists and turns that Abraham and Sarah experience are designed to reveal more of God's loving and faithful character, as well as stimulating and stretching their faith in His trustworthy Word. This forms the basic pattern of how we are to relate to God: Abraham provides the model - 'the just will live by faith'.

 

Matthew 5-9:  Matthew arranges his Gospel into interweaving blocks of Jesus' teaching (such as chapters 5-7) followed by chapters that describe His miracles, ministry and engagement with His disciples and others. This pattern is followed throughout the Gospel. 

The opening chapters of the Gospel assured us that Jesus is the promised, long-expected King who would come to win people back to God and overcome the enemies of God and those who are faithful to Him (see above!).  From now on, faithfulness to God means submitting one's life to King Jesus and in faith following Him as His disciple. We cannot claim to know and serve God if we keep Jesus at arm's length (7:21-23).  But what does the King require of those who commit to Him? What does it mean to be a disciple of Jesus? That's what the Sermon on the Mount begins to answer.  There will be so much more to learn about discipleship in Matthew's Gospel, but this is where we start.

So much of what Jesus says in these chapters is not telling believers what to do as it is in describing what disciples become as they live under the Kingship of Christ. The Pharisees were known and, in measure, commended for their religious righteousness in their relentless pursuit of obeying God's Law (5:20).  But their 'obedience' was only on the surface of their lives; their hearts remained unchanged and harboured all sorts of internal sins such as anger, lust, revenge and hatred (5:21-48) which festered away unchallenged and untouched.  The righteousness that Jesus commends is an obedience to God's Law that flows from a repenting heart transformed by Jesus and which seeks to please Him because His blessing (5:3-10) is what our hearts desperately long for and delight in.  We do not obey God in order to be loved and blessed by God; we lovingly obey God because we know we are loved and blessed by Him.

Jesus is not teaching "a" way (one of many ways) to living a better or more satisfying life.  In fact to live like this - like Jesus, for Jesus - is to invite suspicion, opposition, even persecution (5:11-12). Rather, Jesus is saying, in light of eternity, there is only one way to live: His way, through trusting in Him.  To live life in any other way is lose one's life and will lead to disaster (7:13-14, 21-27).

Congregational Bible Experience Day #87: Revelation 21-22

Introduction

Congregational Bible Experience Day #87
Bible Reading: Revelation 21-22

To this point in the book of Revelation John has been describing our present life in the Kingdom of God. We live in the tension of knowing that Jesus is the King over all and that by His death on the Cross He has triumphed victoriously and fully over sin, death and Satan, yet at the same time acknowledging that the pernicious effects of these spiritual enemies still linger and that they remain a debilitating snare to God's people. But with the future - still-to-be-realised - vision described in Revelation 21-22, all has changed. Once more, John is attempting to describe the indescribable with images that readers will be familiar. We again must use our imaginations; but the reality - when we one day come to experience it ourselves - will be infinitely more amazing and wonderful than we would ever dare to dream. This is not the End. This is the beginning of a whole new story…

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Unfortunately, these chapters are almost only read at funeral services. Yes, they offer comfort and hope to the bereaved and broken hearted, and that is good and right and helpful; but Revelation 21 and 22 are meant to do more than ease the pain of grief. They are meant to envision us for our certain and glorious future that we might live faithfully and boldly for Christ in the unstable and often, distressing present (Revelation 6-20).

These chapters describe not only a new creation but a creation renewed.  The heavens have not looked down upon the earth like this since Genesis 2. If anything, this creation renewed is even more glorious than the original, for Revelation 21-22 describe, in their fullest expression, God's intention for the outworking of the Gospel. We are reminded that the Gospel must not be limited to 'Jesus and Me', but rather has as its goal a new world order. Our present salvation is a pledge from God, that the Gospel of Jesus Christ has cosmic dimensions and implications in view as God's Kingdom is once more universally acknowledged and rejoiced in. Creation will no longer groan under the burden of humanity's sin (Romans 8:19-24); it will be resplendent with blazing glory because God will be forever among His people. Then, there will be no more separation between heaven and earth, they have become one (21:3). This is not because we have gone to heaven to be with Him; rather heaven - where God is - has come down to us (v2,10).

John's guide, who invites him to see the Lamb's bride, actually shows him the holy city, New Jerusalem, for the two are one and the same (21:9-10). (Remember - we are not watching the future as in a documentary film, we are reading John's reported visions of God's Word (1:2): these are word pictures that are brought to life!)  The holy city - the Church experiencing the fullness of salvation - in its construction, perfectly embodies and expresses God's glory, by displaying His majesty, beauty and purity (21:11): its cubic shape represents perfection (v16), made from the most precious of materials (v18-21); its gates represent the 12 tribes of Israel (v12) and its foundations the apostles (v14, 19-21), thereby celebrating the unity of God's people from Old and New Testaments (read Ephesians 2:19-22 to see how Paul's simple picture is imaginatively developed by John). 

As to the contents of the city (21:22 - 22:5), there are many allusions and references to OT promises which are now fulfilled and God's purposes realised.  Most of what was promised to the faithful "overcomers" (chapters 2-3) is found in the city, and the sneak preview of the 'final salvation' in 7:15-17 is here confirmed and expanded. There's so much here to comment upon; so just the highlights…

Of note is what the city does not contain:  there is no "sea" (21:1), symbolic of the malevolent forces of chaos; there are no tears, death, mourning, crying or pain (v4) - all markers of this life and of the 'human condition', no matter how much we advance in our technologies; there are no 'unbelievers' (v8), described as the cowardly, liars, idolaters, etc - this was often promised, not it is seen to be true; there is no temple (v22), because what was already a symbol of God's presence has been replaced by the reality, God Himself; there is no night, nor the need of sunlight or moonlight (21:23,25; 22:5, remember no artificial lighting then!) for the radiant splendour of God's glory is fully displayed; there are no closed gates for foreigners from other nations are welcomed here because the Gospel transcends national borders (21:24-25); and there is no more curse (22:3), for there is no need of any more judgement, since the Lamb has shed His blood and fully borne the judgement upon Himself. In Eden, the curse hung over the Garden like a dark, threatening cloud (Genesis 2:17); here, the curse and its threat are forever gone.

So, positively, what is in this city? One, God is there (21:2-3), as the fulfilment of His many promises to be with His people. Two, there is glory there, lots of it (v11,23) - that is, whatever makes God 'God' flows freely and abundantly, like Niagra Falls 'flowing' (!) - throughout the city (among the people), from what source? The Lamb (v23) - Jesus, in all His crucified, risen, ascended and reigning beauty, majesty and glory. Three, there is stuff there, materialistic stuff: trees, fruit, a river, walls, foundations… yes, symbolic of other things, but physical, tangible, touchable stuff is there because at Christmas God became human and became what we are, flesh and blood. To live in the new heavens and earth is not to live for eternity floating on a cloud, but it to be enfleshed in a resurrection body (remember 1 Corinthians 15?) so that we can live physically and eternally in the actual presence of God. Four, peoples are there, not just people, peoples (is how 21:3 should be translated): it takes the whole range of humanity, every tongue, tribe, nation, people, to display and manifest the full image of God (Genesis 1:26-27), and they are all there. Every missionary enterprise attempting to reach an 'unreached' people group, is ultimately assured of at least one convert, praise God! Five, there is creativity there (21:26): in this earth, our energy and capacity weakens with age, for death is the inevitable norm; but in the presence of God, it is life that rules and thrives, so we shall never stop becoming more alive with a growing capacity and ability to fill the new earth with infinite expressions of our work and creativity that, echoing the Cultural Mandate (Genesis 1:28), brings glory to God. Finally, God's face is there, and we shall see Him (22:4). Moses asked to see God's face, but was refused for He could not bear the radiance of God's presence (Exodus 33:22-23). But we shall Him as He is (1 John 3:2).

Why? Why was John allowed to see all this and share it with us? There are probably a host of reasons in the mind and purposes of God, but let me briefly mention a couple. First, that believers can face up to the inevitability of death with understanding and assurance. John's pictures of life beyond the grave tell us that what awaits the believers is much more real than what we have now. CS Lewis called life in the here and now the "Shadowlands", mere shadows of the wonders to come. Death will not deprive us of anything real and good, instead we shall be immeasurably and endlessly enriched; for to be with Christ is gain… better by far" (Philippians 1:21,23). Second, by showing us the glories of this city, this vision helps us see the glory of its architect and builder (Hebrews 11:10). When we grasp how magnificent our future lives with God will be, we shall more deeply appreciate the goodness, greatness and grace of God who has planned it and made it possible, who promised it for His people and who paid a terrible price - the 'blood of the Lamb' - to make it real, and who brought it to completion (Philippians 1:6) despite the furious and devious opposition of this world and the one who 'rules' it. Such a God, our God, should be loved and praised and served without hesitation, without fear, and without reserve.

These final paragraphs of the book - and of the whole Bible - bring us back to Jesus (22:6-21). This passage announces His coming (v7,12,20), tells of His greatness (v13,16) and commends us to His grace (v21). Jesus is - and so should be for us - our First and Last, our Beginning and our End (v13): our foundation and our destination, our reason and our goal, our focus - now and always. In dealing with our past, in coping with the present and as we face the future - our lives must be centred on Him.

In closing, I'm afraid I can't help myself, but here's some similar thoughts from the final paragraphs of CS Lewis's tales of Narnia as Aslan speaks to the children about their End:     

"There was a real railway accident," said Aslan softly. Your mother and father and all of you are - as you used to call it in the Shadowlands - dead. The term is over: the holidays have begun. The dream is ended: this is the morning."

And as he spoke He no longer looked to them like a lion; but the things that began to happen after that were so great and beautiful that I cannot write them. And for us this is the end of all the stories, and we can most truly say that they all lived happily ever after. But for them it was the beginning of the real story. All their life in this world and all their adventures in Narnia had only been the cover and the title page: now at last they were beginning Chapter One of the Great Story, which no one on earth has read; which goes on forever; in which every chapter is better than the one before.

This is probably the longest daily entry of all of 87 of them, and I'm sorry about that, sort of...

But what now? It seems more than appropriate to note that as we finish together the New Testament, that God has still more of Himself to show you as you keeping on reading and rereading His Word; more of Himself to give, more of Himself that He wants you to share with others. So, a new page is turned, a new chapter of opportunity opens up, and a new phase of your life with God can begin.

Congregational Bible Experience Day #86: Revelation 19-20

Introduction4⁵

Congregational Bible Experience Day #86
Bible Reading: Revelation 19-20

As we have read through these past few chapters in Revelation, it does appear that the 544 is darkest just before the dawn (although astronom4ers will undoubtedly disagree!). There's no inkling of the sunrise just yet, although that will surely come. For now, we are plunged back into the darkness of God's judgement against the sin for one last time. What these chapters are teaching is that while we ⁵ know already that we need a range of metaphors to describe the fullness of sin (twistedness, rebellion, falling short, breaking barriers, etc) and the cross of Jesus (depictions from the court of law, military battlefield, freedom from prison and slavery, family reconciliation, payment of a debt, etc), so it also takes a range of metaphorical images and pictures to describe the utter thoroughness by which God finally rids the universe of sin and those who defy Him and rebel against Him. This is what we have in Revelation 19-20. Not an endless sequence therefore of descriptions of God apparently defeating evil only for it to reappear and needing judged again. But God's once and for all final overthrow of sin and Satan seen from different perspectives. Such is the careful diligence with which God judges and removes anything and everything that would rob Him of His due glory and would threaten our salvation. Such also, if we can join the dots, is both the horror and the wonder of Calvary.

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Revelation 19:1-10 conclude John's vision of the overthrow of 'Babylon', the 'great Prostitute', symbolising the alternative man-made system of the 'world' organised in defiance and opposition to God and His Kingdom, in its lustful pursuit of wealth and power. But Babylon, the evil empire that harried and harassed the church for centuries, has now fallen by God's judgement upon it (v2), and His people have been saved (v6-9). And now the rejoicing from heaven begins, with a four-fold "Hallelujah!" (v1,3,4,6 - the only time this exclamation of praise is used in all of the New Testament).  The judgement of the lost (v1-3) is not something to gloat about: rather, the  emphasis is upon the vindication of God's truth that has been mocked, God's will that has been defied, and God's character which has been smeared.

The roar of "Hallelujah!" also arises because God's glorious Kingdom has finally come, and the wedding feast celebrating the marriage of the Lamb to His people, the church, can begin (v7-8). The contrast between the 'Prostitute' (Babylon) and the 'Bride of the Lamb (as we shall see, the New Jerusalem) could not be more striking. The former represents those who have faithlessly deserted God for other lovers, while the latter represents those who have stayed faithful to Christ. The coming of God's Kingdom is great joy and gladness (v7), for Jesus' relationship with His people, the church, is now perfected. This is what John is being prepared to see (chapters 21-22). The prayer of the saints down the ages, "Thy kingdom come", has finally and fully been answered. 

But before we get our 'glad rags' on for the wedding party (19:8-9), there's something else John needs to see and know, and therefore, so must we…

We might have expected to see the Lamb, the Groom, coming for His Bride, the Church. What we see instead is a majestic royal warrior, the fifth horseman of the Apocalypse (19:11-16), the Lord Jesus himself (v16), who has come to make final preparations for the wedding. He is portrayed as the Revealer, the Word of God (v13) who makes God perfectly known; He is the Redeemer (v13), whose robe is dipped in blood, for in saving us He has died for for us; He is the Ruler (v16), the King of all kings and ruler of all nations; and He is the Judge (v15), who puts God's righteous judgement into effect. But His blooded robe reminds us that the One who releases God's wrath upon the world has first experienced it Himself in the cross. And what does Jesus the warrior do with His wedding in view? Judges and makes war (v11). This is not so much Jesus riding forth to engage in a final showdown. The text highlights not what Jesus is 'going to do', but who He is and what He does. As the conquering King, the righteous Judge and the Captain of heaven's armies, this is what Jesus has been doing all along to prepare His church for the full and final reunion with Himself in glory.  He comes to establish His reign and defeated the powers of evil that have wreaked havoc on the earth and terrorised the godly (v17-18).

In a book filled with contentious interpretations and debatable meanings, Revelation 20 is the most controversial and divisive passage of them all. Many believers get themselves hotly stoked up about the Millennium, the 1,000 years, what it is and when it begins. Needless to say we shall not be engaging in the arguments here… but just to say two things briefly: first, we have said all along that most of the numbers in this book are used in a symbolic manner and are not to be taken literally, similarly - I would argue - with this "1,000 years"; secondly, we have seen the book that the story is not told in a linear historical manner from beginning to end, but in a series of repeated cycles (seals, trumpets, bowls, etc) which tell the story of God's salvation of His people again and again from different angles and so from different perspectives - the same, I would argue, is going on here in this chapter. The 'thousand years' is symbolic of the time that stretches between Christ's first (12:10) and second (11:15) comings. And by His victory at Calvary, Satan was defeated and bound, for Christ now reigns over His people through His word. But this Kingdom reign of Jesus is hidden and does not look as other kingdoms display their power: it is glory in shame, power in weakness, victory through death - just like Calvary. This reign is cross-shaped, for that is how God's people, Christ's disciples, now live as we bear our cross (Mark 8:34).   

Revelation 20:7-10 is another view of God overthrowing evil at the End, in which Babylon's sponsors and allies - the dragon (20:10) and the two beasts (chapters 12-13) - are judged and destroyed. And how is this battle against Satan engaged, and how is he defeated? Not in any military combat (for the battle has already taken place at Calvary), but they are overcome instantly and effortlessly by the sword from Jesus' mouth (19: 21) and the fire that falls from heaven (20:9) - both of which are pictures of God's Word (see Ephesians 6:17 and Hebrews 4:12; and also Jeremiah 5:14; 23:29). John sees the powerful, authoritative Word of Jesus, the King of Kings and Lord of Lords, now reigning over His people (see above) also effecting the complete overthrow of the hosts of evil. And then John sees God's throne of Judgement (20:11), before whom, every human being stands (v12) and who will be judged with fairness, based upon "what they had done" (v12-13). When the books are opened (v12) those who are guilty of unrepentant sin are judiciously sentence to the lake of fire (v15), along with Satan and those with him (v10).

Again, I think it is fair to suggest that the battle scene (19:17-21, and repeated in 20:7-10) and the courtroom scene (20:11-15), are not separate events, for the people who are destroyed in battle (19:17-18) then reappear in court (20:12).  So, once more, we have the final climactic event, the End, being viewed from different angles: the fall of Babylon, the last battle and the last judgement are all ways of depicting God's overthrow of evil when His Kingdom comes in its final fullness. It takes more than one picture of sin and judgement to understand how God deals with evil.  Sin is defying His rule, thus judgement implies that such rebellion is subdue by military might; sin is also disobedience, breaking God's law, a legal metaphor, so as God's will is transgressed, wickedness must be found as guilty and sentenced appropriately.

We must admit, these last chapters (16-20) are a tough and dark read.  The point has been laboured from every which way that God's judgement against sin and wickedness is full as it is final. No loopholes here for anyone. Now, why is this so important? The believers in the seven churches need to be reassured that no matter how great the evil they face, no matter how powerful the authorities who are hounding them appear, nevertheless - God rules, and He will have the last word, so they and we can join together in the Hallelujah chorus (ch.19). But this extensive treatment of God's judgement against sin also serves as a warning for us: for everyone that opposes God, that defies His will, and contradicts His holiness will be destroyed. Sin is not to be played with. God, in Christ, has gone to a lot of bother to save us from its consequences; He will go to a lot more bother to rid the new heavens and new earth of any its lingering and contaminating stain (Revelation 16-20).  What will such a world, free from sin look like? We turn to the final pages of the Bible to see (Revelation 21-22)…

Congregational Bible Experience Day #85: Revelation 15-18

Introduction
Congregational Bible Experience Day #85
Bible Reading: Revelation 15-18
It's possible to live with danger and not be aware of it. From faulty domestic wiring to unexploded wartime bombs in people's back gardens, or unexplained symptoms leaving us tired and listless, we can be blissfully ignorant of the threats and perils we face. It takes an observant expert - or a book of Revelation - to persuade us of the dangers around us. For this is what Revelation is for, not to satisfy our curiosity about the unknown future, but to open our eyes, to waken us up, to change our minds and to prepare us to action. The Christians in the seven churches had already experienced significant difficulties because of their faith and they responded with varying degrees of faith-fuelled obedience (chapters 2-3). Life is about to become even worse for them, and so if they are not properly prepared for what awaits then they will buckle under the pressure and possibly walk away from the faith. John has written this book to encourage and enable them to live faithfully for Jesus in dark times. How dark? We're about to find out…

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There's a lot in these four short chapters…

With chapters 15-16 another parallel 'cycle of seven' begins: previously we had the seven seals (ch 6), then the seven trumpets (ch 8-9); now we have seven angels carrying seven bowls filled with seven plagues. All three series cover the same ground, they do not follow each other but view life on earth from different viewpoints: the seals depict life from the viewpoint of the suffering church; the trumpets from the perspective of the unbelieving world; and now the bowls pf plagues, we see life from God's viewpoint, from His throne.

Despite the brevity of this account, the judgement they bring has again intensified even more than previously, as it has with each cycle. And there is a finality with this cycle, note "last" (15:1). The trumpets had sounded in warning to encourage the people to repent before God. Through war, famine, pestilence and the like, God exposes people's vulnerabilities and calls upon them to abandon their sin and come to Him. However, now we read of those who, in spite of the dangers around them, harden their hearts and refuse to repent. The message of chapter 16 is that while God goes to a lot of bother to grab our attention and awaken us to eternal realities, as a race we don't listen well to Him, at all (it's Genesis 3 all over again). There will come a point therefore, when God's patience will have reached its limit and His judgement will fall. 

And please remember: the natural phenomena and disasters that are described here in all their horror - diseases, pollution, drought and scorchings, darkness (again reminiscent of the plagues in Egypt in Exodus) - are descriptions of the symbol of God's wrath and judgement, but they are not the actual reality of God's judgement. Pestilence and intense famine and the like are not themselves marks of God's final judgement upon human sin, but help us to understand - a little - of the horror and devastation of what God's judgement will be like. These images are deliberately emotionally charged, again to capture our attention and our imagination.

The finality of these judgements (see 15:1 - 'last plagues… with them God's wrath is completed') suggests this refers not to 'the End' of the old world order and are events that precede Jesus' return, rather referring to the form of events that brings someone's perosnal life to an end. At the point of death, 'finally', there can be no further appeal, no intercession on someone's behalf. One commentator writes: "Whenever destruction comes upon the impenitent sinner, there is for him, the 'last day', the end of his world, and the final confrontation with Jesus, who, comes at all times like a thief, when men least expect him."

When 'the time comes' and the horror of God's judgement is experienced, it will: be justified (16:6), for the angels say, after a lifetime of deliberately rejecting calls to follow Jesus,  'They deserve it'; only come after ample opportunity to repent has been given and squandered, "They refused to repent" (v9,11); be 'just right', for the divine punishment will perfectly fit the human sin (v6); be perfectly just and fair (v7), for with the judgement will come mercy for all who will receive it in humble gratitude. For sometimes those who brought to the edge or end of life find there's still mercy at the of the Cross. Which brings us to Armageddon… (16:12-16).

Symbolically, 'Armageddon' represents the final battle, the climactic collision between the powers of good and evil, between God and Satan, between Christ and the unified powers of darkness arrayed against Him. And of course, traditionally it is understood as being the final marker before Christ returns in glorious triumph. So, do these verses point to a final, physical battle, somewhere in the Middle East, between earth's superpowers, united in their attack on God and the people of God? Personally, I don't think so. In fact - and I realise that I'm going out on a limb here, very few scholars hold to this, and I need to do a lot more work on it - my own (Gospel-centred) personal view is that 'Armageddon' (in what it symbolises), namely God's final and victorious assault on sin and Satan, has already happened - at Calvary.  All the dreadful and symbolic images of judgement that these chapters have conveyed, Christ experienced on behalf of His people that they would not have to (this is the mercy referred to above).  It was at Calvary that Satan was defeated and overthrown. Note the Gospel references here to "God's wrath is completed" (15:1), "a loud voice from the throne cries 'It is done!'" (16:17). Surely these are echoes of John 19:30, where Jesus cries in triumphant victory "It is finished!" What is finished? Everything needing to be done, every enemy defeated, in order that unholy sinners may enter into a loving, welcoming relationship with the holy gracious and merciful God. At the cross, God wrath was expended in full upon Himself in the person of His Son, that sinners might be saved…  [If you see me sometime, you can ask me about this…!] And for those, of course, who still refuse to come to Christ, God's judgement and condemnation remains upon them; there's a price they still have to pay.

And finally and briefly, what about this brazen, mysterious woman, offering false love, and charming the unwary with her deceitful lusts (17:5-7)? Who or what is she? She is the "great harlot"(v2), she is the wicked and arrogant city of Babylon (Daniel 4:30), she is the 'world', which - under satanic influence, embodied in state sponsored secularism and a squeezing out of God from people's lives and moral compass  - attempts to seduce God's people away from what is pure, just and holy (1 John 2:16) with the tempting godless bait of popularity, wealth, comfort, security (v4) - the very idols our hearts crave. She is powerfully attractive and seductively powerful, and remains a present and constant universal danger to God's own people throughout the life and history of the church, sometimes effectively wooing the Church away from its true Love (v6-14) with such ideas as materialism and patriotism. However, depicted as a city (v15-18), she (the world) is very fragile. Those who follow the way of the world, and live largely for acquiring possessions, position and pleasure, discover that these things give no hope, no strength, no peace in times of stress and distress which will inevitably come. Revelation 18 warns the believers not be seduced from the Lord by the world's lies and be caught up in its certain downfall (see James 4:4). And throughout this chapter is the warning that the world is no friend to people of God, but the church's enemy, for she has believers' blood on her hands (v24). So don't be fooled by her charms.

Congregational Bible Experience Day #84: Revelation 12-14

Introduction

Congregational Bible Experience Day #84
Bible Reading: Revelation 12-14

'Things are not as they seem.' This, we have proposed, is the suggestive tagline that helps us more fully understand the book of Revelation. In other words, below the surface of everyday life, malevolent, satanic-driven, supernatural forces are at work aimed at drawing us away from Jesus by threat and tyranny or temptation and deception (chapter 13). While the Apostle Paul describes this as a spiritual struggle or 'wrestling match' (Ephesians 6:12), in these chapters of Revelation John grabs our attention and declares: This is war! But it's a war that has already been won by Jesus (12:10). Satan is still dangerous but defeated, and dangerous because he is defeated. But God's people are safe, despite the attacks and assaults, for they stand with Jesus on the victory side (14:1).

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We're trying hard, really hard, not to get bogged down in the details of these readings in Revelation but simply to provide an informed overview so that you have an idea of what John is saying underneath the strange and intimidating images and confusing storyline. Perhaps it's necessary to step back, pause and remember the reason John is writing this book: John is writing to the Christians in the churches in the Roman Province of Asia (Revelation 2-3) to both explain why they are experiencing the trials and temptations of sufferings and seductions from their surrounding culture, and then to help them faithfully endure. If they know why their life is so tough as believers, and if they understand what Christ has done and is doing for them now in the midst of their tribulations, then they will be encouraged to 'hang in there' as Jesus holds onto them. That's the big picture of the book, and that's really what Revelation 12-14 is about…

Picking up from 11:15 where we left off last time, the seventh trumpet is finally sounded. The long hidden mystery of God is at last revealed. [Remember? In the Bible, a "mystery" is something we could never have guessed or worked out, but which God Himself has to reveal] So what's the mystery here? That King Jesus, the Lion of the tribe of Judah, has already conquered His enemies and His Kingdom is now a reality (v15) - despite the turmoil and chaos that the earth and its inhabitants experience (chapters 8-9). Victory was won by the sacrificial and redemptive death of the Lamb (5:5-6) on the Cross. That's the mystery now revealed! The great defeat of the death of Jesus was His decisive victory (Colossians 1:19-20; 2:15), thereby establishing His reign in believing people's lives. This news of the triumphant Christ despite the suffering that His people are enduring is the bitter-sweet message that John hesitates to proclaim (10:9-11) but which the world needs to hear and believe.  But note: it is not the message of a still-in-the-future last battle, rather it is the truth of the Gospel that declares that Christ has already died to free us from our sin and the power of evil over us, crying out "It is finished!".  The Gospel is the message of a battle already fought and won that first Easter and of a Saviour who has already "begun to reign" (11:17).

It is this news that God's enemies are already defeated that stirs within them deeper hatred of God and more intense opposition and persecution of God's people (v18). This is the explanation as to why the Asian Christians are experiencing hardship from the Roman authorities. God's wrath against His Son as "He bore our sins in His body on the tree" (1 Peter 2:24; see also 2 Cor 5:21) triumphing over His enemies has provoked a spiritual backlash against God and His people. This conflict which began with Christ's first coming will persist until His second glorious appearance. This is what Revelation reveals and which chapters 12-14 will unpack. How we understand and respond to the truths disclosed in these chapters will determine the direction and destinies of our lives.

Once again the whole of human history is depicted as a drama, now with just three characters: a woman, a child and a dragon (12:1-6). At a literal level, the woman represents Mary (v1-2), from whom the child (v5), Jesus, destined to rule over the nations was born (Psalm 2:9). More figuratively, the woman may also represent the whole people of God from whom the Messiah came (see Isaiah 26:17). The dragon is Satan (12:9), waiting like a murderous midwife to destroy the child (at his birth and at the cross) but is defeated as the child resumes His rightful place of heavenly authority (following His ascension, v5).

The "war in heaven" (v7-12) is - I think - not a timeless spiritual battle between God and the devil ('good and evil'), but refers to Satan's ejection from heaven because he has been defeated by the Cross.  He can no longer justly accuse God's people (v10) for they have been made righteous "by the blood of the Lamb" (v11; Romans 8:1). Satan has been thrown out of heaven (v8) allowing us to enter. Now, "filled with fury" (v12), Satan continues to wage war against God's people (v17) which is why it is so tough to live as a believer.

So, how is this war against the Church played out? If believers' salvation is secure, how does the devil seek to attack the Church? Chapters 12-13 give us the below-the-surface satanic strategies (graphically and memorably depicted, of course) that we saw impacting the lives of (some of) the Christians in Revelation 2-3. Among the seven churches, Satan's tactics involved deception (false truth) and domination (oppression and persecution), and that is what is described here. The land beast fools the inhabitants of the earth with signs and wonders (13:13-14), and the dragon promotes false religion (v3-4). This land beast also uses might and fear to influence others (v15-17) as does the beast from the sea (v5-6). So what these creatures symbolise? First, the might of state and military oppression directed against the people of God, and secondly, the propaganda of false religion and ideologies that justifies the political power base and which aims to seduce, threaten, impress, deceive and overwhelm the peoples of the earth. Human history is sadly littered with civilisations and empires which were built on power and oppression, only to be replaced by succeeding, authoritarian regimes. In the face of such attack, God's people require patient endurance (v10) and wisdom (v18).

Chapters 12-13 have unmasked the seemingly harmless structures of (godless) state authority and cultural (religious) ideologies and revealed them to be dangerously employed by the devil in his attempt to make war and defeat God's faithful servants. In contrast to those who are 'marked' by their unbelief (13:17-18), God's people are saved and safe, personally sealed by His protecting presence (14:1-5). Despite the assaults of Satan (12:17; 13:7), they sing songs rejoicing in God's grace and the glory of His victory. The rest of chapter 14 underlines that God's enemies are doomed (v6-20), even though God still offers them the opportunity to repent and turn to Him (v6-7).  All who unrepentantly worship the beast, then experience the full strength of God's wrath against them (v9-11) as the final Harvest is gathered in (v14-16) by Jesus the Judge of all the earth.

The "End" is the time of the 'great divide' - but it begins here and now. There are only two possibilities in life: either, to stand on Mount Zion with Jesus, the Lamb (14:1), or to share in the fall of Babylon - the unbelieving world (v8); to bear God's name (v1) or to bear the mark of the beast - unbelief (v8); to sing the new song of redemption (v3), or to drink the cup of God's wrath - judgement (v10); to follow the Lamb (v4), or worship the Beast (v9).  John is encouraging his flocks to believe and not waver from what they already know: there are only two destinies, life or death, salvation or judgement, with Christ or with Satan. Those who claim not to know, or remain unsure or undecided have effectively rejected Jesus, there is no neutral ground. And for those who are trusting in Christ, the message is also equally clear, we must 'refuse to believe error or give in to terror'; we must again resolve with all of our hearts, in the midst of battle, to "obey God's commandments and remain faithful to Jesus" (14:12).     Amen?

Congregational Bible Experience Day #83: Revelation 9-11

Introduction

Congregational Bible Experience Day #83
Revelation 9-11

These chapters, along with chapter 8, are among the bleakest in all of the Bible. Here, in graphic imagery, we read - and are meant to sense the horror - of the supernatural effects of sin and evil in the normal events of human life and human history. But such expressions of judgement are merely God's merciful warnings of a greater Judgement to come, giving His people opportunity to spread the Gospel and unbelievers the opportunity to repent and believe the Good News. Judgement is coming, how will unbelievers respond?

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After the opening of the cataclysmic sixth seal on the scroll (6:12-17), and after the assurance that all of God's own people will be eternally sealed and secured throughout the tribulations that humanity will experience down through history, and one day will be gloriously gathered together in God's presence (chapter 7), and John tells us that the seventh and final seal is opened (8:1), there follows…? What…? Silence. Silence in heaven, for about half an hour.

Yes, the action will pick up again with the sounding of the seven trumpets and the accompanying events. And, if anything, what is described is darker and more dreadful and horrendous than what has gone before. For what is being revealed to us in these chapters (8-11), possibly the most calamitous and disturbing chapters in all of the Bible, and delivered in a manner that is purposely designed to arouse our emotions, is the terrifying reality of God's judgement against sin and evil. That's what's coming. But first, silence. Significant silence. Heaven has gone quiet. Why?

I want to suggest that in the stillness, God is listening to the prayers of His people (see 5:8 and 8:3-4) as they cry out for God for justice and for relief from their downtrodden afflictions (6:10), as they appeal for Him to respond on their behalf. Is it not true that, so often, we pray for wrongs to be made right and for justice to prevail; we pray big prayers for conflict, famine and persecution to come to an end; we pray with tearful hearts for loved ones to be healed, or to be saved; we pray for God to change circumstances and to mend broken lives… and nothing seems to happen. It seems that our prayers get lost on their journey to God, or that God ignores what we say, possibly because our faith isn't strong enough for God to take notice of what we ask for. If that is what you think or believe concerning God's apparent lack of interest or response to your prayers , then these first verses in Revelation 8 are for you. For your prayers - unanswered, but known and familiar to God - are in one of those bowls. And one day, when God considers it to be the right time, your prayers will be poured out before His heavenly throne and in response He will answer and initiate the first His righteous judgement and then the renewal of all things. What these verses  are underlining for us is that God's sovereign purposes for the history of our world are shaped by our prayers (8:5ff). Prayer matters. No prayer prayed in faith is lost or wasted or deemed unworthy of God's attention. He silences heaven that He may listen carefully to our cries from the heart. And He responds, if not now, then one day, when the time is just right.  

Having described the events associated with the opening of the seven seals (chapter 6; 8:1 - although what the seventh seal finally reveals in the scroll we're not yet told), Revelation 8:6 begins another sequence of 'seven', this time - the sounding of seven trumpets (there'll be seven bowls to consider later in the book, Revelation 16), which again run in parallel to the events accompanying the breaking of the seven seals. The breaking of the seven seals and the sounding of the seven trumpets are parallel accounts of human history but seen from different perspectives (think - another camera  shot of a goal scored in football or a try in rugby:  same event, different angles).  While the seven seals displayed the recurring events of world history as they impacted the church between the first and second comings of Christ, so the sequence of the seven trumpets covers the same period of history but now from the perspective of the unbelieving world, and in a more intense way.  

 The events associated with the blowing of the trumpets as described in chapters 8-9 are: trumpets 1-4, disasters wrought upon the natural world (8:7-12); trumpet 5, devastation wrought by a vast swarm of "locusts" (9:1-11 - not literal insects, but under the control of their leader - verse 11, the devil - supernatural forces whose evil activity is aimed not at believers but at those who are not God's servants, v4); trumpet 6, an immense army of dark, supernatural might (v12-21), once again connected to the actions of Satan and directed against all human beings who have not repented of their idolatry (v20-21) and believed in Jesus.  Do not think the devil somehow favours unbelievers and holds back his ferocity against those who side with him against God. While his particular anger is directed against God and His people, this passage shows that unbelievers are not spared his wrathful rage, possibly because even in their unbelief they still bear the image of God.

Now, like the events accompanying the breaking of the seals, the events associated with the sounding of the trumpets do not unfold upon human history in a sequence, but rather they happen simultaneously.  Until the End comes, this world will always be subject to natural disasters, and believers and unbelievers will always be the focus of hidden, supernatural satanic attack the effects of which will be (unwittingly) felt in people's lives and written up in our history books as the normal human experience of life.

But why do these things happen? If God is in control, why does He let them happen? In the Bible, trumpets are sounded as a warning of  judgement to come (see Ezekiel 33:1-5). Resembling the descriptions of the plagues in Egypt that warned that an even greater judgement was coming because of their unbelief (Exodus 12-13), so the natural disasters felt across the world and the horrors wreaked upon human lives by supernatural evils (the seals and the trumpets of Revelation 6-9) are meant to lead people from their sinful unbelief to repentance towards God in the face of the Final Judgement (Rev 9:20-21). And some will undoubtedly repent, while others' hearts will also be hardened as their underlying attitude to God is revealed in the harsh reality of difficult circumstances.  

As with the six seals, there follows a pause after six trumpets have sounded (chapter 10), in which John receives further revealed truths concerning the plans and purposes which he is forbidden to make known (10:4). This is a reminder that Revelation does not reveal everything about God and His intentions, for He still has His secrets (Deuteronomy 29:29).  So be wary of those who say they have worked out all that God intends to do in world history, for they haven't! There is still so much that God kept to Himself. But what has been revealed for us to know, will come to pass (v5-7). Of this we can be certain.

As we begin chapter 11, we are still waiting for the seventh trumpet to be sounded, for the End and final Judgement to come with the triumphant arrival of Christ. But until that happens, Christian believers are given the opportunity and mandate to spread the Gospel to the nations (10:6-11), as difficult as that may on occasions be (11:2 - the Gentile court of the Temple symbolising the threat that unbelieving nations may pose to God's people). Bypassing many of the details in 11:3-14 (!), the focus here is on the evangelistic role of the church to the unbelieving nations of the world. As God's royal priesthood (1 Peter 2:9), in our mission and evangelism we represent God to the world (a priestly activity) and extend Christ's kingdom by calling on people to submit to His rule (a royal activity).  The church is the "two witnesses", following the Biblical pattern that 2 witnesses are required for a testimony to be considered valid (Numbers 35:30; Deuteronomy 17:5; John 8:17), so the world has no excuse for not believing the Gospel and experiencing God's mercy before the Judgement comes as the seventh trumpet is blown. Until that time, the church will spread as the Gospel spreads (v 3-6 - verse 6 is a reference to the actions of both Elijah and Moses - whose ministries demonstrated the authority of God's Word to their unbelieving contemporaries).  At times in human history, the Church will be silenced and wickedness will appear to have the upper hand (v7-10); but the church, indwelt and empowered by the Spirit, will overcome its enemies who begrudgingly acknowledge God's power and victory (v11-13).

Enough for now. The sounding of the seventh trumpet can wait (v15). As it does…