Faithfulness
It could be said that the Book of Revelation was written for the same purpose as the Book of Daniel - to provide prophetic encouragement to the faithful during adversity with the knowledge that it will soon end with victory for those who remain faithful. The adversity in both cases is that of persecution during which such encouragement could not be rendered through public meetings and speeches for obvious reasons. Achieving this goal required distribution of written material with this encouragement.
The Book of Daniel was distributed to the Jewish people for these reasons during their persecution by Antiochus IV from 167 BC to 164 BC. For this reason it is regarded by some as having been written at that time and erroneously interpreted as a prophetic book. This position is refuted by the instructions given in Daniel 12: 4 “But thou, O Daniel, shut up the words, and seal the book, even to the time appointed: many shall pass over, and knowledge shall be manifold.” Thus, the book was written earlier, sealed, opened and distributed in some unknown quantity during the persecution.
The Book of Revelation was also distributed to important Christian churches for these reasons during their persecution by the Roman Empire. When it was first written around 96 to 100 AD, such encouragement was certainly needed. The Roman Empire had executed Christ, annihilated the Jewish nation, persecuted the Christians and threatened them with further persecution unless they worshipped their idols.
These early Christians must certainly have had a feeling of isolation and abandonment and some were beginning to compromise their beliefs. There must have existed a sense of chaos surrounding them and a need for certain guidance and assurance to persevere in the face of this chaos and pressures to adopt idols as their gods. Such guidance and assurance was provided via Revelation as an expression of the continued presence of Christ amidst such chaos and prophecy of ultimate victory by God. Needed encouragement was therefore provided in a relevant manner, as it has been in subsequent similar circumstances.
Current interpretation of Revelation should provide the same encouragement. One could speculate that end time events could begin in the not too distant future. Still, that speculation is once again only a good possibility, not a certainty. Even so, it would tend to stir up some apprehension in a normal person. Such a reaction is probably unavoidable, as it is for most big challenges. However, it is also a good reaction because it motivates one to study the challenge and prepare for it. The more one studies and prepares, the less apprehension remains because the challenge is reduced in size. Big challenges can be reduced to little challenges and little challenges generate little apprehension.
The challenge posed by Revelation is similar to that faced by Christ and the apostles in confronting a storm on the Sea of Galilee. Matthew 8: 23-27 says, "And when he entered into the boat, his disciples followed him: And behold a great tempest arose in the sea, so that the boat was covered with waves, but he was asleep. And they came to him, and awaked him, saying: Lord, save us, we perish. And Jesus saith to them: Why are you fearful, O ye of little faith? Then rising up, he commanded the winds, and the sea, and there came a great calm. But the men wondered, saying: What manner of man is this, for the winds and the sea obey him?"
What manner of man, indeed! Christ calmed the wind and the sea to save the apostles. He will also do the same for those who face the challenge of the end time and remain faithful. Revelation tells us that some of us will endure persecution and martyrdom during end time adversities. We must, of course, ready ourselves for such a possibility, but we are comforted with Luke 12: 7, "Yea, the very hairs of your head are all numbered. Fear not therefore: you are of more value than many sparrows" and Luke 12: 4, "And I say to you, my friends: Be not afraid of them who kill the body and after that have no more that they can do."
However, we humans have grown very much attached to our bodies, since it is the only form of existence we have experienced. Consequently, we do tend to fear those who can kill the body. The preceding exhortation does lend some comfort in this regard, but many of us need further understanding to be effectively encouraged. We are basically fearful of the unknown, particularly that which follows the death of our current bodies. Some of this unknown is due to our own neglect in the study of scripture.
Matthew 22: 31-32 states "And concerning the resurrection of the dead, have you not read that which was spoken by God, saying to you: I am the God of Abraham and the God of Isaac and the God of Jacob? He is not the God of the dead but of the living." This declaration is supported by Matthew 17: 1-8 which addresses Christ's transformation on the mount and the appearance of Moses and Elias (Elijah). These two persons lived centuries before this event, yet they appeared with bodies. One could then speculate that similar bodies are afforded for all at "death" and that it is not necessary to wait for the resurrection of the dead on the last day to receive these bodies. This speculation is supported by 2 Corinthians 5: 1-6,
"For we know, if our earthly house of this habitation be dissolved, that we have a building of God, a house not made with hands, eternal in heaven. For in this also we groan, desiring to be clothed upon with our habitation that is from heaven. Yet so that we be found clothed, not naked. For we also, who are in this tabernacle, do groan, being burthened; because we would not be unclothed, but clothed upon, that that which is mortal may be swallowed up by life. Now he that maketh us for this very thing is God, who hath given us the pledge of the Spirit, therefore having always confidence, knowing that while we are in the body we are absent from the Lord."
We are then assured that we shall be clothed with new bodies, as we desire to be. Looking forward to these new bodies, we should then heed the words of Revelation 2: 10, "Fear none of those things which thou shalt suffer. Behold, the devil will cast some of you into prison, that you may be tried: and you shall have tribulation ten days. Be thou faithful unto death and I will give thee the crown of life."
Our real task then is to remain faithful in adversity. How well we do that depends to a large extent on well we do it before adversity. St. Paul likens the task of remaining faithful to that of an athlete running in a race. 1 Corinthians 9: 24-25 says "Know you not that they that run in the race, all run indeed, but one receiveth the prize. So run that you may obtain. And every one that striveth for the mastery refraineth himself from all things. And they indeed that they may receive a corruptible crown: but we an incorruptible one."
In other words, the athlete must work at running before the race, so that he may run well during the race. Likewise, we must work at being faithful before our faith is put to the test. As an athlete must exercise his body, we must exercise our faith through spiritual exercise as professed in 1 Timothy 4: 7-8. Like physical exercise, spiritual exercise requires self-sacrifice. We must endure some hardship that we may obtain the benefit of exercise, whether physical or spiritual. The benefit of spiritual exercise is an increase in faith and holiness, which draws us closer to God. As we draw closer to God, He draws closer to us and shares His life with us. The more we have of His life the less we need of this world, and the happier we become. We can then look upon the future as an opportunity to become happier regardless of its challenges.
Some may say that sounds good, but what is faith? Hebrews 11 and 12 explain that to us. Faith is the substance of things to be hoped for. In other words, it is the trust that something we hope to happen will happen, even though it is not obvious that it will. One could acquire this trust in material events through experience gained from testing actions and reactions. This trust would then be a trust in one's experience. One can also acquire trust in persons by examining their words and actions for consistency, regardless of obstacles faced. Likewise, one can acquire trust in God by examining His words and actions, regardless of obstacles faced.
In Hebrews 11 and 12 various historical examples are cited of persons facing obstacles who overcame these obstacles by trusting in God's will on how they should act. One good example was Noah's survival of the great flood. God spared Noah because he trusted in Him with his obedience in building a large ark in face of criticism and hardship. Even before that Noah was selected for survival because he was a good man, or followed God's will in his daily life. Other examples cited by Hebrews further demonstrated how trust in God's will when facing obstacles is rewarded with favorable outcomes. The Old Testament is itself a long testament on how God cared for the Hebrews when they followed his will and punished them when they did not. All of these examples tell us also how we must have trust in God's will in our daily lives and when facing adversity.
When Christ said to his apostles "Why are you fearful, O you of little faith?" he was answering his own question. The apostles were fearful because they had little faith. By witnessing his previous miracles, they should have had more faith in him. So, what is faith in Christ? Well, what is faith in anyone? It is faith in what a person says and does. This faith may be partial or complete. If we have faith in only a part of what some person says or does, it is only partial faith. For example, if we know a person has some flaws, yet we have faith that he will do a particular thing that he said he would do, then we have partial faith that he will do it. If, on the other hand, we do not have reservations about our faith in a person, then we have complete faith in that person. Then, we say we have faith in that person in all that he says and does. We manifest this faith by saying that we have faith in him by name, such as faith in Christ.
That complete faith is what is meant by faith in Christ. It is faith in all that Christ says and does, past, present, and future. In particular, Christ wants us to have faith in him by having faith in what he has taught us. Not just part of what he has taught us, but all that he has taught us. Christ told his apostles in Luke 24: 44-47
"These are the words which I spoke to you while I was yet with you, that all things must needs be fulfilled which are written in the law of Moses and in the prophets and in the psalms, concerning me. Then he opened their understanding, that they might understand the scriptures. And he said to them: Thus it is written, and thus it behoved Christ to suffer and to rise again from the dead, the third day: And that penance and remission of sins should be preached in his name, unto all nations, beginning at Jerusalem."
"Penance and remission of sins should be preached in his name" was something quite new. Acts 13: 38-39 confirms this message with "Be it known therefore to you, men, brethren, that through him forgiveness of sins is preached to you: and from all the things from which you could not be justified by the law of Moses. In him every one that believeth is justified." St. Paul's epistles to the Galatians and Romans reinforce this message even further. Although the Law of Moses was good in God's eyes, it did not offer forgiveness of sins. It was not until Christ had fulfilled the prophecies that forgiveness of sins was offered to those who believe and trust in him. This forgiveness made it possible for man to be reconciled with God and thereby receive the gift of salvation. On the other hand, Matthew 19:16-19 states
"And behold one came and said to him: Good master, what good shall I do that I may have life everlasting? Who said to him: Why askest thou me concerning good? One is good, God. But if thou wilt enter into life, keep the commandments. He said to him: Which? And Jesus said: Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness. Honour thy father and thy mother: and, Thou shalt love thy neighbor as thyself."
At first glance these verses would seem to conflict with the notion that forgiveness and salvation are granted to those Christians who believe that Christ died for their sins and that they are therefore saved regardless of whether or not they keep the commandments. Such a notion could be acquired by a casual interpretation of Romans 3: 20-24, 3: 28, 4: 4-5, 4: 16, 9: 32, 10:13 or 11: 6. This interpretation would be casual because it would not consider interweaving remarks that say just the opposite as contained within Romans 2: 6-8, 3: 31, 6: 1-4 and 6: 15-23.
On one hand we are told that good works cannot merit salvation, but only faith in Christ. On the other hand we are told that we must keep the commandments. It would appear that there is a contradiction in these two teachings. One would think that keeping the commandments means we must also do good works to be saved. Careful examination of the specific commandments, however, shows that most of them say you must not do this bad thing or that bad thing. In other words, you must not do bad works, which are quite different from good works.
Two of the Ten Commandments are exceptions in that they appear to require us to do good works. These are the commandments to keep holy the Lord's Day and to honor our parents. Although these works are good they are more of a duty than an option. When we do them we are really repaying a debt to God and our parents in part for what they have done for us. Since willful neglect to repay a just debt can be recognized as a bad work, these two good commandments also tell us not to do bad works.
We have then worked out some harmony in what appeared to be a contradiction in St. Paul's epistle to the Romans. We may deduce from this harmony that one cannot be saved by the merits of good works alone, but one could very well be lost by the demerits of bad works in failure to obey the commandments. This loss could even take place after one has been saved through baptism and cleansed of sin, because we know that we are still capable of sinning. St. Jude's epistle makes a good point on this matter. It points out that God saved the entire Hebrew nation by freeing them from bondage in Egypt, but subsequently caused them to be lost in the desert for disregarding his commandments. Even after entering the Promised Land, they were later cast into slavery during the Babylonian exile for the same reason.
In the New Testament a similar point is made. Matthew 22: 1-14 compares the Kingdom of Heaven to a king holding a wedding feast for his son. Many guests were specifically invited, but they were not interested and declined. The king then invited unknown persons from the streets and they entered the wedding feast. Upon entering they were given wedding garments by the king's servants, but one entered without accepting such a garment. This guest was later cast outside of the feast for this act of disobedience. Analysis of this parable would therefore indicate that one can become a citizen of the Kingdom of Heaven as through baptism, but later be rejected for disobedience.
When we are baptized we are given citizenship in the Kingdom of Heaven from which we derive benefits and assume obligations, similar to citizenship in an earthly nation. A person can acquire citizenship in a nation at birth, but can also acquire it later by swearing allegiance or loyalty to the government of that nation. The government says to the citizen that it will protect and defend the citizen against harm as long as the citizen remains loyal to it.
And how does the citizen remain loyal? By obeying the laws of the government. If the citizen breaks a law, the government punishes him or her according to the seriousness of the offense committed. If it is minor, the citizen may be only fined. If it is serious, the citizen may lose some rights of citizenship. If it is extremely serious, the citizen may lose all rights of citizenship through exile or execution. Such a loss would completely sever the citizen's relationship to the government and its protection.
On the other hand, if the citizen repents of an offense and asks for forgiveness from the offended government, he or she may be reinstated and once again protected by the government. Forgiveness by the government is based in part upon repentance and does not grant a license to offend in the future. If one does subsequently offend again, forgiveness by the government must again be sought. We all know this or suffer for not knowing it.
If this is the case for our earthly governments to which Christ likened the Kingdom of Heaven, one could also contend that a similar case exists for the Kingdom of Heaven. Just laws of our earthly governments can be readily recognized as extensions of God's laws. In any number of cases they are the same, such as laws against stealing and killing. When we obey these laws we are also obeying God's laws. Likewise, when we call upon the name of the Lord for forgiveness, we can hope for forgiveness if we are remorseful and firmly intend to improve. This hope is found in Luke 24: 47 where Christ said, “penance and remission of sins should be preached in his name”. Penance is another word for repentance that the dictionary defines as contrition over one’s sins as to change, or decide to change one’s ways. Thus, we can call upon the name of the Lord and hope for forgiveness if we are repentant.
Some contend that it is different with the Kingdom of Heaven. This contention is based in part on Romans 10:13 which states, "For whosoever shall call upon the name of the Lord shall be saved." Thus, they say that we need only call upon the name of the Lord once and we will be saved regardless of what we do in the future. Such consequences could not reasonably be expected in relationships with our governments. If this were the case for the Kingdom of Heaven, Romans 10: 13 would have been properly worded, "For whosoever has called upon the name of the Lord shall be saved."
Although Romans 10: 13 offers hope for salvation, it cannot be interpreted as contended. Such acceptance is refuted by Matthew 7: 21 which states, "Not every one that saith to me, Lord, Lord, shall enter into the kingdom of Heaven: but he that doth the will of my Father who is in Heaven, he shall enter into the kingdom of Heaven." There are then some cases when we call upon the name of the Lord and are not subsequently saved.
One such case is the one contended - that we need only call upon the name of the Lord once and we will be saved regardless of what we do in the future. No, Matthew 7: 21 confirms that we must do the will of the Father in the future. This requirement is also confirmed in Romans 6: 18 which states that we have become servants of justice and Hebrews 10: 36 which states that we must have patience in doing the will of God.
Another such case is the belief that after you have sought forgiveness from the Lord in repentance, you no longer are inclined to sin and therefore do not need to seek further forgiveness. Such a belief might possibly be derived from Hebrews 9: 14. However, we need only look around us for examples of persons who have professed this doctrine, yet have sinned nevertheless. As noted in 1 Timothy 5: 24-25, church leaders are not above reproach in this matter, and the modern media has publicly exposed some for such behavior. Their examples bear witness to the fact that such persons are not only inclined to sin, but do sin indeed. In some cases they have publicly called upon the Lord for understanding and reconciliation. In so doing they bear witness to the need to once again call upon the name of the Lord for forgiveness.
Another such case is the belief that just saying, “Lord, Lord” after we sin affords forgiveness. It is much like saying one cannot help sinning and requests to be excused because one is weak. Our governments would not forgive us for breaking the law if we simply said we couldn’t help it. If they did, others would soon be using the same excuse and the law would become meaningless. Without meaningful law our societies would lose order and there would be anarchy. To prevent anarchy our governments are set in place to preserve order through enforcement of the law. This task requires correction of those who would break the law by inducing these persons to repent and conform to the law. They do this to preserve the order that it brings. So does the Kingdom of Heaven. Romans 2:13 states "For not the hearers of the law are just before God: but the doers of the law shall be justified."
However, repentance commits us to subsequently improve our behavior in doing the will of the Father. Sometimes this is pleasant and sometimes it is difficult because there are hardships involved. We must endure these hardships while remaining faithful as Christ instructs us in Matthew16: 24, "Then Jesus said to his disciples: If any man will come after me, let him deny himself, and take up his cross, and follow me."
If we do as he tells us, we can hope to eventually enter the Kingdom of Heaven. Some will and some will not as indicated by Revelation 20:12, "And I saw the dead, great and small, standing in the presence of the throne. And the books were opened: and another book was opened, which was the book of life. And the dead were judged by those things which were written in the books, according to their works." 2 Corinthians 5: 10 confirms that we will be judged according to our works. Matthew 25: 31-46 describes the details of this judgment according to works. The Last Judgment referenced in these verses is the final word on works as the criteria for salvation, so we must take care to keep the commandments for our own eternal welfare. What can be compared with our eternal welfare? It must therefore be uppermost in our minds in everything we do.
By the same token, when we keep the commandments we not only retain our salvation, but also see how our lives improve. This is true for a citizen when he or she obeys the laws of the government. It is also true when he or she obeys the laws of God. Luke 12: 31 says "But seek ye first the kingdom of God and his justice: and all these things shall be added unto you." This improvement in turn increases our faith in keeping God's commandments, making it stronger and stronger. So that is what we must do to grow strong in faith. This task is expressed well in Sirach 2: 1-11,
"My son, when you come to serve the Lord, prepare yourself for trials. Be sincere of heart and steadfast, undisturbed in time of adversity. Cling to him, forsake him not; thus will your future be great. Accept whatever befalls you, in crushing misfortune be patient; for in fire gold is tested, and worthy men in the crucible of humiliation. Trust God and he will help you; make straight your ways and hope in him. You who fear the Lord, wait for his mercy, turn not away lest you fall. You who fear the Lord, trust him, and your reward will not be lost. You who fear the Lord, hope for good things, for lasting joy and mercy. Study the generations long past and understand; has anyone hoped in the Lord and been disappointed? Has anyone persevered in his fear and been forsaken? Has anyone called upon him and been rebuffed? Compassionate and merciful is the Lord; he forgives sins, he saves in time of trouble."
Serving the Lord means doing his will or keeping his commandments. There is ample incentive for doing this. John 8: 51 quotes Christ's remarks "No one who obeys me shall ever die." This is a hope that we all share and it can be realized through obedience to the commandments. In addition, these commandments are based on love, making such a task agreeable and even welcome. Matthew 22: 36-40 says "'Master, which is the great commandment in the law?' Jesus said to him: 'Thou shalt love the Lord thy God with thy whole heart and with thy whole soul and with thy whole mind. This is the greatest and the first commandment. And the second is like to this: Thou shalt love thy neighbour as thyself. On these two commandments dependeth the whole law and the prophets.'"
So, keeping the commandments means loving God with our whole heart, soul, and mind, and loving our neighbor as our self. In view of all that God has done for us, loving him in this manner should be welcome and automatic. Loving our neighbor as our self may be a bit more challenging. Periodic friction with one's neighbor tends to have the opposite result. It can nevertheless be made welcome by appreciating just who our neighbor is. Matthew 25: 40 says "And the king answering shall say to them: Amen I say to you, as long as you did it to one of these my least brethren, you did it to me." John 13: 34 says "A new commandment I give unto you: That you love one another, as I have loved you, that you also love one another." The various Christian sects should try this once in a while. Christ goes even further. Matthew 5: 43-46 says,
"You have heard that it hath been said, Thou shalt love thy neighbour, and hate thy enemy. But I say to you, love your enemies: do good to them that hate you: and pray for them that persecute and calumniate you: that you may be the children of your Father who is in heaven, who maketh his sun to rise upon the good, and bad, and raineth upon the just and the unjust. For if you love them that love you, what reward shall you have? Do not even the publicans this?"
What we do to our neighbor and enemy, as well as our unborn, we then also do to God. Loving our neighbor, our enemy, and our unborn therefore is also loving God, which should make this task welcome and automatic. It involves self-sacrifice, but Matthew 10: 39 says "He that shall lose his life for me, shall find it." To know him is to live. To serve him is to reign. If you have not already learned this, it will be a pleasant surprise when you do.
In loving God in these ways our faith will grow and we become more and more servants of God, doing his will rather than our own. When we confirm ourselves as servants of God our faith not only grows, but we merit more and more of God's protection, just as any servant should be protected by his master. He does this in our routine daily lives by giving us more of His spiritual life. This spiritual life, in turn, gives us more and more health, spiritually and physically. With this health comes more and more peace of mind and control needed to face adversity. Adversity is then diminished as a challenge and insight into the realization of God's presence and protection is increased.
Revelation adds to this insight with specific guarantees of protection for God's servants. Revelation 7: 3 particularly assures these servants that they will be marked with God's seal on their foreheads as protection during end time events. With this added protection these servants will acquire the means to remain faithful and thereby enter into eternal happiness. We should therefore welcome future challenges into our lives to grow in faith and gain for ourselves eternal happiness in heaven with the source of all love and goodness.
