Draw Me Close: Podcast - A Ministry of Whitestone Christian Fellowship, with Pastor Bob Lawrenz

One of the purposes of this Epistle was to stress the full though sinless humanity of Jesus and to assure believers of the certainty of their gift of salvation.  A further purpose was to refute those in the church who were seeking to accommodate Gnostic philosophies and practices into their Christian faith and life.  You can almost hear John's pastoral heart shining through as he appeals to believers, warning them not to give in to those who teach things contrary to the gospel. Don't deny Jesus. Jesus and the message of the gospel are the only sources of everlasting joy. As believers we must walk in the light. There are two distinct groups in Scripture, those who Walk in the Light, and those who Walk in Darkness They are the Saved and the Unsaved. It is the separation of believers from non-believers.  1 Thessalonians 5 succinctly describes this contrast:  Believers Walk in Light, not Darkness; we are Children of the Day, not Night; Believers are Alert, not Asleep; they are Sober, Not Drunk.  To walk in the light, is to follow Jesus.  We are no more children of darkness.  Ephesians 5:8 says, "For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light."  To “walk” is, in short, to live one’s life. One’s lifestyle or way of life can be considered a “walk.” The word also indicates progress. Walking is related to growth; it is taking steps toward maturity. “Light” in the Bible can be a metaphor for life, happiness, righteousness, or understanding. The Bible is clear that light comes from the Lord God, the “Father of the lights” (James 1:17). He is the opposite of evil. Putting it all together, walking in the light means growing in holiness and maturing in the faith as we follow Jesus.

First John is one of five New Testament books written by the apostle John. The others are the Gospel of John, 2 John, 3 John, and the book of Revelation. This is the first of his three letters in the New Testament. Its recipients were clearly believers, but no specific audience is mentioned. Since John traditionally ministered among churches in Asia Minor (modern-day Turkey) in his later years, this letter was most likely written to one or more of these congregations.This letter’s audience was clearly dealing with problems related to false teachers. John warns against them throughout this entire writing. John also develops themes of fellowship, Christ-like love, forgiveness of sins, and assurance of salvation. It has been suggested that John’s audience was already well aware of the basics of the gospel message, since these are not included in this letter. Instead, John focuses on specific needs related to the congregation.

Jesus speaks in verse 7, "Behold, I come quickly..." Then you see it in verse 12, “Behold, I come quickly.” And you get over in verse 20, and you read, “Surely I come quickly.” There’s a kind of urgency here it’s pressing the Christian to respond and take care of some very important things. It's also pressed with the urgency of warning to the unbeliever.

Revelation then ends its description of the future and returns to more immediate commands from Jesus. The angel commends what John has seen as accurate and worthy of trust. This is followed by a statement reiterating the idea that "I am" is coming soon. This might have confused John, seeing as the words are those of Jesus, but it had been the angel speaking up to that point. Perhaps in confusion, John starts to worship the angel, but is immediately corrected (Revelation 22:6–9).

Chapter 22 takes us beyond those things that must take place (vv. 1–5). God’s redeemed people will find eternal rest and refreshment in and with Him. But the language used by John in this splendid word picture is comprehensive and provides a healing and glorious glimpse of what has been accomplished by the redeeming work of Christ. John speaks of the Tree of Life and its healing effects for the redeemed.To grasp the significance of this scene we must go back to Genesis 3 and the aftermath of the fall of Adam and Eve.In Revelation 22:1–5, three elements of Christ’s redeeming work experienced in this life but consummated in His return are on display. First, there is restoration. The earth is restored. Second, there is a reversal of the curses and consequences of sin introduced in Genesis 3. John says the leaves of the Tree of Life are good for the healing of the nations. Third, John’s mention of restored access to the Tree of Life includes complete reconciliation with God and a renewed intimacy with Him. This is set forth in verses 3–5. The throne of God and the Lamb will be in the midst of His people. They shall see His face, His name shall be on their forehead, and God shall be their light.

Revelation then ends its description of the future and returns to more immediate commands from Jesus. The angel commends what John has seen as accurate and worthy of trust. This is followed by a statement reiterating the idea that "I am" is coming soon. This might have confused John, seeing as the words are those of Jesus, but it had been the angel speaking up to that point. Perhaps in confusion, John starts to worship the angel, but is immediately corrected. "And" beginning verse 7 marks a change in speakers.  The speaker is no longer the angel who spoke in verse 6, but Jesus Christ, the One who is coming quickly.  (Revelation 22:6–9).

“He is risen!” These are 3 words that have changed the very outlook and trajectory of all humankind. These 3 words are the key to the Christian faith.Today in our study of God’s Word we come to Matthew’s text on the resurrection of Jesus. In this wonderful chapter, Matthew gives His account of the greatest event in the history of the world, the resurrection of the Lord Jesus Christ from the dead. This is the great cornerstone of the Christian faith, and what truly sets Jesus apart as completely unique. Everything that we are and have and ever hope to be, all that we believe in is predicated on the reality of the resurrection. There would be no Christianity if there were no resurrection. Conversely because there is a resurrection, all elements of our faith are affirmed as true in every sense. The resurrection then is the cornerstone of our faith.

After the darkness and agony of the previous chapter, Matthew 28 is filled with life and worship and dismay. It also sets the stage for the birth of the church and the mission to follow. Jesus had died on the cross and was buried before sundown in the tomb of Joseph of Arimathea. The chief priests and elders received permission from Pilate to post a guard of Roman soldiers at the tomb to keep the body from being stolen. They did not want Jesus' followers to be able to claim He had been resurrected (Matthew 27:57–66).“He is risen!” These are 3 words that have changed the very outlook and trajectory of all humankind. These 3 words are the key to the Christian faith.Today in our study of God’s Word we come to Matthew’s text on the resurrection of Jesus. In this wonderful chapter, Matthew gives His account of the greatest event in the history of the world, the resurrection of the Lord Jesus Christ from the dead. This is the great cornerstone of the Christian faith, and what truly sets Jesus apart as completely unique. Everything that we are and have and ever hope to be, all that we believe in is predicated on the reality of the resurrection. There would be no Christianity if there were no resurrection. Conversely because there is a resurrection, all elements of our faith are affirmed as true in every sense. The resurrection then is the cornerstone of our faith.

Jesus and the disciples have nearly completed their long journey from the region of Galilee in the north to Jerusalem. They have now travelled the last leg from Jericho to the town of Bethphage on the Mount of Olives, not far from Jerusalem's gates.Before entering Jerusalem, though, Jesus directs two of His disciples to go into a village where they will find a donkey and its colt tied up. Jesus has arranged to ride the colt into Jerusalem to intentionally fulfill a prophecy about the Messiah. Zechariah predicted the King would come humbly and riding a donkey (Zechariah 9:9). The symbolism of this is easy to miss. Donkeys are common work animals and unsuited for battle. Victorious conquerors of that era would parade on horses, much as a modern general might ride into a city on the back of a tank. Riding a donkey, rather than a warhorse, is more like a modern person sitting in a pickup truck. In the future, Christ will come in power and judgment (Revelation 19:11–16). This time, His arrival is consistent with His role as a sacrificial Savior (Matthew 21:1–7).As Jesus rides toward the gates, the large crowd following Him is joined by even more people coming out of Jerusalem, who have heard He is arriving. They put their outer garments and branches on the road in front of Him as symbols of submission and Jewish victory. They also shout out lines from Psalm 118 that are meant for the Messiah: "Hosanna to the Son of David!" and "Blessed is he who comes in the name of the Lord!" Jerusalem is stirred up. People who don't know ask who Jesus is. Some reply that He is a prophet from Nazareth of Galilee (Matthew 21:8–11).Jesus later enters the massive temple in Jerusalem. He drives out those selling and buying animals. He overthrows the tables and benches of the moneychangers. This seems to be a second, separate incident from the one recorded in the gospel of John (John 2:13–22). Jesus' anger is not about business or money, itself, but the crass way in which these men are profiting from the spiritual needs of the people (Matthew 21:12–13).While at the temple, Jesus heals some blind and lame people who come to Him for help. Some children see this and begin to repeat the praises of the crowds as Jesus rode into town. Jesus defends the children to some chief priests and scribes who question Him. He does this, once again, by citing Old Testament Scripture (Matthew 21:14–17).

In Matthew 21, we come to a monumental moment in the history of our Lord. This is the event we call the triumphal entry, or Palm Sunday. Jesus enters the city of Jerusalem to all of the praise and hosannas of the people who are acclaiming Him as the King and the Messiah. In this triumphant day of acclamation, what looked like the most hopeful moment in the life of our Lord, with many thousands of people crying Hosanna to their conquering hero. Palm Sunday is a day for Hallelujahs, a day for Hosannas. As King Jesus enters Jerusalem to the praise of His people, the waving of palm branches, the casting of their garments at His feet. This is the day when the people of Jerusalem and of all Israel gathered to the Passover. People who were even gentile proselytes to Judaism, were all in a massive mob hailing Him as Son of David, King of Israel. A day in which the anticipation of the long awaited Messiah seemed to have met its fruition, its fulfillment. Finally He had come. Finally the one they had prayed for and longed for had arrived. Tragically, by Friday He was dead; really, at the hands of the very people who had hailed Him on Sunday. The death of our Lord Jesus Christ on the cross was no accident. It was not a bad ending to a noble effort by a good man. In fact, Jesus’ death on the cross was not the ending of His story; it was really the beginning of our salvation. The death of Jesus Christ was not even the end of His life. It was the goal of His life, and the beginning of our eternal lives. Jesus’ death on the cross was not the triumph of Satan. It was the triumph of God.  When the Romans nailed Jesus to the cross and raised it into the Judean sky, on that Friday afternoon, Christ had won. He had won the victory over sin and Satan and death and hell. God’s lamb was dying triumphantly over all the forces of evil he had conquered, and provided salvation for his people. He came to offer Himself as the only sacrifice for sin that could satisfy the wrath of God. In His death is the only payment for sin by which God can forgive sinners.

John attempts to describe the New Jerusalem in terms others can understand. In doing so, he mentions precious materials such as gold and jasper, but associates them with properties those materials don't normally have. Gold, for instance, is not normally "clear," and neither is jasper. This is John's struggle in explaining what he sees; a modern person might say they saw smoke that looked like "transparent lead," and those hearing it would understand the mixture of two separate ideas. Here, John does something similar in his effort to describe the indescribable (Revelation 21:9–21). Describing the effect of God's glory radiating from the New Jerusalem, the city appeared to the apostle like one gigantic precious stone. It was crystal-clear and unblemished.  Heaven's capital city is thus pictured as a huge, flawless diamond, refracting the brilliant, blazing glory of God throughout the new heaven and the new earth.John also points out that there is no temple in this new city, since there is no need for a temple. Temples, priests, and rituals are all necessary when man is somehow separated from God. Two people speaking face-to-face don't need telephones or letters; those living in direct communion with God won't need a temple. This description also re-emphasizes the perfect holiness of this New Jerusalem, and the fact that only those who put their faith in Christ will be found there (Revelation 21:22–27). Revelation 22 is the final chapter of the New Testament. There, John will complete his description of the New Jerusalem and give some final words to those who read this text.The most distinguishing characteristic of the capital city of eternity is that it is the throne of the eternal, Almighty One, and therefore had the glory of God in it.  Radiating from the New Jerusalem will be the brilliance of the full manifestation of God's glory, so much so that "the city has no need of the sun or of the moon to shine on it, for the glory of God has illumined it, and its lamp is the Lamb.The chapter concludes revealing that this great glory, security, and fellowship are available for all people. The nations walk by its light and the kings of the earth bring their glory into it. They will bring the glory and the honor of the nations (21:26). Isaiah also prophesied of this moment.Those who do not submit to God will not be allowed to enter through the gates. Only those who are written in the Lamb’s book of life can enter into this glorious fellowship with God and receive the eternal blessings and rewards. These images portray the glory and blessings we will enjoy in full fellowship with God in the age to come after Christ returns.

At the end of Revelation chapter 21, John described the beauty of New Jerusalem. This depiction briefly concludes in chapter 22. John sees a river of the water of life. This contrasts with the pollution and decay seen during the tribulation. It also echoes the original state of the garden of Eden. Water and life are often intertwined in Scripture, especially in the writings of John (John 4:14; 7:37–38). This city also contains a tree of life, something from which fallen man was specifically barred after the fall (Genesis 3:22–24). The reference to the leaves being used for "healing" leads some to suggest that New Jerusalem will exist somewhere above earth prior to the end of the millennium, others see this as a symbolic reference to permanent, eternal health and life. Light, as well, is a crucial metaphor in the Bible, representing truth and knowledge (John 8:12; 2 Corinthians 4:6; Matthew 4:16). John also notes that all evil, darkness, and night are gone from this holy city (Revelation 22:1–5).

Following the great white throne judgment of chapter 20, John sees a new heaven and a new earth. Scholars debate whether this means that all of creation will be destroyed and re-made, or that God will re-condition creation. The terminology used seems to suggest a new creation. John sees the new city of Jerusalem descending onto the earth, and voices celebrating the restored relationship between God and man. In particular, John hears the voice from the throne declare an end to suffering, pain, and death for all of eternity. At the same time, John hears a reminder that sin, and those who chose it over God, are condemned to the "second death" of hell (Revelation 21:1–8).

From the time described midway through Genesis chapter 3 until the events of Revelation 20, earth experienced—is experiencing—the presence of sin and death. At the end of chapter 20, John sees God delivering the final and ultimate judgment on Satan, casting all evil into the lake of fire. At that point, creation will finally be free from everything wicked, and what follows is a description of a remade, restored earth.Following the great white throne judgment of chapter 20, John sees a new heaven and a new earth. Scholars debate whether this means that all of creation will be destroyed and re-made, or that God will re-condition creation. The terminology used seems to suggest a renewal. John sees the new city of Jerusalem descending onto the earth, and voices celebrating the restored relationship between God and man. In particular, John hears the voice from the throne declare an end to suffering, pain, and death for all of eternity. At the same time, John hears a reminder that sin, and those who chose it over God, are condemned to the "second death" of hell (Revelation 21:1–8).

After the final defeat and punishment of Satan, the rest of mankind is resurrected. These are the non-believers, brought back to life in the second resurrection. This brings them to a great white throne, symbolic of purity and justice. Unlike the rainbow throne described in earlier chapters, this one is austere. Those who died in Christ are judged on the basis of His life, rather than their own—those are the persons whose names were written in the book of life (John 3:16–18). In contrast, here at the great white throne judgment, unbelievers are judged on their own deeds, which means damnation (Romans 6:23). Every person who did not follow Christ is consigned to the lake of fire (Revelation 20:11–15).At this point in Revelation, victory over death and evil is complete. Every harm, every wrong, and every sin has been punished. Every person who followed God has been restored and rescued. Satan is gone forever. All wrongs have been made right. What follows in the next chapters are John's visions of the eternity believers will share with Christ.

Unique among all books ever written, the Bible accurately foretells specific events-in detail-many years, sometimes centuries, before they occur. The acid test for identifying a true prophet of God is recorded by Moses in Deuteronomy 18:21-22. According to this Bible passage (and others), God’s prophets, as distinct from Satan’s spokesmen, are 100 percent accurate in their predictions. There is no room for error. The faithfulness of God is seen in His faithfulness to His Word. Every promise is fulfilled, every word true. After the final defeat and punishment of Satan, the rest of mankind is resurrected. These are the non-believers, brought back to life in the second resurrection. This brings them to a great white throne, symbolic of purity and justice. Those who died in Christ are judged on the basis of His life, rather than their own—those are the persons whose names were written in the book of life (John 3:16–18). In contrast, here at the great white throne judgment, unbelievers are judged on their own deeds, which means damnation (Romans 6:23). Every person who did not follow Christ is consigned to the lake of fire (Revelation 20:11–15).

As we get into chapter 20 of the book of Revelation, we are now in the Millennial kingdom, the goal toward which all of redemptive history progresses.When Christ returns, He will establish a literal kingdom on earth, which will last for a thousand years.In this chapter we will see the binding of Satan for a thousand-year duration. Christ's thousand-year earthly kingdom, Satan's final rebellion, and the Great White Throne Judgment. In the end, Jesus Christ will make all things right. Alleluia!John sees an angel binding Satan with a great chain and confining him to the bottomless pit for a thousand years. During this time, it seems Satan is not allowed to exert his normal influence on the world. Part of this binding, and eventual releasing, seems to be to prove that mankind is desperately wicked—even after a millennium of peace, some people will still choose to reject God, as seen later in the chapter. During this time, those who were saved during the tribulation are brought back to life: the first resurrection (Revelation 20:1–6).Satan's release at the end of the thousand years results in a rebellion. This is a sad commentary on man's limitless ability to reject God and follow his own stubborn pride. Even after ten centuries of peace and righteousness, led by Christ Himself, so many people will be willing to follow Satan that "their number is like the sand of the sea." Once again, those who oppose God will be soundly defeated—this time, however, Satan is cast forever into the lake of fire. There will be no escape or temptation from the Devil anymore (Revelation 20:7–11).

John sees an angel binding Satan with a great chain and confining him to the bottomless pit for a thousand years. During this time, it seems Satan is not allowed to exert his normal influence on the world. Part of this binding, and eventual releasing, seems to be to prove that mankind is desperately wicked—even after a millennium of peace, some people will still choose to reject God, as seen later in the chapter. During this time, those who were saved during the tribulation are brought back to life: the first resurrection (Revelation 20:1–6).Satan's release at the end of the thousand years results in a rebellion. This is a sad commentary on man's limitless ability to reject God and follow his own stubborn pride. Even after ten centuries of peace and righteousness, led by Christ Himself, so many people will be willing to follow Satan that "their number is like the sand of the sea." Once again, those who oppose God will be soundly defeated—this time, however, Satan is cast forever into the lake of fire. There will be no escape or temptation from the Devil any more (Revelation 20:7–11).

In part 2 of Revelation 19, John's amazing vision in this section also includes the long-awaited second coming of Jesus Christ. This is a moment of incredible triumph. Jesus' first arrival on earth was humble (Luke 2:7) and involved His sacrificial death on a cross (Philippians 2:8). His return is neither humble nor meek. Christ is described as a royal conqueror, wearing a robe dipped in the blood of His enemies, at the helm of the armies of heaven. Now displayed as the King of kings and Lord of lords, Jesus will single-handedly obliterate the earthly armies which have amassed against Him (Isaiah 63:3). This results in the damnation of the Antichrist and False Prophet, who become the first two beings cast into the eternal lake of fire (Revelation 19:11–21).These events mark the end of the tribulation, and the beginning of the millennial kingdom: a thousand-year reign of Christ on earth. 

Is the world really celebrating the death and resurrection of our Lord? Don’t be fooled, the world doesn’t pay any homage to Jesus Christ, but we must, because the resurrection of Jesus Christ from the dead is the cornerstone of all Christian truth. It is the thing upon which our eternal destiny hinges. Spurgeon said, “Upon a life I did not live, upon a death I did not die, I rest my eternity.” And may I add, the resurrection is the why. The first sermon ever preached in the true church of Jesus Christ was when it was born on the Day of Pentecost, and it was a resurrection sermon. And as you follow the life of the church through the book of Acts, the resurrection is the theme. In chapter 2, Peter preaches resurrection. In chapter 4, he preaches it again. In chapter 10, he preaches it again. In chapter 7, Stephen preaches the resurrection. In chapter 8, Philip preaches the resurrection. In chapters 9, 13 and so forth on through 28, Paul preaches the resurrection. And then you enter into the epistles and the theme is always the resurrection. In Romans, Christ is raised up from the dead by the glory of the Father. In 1 Corinthians, He rose again the third day according to the Scripture. In 2 Corinthians, He who raised up the Lord Jesus shall raise us up also. In Galatians, by Jesus Christ and God the Father who raised Him from the dead. In Ephesians, He wrought in Christ when He raised Him from the dead. In Phillipians, that I may know Him and the power of His resurrection. In Colossians, it is God who raised Him from the dead. In Thessalonians, His Son whom He raised from the dead. In 1 Peter, Peter says, “He has begotten us to a living hope by the resurrection of Jesus Christ.” And the last book of the New Testament echoes the theme of the resurrection as Christ Himself initiates the book in the great statement, “I am the Alpha and the Omega, the beginning and the end. I am He that was dead and am alive forevermore and have the keys of hell and death.” And so it is from the resurrection to the close of the New Testament, the theme is always that He rose from the dead. We must not be fooled by Satan’s efforts to hide the resurrection in the foolishness of the world.