Category Archives: Revelations

What Is the Crown of Life?

The crown of life is mentioned twice in the New Testament—once in James and once in Revelations. In both instances, the crown is received by those who stand the test through perseverance in the faith.

Blessed is a man who perseveres under trial; for once he has been approved, he will receive the crown of life which the Lord has promised to those who love Him. (James 1:12)

Do not fear what you are about to suffer. Behold, the devil is about to cast some of you into prison, so that you will be tested, and you will have tribulation for ten days. Be faithful until death, and I will give you the crown of life. (Revelations 2:10)

What Is the Crown?
When James and John allude to the “crown of life,” they aren’t thinking of some literal, physical crown. The “crown of life” refers to eternal life itself. It’s not just a bonus reward that only some people get in the eternal kingdom, but rather the prize received by all entrants into heaven.

This particular phrase uses what is known in Greek grammar as the genitive of apposition or epexegetical genitive. The genitive of apposition is often used when the head noun (here, “crown”) is metaphorical. The substantive in the genitive case that follows (here, “of life”) refers roughly to the same thing as the head noun (“crown”). (For more detail, check out this chart).

Put in simple terms, “crown of life” means more specifically “the crown that is life.” Life itself is the future reward. In keeping with the genitive of apposition, “crown” is a metaphorical reference that is further clarified by “of life.” So, the “crown of life” is simply another way to say “eternal life.”

This same concept applies to other “crowns” mentioned in the epistles. We read of a “crown of righteousness” (2 Tim. 4:8) and a “crown of glory” (1 Peter 5:4). Just as with the crown of life, righteousness and glory are the rewards themselves. This makes perfect sense. When we enter heaven, we will be forever justified (found righteous) and glorified.

Conditions Upon Receiving Eternal Life
According to James, the crown will be given only to those who are approved after persevering under trial. The trial, of course, is a testing. It reveals the quality of that which is tested, in this case the Christian. After being tested by various trials, we will be either be approved or rejected. Those that are approved will receive eternal life (represented by the crown of life).

This crown has been promised to those who love God. Those who persevere and stand approved have been shown to truly love God, and thus receive eternal life. The one who is approved through perseverance and the one who loves God are one and the same. If you love God, you will persevere. If you persevere through trials, you show your love for God. They are different perspectives of the same reality.

The other reference in Revelations is completely consistent with the teaching in James. They both reinforce each other and communicate the same message. John, relaying the words of Jesus, writes that those who “remain faithful until death” will receive eternal life. Those who persevere until the day they die are those who are tested and found approved. They truly love God, as evidenced by their willingness to lay down their lives for Him. They walk in the same footsteps of Jesus as true disciples, loving as Jesus loved. As such, they receive the crown of life, which symbolizes eternal life.

This perseverance until our death isn’t in our strength alone, but with God’s help as we walk in obedience with Him. He will strengthen and guide us to the end, no matter what the trials. However, we must remain in Him through daily laying down our lives in service to God and others. If we are continually faithful in the small matters, he will strengthen us to remain faithful when faced with trials no mortal could withstand without divine help. And once we have overcome, we will receive the crown of life—life forever with God.

The words of Paul speak to this reality of God’s support as we abide in Him:

Now may the God of peace Himself sanctify you entirely; and may your spirit and soul and body be preserved complete, without blame at the coming of our Lord Jesus Christ. Faithful is He who calls you, and He also will bring it to pass. (1 Thessalonians 5:23-24)

The Seal on the Servants of God

Most have heard of the “mark of the beast” that is mentioned several times in Revelations. It’s captured the imagination of many Christians, especially of those holding a dispensational, premillennial interpretation of the end times. We’ve all read various speculations regarding forced chip implants, tattoos, and the like as possibly being the “mark of the beast.”

Of course, in all of this, people tend to forget the big picture. The beast, however we interpret it, is clearly in cohorts with Satan, working tirelessly to destroy the people of God. Those who have the beast’s mark on their hand and their forehead are those who have declared allegiance with God’s enemies, or are the very least not opposing their work.

However, in all of the speculation regarding the mark of the beast, what you don’t hear discussed is the mark of the righteous, the seal of God’s servants which John also writes about.

This is quite curious, since the Apostle John uses the same kind of language to describe this seal as he does with the ungodly mark. Perhaps its clear symbolic nature doesn’t lend itself to the same kind of frenzied speculation and excitement, despite being just as (if not more) prominent in scripture. We should take notice though, because just like the mark of the beast, the seal of the righteous is placed on the forehead of the saints. Those marked unbelievers who align themselves with the work of Satan act as a clear foil for those believers who are designated as belonging to and set apart for God.

This seal on the forehead of the servants of God is first mentioned in Revelations 7:3, after the first six seals are opened.

And I saw another angel ascending from the rising of the sun, having the seal of the living God; and he cried out with a loud voice to the four angels to whom it was granted to harm the earth and the sea, saying, “Do not harm the earth or the sea or the trees until we have sealed the bond-servants of our God on their foreheads.” (Revelations 7:2-3)

A couple chapters later, in Revelations 9:4, the fifth trumpet sounds and the locust-like creatures ascend out of the abyss. They are commissioned not to harm vegetation, as one would expect, but rather to torment humanity. Not just anyone, but specifically only those who do not have the seal of God on their foreheads.

Then out of the smoke came locusts upon the earth, and power was given them, as the scorpions of the earth have power. They were told not to hurt the grass of the earth, nor any green thing, nor any tree, but only the men who do not have the seal of God on their foreheads. And they were not permitted to kill anyone, but to torment for five months; and their torment was like the torment of a scorpion when it stings a man. And in those days men will seek death and will not find it; they will long to die, and death flees from them. (Revelations 9:3-6)

Just as we saw in Revelations 7, God has specifically sealed or marked the true servants of God. This is clearly not some physical, visible mark, but a spiritual designation by God. This spiritual seal indicates that they are God’s own possession, and as a consequence, they are spared here from the plague of demonic locusts, just as the Israelites were spared from the plagues God sent upon the Egyptians.

This does not mean the Christians do not or will not go through any tribulations. John is clear that many believers are killed for their faith in Jesus. (Rev. 20:4) We read the martyrs cry out to God day and night for justice to be served on earth. (Rev. 6:10) Yet, the seal of God clearly signifies that God knows all who are His. He is in complete control even in chaos, and will not allow anything to come upon His chosen people unless He has permitted it in His divine wisdom.

Ultimately, all those who have aligned themselves with Satan, having received the mark of the beast, are thrown into the lake of fire, but the servants of God enter into God’s eternal kingdom. They enter into His eternal reign on a renewed and glorified creation, where the curses of sin have been defeated, and the saints enjoy eternal fellowship with God. In this perfect world, where only the righteous dwell, we again see the seal—the mark of the holy believers—adorning the servants of God.

There will no longer be any curse; and the throne of God and of the Lamb will be in it, and His bond-servants will serve Him; they will see His face, and His name will be on their foreheads. And there will no longer be any night; and they will not have need of the light of a lamp nor the light of the sun, because the Lord God will illumine them; and they will reign forever and ever. (Revelations 22:3-5)

While the mark of the beast is forced upon the world indiscriminately, the seal of the righteous is only given by God to those who serve Him wholeheartedly—those who love Him and trust Him with all that they have and are. It is on the foreheads of these holy servants that the name of God is written, for they are His alone.

Rather than just focusing on the mark to avoid, let’s seek Jesus from whom we receive the seal that will last into eternity.

Pistis Iesou: “Faith of Jesus” or “Faith in Jesus”

In the scholarly world, a debate has been raging for a while now regarding the proper way to translate the Greek phrase “πίστις Ἰησοῦ Χριστοῦ” (pistis Iēsou Christou), meaning either the “faith of Jesus Christ” or “faith in Jesus Christ.” This would apply to other variations where we have the word pistis (faith) followed by different combinations of the name/title of Jesus in the genitive case.

The reason for the debate revolves around the fact that both options are grammatically possible and significant theological positions are at stake.

In simple terms, one could correctly translate the genitive Iēsou here either as an objective genitive or as a subjective genitive. The terms objective and subjective are simply labels we apply to the genitive, depending on how we believe it is being used. There is no magical magnifying glass we can pull out and peer through to discover a small marking that indicates what type of genitive it is. These are interpretive labels applied to the genitive case in Greek.

Translated subjectively, we would read the phrase pistis Iēsou as the “faith of Jesus”, meaning that Jesus produces the faith (so he is not the recipient of our faith in this scenario). Alternatively, to translate it objectively would yield “faith in Jesus,” meaning Jesus is the recipient of our faith. Both options are within the range of possible meaning grammatically.

Consequently, scholars can argue all day long in sophisticated ways and at the end of the day both sides still hold the same old positions stronger than ever. I’m simplifying, but that is the core of the issue.

The primary verses affected by this debate are mostly in Paul’s letters and would include Rom. 3:22, Rom. 3:26, Gal. 2:16; Gal. 2:20, Gal. 3:22, Eph. 3:12, and Phil. 3:9. Revelations 14:12 also applies, although it is not as commonly debated.

Let’s take a look at a couple examples and decide if a subjective or objective genitive would make more sense based on the context.

²¹But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— ²²the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: ²³for all have sinned and fall short of the glory of God, ²⁴and are justified by his grace as a gift, through the redemption that is in Christ Jesus, ²⁵whom God put forward as a propitiation by his blood, to be received by faith. (Romans 3:21-25 ESV)

In verse 22, we read that the righteousness of God has been revealed through pisteōs Iēsou Christou towards all those believing. Following most modern translations, the righteousness of God is through “faith in Jesus” and is for those believing. If understood this way, the concept of belief in Jesus is repeated twice unnecessarily. Paul would be saying that it’s revealed through believing in Jesus for those believing in Jesus, making it a bit of awkward phrasing.

It also raises an interesting theological dilemma. Is the righteousness of God revealed through our faith? Or is it through the faith of Jesus, Jesus’ faithfulness through death on a cross? I think most would agree that humanity didn’t reveal God’s faithfulness, unless you are referring specifically to God in human flesh, Jesus Christ. God revealed his righteousness through the person Jesus Christ. This was specifically through His faithful obedience and perseverance.

Here’s another example to analyze from Galatians:

“We know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified.” (Galatians 2:16)

This is similar to the previous example from Romans, but is even clearer in my opinion. The bold portions could also be translated as a subjective genitive, the “faith/faithfulness of Jesus.” Translated this way, Paul would be saying that we are justified by Christ’s death (the implied reference of the “faith of Christ”) and not by ritual observance of the Mosaic Law. Because we have been justified by Jesus’ sacrificial death, we have put our trust in Christ Jesus, so that we are justified by Jesus’ death and not by works of the Mosaic Law. Paul would not be denying the need to put our trust in Jesus, but rather puts greater focus on Jesus’ faithfulness as the paschal lamb.

If we took both instances in Galatians 2:16 as objective genitives, it would follow Protestant tradition nicely, but would make Paul repeat himself three times. Paul essentially would be writing that we are justified by believing in Jesus, so we believe in Jesus, in order that we be justified by believing in Jesus. Suffice to say, it lacks the theological depth the alternative interpretation communicates so nicely.

Let’s move on to a non-Pauline example, one I find interesting and is probably less discussed.

Here is a call for the endurance of the saints, those who keep the commandments of God and their faith in Jesus. (Revelations 14:12 ESV)

As I’ve discussed, “faith in Jesus” is a grammatically possible translation, but so is “faith of Jesus” or “Jesus’ faith.” So we could instead read this verse as:

Here is a call for the endurance of the saints, those who keeping the commandments of God and the faithfulness of Jesus.

This would change the definition of the saints to those who keep the commands of God and also the faithful perseverance of Jesus. The “faithfulness of Jesus” puts emphasis on the endurance of faith displayed throughout Jesus’ entire life. The saints are those who have not only believe in Jesus (which is expressed elsewhere in scripture), but those who live by the same obedient faith Jesus lived by.

Although one can’t grammatically prove the correctness of one translation over the other, understanding the alternate possibilities provide a new (or quite old) perspective that could be easily overlooked otherwise.

One word of caution, not every instance where we read about our faith in Jesus is applicable to this discussion. For example, Paul writes in Ephesians 1:15, “I have heard of your faith in the Lord Jesus.” The “Lord Jesus” here is in the dative and is preceded by the preposition “in” (en) in the Greek (unlike the examples discussed previously in this post). So any discussion of objective versus subjective genitives does not apply in this verse. There are a number of other verses like this. I would encourage you to use an interlinear or bible program accurately determine what grammatical construction is being used in the Greek.