A Blog Series on the Book of Revelation, Chapter 5:8-14
Have you seen the musical Wicked? How about Blue Man Group?
I know there are people out there who are fanatical about Wicked. In fact, it seems that most people who see it end up thinking it’s the best thing ever to grace the stage. And it may very well be. But I guess I missed whatever it is that has made it such a sensation.
I actually had the privilege of seeing it on Broadway and… I fell asleep. I couldn’t help it. I recall having slept just fine the night before, and I’m not one that has much of a problem staying awake if I need to. But I was just. so. bored.
And that’s not to say that the musical isn’t great. It probably is great, as far as musicals go. I’m in no position to be an informed critic. I just couldn’t stay awake. I so much prefer situations in which I feel like I’m participating. Which is why I’ve never had more fun as a part of an audience than I did at Blue Man Group, a stage show in which individual audience members—and at times the entire audience—is involved in the show. I won’t wreck the surprise for those of you who haven’t been. For those of you who have: I caught the marshmallow in my mouth. [High-fives all around]
I think this dynamic might explain, in part, why I’ve always had trouble with the traditional evangelical formulation of the gospel. It makes the audience completely passive. They play no role whatsoever. Typically it goes something like this: Jesus came to die for my sins so that I could be forgiven and go to heaven.
Is that statement true? Of course it is. It’s just that it leaves so much out. And to call it “the gospel” is not to condense the gospel into a brief statement that faithfully encapsulates the whole, it is to represent one strand of the gospel as the whole of the gospel. It would almost be like saying that Star Wars is about Luke Skywalker becoming a Jedi. …Well, yeah, that is a very key thread in the story. But let’s be careful about saying that Star Wars is about that. Star Wars is not easily summarized or condensed, and neither is the gospel.
An intra-evangelical debate has gone on for some time—and intensified in the last few years—about whether the gospel is mostly about Jesus’s sacrifice on the Cross, or Jesus inaugurating the Kingdom of God on earth. And while there are exceptions, generally speaking the more conservative evangelicals speak as though the Cross is the core of the gospel, and the Kingdom is an add-on that you mention if you have time (or not at all). The Cross is what you talk about with an unbeliever. The Kingdom is something you can talk about while you’re discipling/mentoring someone if you happen to take them through the books where the Kingdom is a central theme… What are those books called again?… Oh yeah… The Gospels. More progressive evangelicals generally flip that: God’s work to establish his Kingdom on earth—and our participation in that work—is the central message of the gospel, and Christ’s work on the Cross is (at best) something we need to cherish but keep in the background or (at worst) something we need to rethink and possibly further downplay in significance.
It seems to me that Revelation 5 has a useful response to the mistaken tendencies of both conservative and progressive evangelicals.
In Revelation 5, three songs are sung to the Lion-like Lamb that has just been revealed as worthy to open the scroll—God’s battle and renovation plan for the world. The first song goes like this:
“You are worthy to take the scroll and to open its seals, because you were slain, and with your blood you purchased for God persons from every tribe and language and people and nation, 10 and you have made them to be a kingdom and priests to serve our God, and they will reign on the earth.” (Rev. 5:9-10)
Do you see what I’m seeing? Read it again. What do you notice?
Verse 9 is the “gospel” of the conservatives and verse 10 is the “gospel” of the progressives. I guess I’m wondering why modern evangelicals feel the need to pick one or the other, or even to emphasize or prioritize one piece over the other. The earliest believers clearly didn’t. Verses 9-10 are one sentence in the original. If you’re reading an NIV or NLT translation, they put a period at the end of verse 9, and they’re wrong to do so because it’s a misleading error.
Jesus, the Son of God, sacrificed himself so that by his death he could rescue his people, anointing them to act as his vice-regents to rule with him, and his worship leaders to point people to him. That’s the gospel. And all I did was paraphrase verses 9-10.
Jesus did not come to die to make you a passive participant in his salvific work, who receives the gift of his sacrifice and then sits around just waiting to die and go to heaven, like someone watching (or falling asleep at) a play. And Jesus did not come with his Kingdom-inaugurating message, inviting well-intentioned, basically good people to get on board and help him, without a thought as to how it’s possible for people to do any good at all when they are, biblically speaking, enemies of God, filled with darkness and enslaved to sin under the rule of the Evil One.
The gospel is not either about the Cross or the Kingdom of God. We don’t need to emphasize one over the other. One does not need to be prior to the other. We don’t need to decide whether we’re going to be “Kingdom” people or “Cross” people. And anyone telling you in a sermon or a book or a blog post that one is more central or more important is distorting the gospel.
We don’t need to argue about which blade is more important in a pair of scissors. We don’t need to debate whether the front or back wheel of a bicycle is more necessary. No one needs to write a book about whether your right or left foot is more vital to finishing a marathon.
And you don’t need to choose only one sentence with which to express the gospel. But if you really feel compelled to do so, let me strongly suggest the use of some commas:
Jesus gave himself up to be killed in our place, bearing our sin, so that we could be forgiven, adopted as God’s sons and daughters, and sent out into the world as his pastors and ambassadors, who work to make their small corner of the world look like God’s kingdom—his new world—and who call the people around them to recognize and embrace their king and savior.