Naked Bible 394: Saved by Grace or Judged According to Works?
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Since the time of the Protestant Reformation, interpreters of Paul’s writings have struggled to resolve the tension of the apostle’s statements that we are saved by grace solely through faith (Eph 2:8-9) and also “to those who by patiently doing good seek for glory and honor and immortality, he will give eternal life” (Rom 2:7). If we do not receive eternal life, Paul asserts “there will be wrath and fury” (Rom 2:8). How are these ideas to be resolved? Is Paul self-contradictory or confused? We investigate these questions, especially the idea of the righteous and unrighteous being judged “according to deeds” in Paul’s theology, with Dr. Kent Yinger, whose dissertation (later published by Cambridge University Press) focused on the problem.
In the previous episode (Rev 19, Part 2) we looked at how John’s use of the Old Testament, especially Ezekiel 38-39, more or less proves that Revelation 16-20 cannot be read as a linear sequence of events, but as a series of cycles that describe the same series of events leading to the return of Jesus and the destruction of the Beast. In this episode we explore one major difficult for this approach: If, as this approach validates, the “kingdom” and “thousand year” language used in the book actually refer to the present Church Age, how is it that Satan can be said to be “bound” and imprisoned during the present Church Age. This seems absurd and some answers to the question are weak. Listen as we propose a different explanation, one that dovetails beautifully with the Deuteronomy 32 worldview articulated in Dr. Heiser’s The Unseen Realm and Demons books.
Is the battle of Armageddon in Rev 19:11-21 unique in the book of Revelation—or is it alluded to elsewhere? Of what importance is that question to how we read Revelation 16-20? Armageddon, as John tells us, is “in the Hebrew tongue” Har-Magedon (Rev 16:16). We learned in Part 1 of Revelation 19 (and in Dr. Heiser’s book, The Unseen Realm) that this term refers not to Megiddo, but to a final apocalyptic conflict for and at Zion/Jerusalem. In this episode we look at how John uses Ezekiel 38-39 (Gog / Magog conflict) in particular for his description of this end times battle—for events both prior to, and following, the second coming of Christ. How does this make sense? Listen to the discussion!
The major focus of Rev 19:1-10 is the marriage supper of the Lamb (vv. 6-10). This meal, a celebration of the victory over the Beast and his followers, is the climax of an ancient Old Testament motif: the “meal with God” or communal meal in God’s house where the Lord is present with his people. Old Testament examples include Genesis 18; Exod 24:9-11, while New Testament instance run from the feeding of the 5,000, the Last Supper, and celebration of the Lord’s Table. The marriage supper of the Lamb is the final eschatological, messianic banquet, an event that includes believers from every tribe and nation.
Revelation 17-18 overlaps a good deal with elements in preceding chapters, most notably 13-16. In those earlier chapters readers were introduced to the Beast, the symbolic representation of anti-Eden chaos drawn from Daniel 7; Babylon as a metaphor for that system and cipher for the present enemy of John’s day, the Roman Empire; and the judgment of the nations—unbelievers who have aligned themselves with the Beast and Babylon against the true God and his people. Chapters 17-18 continues these themes utilizing other imagery and language from the Old Testament. Collectively, chapters 13-18 lead to the confrontation at Armageddon (har-mageddon), the mount of Yahweh’s council assembly, between the returning Christ, Yahweh incarnate and risen, and the Beast (Rev 19). In this episode we explore John’s use of the Old Testament and specific themes related to Psalm 82 and the Day of the Lord judgment of the fallen gods of the Deuteronomy 32 worldview, the Babel rebellion, in setting up this climactic confrontation.
