Revelation Sermon - 43

Lars Janssen

Revelation Series • Sermon • Submitted 4 years ago

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Revelation: Christ(ians) and Culture

Revelation 18:1-8

1. Introduction – In my first year of my undergrad at Tyndale, I took a course called “Church and the World.”

a. At the time I took this course I was a 19-year-old know-it-all punk kid.

i. What I didn’t realize at the time, that I am just realizing now almost 20 years later is that the subject of that course was actually a really important one.

1. Probably shouldn’t have been a first-year course cause first year students aren’t mature enough to talk about the subject matter.

a. A course that had the potential to lay the framework and answer a lot of questions about relating and interacting with the world as a Christian.

b. In the course, we studied concepts from a book called Christ & Culture – a theological classic written in 1951 by a man named Richard Niebuhr.

i. In this work, Niebuhr sets out various ways that God’s people should look at the world around them.

1. Niebuhr writes that one of the most important and yet most difficult decision a Christian will ever make is their relationship to the world.

a. Niebuhr sets out five ways that Christians can interact with the culture.

i. Christ against Culture, The Christ of Culture, Christ above Culture.

c. I share this because this is the subject matter of today’s passages.

i. Given what we saw, read, and studied in chapter 17…Babylon the harlot, seducing the world…

1. Given what we saw last week with the rise and fall of earthly empires…

a. Given what we are about to study this morning…

i. How should Christians, God’s people, relate to and interact with the world around us? That’s today’s main question.

2. The Plan – So here’s how we are going to go about answer that question.

a. We’ll start by looking at vv.1-3 – most Bible give these verses the title “A Taunt Song.”

i. We’ll look at this passage’s structure, its background, and its meaning.

1. Then we’re going to skip ahead and look at vv.5-8.

a. We’ll look at it’s structure and the broad concept of its meaning.

ii. Then, because of what we studied in vv.1-3 and 5-8, we’ll come back to v.4 and begin to answer the question, “What are we to do?” How are Christians to interact with the world?

b. Now, don’t get in the habit of skipping verses when you are reading the Bible.

i. You must always read, study and understand verses in their original context. This is not a method of Bible study I endorse, but trust me…I am a trained professional!

1. I know what I’m doing, and I believe studying this passage in this way will help us better understand and answer the question posed this morning.

3. A Taunt Song – Before we look at the content of these verses, a few points about the structure.

a. Take note of the rhythmical style of these verses. Notice the sets of 3.

i. V.2 – a repetition of word “hideout.”

1. V.3 – nations, kings and merchants.

a. Picture yourself sitting in the 1st century church hearing this read…

i. You would be gripped, not only by the content of these verses, but also by the rhythmic nature of it.

b. Next, take note of a few key words. Once again, we hear the word “Babylon.” Remember that it doesn’t so much refer to actual historical empire, but to what Babylon represents.

i. Babylon is symbolic of opposition to the advance of God’s kingdom.

1. Babylon is the world-wide, humanistic system that is hostile to God; that rejects his Word and refuses to accept the salvation that he offers through Jesus.

c. And note the word ‘adultery.’ It’s not only about physical or sexual unfaithfulness, it’s also a spiritual concept.

i. Throughout the Bible idolatry is often compared to adultery. Spiritual infidelity to marital infidelity.

d. Also, I want you to know that this section is poetry, not prose. This isn’t a story of what will literally and physically happen.

i. It’s a poem, and poems by their very nature use flowery and figurative language.

1. They make comparisons, use similes and metaphors – a poem, not a story.

4. Background/Explanation – So this is called a taunt song. The mighty angel that has come on the scene is taunting the enemies of God.

a. There’s precedent and background to this passage. Look at Isaiah 21:9.

i. In the Isaiah passage, he speaks a prophecy about the historical fall of the Babylonian empire.

1. And in Revelation 18, the angel messenger uses the same words to describe the fall of any and all world systems that stand in opposition to God.

a. The picture is one of total and complete destruction and desolation.

b. So, what’s going on in these verses? Think about this…

i. Who’s John? 1 man, an old man at that.

1. Where’s John? On a barren, rocky, prison island called Patmos, in the sea.

a. Who is John writing about? The mighty Roman Empire, any empire that stands in opposition to God.

i. The Roman Empire was the largest empire in history, it was an efficient military machine.

1. Rome was seductive in what it had to offer.

a. At the time Revelation was written the Empire was at the height of its power and glory…

i. But what does this passage say???

ii. John, an old prisoner on an island…writes about the empire’s destruction…as if it has already happened!

1. He writes in the past tense – has fallen…has become…

c. What does this do? Well, again, put yourself again in the 1st century church. Facing persecution, pressure and opposition from Rome, Babylon…think of the hope and courage a passage like this could bring.

i. Knowing that source of torment is actually so fragile that it is as if it has already fallen.

1. At the time Revelation was written, the actual empire of Babylon had long been destroyed – lying under desert sand for centuries.

a. And the name Babylon is being used here shows Christians that anything that resurrects the spirits the Babylon will meet the same fate.

i. As Babylon fell in times past, so will it be destroyed in the future.

ii. These words should bring us hope today too. Knowing that any world system of our day that stands in opposition to the advancement of God’s kingdom, will also be brought down.

5. Vv.5-8 – Next, I want to quickly look at vv5-8. I’m not going to go into a whole of detail on these verses because I want to give ample time to the question of the day.

a. I want to paint with broad sweeping strokes – not focus too much on the nitty gritty details. Take note of a few points.

i. First, what we have here is another example of the law of retribution.

1. Throughout the book, we’ve seen that punishments fit crimes.

a. Destroying nations get destroyed, murderers get killed.

i. Here, Babylon/Rome brought terror on others, so they too will be terrorized.

b. Also, notice the arrogance – even when facing destruction. I’m a queen – ironic considering Babylon has just been outed as a harlot and a hideout for demons.

i. I’m not a helpless widow – I have no reason to mourn. Even when facing complete and utter destruction – the world system in opposition to God refuses to repent and turn to God for mercy.

6. Verse 4 – So, if worldly systems have already been defeated…if they are doomed to be terrorized as they have terrorized others…

a. What should a Christian’s relationship with the world be?

i. The voice of the angel in vv.1-3 and 5-8 sound off like a wake-up call. Babylon has fallen. Her sins are piled as high as heaven, she will be completely consumed by fire.

1. And so, the call goes out to God’s people, “Come away from her!”

a. Seems like it is calling us to have a negative view towards culture.

b. To some degree the call to separation has always marked God’s people. God’s call to Abram was “Leave you people, your country, and go to the land I will show you…”

i. In the prophets, there are numerous calls for the Israelites to separate themselves from the ungodly culture around them.

1. In the NT, Paul writes that believers shouldn’t be unequally yoked with unbelievers.

c. So, does this call to come away imply some sort of physical separation? Should we all sell our homes and move into a compound on Tom and Rosemarie’s farm?

i. No – that’s what David Koresh did…that’s how Waco started.

1. Physical separation may keep us from the temptations and allurements of this world…but it won’t separate us or completely cut us off from sin…because human beings are sinful creatures.

7. Ideological Separation – Separation doesn’t necessarily mean physical – though there are some situations we shouldn’t put ourselves in as Christians. Physical separation might be a part of it…

a. But it’s not necessarily physical separation, but it is always ideological separation.

i. The temptation for the marginalized church is to compromise in certain areas in order to be more relevant in our culture and ease the pressure from the outside world.

1. But we’ve seen the true character of the world without God.

a. It is a harlot, a hideout for evil spirits…destined for destruction…why would we want to associate with that world?

b. We should never allow the world without God – a world system that operates without God, that works in opposition to God – we must never allow the Babylon of our day – to dictate standards, practices, ethics, doctrines or beliefs to the church.

i. Why would we allow a place that is a hideout for demons to influence us, God’s people?

1. While there are passages seemingly telling God’s people to move on to communes – that’s not looking at the whole counsel of God.

a. There are other passages that tell Christians to be good citizens in the places we live.

i. Pray for leaders, pray for the land to prosper, seek the good of society.

1. We are to obey the laws of land, unless those laws conflict with the laws of God.

a. That’s what Daniel and his friends did while in Babylon.

8. Practically – So what do we do?

a. Well, the popular phrase is for Christians to be in the world, but not of the world.

i. The verse explicitly warns that we should come of her (Babylon) – then it goes on to tell us how and why.

1. Come out of her, by not participating in her sins.

a. And then the warning goes – if you do walk in her ways and participate in her sins, you will also experience her punishment.

b. What does this mean for us? Well, it means that our ultimate hopes and dreams, our hopes and dreams for our children – should not revolve around the treasures of this world.

i. Jesus himself says, “Don’t store up treasures on earth.”

1. Earthly treasures and inherently unstable. Moths and rust destroy. Thieves break in and steal – let alone the destruction they’ll experience at the end of time.

a. Jesus says, “Where your treasure is…”

i. So, where’s you’re treasure? What do you dream about? Think about? What are your hopes and dreams for your kids?

ii. Now, don’t get me wrong, it’s not wrong to have aspirations, it’s not wrong to own possessions, or to have hobbies.

1. I have many hobbies I enjoy, but when those hobbies are given god-like status in my life, then they have become a treasure on earth…a treasure that pays now dividends in eternity.

a. It’s not wrong to have interests – but those who know and experienced the love and grace of Jesus must treasure him above all.

i. Where is your treasure? Where is your heart?

1. Where are you investing? In the unstable things of this world? Or are you investing in eternity? Is Jesus your highest treasure.

c. Being in the world but not of the world means that we live differently right in the midst of a society that might persecute, reject, ridicule or ostracize us.

i. And we do it, because our ultimate treasure is not in this world, but Jesus is our dearest and most precious treasure.

9. Why? – And the age-old question we must always answer is this…why? Why should we be in the world but not of the world?

a. Why come away from her? Why choose to live differently from the world around us?

i. First, for God’s sake. He has called us to be set apart from the world. He has saved us, elected us, chosen us to be a holy nation, a royal priesthood, a people of his own possession.

1. He has set his people apart for his holy purposes.

a. We do this, because separation has always been a characteristic of God’s people.

b. And secondly, we live this way for the world’s sake.

i. Our world desperately needs the testimony of a lived Christianity that bears witness to the God of salvation, his judgment on sin, and the forgiveness he offers through Jesus.

1. We do this, because Jesus commanded us to… Go into the world… The command in that verse isn’t actually “GO” – the command, the action word is “Make disciples.”

a. The verse has this feel to it, “While you are going into the world…” It is a natural thing for Christians to go in to the world.

i. While you’re going to work, while you’re out shopping, while you’re out for a walk… and then the command is thrown in there…Make disciples.

ii. We go to the world, we live differently from the world around us, because our world needs to hear and they need to see the love and grace and forgiveness of God through Jesus.

1. If no one goes, and no one tells them…then they are hopeless, and some other spiritual force will come in and fill the void.

a. Our world needs the message of Jesus – and we are his messengers.

10. Conclusion – Christ, Christians and culture – an ongoing, ever-present decision that we must make as God’s people.

a. Is the world going to influence us? Or are we going to influence our world?

i. God has called us to be salt and light in this world.

1. Salt – has to be in contact with something in order to influence the flavour of it.

a. Light, must be brought in to eliminate darkness.

b. We are not called to run and hide from the world, but to be faithful to God in the midst of it.

i. We are to be faithful in our suffering, faithful in our testimony and faithful in our witness to the ways God.