Parent: JesusWordsOnly
Is Jesus' Salvation Doctrine in Revelation A Rebuttal to Paul
Revelation Is A Post-Pauline Writing of an Apostle
Key features of the Book of Revelation are that:
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It is written long after Paul's writings.
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It was written by one of the twelve apostles.
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It was written in a region where Paul's writings were available to Apostle John.
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The churches addressed are in Gentile lands, thus potentially under the influence of Paul.
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Only one church of the seven churches mentioned was one that Paul visited (according to the Bible): the church at Ephesus.
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Jesus is the actual speaker grace is mentioned only twice in Revelation. The word is used as part of greetings and farewells. (Rev. 1:4; 22:21). Grace is never mentioned as part of salvation statements. Nor are faith and believing ever mentioned as saving doctrines anywhere
Revelation must be non-canonical. (See page 370.) Calvin did a commentary on every book in the New Testament other than the Book of Revelation. The Calvinist Westminster Confession of 1647 initially excluded the Book of Revelation from inspired canon. 1
Other Paulunists openly recognize the problem and boldly decry the Book of Revelation. These Paulunists do so apparently unaware that Revelation can truly be linked to Apostle John based on the witness of his friend Papias. Thinking they can prove it is non-apostolic, they let down their guard on the Book of Revelation. They boldly proclaim the Jesus presented in the book of Revelation is heretical because this Jesus contradicts Paul on salvation issues.
In an article entitled Why the Book of Revelation is Heresy, Dr. Weakly-a Methodist Minister with a Masters in Theology-unwittingly lays out a case against Paul while he thinks he is debunking the Book of Revelation as heresy. We read:
Would Jesus vomit you and me out of the Kingdom of heaven for being only luke warm?
Would Jesus change salvation by faith back to salvation by works?
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Pergamum (2: 12) is in Satan's territory. It held fast and did not
deny Jesus during persecutions. But [John of] Patmos' Jesus
rebukes them for eating food sacrificed to idols (2: 14). Here
Patmos' Jesus contrasts with Paul who said this is permitted (1Cor. 8).
- See "Reformation Doubts About the Canonicity of Revelation" on page 9 of my article The Authenticity of the Book of Revelation Contradicting [Paul's] Gospel, Jesus, Patmos' salvation is by works and not by faith.
Philadelphia (3:7) has done everything right according to Patmos' Jesus. They have endured patiently. If they will just keep on enduring, they will receive their reward. Reward here is based on enduring rather than believing. It is these who endure that Patmos' Jesus will save. Those who cannot handle persecutions are outside the blessings. Patmos' Jesus is entirely different [from Pauline doctrine]. * * * *
Laodice (3: 14) is neither hot nor cold so Patmos Jesus will vomit the lukewarm Christians out of his mouth expel them from the body of Christ (3: 15,16)....Patmos' Jesus qualifies who he will bless by their works, their endurance being the measure by which they are judged worthy to be saved and remain saved.
Works are the basis salvation for Patmos' Jesus. That doctrine is specifically stated in Revelation's twentieth chapter (20: 12,13).
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John Patmos' Jesus salvation by works takes away this 'blessed assurance. ' and viciously punishing.
His is not the loving Abba Heavenly Father of Apostle John's Jesus.
'Revelation' continues the ancient argument about 'works' (James' Letter) versus 'faith' alone (Paul) that is explained in Paul's letters, ((Rom. 10), esp. 10:4). 2
These are excellent points. Dr. Weakley agrees Paul pennits eating meat sacrificed to idols. However, he also agrees Jesus in Revelation prohibits it. Paul says salvation is by faith (alone), without works, but Dr. Weakley say Jesus in Revelation repeatedly contradicts this.
Thus, we have a flat contradiction of Paul by Jesus after Paul's writings were published and well-known. These passages in Revelation contradict Paul's salvation formula that excludes works. The message of Revelation is that instead of us being judged by faith, we are judged and justified by works. As one commentator writes:
Jesus says in the book of Revelation also that we are justified by our works.
It reads: 'Behold, I come quickly, and my reward is with me, to give every man according to his WORK shall be.' (Rev. 22:) 12.
And death and hell delivered up the dead that were in them, and they were judge every man according to their WORKS.' (Rev. 20:) 12.
So now we have Jesus and his disciple...John
are different than Paul's teaching.
- Clare G. Weakley, Jr., Why the Book of Revelation is Heresy analyze them by their works
according to the law . 3
There is never any assurance given in Revelation that without works you are seen as perfect based upon a one-time belief in Jesus. There is never any suggestion in Revelation that works are not your personal responsibility and now you can lean back and relax and expect God to perform in you or attribute to you based on faith. Let's review what Jesus tells us about salvation and test whether Paul lines up with Jesus' words.
Faith and Works in Revelation
Jesus in Revelation aims a dagger right at Paul's teaching on faith and works. Jesus is going to strike hard again and again. In Revelation, salvation is under constant threat for members of seven churches. Jesus gives several warnings on how to overcome, and how not to be blotted out from the book of life. In the salvation message in Revelation dating to 90 A.D., grace is never mentioned although it was Paul's banner slogan from 45-62 A.D. Faith in the sense of a mental assent is likewise ignored. Jesus does so despite faith being the lynch-pin of the salvation doctrine from Paul 25-45 years earlier. (Eph. 2:8-9; (Rom. 10:9); (Rom. 4:4)). Rather, in Jesus' Book of Revelation, faithfulness is promised the crown of life: "Be thou faithful unto death, and I will give thee a crown of life." (Rev. 2:10). 4
- Judgment According to Our Works I will give unto every one of you according to your works." (Rev. 2:23.)
Jesus promises again later that on Judgment day "every man" is "judged...according to their works."
(Rev. 20:13). 5 Cf. (Matt. 12:36-37) ("every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned.")
"We are saved by faith, but we will be judged by our works! The final Judgment will be based on our works of obedience."
Pastor Reimar Schultz (on (Rev. 20:13))
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Paulunists are loathe to admit this is synonymous with eternal life. The only other reference to the "crown of life" in the New Testament is in James. "Blessed is the man that endureth temptation; for when he hath been approved, he shall receive the crown of life, which the Lord promised to them that love him.'' ((Jas. 1:12).) This verse stands in contrast to Luke 8:13 where the seed "believes for a while" but in "time of temptation" falls away and is lost. This seed does not endure in obedience. Thus, James is holding up the fate of the fourth seed against the second seed. The crown of life must be eternal life. Gill and Henry claim James means eternal happiness, not life, while Jamieson admits James means eternal life by the term crown of life.
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In (Rev. 20:11-15), the final
Then Jesus emphasizes to members of particular churches that holding fast is the way to avoid being blotted out of the book of life. Contrary to the Paulunist spin of these passages, Jesus is addressing individuals on their personal salvation within a church. Jesus is not measuring the value of the corporate body's activity. For a church can neither be written in nor blotted out as a body from the book of life.
(3) Remember therefore how thou hast received and heard, and holdfast, and repent. If therefore thou shalt not watch, I will come on thee as a thief...(5) He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels. (Rev. 3:3-5) KJV.
To those who will not hold fast the word and do not repent, Jesus has a warning. To the Christians at Laodicea, Jesus writes;
(15) I know thy works, that thou art neither cold nor hot: I would
thou wert cold or hot.
(16) So then because thou art lukewarm, and neither cold nor hot,
I will spue thee out of my mouth. ? He who has ears to hear, let him hear.
Yet, Paul hinged everything on his doctrine of salvation on faith alone without works. ((Eph. 2:8-9); (Rom. 4:4). This was his entire gospel. Every word quoted from Revelation's different message is cringed at by Paulunists because they know if they lose this battle then they lose everything. Their domination over Jesus Christ with Paul as their most revered apostle will be exposed. They have banked everything on Paul's doctrine. Now it is time for Jesus to speak!
To do this, we must start with the Parable of the Ten Virgins, for Jesus definitely alludes to it in Revelation as the means to rebuff Paul. Thus, to understand Revelation fully, we need to go back to Jesus' earthly preaching.
Parable of the Ten Virgins and (Rev. 3:1-3)
In (Matt. 25:1) et seq., They postponed getting the extra oil too long. The door was shut. When the second five heard the groom arriving, they turned back from their shopping trip. These five tried knocking on the door for entry. However, they found they were excluded from the banquet. They suffer weeping and gnashing of teeth outside. Jesus then says this should teach us "you will not know the day nor hour." So the lesson is we must always be ready for our Lord's return. We cannot rest on our good intentions to someday get the oil we need. Instead, God will absolutely require sufficient oil burning when that time comes.
To whom is this parable directed? A Christian or a non-Christian?
Oil in Scripture typically represents the Holy Spirit.
A virgin in Scripture usually symbolizes a blameless person. A saved person. The term virgin is never used elsewhere to describe the lost. It also makes no sense to refer to a lost person as a virgin.
Jesus closes this parable saying we must be ready and watch for when He returns because you know not the day nor hour of His return. (Matt. 25:13.)
Could Jesus' parable be a warning to a non-Christian to be watching and ready for when Jesus returns? That makes no sense. First, a non-Christian having oil makes no sense. Second, the label virgin entirely lacks the Holy Spirit. Something does not make sense in the NIV version.
It turns out the NIV is a mistranslation. The original Greek does not say they did not bring any oil, nor they brought no oil with them. The original Greek simply says the five foolish virgins did "not bring oil." By contrast, the wise virgins brought "extra oil in jars." Yet, the Greek also clearly reflects the unwise virgins had oil for a time burning in their lamps. Even the Calvinist The Expositor s Bible Commentary points out the Greek says their "lamps were going out," implying a flickering out process as the oil burned away. It notes the Greek is the "present tense" of the verb " are going out," and not as the KJV has it: 'are gone out.' 6 Something in their lamps is burning, but is going out. They had oil in their lamps, but they did not carry extra oil with them like the wise had done.
Thus, most commentators acknowledge the foolish virgins must have initially had oil in their lamps, but unlike the wise, they did not bring extra oil in separate jars. Otherwise, there is no way of explaining how the five foolish virgins had lamps that were burning for a while. They complain later that their "lamps are being quenched," implying they were burning but going out. The Amplified Bible realizes this and translates the passage to say the five foolish ones did not bring "extra oil in jars."
So there are several clear indicators that the five foolish virgins were Christians.
What is happening with them? While they are pure virgins, they also have very little oil in their lamps and the light is about to flicker out in them. When the oil is
- The Expositor s Bible Commentary (1989), supra, oil burning focuses on some work. The line between foolish and wise is drawn between two kinds of initially justified and innocent persons (i.e., virgins). If a Christian can be foolish and later become lost, then some kind of personal irresponsibility becomes relevant to salvation. Paul's contrary message would be exposed if any kind of spiritual interpretation is applied to a Christian from this parable.
Thus, the Paulunist simply denies the Parable of the Ten Virgins has any parabolic meaning. This approach is clearly set forth in the Calvinist The Expositor s Bible Commentary (1989):
There is no point in seeing hidden meanings in the oil...
The oil cannot easily apply to...the Holy Spirit. It is merely an element in the narrative showing that the foolish virgins were unprepared for the delay...
The point is not these girls' virginity, but simply that ten...maidens oil or the word virgin. They try to recast the virgins as simply maidens. The reason is that The Expositor s Bible Commentary states it is aware that otherwise a condition exists upon the virgin being accepted in the kingdom: "there must be behavior acceptable to the master, the discharge of allotted responsibilities." Id., Vol. VIII at 512.
If we accepted the obvious that the virgin represents a Christian, and the oil represents the Holy Spirit, we would have a dilemma. The Paulunist would have to accept that Jesus expressly taught that a Christian will not go to Heaven absent "behavior acceptable to the master, the discharge of allotted responsibilities." Jesus would contradict Paul. Rather than ever question their paradigm thinking that assumes Paul is an inspired writer, these Paulunists would prefer taking the outrageous step of saying Jesus had no parabolic intent in a parable. This, of course, leaves the parable utterly meaningless. This is frankly shocking.
In fact, it is deplorable that a Bible commentary would insist that there is no "need" to see "hidden meaning" to the significant objects of this parable such as the oil and the virgins. A parable precisely calls an aware Christian to meditate on a symbolic meaning. We could respect the commentary if it suggested other symbolic meanings. However, to suggest that we should not try to imagine there is any symbolic meaning is shocking. Yet, it helps us see the lengths to which reputable Paulunists must go to resist letting their paradigm viewpoint be challenged by the words of Jesus. The Paulunist is forever jumping into foxholes to dodge Jesus' challenges to his system of thinking.
The solution in this parable is easy: oil is the Holy Spirit and the word virgins means cleansed and washed Christians.
Now let's explore the meaning behind the fact five had their dead. Wake up! Strengthen what remains and is about to die,
(2) for I have not found your deeds complete in the sight of God.
(3) Remember, therefore, what you have received and heard; obey it and repent. But if you do not wake up, I will come like a thief, and you will not know at what time I will come. (ASV)
These three verses exactly parallel the Parable of the Ten Virgins:
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The lamps of five virgins are about to flicker out and die due to lack of oil. The Sardisians likewise have something in them "about to die."
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The foolish virgins failed to watch and be ready. The lesson Jesus draws is that "Watch, for you will not know the day nor hour" (Matt. 25:13). This is likewise the precise lesson to the Sardisians. "I will come like a thief, and you will not know at what time I will come." (Rev. 3:3.)
It is obvious in both situations that the Spirit is present, but in both cases the Spirit is going out. In the Book of Revelation, this is explained. What is bringing about the Sardisians' spiritual death is their works were not complete in God's sight. In fact, Jesus says they have a reputation for being alive, but they are See Matt. 13:42 ("and shall cast them into the furnace of fire: there shall be the weeping and the gnashing of teeth").
So (Rev. 3:1-3) sounds a lot like a dead faith without completed works does not save. Where have we ever read that before?
Jesus' Confirmation of James' Doctrines and Rejection of Paul's
Where else does the Bible say a Christian without deeds has a faith that is dead and such faith cannot save? Yes, the often resisted (Jas. 2:14-25) passage. (Jas. 2:17) reads: "Even so faith, if it hath not works, is dead, being alone." James asks rhetorically "can such faith save?" which calls for a negative answer. Thus, faith without works, James says, cannot save.
- Greek scholars admit that James' meaning is that faith without completed works cannot save, i.e., works are not merely a forensic proof of your already saved condition. James means works (besides faith) are indispensable for you to be saved. See page 261 obey it and repent ." A non-Christian does not have anything to remember. They never have been a Christian. Nor does a non-Christian receive a spark which then is later dying out in them. Non-Christians are not judged for incomplete works, but sin. Only a Christian can be in view in Jesus' words in (Rev. 3:3).
Thus, because the Parable of the Ten Virgins parallels the warning of (Rev. 3:3), we know the foolish virgins are Christians like those warned in (Rev. 3:1-3).
Accordingly, Jesus is teaching in the Parable of the Ten Virgins that faith without works is dead. You are spiritually dying and about to have the Spirit quenched. How do we know this? Because Jesus gives a precisely parallel message in (Rev. 3:1-3) that duplicates the Ten Virgins Parable in declarative statements. While in the parable we are not sure what it means to have the spirit flickering out, (Rev. 3:3) tells us precisely: the Sardisians are lacking completed works.
Incidentally, the Sardisians' spiritual condition identically matches the third seed in the Parable of the Sower. This seed has thorns choke them. Jesus says they did not telesphourin. (Luke 8:14). This means the third seed fails to produce to the end, or fails to bring its fruit to completion. (For more discussion, see "What The Parable of the Sower Confirms About Faith in John's Gospel" on page 171.)
Finally, those statements in (Rev. 3:1-3) about not completing your works contain one more piece of crucial information. It says that despite their reputation for being alive they are dead. faith alone...cannot save. If you do not add works of charity which James mentions, your faith is dead. The Spirit is about to leave you. Quicken what little remains. If not, you will suffer spiritual death and be sent to a place of weeping and gnashing, being left outside. Jesus tells us this is the fiery furnace-hell itself. (Matt. 13:42). Jesus' warning is to repent and obey, and bring the works assigned to you to "completion."
Why? Because Jesus can come as a thief anytime, and you will find yourself, once a pure virgin with the oil of the Holy Spirit burning, so dead and the spirit so lacking (flickering out) that it will be too late when Jesus returns. You will find yourself left outside weeping and gnashing your teeth. This is precisely the meaning of the warning of the Parable of the Ten Virgins. Jesus makes works absolutely vital to add to faith so we are ready when He returns.
What kind of works? They might primarily or exclusively be works of charity if James' illustration is a definitive application of (Rev. 3:1-3). We shall later see that Jesus confirms it at least means works of charity in his Parable of the Sheep and the Goats. We will discuss that parable in the next section.
So we see that Jesus is approving James' position. (Rev. 3:1-3) mentions "incomplete works" and "dead." Jesus is stepping into the debate between James and Paul. Jesus is coming down on the side of James. Jesus did this elsewhere in (Rev. 2:14) on the issue of meat sacrificed to idols. Jesus does it again here. This time Jesus is resolving the faith-alone versus faith-plus-works debate.
No one wants to see this. Almost everyone prefers thinking that "incomplete works" (Rev. 3:2) has something to do with corporate worship interpretations. The parallel between Revelation and James chapter 2 and Jesus' Parable of the Ten Virgins likewise proves Revelation speaks to individuals in churches. The Book of Revelation is not simply addressing churches who happen to have individuals.
To understand the works that Jesus is referring to in (Rev. 3:1-3) that one must complete, we need to look at one more parable of Jesus. It is a parable often overlooked and ignored but focuses on works of charity. As you read this, ask yourself are such works optional for salvation as Jesus tells the Parable of the Sheep and the Goats.
The Parable of the Sheep and The Goats Proves Faith Alone Does Not Save
Jesus tells a parable known as the Parable of the Sheep and the Goats. ((Matt. 25:30-46).) Jesus says that one group who calls Him Lord serves Jesus' brothers in need with food and clothing. This group goes to heaven. Another group who calls Him Lord but who fails to do likewise are sent to hell.
Jesus is commanding charity to his brothers on threat of going to hell if you do not do it. Jesus is promising eternal life to those who do it. Faith that is alone does not save.
As we shall see below, Jesus' statement that charity is crucial for salvation is exactly repeated by his brother James. We read in James' Epistle chapter two a discussion of precisely these same works eternal fire prepared for the devil and his angels." (25:41.)
Why the different ends? Is it because one believed and the other did not? Or rather is it because among those who knew the Lord some served Him by clothing, feeding and visiting the "brothers" of the King while others did not?
Or another way of asking this is to inquire why do the sheep inherit the kingdom. Is it because they are believers who are saved despite failing to do works of charity? Was their faith alone enough? One has works of charity and one doesn V. That is the dividing line in being finally saved, as told in this parable. Both the sheep and goats call him Lord, so both had faith. One was dead and one was alive.
If, instead, you reject this interpretation, and believe only the sheep had faith, then you have the incongruous lesson that Jesus is warning people already lost (the goats) that they better do works of charity for His brothers or face hell.
- On the significance that both groups call Jesus Lord , Paulunists deny it any significance. In doing so, they merely engage in ad hoc denial that the lost were at one time Christians. They cite no adequate proof for this reading. The Expositor's Bible Commentary -an evangelical text-states: "There is no significance in the fact that the goats address him as Lord... for at this point there is no exception whatever to confessing Jesus as Lord." (Vol. 8, at 522.) What does this mean? The argument appears to be that this event occurs on judgment day when according to their interpretation of Paul everyone must confess Jesus as Lord. However, Paul never said this. It is a pure myth he did so, by amalgamating two disparate verses together. The first is (Phil. 2:11). Paul says God exalted Jesus so that "every tongue should confess Jesus is the Lord." Nothing is said about this actually occurring universally at the judgment seat. The second is (Rom. 14:11-12) where Paul says God will examine each person at the judgment seat. There "every knee shall bow and every tongue shall confess to God. So that every one of us shall give account of himself to God." There confession of sins, not of Jesus, is in view. Some amalgamate the two verses to mean "every tongue shall confess Jesus is Lord" when "every tongue shall confess" at the judgment seat. Yet, the two verses cannot be combined without violence to the original context of each verse. Thus, the Expositor 's is relying upon a commonly heard amalgamation of two distinct verses. This common axiom says every tongue must confess Jesus as Lord at the judgment seat. However, in relying upon this, the Expositor s is relying on a myth. There is no basis to suppose non-Christians are going to confess Jesus on judgment day. The truth is Jesus in the parable wants us to know not only that the sheep and the goats are both believers but also that mere belief docs alone. Jesus clearly says this is the dividing line between the two groups. Jesus would be making salvation depend only on works (of charity). Thus, it follows that Jesus wants us to understand the goats were already Christians (i.e., had accepted him as Lord and Savior) but they failed to serve Him by works of charity to his followers. The formula is faith and works (of charity). This charitable service then becomes the dividing line in terms of who is and who is not ultimately saved among people who have faith in Jesus.