As John’s apocalypse comes to its conclusion, he goes out casting an amazing vision for the ultimate future of God’s people—and speaking as he did originally into the oppressed reality of his readers, what a way to end! For them, this presentation of eternity with God is a total flip of the script. No longer would there be any separation from God; no more tears, suffering, pain, persecution or even death. Their hardscrabble life would be replaced by the incredible, almost indescribable glory of God’s presence in a place where he is making everything new (just this statement alone for the first recipients of this letter had to bolster their faith). They will be completely and totally provided for, perfected and protected. It is the new heaven and new earth, the New Jerusalem, the holy city God has prepared for them. In it are only those who follow the Lamb, all others are excluded. We can only imagine the impact such a vision had for those suffering under the brutal Roman oppression. It is not just a fitting way to finish the story, but contextually, the only way. John has led them through the progressions of God’s assurances, his promises, his judgments against Rome along with the final judgment, now all that is left is the realization of the promises—heaven itself—forever with God, along with a reminder that there is still work to do and an invitation extended for all to do it. As these two final chapters unfold, they are filled with several allusions to Old Testament promises and demonstrate one last time that no Babylon (Rome or any other nation) regardless of how ferocious it seems, is any match for the God of heaven and the Lamb that was slain.
New Jerusalem. While this exact phrase is only used within the Revelation, the idea of a new heaven and new earth is found elsewhere in the Bible (Isaiah 65:17-25; 2 Peter 3:10-13). John sees this city descending out of heaven as a bride prepared for her groom. It is a depiction of the sum of God’s people—the church (so-to-speak) of both covenants coming together with Christ to live forever in the presence of God as God brings about a totally new dwelling from the old, wiping away all of the former suffering. Pause just for moment to consider the opening of this chapter—the impact these words would have had on his original audience. Even now, in the absence of that level of persecution, we are encouraged and emboldened by this promised reality. When God stated, “I am making everything new,”—that should be a game changer for all Christians of any generation. No longer will the current rules apply. No longer will Satan have a say. No longer will we be limited in any way. New Jerusalem is just that incredible.
It is for those who overcome. John makes sure to convey to his readers that this amazing vision is coming directly from God himself—the Alpha and Omega. This is his domain and it is only reserved for those thirsty for him; those who have overcome the persecution. It is not for the persecutors—the unbelievers and cowardly, etc. Their destiny lies with the dragon who deceived them—the second death—eternal separation outside of the protection of God. They have no power or even presence there. New Jerusalem is only for those who follow the Lamb.
The City. Next John describes this Holy City in vivid, brilliant detail. One of the seven angels gives him the grand tour. The city is equated to the bride of the Lamb, and again, represents God’s people from both covenants—with both the names of the twelve tribes of Israel and the twelve apostles prominently displayed within. As beautiful and breathtaking this description is, it is all meant to be symbolic. It is pointless to try to take the measuring literally. The use of the precious stones, the measuring, the number of gates—everything here both depicts the majesty of God and the complete way in which all within will be provided for and protected. It is also meant to convey the complete opposite experience from what John’s first readers were experiencing. No longer downtrodden. No longer bound by Roman aggression—in New Jerusalem they would see and experience a reality that even Rome in its prime could not even begin to match or imagine. For instance, the city of Rom had some marvelous architecture and temples, but none could compare to the splendor of what John is describing. Actually, in New Jerusalem there is no temple. None was needed because of the brilliance of the presence of God and the Lamb. They illuminate the city—no temple to a Caesar or any pagan god could ever even come close. And, John reminds once more—it is only reserved for those who the Lamb knows—who are in his book of Life. From all nations those in this book will flow into the city—through the open gates (indicating access—no one will ever be prevented from seeing God—even his face!) praising God through their own particular cultures—a beautiful scene indeed. This is the amazing, breath-taking, perfect city of God, John is shown—reserved for those, like his readers, who been faithful unto death.
There is a garden too. It surrounds a river—the river of Life. The earth itself is renewed in New Jerusalem with no more curse to burden it (see Romans 8:20-22). The garden provides all of the provisions needed for the city’s inhabitants—yielding its fruits every month bringing continual healing and blessings. Certainly, this is a call back to Eden (Genesis 3; Ezekiel 47), but it is also so much more. It is a step forward as well (Isaiah 2; Zephaniah 3). Beyond even what Eden offered, it is the place where all nations will live in harmony praising and serving the God who dwells among them—with the throne of God and the Lamb securely in the midst of the city providing all of the light ever needed. Here the Lamb’s followers will reign with him—forever. This is a picture of the new humanity who will be partnered with God to rule over his creation much like he originally desired (Genesis 1:27-28). What an almost unbelievable juxtaposition for those first century Christians in those seven churches to even imagine based upon their circumstances. But yet this was real—the trustworthy and true words of God. It was the culmination of all of God’s promises of hope and victory.
“Soon take place.” This conveys the urgency of the message because of the urgent condition of those who first heard the message. God had heard their cry and was acting upon it. This is why the angel informed John not to seal the book—the time for God to act was near. We must not confuse the language here—the entire Revelation was written in answer to the persecution of these first century Christians. John begins it by stating as much (1:3) and ends it the same way. These statements then speak to how the content of the book was originally and primarily for that generation—that God was bringing about the end of their suffering while also revealing to them the glory that awaited. In this, he declares a blessing on all who heed and keep the words of the Revelation—for all who take to heart the promised deliverance of God and remain faithful while waiting for that day. These are not just the words of John or even an angel, but of God himself and when he does come—when the message of the book is made known it will find people right where they are, which will be revealing in its own right because everyone will then know whose belongs to God and who does not—no more hiding behind the power of the Roman shield. Again, it is Jesus who is speaking to the churches—guaranteeing this as truth.
Come! So, the same Spirit that the churches were to hear is now partnered with the Bride compelling all to come—to accept God’s invitation to follow the Lamb, not the beasts nor dragon. Only by doing so could complete fulfilment be found. Rome had nothing like the water of life—only drinking of it could end thirst. No mistake this invitation is here at the end of the book after all had been said—it was God’s appeal to those Christians (and us) to not miss out on the blessings of New Jerusalem.
And one last warning. This book was not to be parsed (as was the custom with Jewish apocalyptic literature). Every part of it was essential and if anyone thought otherwise—it was to their peril. This was John’s way of emphasizing the overarching vital nature of the Revelation. Read it all. Believe it all. Find hope in it all. God is coming to the rescue soon!
And so, ends not just the Revelation, but the entire narrative of the Bible. It ends with a message of great assurance—for those living under Roman oppression—and for Christians of every generation. It is the Lamb that was slain that conquers and will always conquer. Every human kingdom can (and likely will) become a corrupted Babylon, but Jesus will not allow any to have the final say. His is the promise of “everything made new,’ which delivers God’s complete justice while offering the Lamb’s followers an eternity of his provision, protection and presence—all we could ever hope for and more!
So, the Bible starts with us in the presence of God—enjoying intimate fellowship and freedom from sin only to be interrupted and corrupted by Satan and his schemes along with the fallout that has and continues to create. But then the Bible ends with the real promise of us being once again fully in God’s presence enjoying an even greater reality in the new heavens and new earth with Satan vanquished forever. It is the story of redemption, which enabled a generation of Christians to stand against the Babylon that was Rome and will continue to enable us and any generation of Christians to be faithful unto death against whatever Babylon comes next. “The grace of the Lord Jesus be with God’s people. Amen.”
*Recourses used in the study include Worthy is the Lamb by Ray Summers; Revelation: An Introduction and Commentary by Homer Hailey; The Apocalypse: A Revelation of Jesus Christ by Donald R. Taylor; The Wonder Book of the Bible by Lee G. Tomlinson; and the bibleproject.com Revelation presentations.
Babylon the Great has fallen! John’s apocalypse has foreseen the downfall of Rome. God’s judgment was coming and no longer would the empire dominate the world and persecute the followers of the Lamb. Indeed, this was reason to celebrate and praise the God who would bring about this deliverance. It is the day of the Lord, only this time, instead of being of coming with judgment, fire, earthquakes—it arrives with rejoicing. It arrives with the promise of a heavenly wedding. It will be time for those martyred to celebrate, not mourn. This is the hallelujah John’s shares with his readers. He also shares—again—the “why” of the celebration as he vividly depicts in this section once more how the dragon, the beast, and all their allies will fall, be punished and ultimately be doomed. It is all the best possible news for his suffering audience. Judgment for their enemies; rescue from their plight; eventual exaltation over their circumstances is promised and coming. Hallelujah for sure. God has heard them; he is acting on their behalf; victory is assured. This is the essence of the Revelation. This is the message to bolster their faith.
The Hallelujah. The first ten verses of chapter nineteen really belong to the previous section—concluding John’s vision of the final judgement of Rome. These verses compose a song of rejoicing—attributing deliverance and glory and power to God because he has brought justice and judgement upon the evil that was Rome. It is a song of rejoicing over the triumph of truth and righteousness. It takes us back to the throne of God with the twenty-four elders and the four living creatures participating with the great multitude in shouting hallelujah before God. It is a beautiful scene, but even more so, a comforting, promising, encouraging scene for John’s original audience. They needed a reason to shout hallelujah. John is assuring them—it is coming.
The promised wedding. John next presents another beautiful and hope-filled reason for a hallelujah. A wedding is promised! Not just any wedding, however, but the wedding of the Lamb, to his bride (which we know is the church—Ephesians 5:25-27). This is the wonderful actualization of all of the promises of deliverance, rescue and salvation. No longer the persecuted, the castoffs, the bloodied, dirty, accused, and oppressed. Instead, dressed in fine linen, clean, bright—representing their faithfulness and righteousness in the face of overwhelming odds—these saints will enjoy the full benefits and abundant joy of being the bride of the Lamb. Blessed indeed are those invited to participate! It is all assured as emphasized as “the true words of God.” This kind of tremendous news in the face of their reality caused John to even fall down to worship the messenger! But he was quickly corrected with a refocus on Jesus. As always—the message is—it will be the Lamb who brings all of this about.
The victorious warrior. But there are different aspects of the Lamb and here John presents another portrait of Christ—the victorious warrior. Contextually, as this follows a presentation of final victory over Rome, it, yet again, it brings assurance to the original recipients of John’s vision. What John describes is amazing. This rider with blazing eyes, many crowns (demonstrating all authority), called “Faithful and True” and “the Word of God” and “King of Kings and Lord of Lords,” with a sword emerging from his mouth while riding on a white horse leading a mighty army and bringing justice and judgement in his war as he rules with an iron scepter sounds like something out of science fiction. In reality it is heaven’s way of conveying not just the ultimate power of God invested in Jesus, but the undeniable truth and reality of his victory. Using language from Isaiah 11:4; 49:2 it is meant to demonstrate the eventual, ultimate triumph of Christ and his followers. The Lamb is a warrior too and Rome will be no match for his power—except and this is significant—notice this warrior is already bloodied before the battle even begins. It is his own blood. In spite of the military-inspired presentation, the victory is assured and delivered, not in the shedding of the enemy’s blood, but through the shedding of the blood of the Lamb that was slain. Nothing changes here from when John first saw the Lion turn into the bloodied Lamb (4:6) or from how the saints were originally described as overcoming Satan (12:11). Yes, there is a war (portrayed again in this text); Yes, the Lamb and his followers will ultimately emerge victorious while the kings, generals, mighty men, etc. will fall and become carrion. But any idea here of an actual military engagement—then or now—between a heavenly army and some kind of opposing military force on earth is simply not supported by this text. It is all symbolic of God hearing and acting upon the plight of the then oppressed Christians—assuring them, that will end, Rome will fall, and they will be delivered by the Lamb that was slain, the warrior whose white robe in dipped in his own bloo
The end of the beast. To further illustrate how complete and final this victory will be—the beast which is Rome, the false prophet of the Caesar cults, and all who were dedicated to them with the Beast’s mark are thrown into the “fiery lake of burning sulfur.” All of this together symbolizes how decisive and thorough God’s judgment will be towards Rome. Yes, Jesus is depicted as coming from heaven to accomplish this task, but it is not to be understood as his second coming or, again, a military engagement. The text must remain rooted in its context.
The thousand years. Next John details Satan’s (the dragon himself) destiny—and admittedly this text has created all kinds of interpretive challenges. He is a loser in this battle as well and is punished—locked up in the Abyss for one thousand years (during which the martyred saints will reign)—only to be released after that for a time to rage again before once and for all being cast away to join his former allies forever in torment. What to make of this? First, contextually, John is conveying to his readers that the great power behind all of their troubles will be held accountable and will be punished. Satan, too, will not escape judgment. The “thousand year” period of time, like all other numerical references in the apocalypse should not be taken literally, but seen as a complete period of time. It is a time in which the martyrs will be vindicated, enjoy reigning with Christ (that is, enjoy rest without interruption) and realize that Satan really never had any power over them—that even in death they overcame him. This is the “first resurrection”—the triumph of the martyrs. (The second resurrection which is not mentioned, but implied should be understood as the general resurrection when Christ returns. The first death—again not mentioned but implied should be understood as physical death, while the “second death” here is eternal separation from God—20:14.) And it will be a time when Satan’s attack on Christians is prevented. Then John reveals at some point after the completed prison sentence, Satan will return to create more chaos across the world and gain more allies (Gog and Magog—referenced from Ezekiel 38-39). While numerous attempts have been made to specifically identify who/what Gog and Magog are, Ezekiel seems to identify them as symbols of all the nations opposed to God’s people and kingdom—sort of a conglomeration of gathered, corruptive evil—which would have been true of Rome and also true of evil, oppressive forces at any time in any generation. That Satan would find such partners in further attempts to destroy the work of God on earth is, then, not surprising. But John reassures—this attempt will fail also and finally once and forever Satan will have his own place, alongside his former Roman allies, in the lake of burning sulfur. After this, John sees and shares what appears to be the final, forever judgement of all people from all realms. Those whose name were not in the book of life joined Satan and the others in the lake of fire. This scene—again not only making the statement that God knows whose are his and who are not and will take care of both—from a contextual standpoint, bridges and segues into John’s final visions about being together forever with God. Judgement has happened. Rome has fallen. All of Satan’s attempts to defeat the followers of the Lamb have been thwarted. He no longer represents any threat whatsoever. All who have not followed the Lamb are gone. Now all that is left is eternal glory with God—living in the New Jerusalem in the very presence of the Lamb. Ultimate, complete, forever vindication and victory. This is how John ends the book—and with reason. What a concluding message for those still dealing with persecution. Their reality was difficult, but their future was heavenly!
Questions. As mentioned, this text has created interpretive challenges, but one thing we must remember is that when John wrote this—he had no millennial, pre-millennial, or post-millennial notions, only his message to the suffering saints of the first century. No future Armageddon battle between modern nations would have helped them in their struggle to remain faithful. Trying to pinpoint Gog and Magog as representing specific current people/nations continues to be a futile exercise. All of this should be viewed symbolically, just as the rest of the book. John’s revelation that Satan will be bound and loosed again is in some ways difficult. When? Why? Some see this as happening all within the more immediate context of the Roman empire. Others see the loosening as happening now—or since and after Christians enjoyed relative peace later in that empire. This is based upon the loosening episode being followed by Satan’s final defeat and then the final judgement. (We certainly do know Satan continues to do his work now). But as we read this—again, we must never stray from the original purpose and intent of the apocalypse. John does not and in so doing offers his original readers a dynamic message of victory, glory, hope and heaven in the face of seeming hopelessness. Just exactly what they needed to survive and endure.
John’s narrative shifts in chapters 4-5 to present a first-hand account of the incredible, heavenly throne of God. It is a necessary shift as this text serves to set up the rest of the book and clearly demonstrate the source and authority of the book. John’s vision here makes it clear that the words he shares about “what is about to take place” among the seven churches comes directly from God.
After accepting the invitation and entering in the open door, John witnesses an amazing scene. As his vision takes him personally to the throne of God, he uses language similar to Isaiah 6; Ezekiel 1; Daniel 7 to describe what he sees. He paints a brilliantly vivid and beautiful picture using precious stones for descriptive purposes, but in essence tells us what we already know, that is, God majesty cannot really be adequately captured and described. But like those before him who were gifted a heavenly glimpse, John does his best and it is stunning. He shares what he sees surrounding the throne:
24 elders—possibly representing the twelve tribes of Israel along with the twelve apostles, reflecting the authority in both covenants. It would be natural that they would be present in some way around God’s throne. Sitting themselves on thrones and wearing crowns would be emblematic of their own authority—given to them by God and in subjection to God. Wearing white would symbolize redemptive washing.
Lightning and thunder—not unusual to accompany the presence of God (Exodus 19:16-20)
Sevens—more sevens seen in the lamps (perhaps based on the Menorah in the temple—Hebrews 9:2) and in the spirits (completeness–representing the Holy Spirit of God whose presence there would be expected). The lamps along with other parts of John’s depiction also reveal a temple-like quality to the throne scene, which would not be surprising.
Sea of glass—maybe another allusion to the temple, specifically to the large bronze basin (1 Kings 7:23-26) in which the priests bathed before participating in sacrifices (2 Chronicles 4:6). It would only follow that the temple would reflect the throne.
The creatures (not “beasts” but the “Zoan” or “living creatures;” have been referred to as seraphim or cherubim)—These are similar to what both Isaiah (6:2-6) and Ezekiel saw (10:9-14). Each has a different face which may represent a different aspect of God’s creation (many diverse ideas have been suggested as each one’s significance and meaning). Perhaps taken together they are meant to represent the fact that all of God’s creation worship him, but the reality is—we do not know for sure. We do know that they serve as narrators when some of the seals are opened (chapter 6). Their purpose with the six wings covered with eyes is to continually—along with the elders—be present to offer praise to God while acknowledging his authority, holiness and worthiness. This is an essential element of the Revelation. For those in the midst of suffering, this unequivocally illustrates that the origin of John’s letter comes from the very throne of God. It is God, himself, speaking directly into their situation and all that he says and promises is true and trustworthy. But he is not alone in speaking.
The scroll—Again, in the right hand of God firmly indicating it includes only his words—he originated the message and sealed it seven times (a complete word for all churches). Sealing it indicates not only authorship but ownership, which only he or someone so authorized can open it. So, an angel seeks that someone but initially finding no one who has those kind of credentials or worthiness. This saddens John, because he is aware of the significance of the scroll’s message and the importance of sharing it, but an angel announces that there is in fact, someone else who can open it. What follows and this section of the text is, arguably, the most significant part of the entire letter.
The Lion and the Lamb. A wonderful paradox is next presented to John. Upon the angel’s announcement, he looks and sees the triumphant “Lion of the tribe of Judah” (see Genesis 49:9) and the “Root of David” (see Isaiah 11:1). These are messianic terms describe a military conqueror—certainly the kind of might needed to overcome such powerful evil embodied by the Roman Empire. Someone of such stature would indeed be expected to have the authority to open the seals on the scroll. But before this impressive figure moves to retrieve the scroll, the lion turns into the lamb—a lamb looking as if he had been slain—meaning covered with blood. This presents the exact opposite image then that of the lion—not might, but meekness; not power, but defeat; not a conqueror, but the conquered. How could a slain lamb be worthy to open the scroll? How could those intensely suffering oppression be comforted and assured of ultimate victory if a lamb, instead of a lion was leading them? That is the wonderful paradox we all recognize as Jesus Christ and it is the absolute key to understanding the message of hope and victory in Revelation. It is not the mighty lion that will overcome opposition by brute force, it is the Lamb of God sacrificed on our behalf that will prevail (Isaiah 53:7). It was not the Lion who decisively retrieved the scroll but the Lamb. This is consistent with everything Jesus taught, lived and stands for—and the message John’s audience needed to know and believe. Neither they nor we will overcome the opposition present in the “rulers,” in the “powers of this dark world” and “the spiritual forces of evil in the heavenly realms” (Ephesians 6:12) by matching them blow-by blow, but rather through the testimony of Jesus and the blood of the Lamb (Revelation 12:11). The message out of this paradox is essential to comprehend. Heaven possesses the might of the Lion but chooses to express it in the blood of the Lamb—both embodied by Christ who leads not with might but with sacrifice and thus expects the same from his followers (a turning of the cheek, loving your enemies, going the extra-mile approach, which the enemy with all the tools of evil at his disposal cannot match, understand or defeat). So, the message within the scroll belongs to Christ also. Not only is he speaking it, he lived it—the Living Word. The paradox messages to John’s audience that it is Christ’s way that will bring down the persecutors—strength through sacrifice—so hold on and be faithful even in the midst of the worst. The Lamb is depicted as having seven horns and spirits—likely indicating that he possesses both the authority (horns) and Spirit of God in full measure—certainly qualifying him in every way to open the scroll.
The affirmation. Assuredly the audience in heaven understood it this way as the elders, and the creatures offered him sacrifices and praise (bowls, harps); followed by being joined with an innumerable host singing praise to honor his worthiness and acknowledging the redemptive scope of his sacrifice along with promise to all in his kingdom (“reign on earth”—how the book ends). This is followed by a universal affirmation of the same. The Lamb is worthy to open the seals. Like the Father, the Lamb has all power, honor and glory. He is worthy of worship. The message of the scroll also originates in him and represents his will.
The events of these two chapters do set the stage for the remainder of the letter. John’s original recipients had to know without question that this was God’s revelation to them. All of heaven was aware of and acting upon their plight. Jesus, himself, modeled the solution while guaranteeing the promise of ultimate triumph. It would not be easy, but it would be worth it. And it did happen. The Lamb’s approach eventually did take down an empire. It still offers us our only hope and provides our only path to eternal victory. The heavenly paradox remains.
Yesterday I had the opportunity to accompany a few brothers to visit John 3:16 Ministries in North Central Arkansas. This is a ministry to men whose brokenness and addiction has led them to seek the intense and focused six-month program offered there. Currently they have 160 men working to overcome their demons; seeking to restore relationships damaged by what addiction brings; and to anchor it all in the love and presence of Christ. It was quite an amazing experience.
As we gathered in worship I shared in both the celebration of those who have found redemption and the desperation of those just beginning that journey. I witnessed families clinging to one another; husbands and wives with renewed hope; and folks kneeling together with arms wrapped around each other in prayer. It was quite powerful. God was moving in that place to bring healing to broken lives.
Then the song, “I am a Child of God” was led. I always thought this was such an incredible song by Hillsong. The lyrics from the first time I heard them spoke to me, but in this setting–listening to and singing, “Who am I that the Highest King would welcome me?”–It pierced my heart. I understood why the song would resonate with this audience. For these guys to sing, “Who the Son sets free, Oh is free indeed,” there is an additional layer and meaning. But the words were also penetrating my own layers.
One thing on evident display yesterday was transparent humility. It made me look deep within me to expose my own pride and pretense. Who am I? My mind went to Isaiah’s comment about our righteousness just being a “filthy rag” in the presence of God (Isaiah 64:6). I felt a sense of my own desperation as I stood and sang with those around me. Again Isaiah’s words from that text echoing in my thoughts; “all of us have become like the one who is unclean.” It was a moment of clarity for me.
Who am I? That could be answered in numerous ways–spinning the words to portray me in the best possible way. I could shine up my resume; boast of my accomplishments; and seek to impress. I could posture, maneuver and even pander–all to prop myself up so that you would realize just how significantly important I am. But in that moment, surrounded by such honest humility driven by filthy rag realizations, that all was revealed as the empty pretense that it is.
Who am I really? Or who do I need to be completely to make any definite, lasting difference for my family, for my church and for my community?
I am chosen, not forsaken. I am who you say I am. You are for me, not against me. I am who you say I am. In my Father’s house there is a place for me. I am a child of God, yes I am.
Babies crying. Loud amens. The rustling of pages turning in Bibles. Singing like you mean it. The warm sounds of hugs and greetings. The sweet laughter of brothers and sisters. The applause of the church celebrating a rebirth. Kids being kids throughout the halls and rooms. It is all pleasing music to the ears of God.
That is why I praise him for noisy churches!
Not irreverent noise. Not noise that purposefully distracts. Not noise made by uninterested folks. But the noise that naturally comes as a result of God’s family coming together to honor him.
Just imagine the absence of the noise. The silence would be disheartening. After all, we come in worship not to mourn, but to celebrate a risen Savior. Listen to what Scripture has to say:
Shout with joy to God, all the earth! Sing the glory of his name; make his praise glorious. – Psalm 66:1
Shout for joy to the Lord all the earth, burst into jubilant song.- Psalm 98:4
Sounds like a noisy situation. It seems worship is about making a little joyful noise. How else could we “burst into jubilant song?”
It is the kind of noise we should welcome. I would rather have babies crying in worship, then somewhere else on Sunday morning. I would rather hear the “amens” and all the other sounds, then the echoes of silence. And if worship is helping to prepare us for heaven, then we should get used to the noise. Heaven sounds like it is anything but quiet.
With winged creatures continually praising God; sounds as thunder rumbling and trumpets blowing; with twenty-four elders singing a new song; with voices numbering “thousands upon ten thousands times ten thousand” all praising God together; it will not be dull! (See Revelation 4-5.)
Could it really be any other way? Being Spirit-filled and having hearts full of thanksgiving, we cannot help but voice our praise to God. It is a natural extension of our relationship with him.
So, I thank God for a noisy church. Where there is noise there is life and I want to be a part of a living church!
Posted by dannydodd 
Adventures in Preaching 