The Bible

Celebrate God’s Victory

Luke’s gospel concludes with the celebration of Jesus’ resurrection and ascension into heaven. Luke states, “Then he led them out as far as Bethany, and lifting up his hands he blessed them. When he blessed them, he parted from them and was carried up into heaven. And they worshipped him and returned to Jerusalem with great joy, and were continually in the temple blessing God” (Luke 24:50-53). The Apostle Paul discussed the resurrection of the dead in the context of a mystery and the believer’s victory over death (1 Corinthians 15:35-58). Paul said that we must all be changed and that our mortal body must put on immortality, and then, Paul concluded, “The sting of death is sin, and the power of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ.” Although Jesus gave us the victory over sin and death through his resurrection and ascension into heaven, sin and death still exist in the world today, and we have not yet experienced the full manifestation of God’s kingdom on earth. Psalm 98 is a celebration of the righteous reign of the Lord, a future event when the psalmist says, “All the ends of the earth have seen the salvation of our God” (Psalm 98:3).

Psalm 98 begins with a call to celebrate God’s victory. The psalmist instructs us, “O sing unto the LORD a new song; for he hath done marvelous things: his right hand, and his holy arm, hath gotten him the victory” (Psalm 98:1, KJV). The English Standard Version of the Bible translates the last part of Psalm 98:1 as “His right hand and his holy arm have worked salvation for him” associating God’s victory with Jesus’ work of salvation on the cross. The psalmist went on to say:

The Lord has made known his salvation;
    he has revealed his righteousness in the sight of the nations.
He has remembered his steadfast love and faithfulness
    to the house of Israel.
All the ends of the earth have seen
    the salvation of our God. (Psalm 98:2-3)

The Hebrew word that is translated seen in Psalm 98:3, raʾah (raw-awˊ) denotes a type of seeing something with the eyes that requires “the individual to see physically outside of himself or herself: to see so that one can learn to know, whether it be another person (Deuteronomy 33:9) or God (Deuteronomy 1:31; 11:2); to experience (Jeremiah 5:12; 14:13; 20:18; 42:14)” (H7200). This type of seeing requires the person that is seeing to be physically present with the person or object that is seen. During Jesus’ ministry on the earth 2000 years ago, his travels were limited to the geographical region known as the Promised Land, the territory that God promised to give Abraham and his descendants (Genesis 15:7). Psalm 98:2 refers to a time when God’s salvation will be revealed in the sight of all the nations.

Isaiah’s prophecy in 52:1-12 is about the LORD’s coming salvation and he uses the term good news to refer to Jesus’ gospel message. It says specifically in Isaiah 52:6-7 about the righteous reign of the Lord:

“Therefore my people shall know my name. Therefore in that day they shall know that it is I who speak; here I am.”

How beautiful upon the mountains
    are the feet of him who brings good news,
who publishes peace, who brings good news of happiness,
    who publishes salvation,
    who says to Zion, “Your God reigns.”

The “servant song” that followed Isaiah 52:1-12 “is one of the most explicit prophecies of Christ’s atoning work on Calvary. It caused great controversy within Judaism because it clearly connected the Messiah with suffering and death. As a result, some Jewish scholars even suggested two messiahs: one who would suffer and another who would reign. In anticipating the Messiah, they could not comprehend how he could fulfill both sets of prophecies. Jesus applied this prophecy to himself (Luke 22:37), as did his disciples (Matthew 8:17; John 12:38; Hebrews 9:28)” (note on Isaiah 52:13-53:12).

The good news of the gospel is what prompts God’s chosen people to sing to the LORD a new song in Psalm 98:1, and we see that when Jesus is revealed in the sight of the nations and “all the ends of the earth have seen the salvation of our God” (Psalm 98:3), that there is a call to all the earth to join in the celebration. The psalmist invites us to:

Make a joyful noise to the Lord, all the earth;
    break forth into joyous song and sing praises!
Sing praises to the Lord with the lyre,
    with the lyre and the sound of melody!
With trumpets and the sound of the horn
    make a joyful noise before the King, the Lord! (Psalm 98:4-6)

The great joy that Jesus’ disciples felt as they made their way back to Jerusalem after he had ascended into heaven (Luke 24:52) was likely very small in comparison to the joyful noise that all the earth will make when it sees the salvation of our God. Even the seas, rivers, and hills will join in the celebration of God’s victory (Psalm 98:7-8).

The psalmist closes his call to celebrate with a reminder of the Lord’s mission when he returns to earth. The psalmist says, “For he comes to judge the earth. He will judge the world with righteousness, and the peoples with equity” (Psalm 98:9). The Hebrew word that is translated judge, shaphat (shaw-fatˊ) means “pronounce sentence (for or against)…This word, though often translated as judge, is much more inclusive than the modern concept of judging and encompasses all the facets and functions of government: executive, legislative, and judicial. Consequently, this term can be understood in any one of the following ways. It could designate, in its broadest sense, to function as ruler or governor…In a judicial sense, the word could also indicate, because of the exalted status of the ruler, the arbitration of civil, domestic, and religious disputes (Deuteronomy 25:1)…In the executive sense, it could denote to execute judgment, to bring about what had been decided. This could be in the form of vindication (Psalm 10:18; Isaiah 1:17, 23); or a condemnation and punishment (Ezekiel 7:3, 8; 23:45)” (H8199). The psalmist tells us that Jesus will judge the world with righteousness (Psalm 98:9). The Hebrew word tsedeq (tsehˊ-dek), which is translated righteousness, is “a masculine noun meaning a right relation to an ethical or legal standard…The word is frequently connected with the term justice (Psalm 119:106; Isaiah 58:2)” (H6664). In addition to bringing justice to the world, the psalmist tells us that Jesus will judge the people with equity or straightness (H4339). The New Testament concept of straightness has to do with having a straight path or perhaps, a direct route to an immediate outcome (G2117). This suggests that when Jesus returns, there will be an immediate change in people’s circumstances that will be reflective of his moral and legal standard for them. In other words, Jesus intends to straighten people’s lives out when he comes back to judge the world, and will instantaneously get everyone aligned with God’s word, the Bible.

Jesus told his disciples shortly before his death that their sorrow would turn into joy and that in a little while they would see him again (John 16:16-17). Jesus’ disciples didn’t know what he meant by a little while, but were afraid to ask him (John 16:18). John tells us:

Jesus knew that they wanted to ask him, so he said to them, “Is this what you are asking yourselves, what I meant by saying, ‘A little while and you will not see me, and again a little while and you will see me’? Truly, truly, I say to you, you will weep and lament, but the world will rejoice. You will be sorrowful, but your sorrow will turn into joy. When a woman is giving birth, she has sorrow because her hour has come, but when she has delivered the baby, she no longer remembers the anguish, for joy that a human being has been born into the world. So also you have sorrow now, but I will see you again, and your hearts will rejoice, and no one will take your joy from you. In that day you will ask nothing of me. Truly, truly, I say to you, whatever you ask of the Father in my name, he will give it to you.Until now you have asked nothing in my name. Ask, and you will receive, that your joy may be full. (John 16:19-24)

Jesus compared the joy that his disciples would experience when he returned to that of a woman who had just given birth to a child. Jesus said, “She no longer remembers the anguish, for joy that a human being has been born into the world” (John 16:21). Anyone who has experienced the birth of a child can appreciate how seeing your baby for the first time makes you want to celebrate and might put a song in your heart that wasn’t there before. We see in Psalm 98 a spontaneous reaction to all the ends of the earth having seen the salvation of our God (Psalm 98:1-3). The book of Revelation tells us that this reaction is preceded by Christ’s defeat of Antichrist and the Marriage Supper of the Lamb (Revelation 19:1-10). Then, the curtain to heaven is opened and we see Jesus ride into the scene. John tells us:

Then I saw heaven opened, and behold, a white horse! The one sitting on it is called Faithful and True, and in righteousness he judges and makes war. His eyes are like a flame of fire, and on his head are many diadems, and he has a name written that no one knows but himself. He is clothed in a robe dipped in blood, and the name by which he is called is The Word of God. And the armies of heaven, arrayed in fine linen, white and pure, were following him on white horses. From his mouth comes a sharp sword with which to strike down the nations, and he will rule them with a rod of iron. He will tread the winepress of the fury of the wrath of God the Almighty. On his robe and on his thigh he has a name written, King of kings and Lord of lords. (Revelation 19:11-16)

It’s easy to see why Jewish scholars didn’t connect Jesus, the suffering servant, with the Messiah that was going to deliver Israel from the political oppression of Antichrist. There is a stark difference between this triumphal entry and the one we see in the gospel of Luke where Jesus road into Jerusalem on the back of a donkey (Luke 19:35-40). Regardless of their differences, each of these events should cause us to make a joyful noise to the LORD and break forth into a joyous song to celebrate God’s victory.

Second Coming

Before Jesus was crucified and raised from the dead, he indicated he would return to Earth at some point in the future. The Apostle Matthew likened Christ’s return to a bolt of lightning that suddenly appears in the sky. He said, “For as the lightning cometh out of the east, and shineth unto the west; so shall also the coming of the Son of man be” (Matthew 24:27). The exact timing of this event is unknown, but Jesus indicated there was a direct link between the conclusion of the Great Tribulation and the establishment of his physical kingdom on Earth. Mark recorded, “But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall, and the powers that are in the heaven shall be shaken. And then shall they see the Son of man coming in the clouds with great power and glory” (Mark 13:24-26).

Although Mark’s description of Jesus’ second coming might sound like a cataclysmic event, it does not necessary refer to a complete breakup of the universe. The language Mark used was “commonly used to describe God’s awful judgement on a fallen world (see Isaiah 13:10; 24:21-23; 34:4; Ezekiel 32:7-8; Joel 2:10,31; 3:15; Amos 8:9)” (note on Mark 13:25). What Jesus may have intended to convey was the breakup of a spiritual structure in our universe, a type of resetting of the divine mechanism that controls our lives. The book of Revelation provides some additional insight into what is happening at the time of Christ’s return. The Apostle John stated:

And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipt in blood: and his name is called The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS. (Revelation 19:11-16)

Jesus’ second coming will be much different than his first. His return will be marked by a powerful overthrow of the evil forces that have been wreaking havoc on Earth since the fall of mankind in the Garden of Eden. The key to understanding Jesus’ forceful entrance into the realm of mankind is the name mentioned in Revelation 19:13 and the weapon he will use in Revelation 19:15. John said, “And he was clothed with a vesture dipt in blood: and his name is called The Word of God…And out of his mouth goeth a sharp sword, that with it he should smite the nations.” The Apostle Paul wrote in Hebrews 4:12, “For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.” It is likely that when Jesus returns to Earth he will use the Bible to defeat his enemies. Because of his previous death and resurrection, Christ’s authority will no longer be challenged and he will be able to kill anyone that is not willing to conform to God’s commandments.

The end

Before his departure, Jesus described future events that would signal believers that the end of the world was at hand. Jesus seemed to be concerned that his followers would miss the signs and not be able to tell that his return was imminent. He warned his disciples by saying:

Take heed that no man deceive you. For many shall come in my name, saying I am Christ; and shall deceive many. And ye shall hear of wars and rumours of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet. For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes in divers places. All these are the beginning of sorrows. (Matthew 24:4-8)

The Greek word translated sorrows in Matthew 24:8, odin (o-deen´) refers to “a pang or throe especially of childbirth” (G5604). Jesus probably used this particular word to convey the idea a long painful process that would end with a joyous moment. Even though the end of life as they knew it was probably a frightful thought to them, Jesus wanted his disciples to know that something good was going to come from it.

As he laid out a framework for the end of time, Jesus indicated there was only one requirement that first had to be fulfilled. He told his disciples “this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come” (Matthew 24:14). The preaching of the gospel in all the world was a significant assignment for Jesus’ twelve apostles. Initially, there were only a few people qualified to transmit the message that Jesus entrusted to his followers. Although Mark’s record of this conversation contained the same Greek word that is translated preached in Matthew 24:14, his version was interpreted a little differently. It says in Mark 13:10, “the gospel must first be published among all nations” (Mark 13:10). One of the great hurdles that had to be overcome in order to preach the gospel in all the world was the writing of what we now know as the New Testament of the Bible. Martin Luther, who was the first person to translate the scriptures into plain language that could be understood by the average person, didn’t accomplish that task until 1500 years after Jesus died.

Jesus said the reason the gospel had to be preached in all the world was for a witness unto all the nations (Matthew 24:14). The Greek word translated witness, maturion means something evidential or evidence given (G3142). Jesus probably meant his statement about the preaching of the gospel to be interpreted in connection with his prophecy about the Great Tribulation (Matthew 24:15-28). Therefore, it seems likely that the requirement for a witness unto all the nations had something to do with the disappearance of Christians when the rapture took place (1 Thessalonians 4:16-17). After all the Christians have been taken out of the world, the Bible will be the only witness left to the fact that the end of the world has come. It is possible that the requirement for the gospel to be preached or published among all nations has now been fulfilled because smart phones, Bible apps, and the internet make information about the end of the world readily available to anyone that wants to know what Jesus said about it.