THERE IS A SCENE in the Book of Revelation, just before the Lamb of righteousness takes the scroll, where John sees and hears the four living creatures cry out in praise of God. They “never stop saying: ‘Holy, holy, holy is the Lord God Almighty,’ who was, and is, and is to come.’” (Rev. 4:8) The Lamb then appears, “looking as if it had been slain” (Rev. 5:6), “and took the scroll from the right hand of him who sat on the throne.” (Rev. 5:7) Innumerable angels “encircled the throne. In a loud voice, they said: ‘Worthy is the Lamb, who was slain, to receive power and wealth and wisdom and strength and honor and glory and praise!’” (Rev. 5:11-12) The Lamb begins to peel off the seals on the scrolls, one by one, and from heaven judgment begins to fall upon the earth. Each successive judgment wreaks catastrophic havoc upon the earth and its peoples—no one is free of the effects of these judgments. Then, the Lamb “opened the seventh seal, and there was silence in heaven for about half an hour.” (Rev. 8:1) Then, in this incredible future vision, John “saw the seven angels who stand before God, and seven trumpets were given to them.” (Rev. 8:2)
Under guidance of the Holy Spirit, the canon of scripture was closed by the fourth century A.D. Generally speaking, the O.T. was closed by the second century, the N.T. by the fourth. In their inerrant sum is revealed the purposes of God in the creation of the cosmos, and mankind’s place and redemption in the created order. The common thread that is woven throughout this meta-narrative of sin and free will is the all-inclusive revelation of the sovereign God’s purposes made clear in his designated Messiah, his son, the Lord Jesus Christ. The absolution by the savior is first introduced in Genesis: “I will put enmity between you and the woman, and between your offspring and hers; he will crush your head, and you will strike his heel.” (Gen. 3:15) It is last seen in the concluding verses of the Book of Revelation: “‘Yes, I am coming soon.’ Amen. Come, Lord Jesus.” (Rev. 22:20)
We live in a time that the prophecies of scripture designate as ‘future,’ in which many ancient prophecies have been, and are being, fulfilled. And, we are fortunate, blessed, to have the scriptures available to us to interpret these times. Peter says, “We also have the prophetic message as something completely reliable, and you will do well to pay attention to it, as to a light shining in a dark place.” (2 Pet. 3:19) If we are living near the very edge of the last of prophecies, it is good to mark also Paul’s words. “There will be terrible times in the last days.” (2 Tim. 3:1) The last days will be like this: “People will be lovers of themselves, lovers of and money, boastful, proud, abusive, unforgiving, slanderous, without self-control, lovers of pleasure rather than lovers of God, having a form of godliness but denying its power.” (2 Tim. 3:2-5) No Christian today would deny that our times seem just like this—fifteen minutes of the nightly news is very convincing.
This quickened awareness to prophetic events, this otherly worldview through the lens of Christian belief, may lead us to a sense of grim prospects for ourselves, our tribe, our future, the future of the world itself—but this is a view the Lord would not wish for us. Instead, we are called to a different understanding of world events, their impact and meaning. For the disciples of Jesus’ time, there was no more grim and hopeless time than when the Lord of life had been crucified. All seemed lost, and empty of meaning. Consider the two disciples walking the seven miles from Jerusalem to Emmaus in the week after Jesus’ death. “They were talking with each other about everything that had happened.” (Luke 24:12) They are despondent. The risen Christ “came up and walked along with them.” (Luke 24:15) He prompts them with leading questions, and one of them, named Cleopas, responds incredulously. “Are you the only one visiting Jerusalem who does not know the things that have happened there in these days?” (Luke 24:17) Jesus responds, “How foolish you are, and how slow to believe all that the prophets have spoken!” (Luke 24:25) He then explains the events and meanings of his death in the context of all of the scriptures of the Torah. “And beginning with Moses and all the Prophets, he explained to them what was said in all the Scriptures concerning himself.” Luke then tells us, “Then their eyes were opened and they recognized him, and he disappeared from their sight.” And in a moment, their understanding of events changes . “They asked each other, ‘Were not our hearts burning within us while he talked with us on the road and opened the Scriptures to us?’” (Luke 24:31-32) And as their understanding of events changes, so too does their attitude. Hope rises as despair is banished.
In heaven, even as events on earth are chaotic, the praise of God rises from the lips of the four living creatures, the elders, and the angels. “Holy, holy, holy is the Lord God Almighty,’ who was, and is, and is to come.” (Rev. 4:8) Even as the seven angels are poised with their trumpets, even as the liquid in the seven bowls quivers on the surface, all cry “Holy!” And our voices mingle with theirs, rising to heaven on the wings of hopeful prayers. Our minds understand; our hearts burn within us. With the angels, we cry, “Holy, Holy, Holy!”
Q. Does my heart burn bright enough to banish mental darkness?
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