Interactive Sermon

A Time To Blog & A Time To Stop

As I type this post I'm thinking of Ecclesiastes 3--if I'm honest, it's actually the Birds singing the song patterned after the text: To everything, turn, turn, turn; There is a season, turn, turn, turn; And a time to every purpose under heaven.

I'm also thinking of Forrest Gump. Do you remember the scene where he was running--for three years, two months, fourteen days and sixteen hours--and all of a sudden he stopped dead in his tracks and said, "I'm pretty tired. I think I'll go home now." And then he narrated, "And just like that, my runnin' days were over."

Six and a half years ago, I went out for a jog. My jog was actually a blog--I had something to say and blogging was the new medium. A couple thousand posts and more than a quarter-of-a-million site visitors later, and without warning really, I recognize it's time to stop.

I still have a lot to say, but I think, for now, there are more fitting outlets for me.

As of March 16, 2012, Interactive Sermon will go silent.

In time I'll map the URL and other internal links over to my writing website, www.darinmichaelshaw.com. I'll host the archives there for occasional strolls down memory lane. 

My dear friend Germaine used to tease me, "Your blog is huge!" Germaine knows, too. She has done a lot of work behind the scenes for me over the years, archiving, linking and mapping. As I'm hearing that Yard Birds tune in my head, I'm reminded how thankful I am for friends like Germaine, and Mike, and my nephew Jimmy, who all took numerous calls from me, sometimes at ridiculous hours, about how to code this or fix that.

Interactive Sermon has been huge in more than content or size. It's been huge in that we've shared a lot of laughs and tears over the years. It's been huge in that it germinated and generated some great conversation in the real world. It's been huge in that you have shared this part of the journey with me. Thank you. From the bottom of my heart--THANK YOU!

It's a new season... and a time to every purpose under heaven. Blessings and warm regards!

 

Sed Theologia (3.1)

KNOWLEDGE OF GOD, DUO

Read the book. Don't wait for the movie.

The grass withers and the flowers fall, BUT the word of our God stands forever.

We make the transition in our study from General Revelation to Special Revelation. You can look back to previous segments to review our coverage of God's general revelation--all that we see around us testifies of God. While that general revelation gives people enough of a testimony of God's existence to hold all accountable for their actions, it doesn't tell the rest of the story, providing people with the knowledge of their need of or God's provision for their salvation. What's needed is what theologians have called Special Revelation.

This Special Revelation of God--the Bible--has a strange way of introducing God. It's very first words presume a knowledge of God exists already, by starting: In the beginning, God...

In our legal system there is an objection that is voiced, “Assumes facts not in evidence.” When a lawyer states that objection he is arguing that the opposing counsel has misled the judge or jury by allowing them to believe something had been established earlier that was not, in fact, specifically testified to—in other words, there is no evidence in the record to support what you’ve just said. In reading the Bible’s first words, this presents one of the larger obstacles for some folks—there doesn’t appear to be any facts in evidence as to the origin of God.

The Bible, throughout, speaks of God as being eternal, having been from everlasting, and having acted before time began. The Psalms record that Moses prayed: Before the mountains were born or you brought forth the earth and the world, from everlasting to everlasting you are God. The Psalmist later attests—with a big but no less—that man’s days are numbered, but from everlasting to everlasting the Lord’s love is with those who fear him. Everlasting—implied in that word is that God always was, and that he is, and that he will always be.

Back to the courtroom—when the objection “Assumes facts not in evidence” is raised, the judge might instruct a lawyer to substantiate the basis for his statement. Genesis unfolds just like that. Offering no initial explanation for the existence of God, the writer proceeds immediately to creation’s beginnings—as if creation itself will testify that God, or some manner of intelligent being, was in place already. As the writer of the book of Romans concluded: Since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made. All of the systems and order that can be apprehended by our senses—seen, heard, smelled, tasted and touched—testify clearly that this was no accident. These things came into being by design, with intent and purpose. What we're presented with is Special Revelation putting General Revelation in context. The Genesis account invites us to stay tuned as this story behind what we are aware of unfolds.

Special Revelation begins by showing us several things about God that should not be overlooked. He appears, for instance, to be both singular and plural in form. He created man in his image--specifically he said, "Let us make man in our image" (note the plurality). He intends for man to walk in fellowship with him (note their relationship in the garden) and to also have relationship with others (he made a companion for man and commanded them to multiply). In very short order we learn of God that he is holy and just, and... we're getting ahead of ourselves. For the moment, suffice to say Special Revelation is where we learn about God and the unfolding of his redemptive story.

About those facts not in evidence--some may call me on the fact that I concluded the Bible is God's Special Revelation without establishing it. Why the Bible and not something else, say the Koran or the Book of Mormon... or Moby Dick, for that matter? I suppose I would suggest the same thing of Scripture's authentication that I said of the mention of God in Genesis' beginning-- give this book a chance to unfold. It makes certain self-authenticating statements along the way. But more than that, it lines up with historical and archaeological facts that are in evidence, and it tells a compelling story that, in the end, comes to be received by faith.

So we'll wade in to discover God. For next time, revisit Psalm 19. Look for how it begins speaking about general revelation and then shifts to special. Take a look at another handful of verses in Psalm 119. You'll be ready to go.

As always, earlier segments in this study can be found here.

Sed Theologia (2.3)

KNOWLEDGE OF SELF

A look in the mirror.

For although they knew God, they neither glorified him as God nor gave thanks to him, BUT their thinking became futile and their foolish hearts were darkened.

General revelation accomplishes more than making us aware of God. It also provides us with a certain knowledge of ourselves. It begins by planting the questions, 'Where did I come from?' and 'How did I get here?' As a human being, wonder and awe at all we see compels us to ponder, 'What is this all about?' or as Sam asks Froto in The Lord of the Rings, "What sort of a tale have we fallen into?" From the beginning, really, we're cognisant of our self and something other. This is the work of God's first book--general revelation--upon us.

Look again at the lyrics of the song Hallelujahs I posted as entry 2.2 in this series. Do you see how the artist/lyricist makes mention of those things external, the waves and whales, and also the things internal, the beating of his own heart? Do you see how he testifies that there is no language where this testimony of God cannot be heard? Beautiful picture, isn't it? And do you see how he depicts its effect on us--knowledge of self? It draws us to respond with hallelujahs. But...

We come to the verse that starts this post, from Romans chapter one. The context there paints a picture: It is not that God is impossible to find and know, but (great word, eh?) it is that human beings willfully reject him. The consequence of that rejection is that human hearts move further from, while growing colder toward God. They tend not to sing those hallelujahs, in fact, they tend not to acknowledge or thank him, but ignore him.

Proverbs 1:7 offers us this basic truth: The fear of the Lord is the beginning of knowledge. We cannot be wise and knowledgeable people, unless we see ourselves in relation to God. That proverb continues, ...BUT fools despise wisdom and knowledge. As Paul points out in Romans, we've no one to blame but ourselves. Look at the person next to you and say, 'What up, fool?'

The picture that general revelation offers us and humanity's response make it clear that our problem is not a lack of knowledge about God, but rather a refusal to act on that knowledge and live in response to it. As the Proverbs verse and Romans text explain--we've exchanged knowledge for folly.

Have you done the assigned readings thus far? Genesis 1 & 2, Psalm 19, and Romans 1? If you did the reading you've seen, that's not all that humanity has exchanged. We've exchanged a walk in the garden with our God for enmity toward him. We've exchanged intimacy with our God for all sorts of attempts at false intimacy; affection for lesser affections. We've exchanged how it was intended to be for what we wanted.

Knowledge of God and knowledge of self via what is revealed through general revelation (all that we see and experience), paints a picture of our need for God--and our accountability before him. 

Read Genesis 3 and spend some time meditating on a handful of verses within Psalm 119 for next time.

Sed Theologia (2.2)

In the spirit of the Apostle Paul, in Acts 17, offering "as your own poets have said" in his sharing with the Athenians, I offer these beautifully poetic words from Chris Rice. Note particularly the words in the refrain, "There is no language where you can't be heard."

A purple sky to close the day 
I wade the surf where dolphins play 
The taste of salt, the dance of waves 
And my soul wells up with hallelujahs 

A lightning flash, my pounding heart 
A breaching whale, a shooting star 
Give testimony that You are 
And my soul wells up with hallelujahs 

Oh praise Him all His mighty works 
There is no language where you can't be heard 
Your song goes out to all the earth 
Hallelujah, hallelujah, hallelujah! 

O cratered moon and sparrows wings 
O thunder's boom and Saturn's rings 
Unveil our Father as you sing 
And my soul wells up with hallelujahs 

The pulse of life within my wrist 
A fallen snow, a rising mist 
There is no higher praise than this 
And my soul wells up with hallelujahs 

Oh praise Him all His mighty works 
There is no language where you can't be heard 
Your song goes out to all the earth 
Hallelujah, hallelujah, hallelujah! 
O hallelujah, hallelujah, hallelujah!

Here's a link if you want to hear tune via YouTube.

But What About God?

I’d suggest that the very first sentence in the Bible—the one that begins with the word Genesis—should prompt a big but in our thinking: But what about God?

            The text begins: In the beginning God created the heavens and the earth. Okay, but who created God? Who is he? Where did he come from? The manner in which the book begins assumes God’s presence in this setting. God is introduced as if the reader already knows him, and in a way that suggests he existed before the beginnings of everything we can register with our senses—those things we can see, hear, smell, taste and touch.

            In our legal system there is an objection that is voiced, “Assumes facts not in evidence.” When a lawyer states that objection he is arguing that the opposing counsel has misled the judge or jury by allowing them to believe something had been established earlier that was not, in fact, specifically testified to—in other words, there is no evidence in the record to support what you’ve just said. In reading the Bible’s first words, this presents one of the larger obstacles for some folks—there doesn’t appear to be any facts in evidence as to the origin of God.

            The Bible, throughout, speaks of God as being eternal, having been from everlasting, and having acted before time began. The Psalms record that Moses prayed: Before the mountains were born or you brought forth the earth and the world, from everlasting to everlasting you are God. The Psalmist later attests—with a big but no less—that man’s days are numbered, but from everlasting to everlasting the Lord’s love is with those who fear him. Everlasting—implied in that word is that God always was, and that he is, and that he will always be.

            Back to the courtroom—when the objection “Assumes facts not in evidence” is raised, the judge might instruct a lawyer to substantiate the basis for his statement. Genesis unfolds like that. Offering no initial explanation for the existence of God, the writer proceeds immediately to creation’s beginnings—as if creation itself will testify that God, or some manner of intelligent being, was in place already. As the writer of the book of Romans concluded: Since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made. All of the systems and order that can be apprehended by our senses—seen, heard, smelled, tasted and touched—testify clearly that this was no accident. These things came into being by design, with intent and purpose. The Genesis account invites us to stay tuned and watch as this story unfolds.

 

Sed Theologia (2.1)

KNOWLEDGE OF GOD

So what do we know?

Man does not live on bread alone, BUT on every word that comes from the mouth of the Lord.

We tend to hear that verse and think of the setting in Matthew 4 where Jesus is being tempted. The reference, however, hearkens back to Deuteronomy 8 where Moses is reminding the people that God allowed them to hunger and then provided manna from heaven, so that they would recognize He is what ultimately satisfies their longing. 

The passage we began with in the Introduction—Paul’s message to the people of Athens from Acts 17—demonstrates that the people were, already, before Paul engaged them, a religious people. He noted their religious zeal in that they had erected temples and idols to every deity imaginable, including one to ‘An Unknown God.’ The intention was that, when they made rounds bowing to every god, if they left an offering for the Unknown, they’d have covered all bases. There wouldn’t be some unnamed deity out there to feel slighted and take vengeance. He offered, “Now what you worship as something unknown I am going to proclaim to you.”

What caused these people to be religiously leaning? The big but above, whether you view it in Deuteronomy or Matthew’s setting, lends insight. We human beings were created with a void for the Divine. There is an internal longing for more than the things of this world. Temporal things offer satisfaction that is fleeting. It all points to a deeper hunger and thirst for the eternal. Our souls cry out.

Theologians have spoken of General Revelation—things that testify to every soul that there is a God. Paul spoke of this, too, when he addressed the Athenians, as he mentioned their lives, their settings, and the times that they found themselves in. Look around, in other words—none of this is by accident.

As you read through Genesis 1 you noted that, at each turn in the creation story, God declared things to be good. There was intention and design in creation. The picture was coming together just as planned. As you read Psalm 19, especially the first 6 verses, you noted how this coming together of creation testified to the existence of God—or at the very least, an intelligent being setting it all in place. The heavens declare the glory of God; the skies proclaim the work of his hands. Day after day they pour forth speech, night after night they display knowledge. There is no speech or language where their voice is not heard.

These things speak of outward General Revelation—what we observe of the systems and the order of creation, all around us, that witnesses of God. The Apostle Paul spoke to people in Romans 1 about this, saying, “What may be known about God is plain, because God made it plain. For since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that men are without excuse.”

You saw this observation of creation in the Athenian’s religious fervor—they had made temples and idols representing various ‘gods’, the god of the harvest, the god of fertility, the god of the sea, and so on. They saw the systems and order and attributed it all to higher beings. Then they wanted to be sure to bow to all of those supposed beings so as to stay in their good graces. In other words, they were compelled to live in response to deity. General Revelation—internal and external—that appetite within that longed to connect with something ‘other’ and the testimony of all that is seen that something ‘other’ exists that is the master of it all, work hand in hand to lead us into a pursuit to acquire a knowledge of God.

So we embark on an expedition. Give Genesis 2 and Romans 1:18-32 a read for next time. Pay particular attention to the buts you come across.

 

 

Sed Theologia (1.1)

INTRODUCTION

The God who made the world and everything in it is the Lord of heaven and earth, and does not live in temples built by hands. And he is not served by human hands, as if he needed anything, because he himself gives all men life and breath and everything else. From one man he made every nation of men, that they should inhabit the whole earth; and he determined the times set for them and the exact places where they should live. God did this so that men would seek him and perhaps reach out for him and find him, though he is not far from each one of us. ‘For in him we live and move and have our being.’ As some of your own prophets have said, ‘We are his offspring.’

With these words recorded in Acts chapter 17, the Apostle Paul declared to the people of first century Athens that God is, and that they are—whether they recognized him as God or as an unknown deity—living within his unfolding story. He offered the conclusion of some of the Athenian’s own poets and philosophers as evidence, as if to say the voices of your own culture and times agree.

God is. He doesn’t need you. Rather, you need him. And he’s set this very scene you find yourself in so that you might seek him. Our lives are lived within his context.

Theology is important. Contrary to the idea that theology is ultimately personal—to each his own—and it doesn’t really matter what you believe as long as you’re sincere in it, the story we find ourselves in calls us to inquire after the truth. Who is this God? How is it that I am in relation and proximity to him?

Some suggest that theology divides. I’d offer that theology unites. Think of the great Creeds of Christendom down through the years. Followers of Jesus have been able to unite over certain truths—recognize themselves to be brothers and sisters in Christ no matter the particular label or flavor under which they regard themselves—stated in agreed upon clarity, an orthodoxy that gives life to a common orthopraxy: following after Jesus Christ.

As I begin this study, the voices of our culture and times offer a new challenge. Whether it’s the rise of Islam in our nation and questions about whether a Muslim’s Allah is akin to the Christian’s God, or it’s the potential of a Mormon becoming President, and questioning whether the Jesus Christ of Mormonism is the same Jesus Christ of Christianity, the setting we find ourselves in calls us to seek, to reach out, and to find.

Sed Theologia? It means ‘theology of buts.’ For years I’ve advocated for paying close attention to the little three-letter conjunction but as it appears in the bible. So often when it appears it sets a contrast or comparison that can bring clarity or lend emphasis—if we don’t miss it—to the overall context. Think of all the lessons Jesus taught within the Sermon on the Mount which he began, ‘You’ve heard it said… BUT now I say unto you.’ Those buts are all big and important. They set the teachings of Jesus on those subjects in stark contrast to the religious understandings of the day. They call for a change of heart and a change of mind—a reorientation. But is an important and helpful little word.

In Latin? Sure. Sounds impressive, doesn’t it? Like Origen’s De Principiis, Tertullian’s Apologeticus, Aquinas’ Summa Theologae—Mr. Holland’s Opus—this is my Latin title, Sed Theologia.

Theology is often thought of as imposing—diving deep and getting in over the layman’s head. Don’t believe it. How imposing is the word but? You use it in almost every conversation. What follows is a theological study built around appearances of the word but in scripture. God, man, fall, sin, salvation, grace—they all have some pretty big buts. What do you say we take a peek? And let’s have some fun doing it. Let’s allow the words to come off the page and turn them over in our lives for a bit.Sound theology is absolutely within our reach. He set you here, that you might seek and find him—for he is not far from any of us.

I hope you'll join me in the study.

{If you'd like a headstart in our study, give Genesis 1 and Psalm 19 a read. What? No buts?}

Revelation (42)

The complete study of Revelation in 42 segments can be found here.

CHAPTERS 20-22 (22:13-21)

The words "Behold I am coming soon, my reward is with me and I will give to everyone according to what he has done" ended our last consideration. Jesus punctuated that phrase with this proclamation: "I am the Alpha and the Omega, the First and the Last, the Beginning and the End." This relates back to the verses just prior--those who have chosen to do wrong and those who have chosen to do right--be assured that Jesus is coming with just rewards. He is the genesis and the revelation of this plan--the Genesis to Revelation of the plan.

A beatitude is offered: Blessed are they who wash their robes. The symbolism of garments representing our soul's true condition is found throughout the scriptures. The prophet Isaiah compared our attempts at righteousness apart from God as filthy rags (Is. 64) and Jeremiah noted that all earthly attempts at washing our robes are futile (Jer. 2). Remember (from our study of chapter 12) the saints overcame by the blood of the Lamb. This is the washing that is in view here. And blessed is the soul who has been so washed!

Contrast with those who have not. Verse 15 gives a descriptive list. Many have fixed their attention on the particular list of sins and vices recorded here, as if they segregate certain moral behaviors from others--as if those who are sexually immoral (in the list) are somehow more condemnable than those who are, say, drunkards (not mentioned... and the Emergent crowd sighs a collective 'Whew!'(Just kidding.)) This list is not about the particular sins. Why, every shortcoming of God's perfection is found here in the words outside, dogs and falsehood. That's the beauty of the beatitude. We were once ALL found in this list of outsiders, but for the blood of Christ having washed our garments. Get it?

Recall, if you will, our initial segments in this study: Purpose, Theme and Audience. As the Revelation comes to its close, Jesus speaks back to those. In verse 16 He attests: I sent my angel to give this testimony to the churches. This isn't John's testimony. It is Jesus' testimony. And its intended audience is that body of believers we've called the church, from John's day, to ours and beyond. It's not a message bound by a timeline of one generation over another. It's God's unfolding timeline, across--and FOR--all generations.

Jesus refers to himself as the root and the offspring of David. Similar in scope to Beginning and End, etc, from a few verses earlier, this one clearly depicts Jesus as having been both the beginning and the end of the Davidic covenant. David owes his origin and place within the story to Jesus, and on the other end Jesus is the fulfillment of all that was promised in and through David. Consider these assurances as they're heard by John--Jesus and the context of John's present experience. Jesus was before, is during, and will be after. The bright Morning Star spoke of royalty. Again, hear that through the ears of John on Patmos.

Verse 17 is a response. All that is cries 'Come!' Jesus has promised he is coming to make everything new, and indeed all that is longs for that coming. The recognition of this coming--come all who thirst! Drink of this fountain/spring of life! Don't miss the word 'free' in this context. 

Jesus closes the Revelation with a warning. The warning is that the Word of God is living, breathing, active and life-giving. Words of man are not. Don't attempt to mingle man's words with Gods--don't add to this. At the same time, don't reduce what is said here. It is the Revelation in full--Jesus Christ is the Living Word. 

That plea in verse 17 of come... Jesus answers. Yes, I am coming soon!

Having seen the Revelation, from the vantage point of his circumstances, John's heart longed. He concluded, "Amen! Come, Lord Jesus!"

Revelation (41)

You will find earlier segments of this study here.

CHAPTERS 20-22 (22:1-12)

We ended last time with a glimpse into glory--a look into heaven. We saw that there was no need for sun or moon, for God himself is light there. We saw that no impurity will ever be found there. We saw that heaven's inhabitants are those who are God's own; those whose names are found in the book of life. 

Chapter 22 begins with further description. A marvelous river is there. It is crystal clear--perfectly pure. And notice its source: flowing from the throne. Prepositions are important. It's not simply near the throne or flowing by the throne, it originates there. This is God's river of life. And what is life but fellowship with God? Restored fellowship with God flows from God--sounds like the good news, doesn't it?

Before I leave this matter of the river flowing from the throne, do you recall our study of chapter four? There John shared a glimpse of the throne room in heaven where everything revolved around the throne and the One on it. Remember all those phrases: surrounding the throne; before the throne; from the throne; around the throne? Is there any doubt what this entire Revelation has been about? 

When I read this passage I'm taken by the imagery of a river. Many of you know that my family and I have vacationed for many years in the mountains of North Carolina and that my favorite pastime there is floating around in an inner-tube on one of many of that part of the country's mountain streams. For whatever reason, I feel close to God in that place. Something about the life in the waters, the fertile banks, the motion, the sights and sounds--maybe even the power as the force of the water breaks over rocks. The river that John saw in this vision was alive, too. On both sides were fertile banks teeming with fruitful trees--it's a picture of life and abundance.

The description almost sounds like a renewed--and improved--Eden. Improved because of the intimacy that is depicted here--God's people see His face; His name is upon them; they will share in His reign. The angel interjected at this point that this has been what the unfolding story has been about all along. If it were a novel, this is akin to the big reveal. Now you see. 

Then Jesus himself spoke to John. "Behold, I am coming soon! Blessed is he who keeps the words of this revelation." This is the threshold in John's vision--where John is entreated to recognize his part in God's bigger narrative. As I read this it reminds me a little bit of a crucial point in the life of another John--John the Baptizer. Do you remember when John the Baptist was imprisoned and facing death in the gospel record? He sent messengers to Jesus asking, "Are you the One?" It was as if John was seeking some reassurance that his life--and very soon even his death--wasn't in vain. Jesus said, "Go and tell John what you've seen." Here's a revelation.

This John was all in. He testified, "I heard and saw these things." This revelation was, indeed, a tremendous blessing to him. Now what to do?

John fell to his knees in reverence. The angel with him implored him to worship God--the Author of the message, not the messenger. And he instructed John to share this revelation, not to seal it up. (Insert choruses of the children's song, 'Hide it under a bushel, NO! I'm gonna let it shine...') For the time is at hand.

I'll say that again: the time is at hand. The fulfullment of these visions was underway. Not something for thousands of years in the future--John, you're living it! Certainly believers of every generation since are living it. That is why the conclusion is this: Let those who will reject this message reject it. They've made their choice. However, let those who have chosen God live that choice out to the fullest expression. Again, the voice of Jesus encouraged, "For I am coming soon--my reward with me."

There is blessed assurance in this picture. Those who are Christ's have been washed (remember the text of chapter twelve--they've overcome by the blood of the Lamb). Those who have rejected are outside, and that gracious of our God--they're getting their heart's desire.

We'll tackle the particular language of the last few verses next time. And then... we will be done! Betcha you weren't expecting 42 segments and 11 months worth of study. Neither was I, but it's been a blessing. Huh, what do you make of that? Jesus promised it would be.

 

Revelation (40)

You will find earlier segments in our study here.

CHAPTERS 20-22 (21:9-27)

Now John's gaze turns to a vision of the city of God. (An aside: I recently picked up a copy of Augustine's work entitled City of God which I had read some 25 years ago. What a different and thought provoking experience I am having this time through.) A few things to note. First, recall that this is a vision. John is still very much physically on the island of Patmos as he is shown this scene. Second, note that what he sees he attributes to heaven--it is coming down out of heaven from God. John notes that it shone with God's glory and he uses the word like to try to describe it for us--it was like this, like that. It is a scene of transcendent beauty and majesty. It's unlike anything human eyes have seen, hence his descriptive words.

What is depicted? A holy city--a community of believers with their God. He now tabernacles with His people. No temple is needed. Verse 22 clarifies that God and the Lamb are now the temple. This city doesn't need sun or moon to shine. God's glory is its perfect light. This sort of hearkens back to creation when man walked with God in uninhibited fellowship and when God's presence met every need.

Toss in a bunch of numbers. Once again we're faced with the matter of whether these numbers are to be taken literally or figuratively. Or--I would suggest--reassuringly. John provides for us measurements. When something can be measured, simply put, it exists. John was very literally experiencing the contrast of two cities--not unlike the work of Augustine I mentioned earlier. In John's world the Roman Empire and its cruelties were his lot and experience. Contrast that, now, with a heavenly city, one of real measurement and tangible description. One with gates and doors, roads and walls. This sight would be most cheering for a longing and suffering soul. The magnificence and strength of the earthly city of John's experience was overwhelming. How much more so, the splendor of this heavenly city--why its walls are of pure gold!

And nothing, ever, will be admitted here that is impure. All of that is gone. The dross has been burned away.

Finally--a river runs through it. We'll take a look at that aspect of the scene next time.