Cracking Hitler’s Enigma machine seems child’s play compared to deciphering the symbolism of Revelation 20.   The theologies growing out of the events described in Revelation 20 are the most divisive and enigmatic in Christian eschatology, or the study of ‘last things.’   And Christians often use another’s position on the Millennium as litmus tests for orthodoxy or heterodoxy.   Though fashionable to ask, “pre-mil, a-mil, or post-mil?”  Asking another Christian his position on the millennium is akin to asking how he voted in the last election.

But the enigmata of Revelation 20 is its ultimate irony.   The Revelation is not given to obscure, but reveal.  Not to distress, but comfort.  Not to divide, but to unify.   But accessing the comfort of Revelation 20 depends upon rightly understanding three simple, yet profound images: the binding of the devil, the reigning of the saints, and the two deaths and resurrections.   Join us as we examine the enigmas in Revelation 20:1-10 and find simple, yet profound comfort.

“Shock and Awe, simply Shock and Awe!”  For most, this phrase entered our vernacular from CNN Reporter, Peter Arnett, describing the stunning exhibition of US airpower from his hotel in Baghdad on March 21, 2003.   The second Gulf War had begun.   Operation Iraqi Freedom was underway.  But the coalition bombardment was nothing compared to the ‘Shock and Awe’ described in Revelation 19 as the world’s final battle that pictures the return of Christ in judgement. 

Kings and captains, mighty men, men both free and slave, small and great gather for battle.  Summoned by the King of Rebels, the ancient Dragon and his Beast and False Prophet, they have come to resist the will of their rightful King, the Lord Jesus Christ.  They trust in everything false and swear allegiance to the King of Lies and Murder.    They think this will be their moment – and indeed it is.  Just not the moment they expected.  ‘Shock and awe’ is coming.   Join us this Sunday as we examine Revelation 19:11-21 and the great promise and the great warning of Christ’s return.

Struggling to make a decision is not necessarily a lack of decisiveness, but more often a function of ‘decision fatigue.’  And for the Christian there is a decision fatigue much more persistent than our covid mitigation strategy.   How are we to live in the world, but not be of the world?  What is our relationship to culture?    

Revelation is a book of unveilings.  And in Revelation 18, the Lord unveils the destruction of Babylon, the Harlot, who pictures rebellious, worldly culture.   The people of God are commanded to come out of her.  And while her lovers mourn her downfall from a distance, those who belong to God give thanks for her destruction.   At first glance this seems an ungracious, or even vindictive, portrait of the church. But a deeper examination reveals important insights into the responsibility and the relationship of the church to the world.  This week we examine Revelation 18 and consider what this passage says about our calling to be ‘in the world,’ but not ‘of the world.’