Hear, O Israel: The LORD our God, the LORD is one!
( Deuteronomy 6:4 )
I believe that anyone who calls himself a Christian will readily acknowledge this fact, but most Christians who still have any orthodoxy about them will also profess belief in the 'Trinity', or three separate persons within the one God-head. Although it may ( more or less easily ) be argued from Scripture; the doctrine of the Trinity is, by no means, a 'case closed', when it comes to Scripture!
The first undeniable 'evidence' that Scripture gives to show that there exists a God-head, composed of one or more 'persons', is found in Genesis 1:26, where God said 'Let Us make man in Our image, according to Our likeness; let them have dominion over the fish of the sea, over the birds of the air, and over the cattle, over all the earth and over every creeping thing that creeps on the earth.' Here, God was evidently speaking to another ( besides Himself ), although obviously not really another ( for who else was there? ). Backing up, we read in Genesis 1:2, that, 'the Spirit of God was hovering over the face of the waters.' This is the first among many mentions of the Spirit ( AKA-the Holy Spirit ( Ghost, in the KJV ) that we find in the Scriptures. John 4:24 tells us that 'God is Spirit, and those who worship Him must worship in spirit and truth.' To bring out this truth; John uses the Greek transliteration 'pneuma', which Thayer's ( Greek ) Lexicon defines simply as 'a movement of air (a gentle blast)', and which therefore is roughly the counterpart of the Hebrew 'ruwach', which, according to Gesenius's Lexicon, can also be translated 'wind, breath, mind', among others ( the New Jerusalem Bible translates this phrase, in Genesis 1:2, as 'a divine wind' ). One question, and it is childish, almost, in its simplicity, is 'Does a Spirit have a Spirit?' We read in the Scriptures of the Spirit of God, the Spirit of Christ, the Spirit of truth, and etc., but must these necessarily point to a Trinity? Here is an interesting ( and telling ) fact; according to the NKJV, the phrase 'Holy Spirit' occurs only three times in the Hebrew Scriptures, first, in Psalm 51:11, where he pleads with God, 'Do not cast me away from Your presence, and do not take Your Holy Spirit from me.' In the very next verse, he reiterates his plea, this time referring to His 'generous' Spirit. Was David actually referring to what orthodox Christianity calls 'the third person of the Trinity', or was he simply giving God the title ( s ) which He rightly deserves, that of 'holy' and 'generous'? ( In fact, Isaiah ( 57:15 ) says that His ( God's ) name is 'Holy'! ) the second and third instances in the Hebrew Scriptures where we find the phrase 'Holy Spirit' are found in the 63rd chapter of Isaiah, verses 10 & 11. 'But they rebelled and grieved His Holy Spirit; so He turned Himself against them as an enemy, and He fought against them. Then he remembered the days of old, Moses and his people, saying: Where is He who brought them up out of the sea with the shepherd of His flock? Where is He who put His Holy Spirit within them'. Again; is Isaiah doing anything here but giving God the title, or character, of being 'holy'? Some could argue here that since verse 11 seems to say that God put His Holy Spirit within the Israelites, that this Holy Spirit must be a distinct 'person', or entity, but as we read in Luke 1:35. 'The Holy Spirit will come upon you, and the power of the Highest will overshadow you; therefore, also, that Holy One who is to be born will be called the Son of God.' We know that Jesus was called 'the Son of God' ( to my knowledge, this phrase, or even this concept, does not appear in the Hebrew Scriptures! ) Those who prophesied of the Christ did not ever say that He would be the Son of God, although Isaiah 53 does, to be fair, seem to indicate another personage, although not ( necessarily ) a familial bond.
As was mentioned concerning the birth of the Christ; Matthew and Luke ( really the only two Gospel writers that record this blessed event for us ) give an account that this Holy Spirit ( of God ) was instrumental ( as in the beginning ) in bringing the Christ into the world. Matthew recorded that God revealed this to Joseph ( in a dream, interestingly enough ) saying 'Joseph, son of David, do not be afraid to take to you Mary your wife, for that which is conceived in her is of the Holy Spirit.' ( Matthew 1:20 ), and previously that 'she was found with child of the Holy Spirit.' I'll get into this more, later, but when John the baptizer was asked why he came baptizing, or 'whelming ' ( washing-Exodus 29:4, Leviticus 16:4, ( Isaiah 52:15 ); he responded that 'I indeed baptize you with water unto repentance, but He who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire' ( Matthew 3:11 ) ( interesting to note here, that the Majority Text, upon which the KJV is largely based, omits 'and with fire' ). Prior to announcing the conception of the Christ, an 'angel' appeared to Zacharias, the husband of Mary's older cousin, recorded in Luke 1:15, telling him, among other things, that 'He will also be filled with the Holy Spirit, even from his mother’s womb.' We find later, that when the wife of Zacharias is visited by the mother of her Lord, that 'the babe leaped in her womb; and Elizabeth was filled with the Holy Spirit', just as the 'angel' had prophesied. Much later, after the birth of Zacharias' son, he himself 'was filled with the Holy Spirit, and prophesied'. When the fullness of time ( 9 months ) had come for Mary, and her Child was born, and they took Him to Jerusalem to fulfill the Law ( Exodus 13:2 & 15 ), they found that 'there was a man in Jerusalem whose name was Simeon, and this man was just and devout, waiting for the Consolation of Israel, and the Holy Spirit was upon him.' ( Luke 2:25-35 ).
Matthew 12:32 is a more or less oft-quoted saying, but I don't believe that it's understood as well as it's quoted. Jesus Himself said, 'Anyone who speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, either in this age or in the age to come'. There seems to be a pretty clear separation here, as we'll see also in the Gospel of John, between the Son of Man ( Jesus ) and the Holy Spirit, but is there really? Looking at the previous verse, Jesus had said, in what I believe to be an example of Eastern literary parallelism, 'Therefore I say to you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven men'. I believe that Jesus, in His temporary capacity, as the Son of Man, was saying, in other words, 'Rail against me all you want ( remember, He prayed, 'Father forgive them.......' ), but do NOT say anything against My Father!' Mark records this incident as well, using slightly different terminology, but with the same meaning, in chapter 3, verses 28 & 29, quoting Jesus as saying, in response to their accusation that He had a demon, 'Assuredly, I say to you, all sins will be forgiven the sons of men, and whatever blasphemies they may utter; but he who blasphemes against the Holy Spirit never has forgiveness, but is subject to eternal condemnation.' Again, in a slightly different context than the first two Gospel writers; Luke records this incident as well, and quotes Jesus saying, to His disciples this time, that 'anyone who speaks a word against the Son of Man, it will be forgiven him; but to him who blasphemes against the Holy Spirit, it will not be forgiven' ( Luke 12:10 ), then warns them, in the next couple verses that persecution ( tribulation ) is coming, but not to worry about what they should say ( kinda reminds you of Matthew 6:33, huh? ), because 'the Holy Spirit will teach you in that very hour what you ought to say'. John is silent, in his Gospel, about this incident, but he has other things to say concerning this Holy Spirit; we will come to those presently, but for now I just wanted to present these thoughts: in all of the above mentioned paragraphs, from the Synoptic Gospels, there seems to be, and indeed, I see no indication of a Trinity ( except as implied by the capitalization of certain words, and the fact that Jesus refers to Him as someone 'separate' from Himself-more on that later ), and even in the two accounts of the natural birth of the Christ, there is really nothing that points towards there being a Trinity, of any sort.
Now we come to the harder passages, the ones that seem to indicate, if not a Trinity, at least more of a 'separation' within the God-head. In Luke 11:13, at the end of an almost parabolic discourse, Jesus said, 'If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask Him?' This would seem to indicate that God the Father would give, or send the Holy Spirit ( God the Holy Spirit ), but then we're seemingly back at the question that I asked before; 'does a Spirit have a Spirit?' ( maybe a better question would be, 'why would a Spirit have a Spirit?' ) Obviously God gave us of Himself, just as He gave us of Himself when He sent His Son to become a Man so that He could pay the penalty for the sins of His people.
The Gospel of John, along with other incidents that the Synoptics do not record, presents us with a unique scenario; in John 7:37 & 38, 'On the last day, that great day of the feast, Jesus stood and cried out, saying, “If anyone thirsts, let him come to Me and drink. He who believes in Me, as the Scripture has said, out of his heart will flow rivers of living water'. Jesus seemingly was continuing the tale that He began with the woman at the well, in John 4. 'Jesus said to her, “I who speak to you am He.”' ( John 4:26 ) Jesus revealed to her, in not so many words, that He was the source of that 'living water' that He had told her about before. He revealed to her that not only was He the Christ, or Messiah that they had been waiting for, but that He was God Himself, saying, 'I............am'! Back to John 7, then, John 'brings it all home', so to speak, when he clarifies Jesus' previous statement, saying, in verse 39, 'But this He spoke concerning the Spirit, whom those believing in Him would receive; for the Holy Spirit was not yet given, because Jesus was not yet glorified.'
The next passage, from John 14, is fairly well known one, what with Jesus' famous 'I am the way, the truth, and the life. No one comes to the Father except through Me', and 'If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our home with him.' Probably equal though, in familiarity, are verses 16 & 17, 'I will pray the Father, and He will give you another Helper, that He may abide with you forever- the Spirit of truth, whom the world cannot receive, because it neither sees Him nor knows Him; but you know Him, for He dwells with you and will be in you.' This passage seems to project the idea of a Trinity, that is, until you read the next verse, where He says 'I will not leave you orphans; I will come to you.' ( Joshua 1:5, Hebrews 13:5 ) Here, maybe, is one of those many 'time texts', that may not seem to be quite as 'plain' as some others. Either Jesus is prophesying of His soon ( within a generation-Matthew 24:34, et al. ) return, or He is promising that He Himself will return to them ( Hebrews 9:28 ), or, quite possibly ( probably ), both! After comforting them with the promise of coming to dwell with them forever, Jesus further clarifies His statement, in verses 25 & 26, revealing that 'These things I have spoken to you while being present with you. But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all things that I said to you', and, lest they mis-understand His intentions ( which they often did, and still do ), He reminded them 'You have heard Me say to you, ‘I am going away and coming back to you'. After His death, burial and resurrection; Jesus appeared to them, miraculously, comforting them with these words, quite similar to those He uttered back in John 14:27, 'Peace to you! As the Father has sent Me, I also send you.' And when He had said this, He breathed on them, and said to them, “Receive the Holy Spirit.' ( John 20:21 & 22 ) ( This brings God's 'creation' of Adam, in Genesis 1:26-28 & 2:7, to mind! ) From my count; Luke mentions the 'Holy Spirit' a total of 42 times in his Acts of the Apostles, mostly referring to the indwelling, as promised above, in John 14:23 ( Joel 2:28-32 ) of the Holy Spirit ( God ), but also quoting, directly ( 1:20, 2:17-21, 28:26 ), and indirectly ( Acts 1:5, 2:4, 7:51, 11:15 & 16 ( Isaiah 49:1-13 ) from the Hebrew Scriptures.
Paul first uses the phrase 'Holy Spirit' in Romans 5:5, comforting the Roman Christians, who were apparently in the midst of persecution, reminding them that 'the love of God has been poured out in our hearts by the Holy Spirit who was given to us.' Paul was referring to a number of Old Covenant Scriptures, like Proverbs 1:23, Ezekiel 39:29, Daniel 9:27, Amos 5:8, 9:6, and Malachi 3:10, in which the blessings of the Holy Spirit ( God ) were promised to His seed. In Paul's letter to the Romans, in chapter 9, and verses 1 & 2; Paul told those Gentile Christians that 'I tell the truth in Christ, I am not lying, my conscience also bearing me witness in the Holy Spirit, that I have great sorrow and continual grief in my heart', referring to his own people, the Jews, or Israelites after the flesh. Paul next refers to God as the 'Holy Spirit' in Romans 14:17, in reference to the Kingdom of God, saying that 'for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit'. In his benediction, near the end of his letter to the Romans, in chapter 15, verse 13; Paul again refers to God as the 'Holy Spirit', when he writes, almost in a form of 'parallelism', 'Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope by the power of the Holy Spirit.' In his first letter to the Church at Corinth; Paul, speaking of the wisdom of spiritual discernment, wrote, in chapter 2, verse 13, 'These things we also speak, not in words which man’s wisdom teaches but which the Holy Spirit teaches, comparing spiritual things with spiritual.' ( the Nestle-Aland/United Bible Society text, based, I believe, on more ancient manuscripts, omits 'Holy' here. ) In a manner of reprimand, Paul reminded the Corinthians, in 6:19, asking a rhetorical question, 'Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own?' Answering a question concerning spiritual gifts, and their diversity, Paul wrote this response, in 12:3, 'Therefore I make known to you that no one speaking by the Spirit of God calls Jesus accursed, and no one can say that Jesus is Lord except by the Holy Spirit.' In his second letter to the Corinthian Church; Paul pleaded for their holiness, revealing to them, reminding them, that his ministry, and theirs, was by 'the Holy Spirit', in other words, 'by the power of God'. Paul ends his second letter with this benediction, using a sort of three-fold form of 'parallelism', 'The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all. Amen' ( II Corinthians 13:14 ) Paul next uses the phrase 'Holy Spirit' in Ephesians 1:13; reminding the Ephesian Christians, who according to Jesus ( Revelation 2:4 ) had left their first love ( Christ ), 'In Him you also trusted, after you heard the word of truth, the gospel of your salvation; in whom also, having believed, you were sealed with the Holy Spirit of promise'. ( 3:5 ) Paul obviously felt the need, once again, in Ephesians 4:30, to be holy, for he pleads, 'do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.' In his first letter to the Thessalonian Church; Paul revealed to them that 'our gospel did not come to you in word only, but also in power, and in the Holy Spirit' ( I Thessalonians 1:5 ). Much as with the other churches; Paul had to remind them that 'he who rejects this does not reject man, but God, who has also given us His Holy Spirit.' In the first chapter of his second letter to Timothy ( verse 14 ); Paul wrote, 'That good thing which was committed to you, keep by the Holy Spirit who dwells in us.' Writing to Titus; Paul reminded him that it was 'not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit'. In the second chapter of the epistle ( letter ) to the Hebrews, verse 4, the writer, speaking of the salvation that God brought to man through Jesus the Christ, asks the question of those first-century Jews, 'how shall we escape if we neglect so great a salvation', since God was 'also bearing witness both with signs and wonders, with various miracles, and gifts of the Holy Spirit, according to His own will?' Quoting from the Hebrew Scriptures ( Psalm 95:7-11 ), then writer then makes a plea for faithfulness, reminding them that, 'Therefore, as the Holy Spirit says: Today, if you will hear His voice, do not harden your hearts as in the rebellion, in the day of trial in the wilderness, where your fathers tested Me, tried Me, and saw My works forty years. Therefore I was angry with that generation, and said, ‘They always go astray in their heart, and they have not known My ways.’ So I swore in My wrath, 'They shall not enter My rest.' ( Hebrews 3:7-11 ) We read in Hebrews 6:4-6 that it is 'impossible for those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come, if they fall away, to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame'. Describing the limitations of the earthly types and figures, the author wrote, in Hebrews 9:8, speaking of the true tabernacle 'which the Lord erected, and not man' ( Hebrews 8:2 ), that 'the Holy Spirit [was] indicating this, that the way into the Holiest of All was not yet made manifest while the first tabernacle was still standing.' Quoting Jeremiah 31:33 & 34, the writers spoke these words concerning the New Covenant in Christ; 'But the Holy Spirit also witnesses to us; for after He had said before, 'This is the covenant that I will make with them after those days, says the LORD: I will put My laws into their hearts, and in their minds I will write them', then He adds, 'Their sins and their lawless deeds I will remember no more.' ( Hebrews 10:15-17 ) In I Peter 1:12; Peter wrote to his people , concerning the Old Covenant prophets, that 'to them it was revealed that, not to themselves, but to us they were ministering the things which now have been reported to you through those who have preached the gospel to you by the Holy Spirit sent from heaven-things which angels desire to look into', and in his second letter, that 'prophecy never came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit.'
Although in many of these examples, the Gospel writers, and the authors of the epistles, could very easily, simply have been referring to God as the holy Spirit ( which He is ), it also seems to be very clear that the Holy Spirit had a special mission during the first century, or the birthing and growing pangs of the Church. The question that I wish to present here is, 'if the Spirit of God ( or the 'third person of the Trinity' ( 'sure; it's orthodox, but is it Scriptural?' ) was sent to in-dwell the Church in the first century; is He still with us, as the 'Holy Spirit', since God ( who is the holy 'Spirit') once again dwells with us?' The writers of Scripture, especially the Greek Scriptures, also make very clear that, at least during the first century AD, and maybe a few years before, that there was a 'separation' within the God-head, when God sent His only begotten Son to earth in the form of, or as a human being, and thus was called 'the Son of Man' ( Ezekiel 20:27 ( Isaiah 52:14 ), although still called the 'Son of God' ( Hosea 11:1 ( 1:10 ), Matthew 14:33, Mark 1:1, Luke 1:32-35, Luke 22:70, II Peter 1:17, I John 4:10, Revelation 2:18 ( 21:7 ).
We now will treat several of the more ( seemingly ) irrefutable passages supportive of a doctrine of the Trinity. Most famous of these, probably, is John 5:7, 'For there are three that bear witness in heaven: the Father, the Word, and the Holy Spirit; and these three are one'. An interesting note on this verse though, and the first part of the next, is 'NU-Text ( Nestle-Aland/United Bible Societies ) and M-Text ( Majority ) omit the words from 'in heaven' (verse 7) to 'on earth' (verse 8). Only four or five very late manuscripts contain these words in Greek.' Verse 8 reads 'And there are three that bear witness on earth: the Spirit, the water, and the blood; and these three agree as one. ' If indeed the words noted above are true, it would make more sense in the context of Jesus' words to Nicodemus, in John 3, and His words to the woman at the well, in John 4. Matthew 28:19, perhaps better known as the first part of 'The Great Commission' is another well-known passage that seems to lend support to the doctrine of the Trinity. 'Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit', but could this simply be another example of three-fold 'parallelism', three being another numeral used in Scripture to denote completeness?
The Gospel according to Mark tells us that John the Baptizer, preaching of the coming of the Christ, prophesied, 'I indeed baptized you with water, but He will baptize you with the Holy Spirit'. Soon after this, John rendered his baptism upon this Christ, and 'saw the heavens parting and the Spirit descending upon Him like a dove' ( Mark 1:8-10 ). In Luke's account, in chapter 3; John is recorded as saying much the same as Matthew records, although in a slightly different context: John said, 'I indeed baptize you with water; but One mightier than I is coming, whose sandal strap I am not worthy to loose. He will baptize you with the Holy Spirit and fire' ( Luke 3:16 ). Luke also later records the Jesus received this baptism from John, after which 'the Holy Spirit descended in bodily form like a dove upon Him, and a voice came from heaven which said, 'You are My beloved Son; in You I am well pleased.' Following Matthew's account; Luke chapter 4 tells us that, immediately after this saying, 'Jesus, being filled with the Holy Spirit, returned from the Jordan and was led by the Spirit into the wilderness'. The gospel of John ( chapter 1 ) also records that John came baptizing, but, for some reason doesn't record that Jesus received the baptism of John ( water baptism ), although the baptizer did bear witness saying 'I saw the Spirit descending from heaven like a dove, and He remained upon Him'. In the very next verse, though, he says 'I did not know Him, but He who sent me to baptize with water said to me, ‘Upon whom you see the Spirit descending, and remaining on Him, this is He who baptizes with the Holy Spirit.'
When the Father 'separated' ( John 17:1-5 ) Himself from His Son, and sent Him to earth in the form of a man; God became, for a while, 'divided', within the God-head. One can fairly easily ascertain that the Son of God ( known as the Second 'person' of the Trinity, among orthodox Christians of varying types ) was preexistent; Jesus Himself said 'before Abraham was, I AM.' ( John 8:58 ) This statement almost got Him killed right then and there, because the Jews perceived ( how 'funny' that they perceived this and missed so many other things! ) that Jesus was saying that He was God ( Exodus 3:14 ), or at least equating Himself with God ( John 10:24-36 ( Philippians 2:6 ), later saying ‘I am the Son of God’. So we can pretty well establish that there are, or at least were, up until the consummation of the New Covenant, at least two separate 'personages' within the Godhead, but I believe that it as clear that these two, together, make up the Holy Spirit. A question that could well be raised among believers in 'fulfilled eschatology' ( in fact, this is one of the implications of 'FE' ); 'since Jesus left His body ( the Church ) on earth, when He ascended back into 'heaven' ( the presence ( glory ) of the Father ( God ); is He still a separate ( distinct ) 'person' from God the Father, or has He ( Father and Son ) become 'all in all' ( I Corinthians 15:28 ), as Scripture said?' 'Is it really all that important to defrock the doctrine of the Trinity' is another question that might well be asked; but I will leave that up to you. Personally; I believe that there is Scriptural evidence to say, beyond a shadow of a doubt, that there is, not a multiplicity of persons, or even personalities ( 'aspects' or 'characteristics' might be better words ), but of offices, actions, within the God-head, but since Christ's return in the 'clouds' of judgment on Old Covenant Israel; He remains with us as our Head, for as the Scriptures said, 'in Him dwells all the fullness of the Godhead bodily' ( Colossians 2:9 ( I:15-20 ).
In the love of Christ, and for the glory of God,
Charles Haddon Shank
Sunday, August 22, 2010
Saturday, August 14, 2010
Conversations witth a bullfrog ( 'If I were the king of the world........' ) AKA 'The Great Upheaval' ( a message from Jeremiah Bereano )
I recently had a conversation, over the internet, with a brother who lives on the other side of the globe ( 'Praise God for the internet!' ), and one of the subjects that we talked about was preterism. He asked me, in other words, when we would see this kind of covenantal thinking would begin to take hold in mainstream Christianity, in the church at large. I replied to the effect that God was moving in His Church, and that I thought that preterism ( in it's many forms and facets ) was one of these 'fingers'.
In my earlier days, as 'the wandering theologian'; I was often known to take passages like I Peter 4:17 ( 'For the time has come for judgment to begin at the house of God; and if it begins with us first, what will be the end of those who do not obey the gospel of God?' ) out of context, and apply it to the Church today. I believe that it can and must be applied to the Body of Christ today, as it IS the eternal word of God, although it doesn't have quite the same ramifications as it did to those first-century Jews to who Peter wrote. When Peter wrote these words of warning to his fellow Israelites ( the Diaspora, or Dispersion ); he was referring to the Great Tribulation that was about to come on God's people in the first century, and although this judgment, as we know, was a final and decisive one, which had eternal consequences, ushering in the fullness of the New Covenant in Christ; the church today faces a judgment of sorts, a 'weeding out', if you will, a purification. Many people today, especially with the introduction of social networking ( most notably Facebook ) have turned to the internet for fellowship within the Body of Christ, either because of their 'paradigm shift' ( for which many have been ostracized ), or because there just isn't a body of believers anywhere near that they feel comfortable fellowshipping with. Some, for whatever reason, have even attacked the local, or institutional church, even religion ( Christianity ) itself, and in many cases; I don't really blame them!
The institutional church has, in many ( some would say most, if not all ) cases, become undeniably corrupt. I personally know of at least one church down in the next state below where I live ( and this was back in the mid-late 90s ) that paid their pastor almost a quarter of a million dollars, and this was over ten years ago! I'm sure we've all heard of churches, in the big cities especially, that are pay their pastors much better than that, and I'm sure we can all tell a personal story of ministers seeming to be more concerned with how much they're getting paid, than with actually ministering ( fully ) to God's people. We could probably use up reams of seemingly endless data, uncovering the seemingly endless corruption in the institutional church, but should we really be spending all that time doing that? The 'Middle Ages', especially towards 'the end', were a time of 'Great Upheaval', where men like John Knox John Huss, and even Martin Luther were great instigators ( of God ) of much of this 'trouble' that God's people faced. Not having read much history of that era for quite some time, and therefore not having an extensive knowledge of the whole situation; I believe that we can all agree that the institutional church, though by all accounts an integral part of the Body of Christ, has harbored a lot of corruption over the years, and quite a few shady characters, who some would argue, were not part of that Body.
As I said, and hinted at earlier; I believe that the principles of preterism, or 'realized ( fulfilled ) eschatology' is just one of the 'stepping stones' that God is using to effectually continue this 'Great Upheaval', but it cant stop with eschatology. There are so many implications of fulfilled eschatology, most that have not been fully explored, and most probably some that, for whatever reason, have not been explored at all. The grace of God is one of these subjects that are beginning, within the past ten years or so, to be more fully ( and freely ) explored. A good example of a certain doctrine that has been freshly looked at, and is still being explored, is that of 'soteriology', or the doctrine of salvation. Most churchmen ( and this is changing-thanks be to God ), because of their false assumptions concerning eschatology, have felt the need to posit that our salvation has not been fully realized yet, in order to be consistent with those assumptions. In all fairness; there are many in the church ( institutional ), both in the pulpit and the pews, that despite their 'false assumptions', are living and loving as they have been Loved, freely sharing ( though maybe ignorantly ) the fullness of the Gospel of Grace! This is very commendable, and as I hinted at; 'All praise and glory goes to God!'
Many, as I noted earlier; have seen the apparent corruption in the institutional church, and have made the ( difficult, usually, and heart-breaking ) choice to leave the institutional church altogether, leaving behind ( in many cases ) family, and those they thought were friends, while others have made the ( even more difficult ) choice to labor in the midst of oppression ( perceptively, of course ) , fellowshipping, encouraging, eve influencing, those that labor under those false assumptions. I've old several 'brothers' that I thought that Martin Luther had the right idea, not trying to leave the church, not breaking fellowship, but striving to change ( strongly and drastically ) it from within. Don't get me wrong; I'm no Martin Luther, nor am I claiming to be, but maybe, just maybe, by spreading this renewed Gospel of Grace and Love; we can help set things straight, and fulfill our destiny as 'healing leaves ( Revelation 22:2 )!
In my earlier days, as 'the wandering theologian'; I was often known to take passages like I Peter 4:17 ( 'For the time has come for judgment to begin at the house of God; and if it begins with us first, what will be the end of those who do not obey the gospel of God?' ) out of context, and apply it to the Church today. I believe that it can and must be applied to the Body of Christ today, as it IS the eternal word of God, although it doesn't have quite the same ramifications as it did to those first-century Jews to who Peter wrote. When Peter wrote these words of warning to his fellow Israelites ( the Diaspora, or Dispersion ); he was referring to the Great Tribulation that was about to come on God's people in the first century, and although this judgment, as we know, was a final and decisive one, which had eternal consequences, ushering in the fullness of the New Covenant in Christ; the church today faces a judgment of sorts, a 'weeding out', if you will, a purification. Many people today, especially with the introduction of social networking ( most notably Facebook ) have turned to the internet for fellowship within the Body of Christ, either because of their 'paradigm shift' ( for which many have been ostracized ), or because there just isn't a body of believers anywhere near that they feel comfortable fellowshipping with. Some, for whatever reason, have even attacked the local, or institutional church, even religion ( Christianity ) itself, and in many cases; I don't really blame them!
The institutional church has, in many ( some would say most, if not all ) cases, become undeniably corrupt. I personally know of at least one church down in the next state below where I live ( and this was back in the mid-late 90s ) that paid their pastor almost a quarter of a million dollars, and this was over ten years ago! I'm sure we've all heard of churches, in the big cities especially, that are pay their pastors much better than that, and I'm sure we can all tell a personal story of ministers seeming to be more concerned with how much they're getting paid, than with actually ministering ( fully ) to God's people. We could probably use up reams of seemingly endless data, uncovering the seemingly endless corruption in the institutional church, but should we really be spending all that time doing that? The 'Middle Ages', especially towards 'the end', were a time of 'Great Upheaval', where men like John Knox John Huss, and even Martin Luther were great instigators ( of God ) of much of this 'trouble' that God's people faced. Not having read much history of that era for quite some time, and therefore not having an extensive knowledge of the whole situation; I believe that we can all agree that the institutional church, though by all accounts an integral part of the Body of Christ, has harbored a lot of corruption over the years, and quite a few shady characters, who some would argue, were not part of that Body.
As I said, and hinted at earlier; I believe that the principles of preterism, or 'realized ( fulfilled ) eschatology' is just one of the 'stepping stones' that God is using to effectually continue this 'Great Upheaval', but it cant stop with eschatology. There are so many implications of fulfilled eschatology, most that have not been fully explored, and most probably some that, for whatever reason, have not been explored at all. The grace of God is one of these subjects that are beginning, within the past ten years or so, to be more fully ( and freely ) explored. A good example of a certain doctrine that has been freshly looked at, and is still being explored, is that of 'soteriology', or the doctrine of salvation. Most churchmen ( and this is changing-thanks be to God ), because of their false assumptions concerning eschatology, have felt the need to posit that our salvation has not been fully realized yet, in order to be consistent with those assumptions. In all fairness; there are many in the church ( institutional ), both in the pulpit and the pews, that despite their 'false assumptions', are living and loving as they have been Loved, freely sharing ( though maybe ignorantly ) the fullness of the Gospel of Grace! This is very commendable, and as I hinted at; 'All praise and glory goes to God!'
Many, as I noted earlier; have seen the apparent corruption in the institutional church, and have made the ( difficult, usually, and heart-breaking ) choice to leave the institutional church altogether, leaving behind ( in many cases ) family, and those they thought were friends, while others have made the ( even more difficult ) choice to labor in the midst of oppression ( perceptively, of course ) , fellowshipping, encouraging, eve influencing, those that labor under those false assumptions. I've old several 'brothers' that I thought that Martin Luther had the right idea, not trying to leave the church, not breaking fellowship, but striving to change ( strongly and drastically ) it from within. Don't get me wrong; I'm no Martin Luther, nor am I claiming to be, but maybe, just maybe, by spreading this renewed Gospel of Grace and Love; we can help set things straight, and fulfill our destiny as 'healing leaves ( Revelation 22:2 )!
Saturday, July 31, 2010
What a Beautiful Mess We're In!
I am NOT a big fan of country music, but my youngest daughter is, and for the past week, more or less, I've been subjected to listening to it from the time I go to bed at night, to the time I get up in the morning. ( Don't get me wrong; I'm not really complaining, because I'm not really losing any sleep over it! ) The phrase that has been going through my head all morning, in this case, is 'what a beautiful mess I'm in'. We can look at this statement in several ways, both gloriously true; first, we could well say, 'wow, what a messed-up situation that we've landed in!', or we could thank God ( since 'Father Knows Best' ) for the messed-up situation that He has blessed us with, and graciously sent our way. ( Sometimes we can figure out why He has 'blessed' us in this certain way, but usually we can only speculate! )
You've most likely heard the phrase often, especially lately, 'it's all in how you look at it', and that's very true, in a sense: perception has a lot to do with how we 'handle' things ( not that things are the way we perceive them to be, for more often than not, our perception is a bit 'skewed'! ) In both 'perceived' situations, for instance; we could look at our situation and 'stress about it, throwing up our hands, saying 'why me?!', even, in some cases ( many? ) getting angry with God ( or yourself ), and taking it out on everyone around us, or we could take a look a our situation, and think 'I'm to blessed to be stressed'; God is just putting me in this situation to test me ( for whatever reason ), or too keep me from a different, maybe worse, or even possibly harmful situation. We often forget, when faced with these situations, that they are, whether we perceive it or not, 'a blessing in disguise'! Anyone who knows me, has figured out by now that my favorite Bible verse ( to quote, anyway ) is Romans 8:28; it reads ( depending on the version, of course ) 'For we know that all things work together for good ( or God works all things for good ) to those who love God, to them that are the called according to His purpose'. 'It's ALL good!' ( another familiar phrase, especially among the 'freer' kind ) We surely, without doubt, are in a beautiful mess; we have been 'blessed' ( most of us ) with a unique situation ( though, in a sense, quite common ), and while we can be sure that it is for our good, it's often hard to see that good ( God ), and not stress about the 'bad' that we do see.
Death, as we know, is a necessary part of life, this human existence, but, depending on how we face it, it can cause us ( as in one case I'm sure some of us are quite familiar with ) to say 'why him, God; he was so young, in the prime of his life ( not to mention with a wife and a couple of kids to support)?', or, as in another situation that you might be familiar with; 'God knows best: it was her time to go' ( but we sure will miss her bodily presence ), and God delivered her ( physically ) from a lifetime of hardship and trials, to what we can only speculate about, except that we know she is still in the Presence of God, but now she can enjoy that Presence without the 'fetters' ( blessings too, don't get me wrong ) of her biological body! We can make the choice, and we often make the wrong one, when something like this happens to us, or one of our loved ones, however near or far, to face it with either one of the above-mentioned attitudes ( or one similar ) and decide within ourselves whether we are going to let it 'stress us out', or whether we are going to let it make us stronger, and bring us peace ( either way; God's purpose will be done in our lives, so we might as well make the best of it, right? )!
I pray that we can all ( me especially ) 'treat' life's many and varied 'situations' this way, and that this gentle reminder will be a blessing to all those who read it!
In the Love and service of our great God and Saviour,
Charles Shank
You've most likely heard the phrase often, especially lately, 'it's all in how you look at it', and that's very true, in a sense: perception has a lot to do with how we 'handle' things ( not that things are the way we perceive them to be, for more often than not, our perception is a bit 'skewed'! ) In both 'perceived' situations, for instance; we could look at our situation and 'stress about it, throwing up our hands, saying 'why me?!', even, in some cases ( many? ) getting angry with God ( or yourself ), and taking it out on everyone around us, or we could take a look a our situation, and think 'I'm to blessed to be stressed'; God is just putting me in this situation to test me ( for whatever reason ), or too keep me from a different, maybe worse, or even possibly harmful situation. We often forget, when faced with these situations, that they are, whether we perceive it or not, 'a blessing in disguise'! Anyone who knows me, has figured out by now that my favorite Bible verse ( to quote, anyway ) is Romans 8:28; it reads ( depending on the version, of course ) 'For we know that all things work together for good ( or God works all things for good ) to those who love God, to them that are the called according to His purpose'. 'It's ALL good!' ( another familiar phrase, especially among the 'freer' kind ) We surely, without doubt, are in a beautiful mess; we have been 'blessed' ( most of us ) with a unique situation ( though, in a sense, quite common ), and while we can be sure that it is for our good, it's often hard to see that good ( God ), and not stress about the 'bad' that we do see.
Death, as we know, is a necessary part of life, this human existence, but, depending on how we face it, it can cause us ( as in one case I'm sure some of us are quite familiar with ) to say 'why him, God; he was so young, in the prime of his life ( not to mention with a wife and a couple of kids to support)?', or, as in another situation that you might be familiar with; 'God knows best: it was her time to go' ( but we sure will miss her bodily presence ), and God delivered her ( physically ) from a lifetime of hardship and trials, to what we can only speculate about, except that we know she is still in the Presence of God, but now she can enjoy that Presence without the 'fetters' ( blessings too, don't get me wrong ) of her biological body! We can make the choice, and we often make the wrong one, when something like this happens to us, or one of our loved ones, however near or far, to face it with either one of the above-mentioned attitudes ( or one similar ) and decide within ourselves whether we are going to let it 'stress us out', or whether we are going to let it make us stronger, and bring us peace ( either way; God's purpose will be done in our lives, so we might as well make the best of it, right? )!
I pray that we can all ( me especially ) 'treat' life's many and varied 'situations' this way, and that this gentle reminder will be a blessing to all those who read it!
In the Love and service of our great God and Saviour,
Charles Shank
Wednesday, July 28, 2010
Too Blessed to be Stressed ( ?? )!
This phrase is becoming more and more common in usage, especially among Christians, but, as in so many other cases; do we really practice what we preach? In so many secular songs, even ( I can think of one country song, anyway ); we often hear that 'I am so blessed', or something to that effect. There can be no doubt that we are too blessed to be stressed ( Ephesians 1:1-3, etc. ), but this doesn't stop the best of us; at some point or another, in some way or another, we all succumb to, if not the physical out-workings of the numerous stress factors that we come face to face with every day, then at least the mental, emotional, and sometimes the spiritual effects of that wondrous creation we call 'stress'!
Why do we get 'stressed', even though we know that we've been blessed beyond our wildest imaginings? If we sat down ( calmed down ) and really thought about it; we have been blessed so far beyond what we can even speculate, I mean; what does it really mean ( entail ) that our Creator God, our Father, He who birthed us ( spiritually-John 3 & 4 ), should deem to come down off His throne, subject Himself to the indignity of becoming one of us ( lowly ( weak ) humans ), suffering a lifetime of a fairly normal human existence, and then, in the last three or so years of His physical life on this earth being persecuted by His own kin, to finally end His ( physical ) existence in one of the most cruel deaths imaginable, the suffocating death of the cross ( crucifixion ), as the song goes, 'just to save a sinful soul like mine', to redeem His people, really, from their ( our ) own weakness, and, put simply, stupidity; idiocy, if you will! So how blessed are we?
Sure, you might say ( you must say, if you're honest with yourself, and Scripture ), 'we've been spiritually blessed, but those physical blessings seem 'far and few between', most of the time!'. This is so, but, as we all know; it usually only seems that way. If we stop ( rest-this is another of the 'Purposes of Night' ) and really think about it, as the song says 'Count Your Blessings, and 'name them one by one', we come to see ( understand ) just how blessed we are, even in this physical realm of our human existence! We have everything we need, do we not? God ( Jesus ) promised ( Matthew 6:33 ) that if we seek first His Kingdom, ( spiritual blessings), then all these things ( physical blessings ) will be added to us. We know this; I believe we all understand this ( and believe me, especially lately; I'm one of those I'm about to mention ), at least to a lesser or greater extent, but we still seem to be 'brought down' by the multitude of 'stress' factors that we find in our lives. Why must this be so?
A few years ago; I wrote a series of articles entitled 'A Focus on the Physical', and found that this had been one the major 'problems' throughout the history of God's people ( real or imagined ), and still 'plagues' many within the Body of Christ today! I believe that many, if not all, of our 'stress' factors can be blamed on this ( again, I'm not better in this area than anybody else )! In this physical realm that we call 'life ( 'That's Life' ) it is hard to live among all the hardship and pain without letting it 'get to us', which it inevitably does, at some point, or in some way, to whatever extent. The key is to stay focused on what God, in Christ, has done for us, and not on what we ourselves 'must' do. We need to find a happy medium between realizing ( trusting fully ) what Christ has done, 'resting from our labors' ( ceasing trusting our own works ), and willingly, happily doing what is necessary for us to do while we exist in this physical, human plane. There are things that need to be done while on this earth, and, normally, these things require hands and feet, but, while we try to keep in mind the spiritual and physical blessings; we often tend to get 'stressed out' ( I know I do ) when thinking of all the things that we 'have' to do, and while it's easy to preach Matthew 6:33, etc., it is infinitely ( almost ) harder to practice it!
What can be done then? Is it possible to live amongst all this anguish and turmoil without letting it get us down? I say 'Yes'! I've admitted that I'm finding it more and more difficult to accomplish, and basically found that it's almost an integral part of the human condition, but I'm by no means saying that it is a lack of faith ( maybe I am ) or trust in God, that many of us do fall prey to the 'stress' in our lives, but that when we begin to feel the 'weight' of those 'stress factors' pulling us down, we should immediately stop, raise our 'eyes' to 'Heaven' and thank God for the 'stress factors' that He has placed in our path, and for the strength that He has given us to over-come those obstacles!
Humbly & Hypocritically.
Charles Shank
Saturday, July 24, 2010
For Pete's Sake
I just started watching one of the first movies that I ever watched as a youngster, along with about the only friend I ever had as a youngster ( all to myself anyway-his name was Shawn, as I recall ); that movie was 'Pete's Dragon', and sitting and watching it with my youngest daughter just now ( were on a break right now ) not only brought back some faint child-hood memories, but it also brought some covenantal truths to mind; 'fresh' truths, if you will!
I just recently wrote an article on how we need not fear the 'night' or 'darkness' ( physical ) anymore, and watching 'Pete's Dragon' ( along with 'Aslan', in the movie version of 'The Lion, the Witch, and the Wardrobe' ); I was reminded of the superstitious fear that some have garnered over the fear of, even the symbol of the dragon ( see John's 'Revelation' ) and what it has stood for, among those superstitious ones, over the years ( same with snakes ). John's 'dragon' ( from 'Revelation' ) is dead, defeated, conquered, 'crushed' ( Romans 16:20 ) under our heels; we need no longer fear that 'dragon', but Pete's 'dragon', that's another matter!
One line from the movie that I had forgotten, sounds strangely familiar; when asked to sell 'Elliott' ( the dragon, Pete replied that the dragon was not his to sell, and then, when asked who he belonged to, he replied 'he doesn't belong to anybody; he just came to me. He only shows himself to those that need him'. 'Elliott' showed up at a time in Pete's life when he needed him most; like many of us, Pete had a specific need, and this 'magical' dragon came to fill that need, in much the way that God comes to us when we need help. As with most types and allegories; this is not a perfect picture of Christ, nor of what He did and does for us, but as I re-watched this movie today, for probably only the second or third time since I first saw it as a youngster, I couldn't help but see in the story, whether it was intentional on the part of the writer or not, the beautiful picture of the grace of God in Jesus. Granted; this WAS a Disney film, and though an older one, Disney nonetheless, but even so; I have gained a new appreciation for this film and was even almost moved to tears by the beauty of the Christology, intended or not!
This article was not intended to be a synopsis of the movie, so much as a treatise on the Christian life. Whether we will admit it or not; even the strongest of us has fears: fears of the unknown, fears of what may happen if we do such and such, of losing ( in this physical existence, anyway ) a loved one, even of losing ourselves, and to some extent, our salvation. In this physical existence ( and don't get me wrong; I'm not 'downing'' this ( physical ) life ); we often face much the same fears ( and loneliness, which is a fear in itself ), and even though, as Christians, we have realized the spiritual rest that we have been granted in Christ, we still long, often with fear and trembling ( anguish, even ) for that physical rest, that comfort that we, as physical beings, can best feel in the arms of another physical being. When Pete and Elliot first showed up in this quaint little New England ( I believe ) seacoast town; the dragon is not visible, except to those he wishes to reveal himself, and can, at will, become visible or invisible. Watching the havoc, usually purposeful ( to get his beloved Pete out of trouble ), that his mere presence created upon the town, even when invisible, reminded me of Jesus' words to Nicodemus, in John 3:8, 'The wind blows where it wishes, and you hear the sound of it, but cannot tell where it comes from and where it goes. So is everyone who is born of the Spirit.' Again; not a perfect picture, but I think that this picture, as with many other such pictures serve, not only as entertainment, but as beautiful reminders of what has been done for us, and is done every day, whether we realize it or not!
As I said above; John's 'dragon' was defeated and banished from existence, but we have Pete's 'dragon on our side, fighting our battles, both seen or unseen, real or imagined!
In the love of Christ, and in His service,
Charles Shank
I just recently wrote an article on how we need not fear the 'night' or 'darkness' ( physical ) anymore, and watching 'Pete's Dragon' ( along with 'Aslan', in the movie version of 'The Lion, the Witch, and the Wardrobe' ); I was reminded of the superstitious fear that some have garnered over the fear of, even the symbol of the dragon ( see John's 'Revelation' ) and what it has stood for, among those superstitious ones, over the years ( same with snakes ). John's 'dragon' ( from 'Revelation' ) is dead, defeated, conquered, 'crushed' ( Romans 16:20 ) under our heels; we need no longer fear that 'dragon', but Pete's 'dragon', that's another matter!
One line from the movie that I had forgotten, sounds strangely familiar; when asked to sell 'Elliott' ( the dragon, Pete replied that the dragon was not his to sell, and then, when asked who he belonged to, he replied 'he doesn't belong to anybody; he just came to me. He only shows himself to those that need him'. 'Elliott' showed up at a time in Pete's life when he needed him most; like many of us, Pete had a specific need, and this 'magical' dragon came to fill that need, in much the way that God comes to us when we need help. As with most types and allegories; this is not a perfect picture of Christ, nor of what He did and does for us, but as I re-watched this movie today, for probably only the second or third time since I first saw it as a youngster, I couldn't help but see in the story, whether it was intentional on the part of the writer or not, the beautiful picture of the grace of God in Jesus. Granted; this WAS a Disney film, and though an older one, Disney nonetheless, but even so; I have gained a new appreciation for this film and was even almost moved to tears by the beauty of the Christology, intended or not!
This article was not intended to be a synopsis of the movie, so much as a treatise on the Christian life. Whether we will admit it or not; even the strongest of us has fears: fears of the unknown, fears of what may happen if we do such and such, of losing ( in this physical existence, anyway ) a loved one, even of losing ourselves, and to some extent, our salvation. In this physical existence ( and don't get me wrong; I'm not 'downing'' this ( physical ) life ); we often face much the same fears ( and loneliness, which is a fear in itself ), and even though, as Christians, we have realized the spiritual rest that we have been granted in Christ, we still long, often with fear and trembling ( anguish, even ) for that physical rest, that comfort that we, as physical beings, can best feel in the arms of another physical being. When Pete and Elliot first showed up in this quaint little New England ( I believe ) seacoast town; the dragon is not visible, except to those he wishes to reveal himself, and can, at will, become visible or invisible. Watching the havoc, usually purposeful ( to get his beloved Pete out of trouble ), that his mere presence created upon the town, even when invisible, reminded me of Jesus' words to Nicodemus, in John 3:8, 'The wind blows where it wishes, and you hear the sound of it, but cannot tell where it comes from and where it goes. So is everyone who is born of the Spirit.' Again; not a perfect picture, but I think that this picture, as with many other such pictures serve, not only as entertainment, but as beautiful reminders of what has been done for us, and is done every day, whether we realize it or not!
As I said above; John's 'dragon' was defeated and banished from existence, but we have Pete's 'dragon on our side, fighting our battles, both seen or unseen, real or imagined!
In the love of Christ, and in His service,
Charles Shank
Saturday, July 17, 2010
Don't Fear the Sandman!
Sleep with one eye open
Gripping your pillow tight
Exit light
Enter night
Take my hand
We're off to never never-land
( from 'Enter Sandman' by Metallica )
This is a story that is probably almost as old as time itself, but sometimes it doesn't hurt to take a fresh look. Scripture tells us in many places, particularly in the Greek New Testament, that sin, or ungodliness is often associated with 'night', or 'darkness'. Jesus, prophesying of His crucifixion and death, told His disciples that 'I[we] must work the works of Him who sent Me while it is day; the night is coming when no one can work' ( John 9:4 ), and later, speaking on the same subject; 'if anyone walks in the day, he does not stumble, because he sees the light of this world. But if one walks in the night, he stumbles, because the light is not in him' ( John 11:9b & 10 ). The apostle Paul wrote later, in Romans 13:12, 'The night is far spent, the day is at hand. Therefore let us cast off the works of darkness, and let us put on the armor of light', and to the Body of Christ ( Romans 12:5, I Corinthians 12:27 ) at Thessalonica, 'You are all sons of light and sons of the day. We are not of the night nor of darkness' ( I Thessalonians 5:5 ). There is much more that could be written here, for Scripture has much to say ( significantly ) about the folly of 'night' or 'darkness' but we will ( only ) look at several more New Testament Scriptures that speak figuratively of the New Jerusalem. In Revelation 22:5; John 'saw' that 'There shall be no night there: They need no lamp nor light of the sun, for the Lord God gives them light. And they shall reign forever and ever.' ( see also 21:25 ) A more thorough study from Scripture on this subject ( of 'night' ) shows us that it referred, in a symbolic and figurative way, to the Old Covenant, which Paul called the 'ministry of death' ( II Corinthians 3:7 ), but since the New ( Covenant ) has fully come, we no longer fear the night, and in fact, one might find it ironic that what was once a symbol of fear and wrongdoing ( godlessness ) is a time that symbolizes the rest that we have in Christ.
For the Christian especially, but for mankind in general; God has given us the night-time for our physical rest, because, as Jesus explained above, in John 11, using the analogy of walking, if one walks in darkness, in the night, having no light to show his path, that he will stumble, not being able to see any obstacles in his path. Although many have not and do not take advantage, for whatever reason, of the night-time for restful purposes; common-sense tells us that a wise person will use the hours of darkness to rest and sleep, bringing some physical restoration to our depleted bodily resources. ( I must say here, in deference to some; that there are times and places, where there arises a need to work through the night, and we must, and do, appreciate their labors ). In Psalm 127:2, Solomon wrote, as in a proverb, '[ It is ] vain for you to rise up early, to sit up late, to eat the bread of sorrows; for so He gives His beloved sleep'. This is 'The Purpose of Night', the reason for which God has set the universe in such an order that the sun's light moves from one part of the earth to another. The king also wrote, referring to the wisdom of obedience, for his son's comfort and instruction, in Proverbs 3:24, 'When you lie down, you will not be afraid; yes, you will lie down and your sleep will be sweet.' In Ecclesiastes 5:12; he wrote, 'The sleep of a laboring man is sweet, whether he eats little or much; but the abundance of the rich will not permit him to sleep'. In the covenantal context of Scripture; we can see that Solomon was referring to those who, because of worry over their 'riches' cannot find the 'rest' that those who do not have that worry find, but also to those Old Covenant Jews, as the 'rich man' in Luke 16:19-31, who, 'seeking to establish their own righteousness' ( Romans 10:3 ), could not and, did not find the 'rest' in the night-time that Jesus spoke of in John 9, and that Paul wrote of, in Romans 13.
In conclusion; I would like to re-iterate that we need not fear the night, especially those of us who have found spiritual 'rest' in Christ ( God ), not only because the spiritual 'night' ( Romans 13:12 ) has passed ( although there are those who, whether because of their own stubbornness, or 'blind' choice, still walk in the darkness of night ), but also because we can rest physically ( without stress ), knowing that He has taken care of everything ( Matthew 6:33 ).
May God bless us all with this realization.
Charles Shank
In conclusion; I would like to re-iterate that we need not fear the night, especially those of us who have found spiritual 'rest' in Christ ( God ), not only because the spiritual 'night' ( Romans 13:12 ) has passed ( although there are those who, whether because of their own stubbornness, or 'blind' choice, still walk in the darkness of night ), but also because we can rest physically ( without stress ), knowing that He has taken care of everything ( Matthew 6:33 ).
May God bless us all with this realization.
Charles Shank
Saturday, July 10, 2010
God's Tale of Two Cities
How many times have you been told that 'the Bible is God's love letter to us'? This may be true enough, very loosely speaking, but aside from the fact that using this kind of language lends credence to the personalization of the Scriptures; the story that we read in the Scriptures is, to borrow from a famous author, 'A Tale of Two Cities'.
The Hebrew, or more commonly, Old Testament Scriptures lay out for us the establishment of the temporal, or earthly city, and the Greek, or New Testament Scriptures record the establishment of the eternal, or heavenly city, on earth. Paul wrote to the church at Galatia;
'For it is written that Abraham had two sons; the one by a bond-woman, the other by a free-woman. But he [ who was ] born of the bond-woman was born according to the flesh, but he of the free-woman through promise, which things are symbolic. For these are [ the? ] two covenants; the one from Mount Sinai which gives birth to bandage, which is Hagar-for this Hagar is Mount Sinai in Arabia, and corresponds to Jerusalem which now is, and is in bondage with her children-but the Jerusalem above is free, which is the mother of us all.' ( Galatians 4:22-26 )
First of all; this should tell us that, besides the fact that Paul is referring to the two covenants, and the freedom ( as opposed to slavery-John 8:33-35-how convenient that they forgot the Egyptian captivity of their forefathers, which captivity Jesus subtly reminded them of ) and betterment ( Hebrews 8:6-13 ) of the second, or New Covenant, which is, as Isaac was, of promise ( Hebrews 6:13-18 ( Jeremiah 31:31-34 ) Genesis 17:19, 18:10 ), Paul is speaking here, in the words of Augustin 'the city of God, and the city of the world ( or man )'. These two 'cities' both bear the same name, as Paul recorded above, but with one striking difference; one is 'now' ( II Peter 3:7 ) and earthly ( physical ), and the other is 'above', heavenly ( spiritual-Hebrews 12:22-24 ). In what is known as 'the faith chapter'; we read how 'all these died in faith', seeking 'a homeland', 'a better, that is, a heavenly [ country ]' ( city? ) ( Hebrews 11:13-16 ) Earlier in this chapter, referring to Abraham; the Author wrote that 'he waited for the city which has foundations, whose builder and maker is God' ( as opposed to man's-Genesis 10:10-12 ), and again, in Hebrews 13:14, reminded his readers that 'here we have no continuing city, but we seek the one to come'. Again; we must remember that the Author here referred, not only to the fact that our residence on this earth is only temporary at best, but more importantly and to the point, the writer was focused on the eternality of this new and ( ever ) lasting covenant and Kingdom ( Daniel 2:44 ).
Secondly; as the writers of the New Testament Scriptures ( the 'epistles', in particular ) make very clear; this new 'city', as with the covenant, is not an earthly, physical one, as we, as human beings are used to residing in, but rather a heavenly, spiritual one that resides in, in fact is made up of, those who believe on ( trust in ) Jesus as the Christ ( Anointed One ), the Son of God!
Looking first, at some Old Testament, or Hebrew Scriptures; as far back as Numbers 24:7-19; Balaam, at the inspiration of the Holy Spirit, prophesied of the Christ when he uttered these words concerning 'the city of man': 'Out of Jacob One shall have dominion, and destroy the remains of the city'. Concerning this 'city of man'; David prayed, in Psalm 55:9, 'Destroy, O Lord, and divide their tongues, for I have seen violence and strife in the city', while his son saw, in Proverbs 11:11, that 'By the blessing of the upright the city is exalted, but it is overthrown by the mouth of the wicked'. Solomon later wrote, concerning the deadness and uselessness of the Old Covenant, in Ecclesiastes 8:10, 'Then I saw the wicked buried, who had come and gone from the place of holiness, and they were forgotten [ praised? ] in the city where they had so done. This also is vanity.' Though this 'city of man', which God had nevertheless chosen to dwell in ( I Kings 8:44 ), had become corrupted; He promised through the prophet Isaiah, that 'I will restore your judges as at the first, and your counselors as at the beginning. Afterward you shall be called the city of righteousness, the faithful city'. ( Isaiah 1:26 ). Isaiah 26:5 reveals how God destroyed ( and still destroys ) this 'city of man'; ' For He brings down those who dwell on high, the lofty city; He lays it low, He lays it low to the ground, He brings it down to the dust'. In Jeremiah 8:16, we see further proof of how God destroyed 'the city of man'; 'The snorting of His horses was heard from Dan. The whole land trembled at the sound of the neighing of His strong ones; for they have come and devoured the land and all that is in it, the city and those who dwell in it.' Concerning this 'city of man'; God further promised, in Jeremiah 19:11 & 12, 'Even so I will break this people and this city, as one breaks a potter’s vessel, which cannot be made whole again; and they shall bury them in Tophet till there is no place to bury. Thus I will do to this place, says the LORD, and to its inhabitants, and make this city like Tophet', finally saying, in Jeremiah 23:39, 'therefore behold, I, even I, will utterly forget you and forsake you, and the city that I gave you and your fathers, and will cast you out of My presence'.
Regarding His Son, God revealed that 'I have raised him up in righteousness, and I will direct all his ways; He shall build My city and let My exiles go free, not for price nor reward, says the LORD of hosts'. ( Isaiah 45:13 ) Using very physical language ( this is where some have been confused, I believe ); God promised, following His revelation of the New Covenant, in Jeremiah 31:38, 'Behold, the days are coming, says the LORD, that the city shall be built for the LORD from the Tower of Hananel to the Corner Gate'. Ezekiel also used very physical language when he prophesied ( not unlike John, in Revelation 21:16 & 17 ) 'All the way around shall be eighteen thousand cubits; and the name of the city from that day shall be: THE LORD IS THERE.”[ YHWH Shammah ]'. ( Ezekiel 48:35 ) In Daniel's famous prayer for his people; he longed for this 'change' ( from the 'Old' to the 'New'-I Corinthians 15:52 ) that God had promised: 'O Lord, according to all Your righteousness, I pray, let Your anger and Your fury be turned away from Your city Jerusalem, Your holy mountain; because for our sins, and for the iniquities of our fathers, Jerusalem and Your people are a reproach to all those around us'. In Zechariah 8:3; God renewed His promise, giving His people hope, revealing that 'I will return to Zion, and dwell in the midst of Jerusalem. Jerusalem shall be called the City of Truth, the Mountain of the LORD of hosts, the Holy Mountain'. The sons of Korah prophesied of the blessings of the New Covenant on this 'city of God', in Psalm 46:4, singing '[ There is ] a river whose streams shall make glad the city of God, the holy [ place ] of the tabernacle of the Most High. God is in the midst of her, she shall not be moved; God shall help her, just at the break of dawn.' They also wrote ( and sang ) in Psalm 87:3, 'Glorious things are spoken of you, O city of God! Selah'. Asaph echoed this sentiment, when he wrote, in Psalm 50:2, 'Out of Zion, the perfection of beauty, God will shine forth'. David sang praises when he remembered that 'God will save Zion and build the cities of Judah, that they may dwell there and possess it.' ( Psalm 69:35 ), and the psalmist, crying to the Lord from the midst of his afflictions, takes comfort in the fact that 'the LORD shall build up Zion; He shall appear in His glory'. Remembering that, although there was an actual city called Zion ( the City of David-II Samuel 5:7, I Chronicles 11:5 ), and was technically a 'city of man'; it was typical of the spiritual Zion ( like the 'heavenly Jerusalem' ), which signified the 'remnant' ( Isaiah 10:20-23 ), the New Covenant people of God, the true 'Israel of God' ( Romans 8:6-8 ( Galatians 6:16 ).
We have seen, in the Hebrew Scriptures, how that God had promised to bring, through and to His Old Covenant people, the 'change' necessary to transform them from 'the city of man', and make them a fit dwelling for Himself, into 'the city of God' ( I Peter 2:5 ). Let us look now at a few of the Greek, or New Testament Scriptures which not only tell us of the same, but remind us that this 'transformation' was happening, and was fulfilled in their own day!
It was prophesied in Isaiah 24:10, concerning the destruction of this 'city of man', 'The city of confusion is broken down; every house is shut up, so that none may go in.' Jesus told a parable in Matthew 22:14 concerning the kingdom of heaven, revealing what would happen to the 'city of man', of those who had rejected Him and His Spirit, 'and broken the everlasting covenant'; 'But when the king heard about it, he was furious. And he sent out his armies, destroyed those murderers, and burned up their city'. Before sending His disciples out ( Matthew 10:5 ) to preach the nearness of the Kingdom, or the 'change' from the physical 'city of man' to the spiritual 'city of God'; Jesus had instructed them 'whoever will not receive you, when you go out of that city, shake off the very dust from your feet as a testimony against them.' ( Luke 9:5 ) saying to the people of that city 'The very dust of your city which clings to us [ our feet ] we wipe off against you. Nevertheless know this, that the kingdom of God has come near you'. Remember too, that Jesus had told them, in Matthew 10:23, 'When they persecute you in this city, flee to another. For assuredly, I say to you, you will not have gone through the cities of Israel before the Son of Man comes.' When Jesus had His appointed meeting with the woman of Samaria at the well in Sychar, recorded in John 4, He gave a hint, as He did in the previous chapter, to Nicodemus, a ruler of the Jews, of this 'change' that I mentioned above, and which Paul spoke of in I Corinthians 15:52, from the physicality of the Old Covenant to the spirituality of the New. During His conversation with this woman; Jesus told her 'Woman, believe Me, the hour is coming when you will neither on this mountain, nor in Jerusalem, worship the Father' ( 4:21 ), and several verses later, that 'the hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth; for the Father is seeking such to worship Him' ( 4:23 ). In His aforementioned conversation with Nicodemus, after telling him of the importance and import of this 'change'; Jesus told Nicodemus that 'The wind blows where it wishes, and you hear the sound of it, but cannot tell where it comes from and where it goes. So is everyone who is born of the Spirit' ( 3:8 ), then asked, at Nicodemus' incredulity, 'If I have told you earthly things and you do not believe, how will you believe if I tell you heavenly things?' In John 14:2; Jesus told His disciples, after revealing that He was 'the Way, the Truth, and the Life', that 'In My Father’s house are many mansions [ dwellings ]; if it were not so, I would have told you. [ for ] I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also' ( I Thessalonians 4:18 ). After a lengthy conversation concerning the indwelling of the Spirit, and Jesus soon bodily absence and yet continuing presence with them; the disciples asked 'Lord, how is it that You will manifest Yourself to us, and not to the world?' Jesus told them, 'If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our home with him.' He said this, not to confuse His earlier statement, but to remind His disciples of the spiritual nature of this new 'dwelling', this 'city of God'!
In his epistle to the church at Rome; Paul explained, in the first three chapters especially, the vanity, or uselessness, of 'the city of man': in Romans 1:18-21; Paul began his diatribe against this city of man, saying that 'the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness, because what may be known of God is manifest in them, for God has shown it to them. For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse, because, although they knew God, they did not glorify Him as God, nor were thankful, but became futile in their thoughts, and their foolish hearts were darkened.' In chapter 2; Paul revealed that his main argument was with his own people the Jews ( especially their leaders ), saying, in verse 17-23, 'Indeed [ but if ] you are called a Jew, and rest on the law, and make your boast in God, and know His will, and approve the things that are excellent, being instructed out of the law, and are confident that you yourself are a guide to the blind, a light to those who are in darkness, an instructor of the foolish, a teacher of babes, having the form of knowledge and truth in the law. You, therefore, who teach another, do you not teach yourself? You who preach that a man should not steal, do you steal? You who say, “Do not commit adultery,” do you commit adultery? You who abhor idols, do you rob temples? You who make your boast in the law, do you dishonor God through breaking the law?' In chapter 3, after defending God's righteous judgment on the 'city of man'; Paul explained to them, both Jew and Gentile ( 'for there is no difference' ), in verses 21 and 22, the preeminence of the 'city of God', saying that 'now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets, even the righteousness of God, through faith in Jesus Christ, to all and on all [ NU text omits 'on all' ] who believe.' Again; using very physical language; Paul described the longing of the whole creation ( God's people-Romans 8:20-23 ), and the assurance they had in Jesus, in II Corinthians 5:1 & 2: he wrote, 'For we know that if our earthly house, this tent, is destroyed, we have a building from God, a house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed with our habitation which is from heaven'. ( I've quoted this passage before, in reference to the New Covenant, which can be equated with 'the city of God' )
Luke quotes from Psalm 69, in Acts 1:20, referring to the betrayal of our Lord by Judas Iscariot, saying 'it is written in the Book of Psalms: ‘Let his dwelling place be desolate, and let no one live in it’'. One could argue that this is referring, not to the 'city of man' in particular, but to the curse that was pronounced upon Judas personally, for his betrayal, but if we think about it, Jesus' betrayal was a result of Judas' living in 'the city of man', with a focus, as with many of the Jews of his day, on the physicality of the promises. Paul, in his letter to the Ephesians, reminded the people of God in that church that they were 'no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God, having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone, in whom the whole building, being fitted together, grows into a holy temple in the Lord, in whom you also are being built together for a dwelling place of God in the Spirit' ( Ephesians 2:19-22 ) When Jesus had cleansed the physical Temple, in John 2:13-22; 'the Pharisees asked Him 'What sign do You show to us, since You do these things?', He, in answering, said 'Destroy this temple, and in three days I will raise it up'. They, thinking naturally, of the physical, as Nicodemus had, were taken aback at this, and plainly said so, but Jesus had spoken of 'the temple of His body', and of the spiritual nature of 'the city of God', as He had mentioned to the woman in Samaria. Paul latter followed this theme in dealing with the carnality ( physical thinking/acting ) of the Corinthian church, when in I Corinthians 3:16, he asked them, by way of remembrance, 'Do you not know that you are the temple of God and that the Spirit of God dwells in you?', and again, 'If anyone defiles the temple of God, God will destroy him. For the temple of God is holy, which [ temple ] you are.' ( see also I Corinthians 6:19, II Corinthians 6:16 ) Finally; when John saw in a vision the gloriousness of the New, or heavenly ( Hebrews 12:22 ) Jerusalem; he noted of this city that 'I saw no temple in it, for the Lord God Almighty and the Lamb are its temple.' Earlier in this vision, John 'brought it all home', so to speak, when he wrote that 'I heard a loud voice from heaven saying, “Behold, the tabernacle of God [ is ] with men, and He will dwell with them, and they shall be His people. God Himself will be with them [ and be ] their God.' What more needs to be said? The 'city of man' has been transformed into 'the city of God'! Physically speaking, of course, you might well say that even as Christians, we dwell in 'the city of man' yet, but can we really say that?
In the Love of Christ, Charles Shank
The Hebrew, or more commonly, Old Testament Scriptures lay out for us the establishment of the temporal, or earthly city, and the Greek, or New Testament Scriptures record the establishment of the eternal, or heavenly city, on earth. Paul wrote to the church at Galatia;
'For it is written that Abraham had two sons; the one by a bond-woman, the other by a free-woman. But he [ who was ] born of the bond-woman was born according to the flesh, but he of the free-woman through promise, which things are symbolic. For these are [ the? ] two covenants; the one from Mount Sinai which gives birth to bandage, which is Hagar-for this Hagar is Mount Sinai in Arabia, and corresponds to Jerusalem which now is, and is in bondage with her children-but the Jerusalem above is free, which is the mother of us all.' ( Galatians 4:22-26 )
First of all; this should tell us that, besides the fact that Paul is referring to the two covenants, and the freedom ( as opposed to slavery-John 8:33-35-how convenient that they forgot the Egyptian captivity of their forefathers, which captivity Jesus subtly reminded them of ) and betterment ( Hebrews 8:6-13 ) of the second, or New Covenant, which is, as Isaac was, of promise ( Hebrews 6:13-18 ( Jeremiah 31:31-34 ) Genesis 17:19, 18:10 ), Paul is speaking here, in the words of Augustin 'the city of God, and the city of the world ( or man )'. These two 'cities' both bear the same name, as Paul recorded above, but with one striking difference; one is 'now' ( II Peter 3:7 ) and earthly ( physical ), and the other is 'above', heavenly ( spiritual-Hebrews 12:22-24 ). In what is known as 'the faith chapter'; we read how 'all these died in faith', seeking 'a homeland', 'a better, that is, a heavenly [ country ]' ( city? ) ( Hebrews 11:13-16 ) Earlier in this chapter, referring to Abraham; the Author wrote that 'he waited for the city which has foundations, whose builder and maker is God' ( as opposed to man's-Genesis 10:10-12 ), and again, in Hebrews 13:14, reminded his readers that 'here we have no continuing city, but we seek the one to come'. Again; we must remember that the Author here referred, not only to the fact that our residence on this earth is only temporary at best, but more importantly and to the point, the writer was focused on the eternality of this new and ( ever ) lasting covenant and Kingdom ( Daniel 2:44 ).
Secondly; as the writers of the New Testament Scriptures ( the 'epistles', in particular ) make very clear; this new 'city', as with the covenant, is not an earthly, physical one, as we, as human beings are used to residing in, but rather a heavenly, spiritual one that resides in, in fact is made up of, those who believe on ( trust in ) Jesus as the Christ ( Anointed One ), the Son of God!
Looking first, at some Old Testament, or Hebrew Scriptures; as far back as Numbers 24:7-19; Balaam, at the inspiration of the Holy Spirit, prophesied of the Christ when he uttered these words concerning 'the city of man': 'Out of Jacob One shall have dominion, and destroy the remains of the city'. Concerning this 'city of man'; David prayed, in Psalm 55:9, 'Destroy, O Lord, and divide their tongues, for I have seen violence and strife in the city', while his son saw, in Proverbs 11:11, that 'By the blessing of the upright the city is exalted, but it is overthrown by the mouth of the wicked'. Solomon later wrote, concerning the deadness and uselessness of the Old Covenant, in Ecclesiastes 8:10, 'Then I saw the wicked buried, who had come and gone from the place of holiness, and they were forgotten [ praised? ] in the city where they had so done. This also is vanity.' Though this 'city of man', which God had nevertheless chosen to dwell in ( I Kings 8:44 ), had become corrupted; He promised through the prophet Isaiah, that 'I will restore your judges as at the first, and your counselors as at the beginning. Afterward you shall be called the city of righteousness, the faithful city'. ( Isaiah 1:26 ). Isaiah 26:5 reveals how God destroyed ( and still destroys ) this 'city of man'; ' For He brings down those who dwell on high, the lofty city; He lays it low, He lays it low to the ground, He brings it down to the dust'. In Jeremiah 8:16, we see further proof of how God destroyed 'the city of man'; 'The snorting of His horses was heard from Dan. The whole land trembled at the sound of the neighing of His strong ones; for they have come and devoured the land and all that is in it, the city and those who dwell in it.' Concerning this 'city of man'; God further promised, in Jeremiah 19:11 & 12, 'Even so I will break this people and this city, as one breaks a potter’s vessel, which cannot be made whole again; and they shall bury them in Tophet till there is no place to bury. Thus I will do to this place, says the LORD, and to its inhabitants, and make this city like Tophet', finally saying, in Jeremiah 23:39, 'therefore behold, I, even I, will utterly forget you and forsake you, and the city that I gave you and your fathers, and will cast you out of My presence'.
Regarding His Son, God revealed that 'I have raised him up in righteousness, and I will direct all his ways; He shall build My city and let My exiles go free, not for price nor reward, says the LORD of hosts'. ( Isaiah 45:13 ) Using very physical language ( this is where some have been confused, I believe ); God promised, following His revelation of the New Covenant, in Jeremiah 31:38, 'Behold, the days are coming, says the LORD, that the city shall be built for the LORD from the Tower of Hananel to the Corner Gate'. Ezekiel also used very physical language when he prophesied ( not unlike John, in Revelation 21:16 & 17 ) 'All the way around shall be eighteen thousand cubits; and the name of the city from that day shall be: THE LORD IS THERE.”[ YHWH Shammah ]'. ( Ezekiel 48:35 ) In Daniel's famous prayer for his people; he longed for this 'change' ( from the 'Old' to the 'New'-I Corinthians 15:52 ) that God had promised: 'O Lord, according to all Your righteousness, I pray, let Your anger and Your fury be turned away from Your city Jerusalem, Your holy mountain; because for our sins, and for the iniquities of our fathers, Jerusalem and Your people are a reproach to all those around us'. In Zechariah 8:3; God renewed His promise, giving His people hope, revealing that 'I will return to Zion, and dwell in the midst of Jerusalem. Jerusalem shall be called the City of Truth, the Mountain of the LORD of hosts, the Holy Mountain'. The sons of Korah prophesied of the blessings of the New Covenant on this 'city of God', in Psalm 46:4, singing '[ There is ] a river whose streams shall make glad the city of God, the holy [ place ] of the tabernacle of the Most High. God is in the midst of her, she shall not be moved; God shall help her, just at the break of dawn.' They also wrote ( and sang ) in Psalm 87:3, 'Glorious things are spoken of you, O city of God! Selah'. Asaph echoed this sentiment, when he wrote, in Psalm 50:2, 'Out of Zion, the perfection of beauty, God will shine forth'. David sang praises when he remembered that 'God will save Zion and build the cities of Judah, that they may dwell there and possess it.' ( Psalm 69:35 ), and the psalmist, crying to the Lord from the midst of his afflictions, takes comfort in the fact that 'the LORD shall build up Zion; He shall appear in His glory'. Remembering that, although there was an actual city called Zion ( the City of David-II Samuel 5:7, I Chronicles 11:5 ), and was technically a 'city of man'; it was typical of the spiritual Zion ( like the 'heavenly Jerusalem' ), which signified the 'remnant' ( Isaiah 10:20-23 ), the New Covenant people of God, the true 'Israel of God' ( Romans 8:6-8 ( Galatians 6:16 ).
We have seen, in the Hebrew Scriptures, how that God had promised to bring, through and to His Old Covenant people, the 'change' necessary to transform them from 'the city of man', and make them a fit dwelling for Himself, into 'the city of God' ( I Peter 2:5 ). Let us look now at a few of the Greek, or New Testament Scriptures which not only tell us of the same, but remind us that this 'transformation' was happening, and was fulfilled in their own day!
It was prophesied in Isaiah 24:10, concerning the destruction of this 'city of man', 'The city of confusion is broken down; every house is shut up, so that none may go in.' Jesus told a parable in Matthew 22:14 concerning the kingdom of heaven, revealing what would happen to the 'city of man', of those who had rejected Him and His Spirit, 'and broken the everlasting covenant'; 'But when the king heard about it, he was furious. And he sent out his armies, destroyed those murderers, and burned up their city'. Before sending His disciples out ( Matthew 10:5 ) to preach the nearness of the Kingdom, or the 'change' from the physical 'city of man' to the spiritual 'city of God'; Jesus had instructed them 'whoever will not receive you, when you go out of that city, shake off the very dust from your feet as a testimony against them.' ( Luke 9:5 ) saying to the people of that city 'The very dust of your city which clings to us [ our feet ] we wipe off against you. Nevertheless know this, that the kingdom of God has come near you'. Remember too, that Jesus had told them, in Matthew 10:23, 'When they persecute you in this city, flee to another. For assuredly, I say to you, you will not have gone through the cities of Israel before the Son of Man comes.' When Jesus had His appointed meeting with the woman of Samaria at the well in Sychar, recorded in John 4, He gave a hint, as He did in the previous chapter, to Nicodemus, a ruler of the Jews, of this 'change' that I mentioned above, and which Paul spoke of in I Corinthians 15:52, from the physicality of the Old Covenant to the spirituality of the New. During His conversation with this woman; Jesus told her 'Woman, believe Me, the hour is coming when you will neither on this mountain, nor in Jerusalem, worship the Father' ( 4:21 ), and several verses later, that 'the hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth; for the Father is seeking such to worship Him' ( 4:23 ). In His aforementioned conversation with Nicodemus, after telling him of the importance and import of this 'change'; Jesus told Nicodemus that 'The wind blows where it wishes, and you hear the sound of it, but cannot tell where it comes from and where it goes. So is everyone who is born of the Spirit' ( 3:8 ), then asked, at Nicodemus' incredulity, 'If I have told you earthly things and you do not believe, how will you believe if I tell you heavenly things?' In John 14:2; Jesus told His disciples, after revealing that He was 'the Way, the Truth, and the Life', that 'In My Father’s house are many mansions [ dwellings ]; if it were not so, I would have told you. [ for ] I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also' ( I Thessalonians 4:18 ). After a lengthy conversation concerning the indwelling of the Spirit, and Jesus soon bodily absence and yet continuing presence with them; the disciples asked 'Lord, how is it that You will manifest Yourself to us, and not to the world?' Jesus told them, 'If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our home with him.' He said this, not to confuse His earlier statement, but to remind His disciples of the spiritual nature of this new 'dwelling', this 'city of God'!
In his epistle to the church at Rome; Paul explained, in the first three chapters especially, the vanity, or uselessness, of 'the city of man': in Romans 1:18-21; Paul began his diatribe against this city of man, saying that 'the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness, because what may be known of God is manifest in them, for God has shown it to them. For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse, because, although they knew God, they did not glorify Him as God, nor were thankful, but became futile in their thoughts, and their foolish hearts were darkened.' In chapter 2; Paul revealed that his main argument was with his own people the Jews ( especially their leaders ), saying, in verse 17-23, 'Indeed [ but if ] you are called a Jew, and rest on the law, and make your boast in God, and know His will, and approve the things that are excellent, being instructed out of the law, and are confident that you yourself are a guide to the blind, a light to those who are in darkness, an instructor of the foolish, a teacher of babes, having the form of knowledge and truth in the law. You, therefore, who teach another, do you not teach yourself? You who preach that a man should not steal, do you steal? You who say, “Do not commit adultery,” do you commit adultery? You who abhor idols, do you rob temples? You who make your boast in the law, do you dishonor God through breaking the law?' In chapter 3, after defending God's righteous judgment on the 'city of man'; Paul explained to them, both Jew and Gentile ( 'for there is no difference' ), in verses 21 and 22, the preeminence of the 'city of God', saying that 'now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets, even the righteousness of God, through faith in Jesus Christ, to all and on all [ NU text omits 'on all' ] who believe.' Again; using very physical language; Paul described the longing of the whole creation ( God's people-Romans 8:20-23 ), and the assurance they had in Jesus, in II Corinthians 5:1 & 2: he wrote, 'For we know that if our earthly house, this tent, is destroyed, we have a building from God, a house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed with our habitation which is from heaven'. ( I've quoted this passage before, in reference to the New Covenant, which can be equated with 'the city of God' )
Luke quotes from Psalm 69, in Acts 1:20, referring to the betrayal of our Lord by Judas Iscariot, saying 'it is written in the Book of Psalms: ‘Let his dwelling place be desolate, and let no one live in it’'. One could argue that this is referring, not to the 'city of man' in particular, but to the curse that was pronounced upon Judas personally, for his betrayal, but if we think about it, Jesus' betrayal was a result of Judas' living in 'the city of man', with a focus, as with many of the Jews of his day, on the physicality of the promises. Paul, in his letter to the Ephesians, reminded the people of God in that church that they were 'no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God, having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone, in whom the whole building, being fitted together, grows into a holy temple in the Lord, in whom you also are being built together for a dwelling place of God in the Spirit' ( Ephesians 2:19-22 ) When Jesus had cleansed the physical Temple, in John 2:13-22; 'the Pharisees asked Him 'What sign do You show to us, since You do these things?', He, in answering, said 'Destroy this temple, and in three days I will raise it up'. They, thinking naturally, of the physical, as Nicodemus had, were taken aback at this, and plainly said so, but Jesus had spoken of 'the temple of His body', and of the spiritual nature of 'the city of God', as He had mentioned to the woman in Samaria. Paul latter followed this theme in dealing with the carnality ( physical thinking/acting ) of the Corinthian church, when in I Corinthians 3:16, he asked them, by way of remembrance, 'Do you not know that you are the temple of God and that the Spirit of God dwells in you?', and again, 'If anyone defiles the temple of God, God will destroy him. For the temple of God is holy, which [ temple ] you are.' ( see also I Corinthians 6:19, II Corinthians 6:16 ) Finally; when John saw in a vision the gloriousness of the New, or heavenly ( Hebrews 12:22 ) Jerusalem; he noted of this city that 'I saw no temple in it, for the Lord God Almighty and the Lamb are its temple.' Earlier in this vision, John 'brought it all home', so to speak, when he wrote that 'I heard a loud voice from heaven saying, “Behold, the tabernacle of God [ is ] with men, and He will dwell with them, and they shall be His people. God Himself will be with them [ and be ] their God.' What more needs to be said? The 'city of man' has been transformed into 'the city of God'! Physically speaking, of course, you might well say that even as Christians, we dwell in 'the city of man' yet, but can we really say that?
In the Love of Christ, Charles Shank
Monday, June 28, 2010
The Messenger of God ( a companion to 'Angels, Unaware' )
In the Hebrew Scriptures, we have many many examples of what has traditionally ( not necessarily wrongly ) been called a 'theophany', or an appearance, usually in human form, of the pre--incarnate Son of God. According to the Westminster Dictionary of the Bible ( Dr. John D. Davis, Princeton,1944 ), it was 'a manifestation of God to man, by actual appearance'. Although many ( theologians and otherwise ) have assigned the appearance of Melchizedek ( who appears only three times in the entire canon of Scripture-Genesis 14:18-20, Psalm 110:4 ( quoted several times by the writer to the Hebrews, in 5:6, 10, 6:20, and 7:17 & 20 ) and in the book of Hebrews ( as mentioned ), as a 'theophany', some debate has been made over the identity ( whether real or imagined ) of this Melchizedek, king of Salem ( Jerusalem ), priest of the Most High God ( Hebrew 'el 'elyown ). Most scholars, the above mentioned included, view this Melchizedek as a real person, a Caananite king who ruled Jerusalem before the Israelite invasion and occupation of the Promised Land. I see this as highly reasonable and probable, but I see too, as the writer to the Hebrews did, that he was a type of Christ, a picture that we can look at and study, in the Old Covenant Scriptures, foreshadowing the revelation of Jesus Christ in the ( made ) New Covenant!
The Angel/angel of the Lord makes many appearances throughout the books of Genesis, Exodus ( once? ), several times in the book of Numbers, and in the book of the Judges. ( He also appears, as we'll see, in the books of Deuteronomy and Joshua, but I'll leave that for later! )
In Genesis 16:7; after the episode where Abram and Sarai, in their impatience and rebellion ( disbelief ) resorted to 'natural' means in order to bring forth an heir from Abram's own loins, decided to have Abram take Hagar ( as wife? ) and produce an heir with her help, and after Sarai, 'repenting' of her decision, drove Hagar into the wilderness; the Angel of the Lord ( ostensibly the pre-incarnate Christ ) revealed Himself to her and promised that her offspring, though not as acceptable as others, would become a great nation as well. Later, in Genesis 21:17, the angel of the Lord once again finds Hagar in the wilderness, she having been sent from the presence of both Abraham and Sarah. As they were about to perish for lack of water, the angel of the Lord reminded her of His previous promise and opened her eyes ( II Kings 6:17 ) and revealed to her the saving presence of water. This messenger, theophany or not, and the evidence could really point either way ( although it is fairly evident that, at the very least, as Dr. Davis points out above, that God manifested Himself to man, 'in actual appearance' ), indicated in a foreshadow, the mystery of the Gospel, which brought the 'Good News' of salvation to Gentile as well as Jew!
I'm sure that all of us are more or less familiar with 'The Burning Bush' incident, recorded in Exodus 3. The Angel of the Lord appeared to Moses, this time, not in human form ( that we can tell ) but as a fire that burned, but did not consume the bush ( see Daniel 3 and Hebrews 12:29 ). From the words of Scripture; I believe that we can be certain that this was a theophany, if for no other reason than that Moses was commanded to remove his sandals, 'for the place where you stand ( is ) holy ground'. As we continue reading, we are assured even further that this was indeed a theophany, and that Moses stood in the presence of the most holy God! ( Much later, in Numbers 20:16; Moses recounted to the king of Edom, through who's land they were trying to pass, that when they had cried out to the Lord ( because of their tribulation in the land of Egypt ), 'He heard our voice, and sent the Angel, and brought us up out of Egypt'. ) We know that, physically speaking, Moses had the great task of leading the children of Israel out of Egypt; his was the hand of God that loosed the terrible ten plagues on Egypt, his was the hand of God that parted the waters of the Red Sea, and brought the tribes out of bondage.
Numbers 22 recounts for us the story of Balaam and his overly wise...........donkey. In verses 22-35, we read how that the Angel of the Lord stood as an adversary ( Hebrew 'satan' ) to Balaam's wicked choice. As the story unfolds, we perceive that the donkey could see this Angel standing in his way, but that Balaam was not able to. The reason for this is revealed in verse 31; 'the Lord opened Balaam's eyes': the donkey was wiser than his master, seemingly, not because of any inherent ability ( note what God did inn verse 28 ), but because Balaam's eyes had not been opened! This is traditionally viewed as a theophany, as well ( and doubtless is ) but this could as easily been a human messenger being used, as Moses was, the mouth and hand of God.
When Joshua was ready to ( about to ) lead the 'children' of Israel into the Promised Land, that he was met with a Man with a drawn sword ( think of Numbers 22:23 and Genesis 3:24 ). This man comfortingly assured Joshua that He was the commander of the Lord's army, not that He was on one side or the other, but Joshua had his eyes opened as to whom this Person was, and gave obeisance, as was proper, and fell to the ground ( bowed ) before Him. This was without doubt a theophany, although it is interesting that the Author here would use the term 'man' to describe Almighty God!
The book of Judges has recorded for us the many failings ( sins ) of the 'children' of Israel, and the numerous times that God raised up a certain person from among them to be His messenger, and to deliver them out of their tribulation. In a little-known ( or repeated ) example of a theophany; the Angel appeared ( chapter 2 ) to remind His 'charges' how He had led them out of Egypt, and 'brought them to the land of which I swore to your fathers; and I said, 'I will never break My covenant with you'. Verse one brings up an interesting question; it reads, 'then the Angel of the Lord came up from Gilgal to Bochim': why, except that Gilgal was pretty much the base of operations for the Israelite conquest of the land, up till the time of king David even, and assumably the Ark ( of the Covenant ) rested there, would the Author have recorded that the Angel came up from Gilgal to Bochim,? If this Angel was simply the messenger of the Lord, even a mere man, this statement would seem to make more sense, but even so, it may be said with much certainty, that this was a theophany.
After the children of Israel had repeated their pattern of rebelling against God, then being sold into captivity or being oppressed by foreign nations, upon which they would cry unto the God they had rebelled against, and God raised up a deliverer, several times; we read, in chapter 6, of the Angel that came to visit a lowly ( think Luke 1:26, 27 ) farmer. In verse 11; we read that 'the Angel of the Lord came and sat under the terebinth tree which was in Ophrah'. Unless this was purely metaphorical; why would the translators record that the Angel 'sat' ( Hebrew yashab - to dwell, remain, sit, abide ) under this terebinth? This is without doubt, one of the clearest examples of a theophany, which we will see as we continue. Gideon does not immediately recognize Him as The Angel, however, for though he calls Him 'lord'; he uses the Hebrew 'adoni', which is used of men who have authority, or command, over other men, as in the case of Adoni-zedek ( king of Jerusalem at the time of the conquest of Canaan ), which meant 'the Lord is righteousness' ( Joshua 10:1-3 ), and Adoni-Bezek ( lord of Bezek ), who was one of the first kings that the Israelites conquered in the land ( Judges 1:5-7 ).
( An interesting note to be made here; verse ll of chapter 16 of the Book of Jasher ( righteousness ) reads 'And Adonizedek king of Jerusalem, the same was Shem, went out with his men to meet Abram and his people, with bread and wine, and they remained together in the valley of Melech. ' If indeed it was Adoni-Zedek, and not Melchi-Zedek ( king of righteousness ) that met Abram returning from the rescue of the captives ( Genesis 14:18 ); it would make perfect sense that the writer to the Hebrews ( 7:1-3 ) would write that he was 'without father, without mother, without genealogy, having neither beginning of days, nor end of life'. )
Back now, to the story of Gideon; God begins to reveal Himself to the eyes of Gideon's understanding, I believe, when, rather than answering Gideon's question ( verse 13 ) directly; he simply states ( or answers a question with another question, as Jesus once did did- Mark 11:29, 30 ), in the form of a question, 'have I not sent you?' This should have given Gideon a very good clue as to Whom he spoke, but as the Jews in Jesus' day ( Matthew 16:1, I Corinthians 1:22 ), he wasn't satisfied with this, and asked for a further sign ( verse 17 ). Gideon hurriedly gathered together a small repast ( as a sacrifice, or communion offering? ) and presented it to the Angel, whereupon He 'put out the end of the staff that was in His hand ( Exodus 14:16 ), and touched the meat and the unleavened bread; and fire rose out of the rock and consumed............ ( them )'. Gideon now understood that he had seen God's face, and that he should die ( Exodus 33:20 ) , but God spoke ( from 'Heaven' ) and comforted him saying 'Peace be with you; do not fear, you shall not die', whereupon Gideon built an altar to the Lord, naming it 'The-Lord-is-peace ( 'Adoni-shalom'? )
We now come to probably one of the most popular stories in the Hebrew Scriptures and also one of the strongest examples that we have of a theophany. After Israel rebelled a few more times, was delivered into the hands of the Gentiles, and cried unto the Lord, who kept raising up deliverers for them; God delivered them into the hand of the Philistines, whom they served for forty years. Judges 13:3 reads, 'the Angel of the Lord appeared to the woman ( Manoah's wife ) and said to her, 'Indeed now, you are barren, and have borne no children, but you shall conceive and bear a son'. I believe that this may have 'rung a bell' with her, for if she knew her history, she would have remembered that the Angel had spoken to her forbear ( Genesis 18:10-14 ) much the same words. Instead, though, she went to her husband and told him of the revelation, and reported that 'A Man of God came to me, and His countenance was like the countenance of the Angel of God' ( verse 6 ). After she had reported this event; Manoah prayed to God that He would again send His Angel ( Messenger ) that he too might see Him, and hear His words. God answered his prayer, and again sent His Messenger, who reaffirmed His words to the woman. When Manoah offered to commune ( verse 15 ) with Him, not yet knowing with Whom he spoke; the Angel of the Lord told him that 'Though you detain Me, I will not eat your food. But if you offer a burnt offering, you must offer it to the Lord.' Before Manoah ( 'rest' quiet' ) offered this sacrifice, he asked the Name of this Angel, whereupon the Angel again answers a question with a question, saying 'why do you ask My Name, see it is wonderful ( pil'iy -wonderful, incomprehensible, extraordinary )? Upon this, Manoah offered the prepared burnt offering, and when the Angel ascended in the fire ( and smoke? ), he realized, at last, that something extraordinary had happened, and cried ( verse 22 ), 'We shall surely die, for we have seen God'! After his wife assured her husband that 'if the Lord desired to kill us, He would not have accepted a burnt offering and a grain offering from our hands'; Manoah realized then, more fully, that God had heard their prayer and accepted their sacrifice when He returned to His glory , using as a 'vehicle' their willing praise. Several months later, according to the time of life, the wife of Manaoh bore a son and named him Samson ( little sun, solar ) which is typical of Christ 'the Sun of Righteousness' ( Malachi 4:2 ), and of Christians, or 'little Christs'.
In the love of Christ,
and in His Kingdom,
Charles Shank
Tuesday, June 22, 2010
Studies in the Book of the Revelation of Jesus the Christ the Son of God ( the vision ( 'Manifest are Your judgments, O Lord!' ) Pt 12
Keys to Understanding the Book of Revelation
Then I saw another sign in heaven, great and marvelous: seven angels having the seven last plagues, for in them the wrath of God is complete.
Not to bore my readers with details, but there is so much in this verse alone that could be said. I will however, make just a few comments here concerning the 'seven angels' and the 'seven last plagues'. As we have noted throughout this study; the number 'seven' holds much significance in Bible prophecy. As in the beginning of this lofty book, the letters to the 'seven' churches of Asia were letters written to an actual ( named ) literal certain number of churches ( Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea ), but we can see that this certain number of churches ( why JUST them? ) is indicative of a wholeness, a completeness.
The 'seven last plagues' should immediately bring to mind the ten horrific ( for them ) plagues that God, through Moses and Aaron ( ironically, later, the high priest ) visited upon the Egyptians who were holding captive the 'children' of Israel, or God's covenant people ( typically ). It is interesting to note that the final plague, that became the final, crushing ( Romans 16:20 ( Psalm 91:13 ) blow to the Egyptians, was 'death'! When Jesus died upon the cross of Calvary; He fulfilled, among other prophecies, God's promise to the serpent, in Genesis 3:15, that 'I will put enmity between you and the woman, and between your seed and her Seed; He shall bruise your head, and you shall bruise His heel'. Part of Jesus' stated purpose in coming to earth as a Man was 'that through death He might destroy him who had the power of death' Hebrews 2:14 ( Hosea 13:14 ). As we've noted, in some of Jesus final words on the cross, recorded in John 19:30; He cried 'It is finished!'
And I saw something like a sea of glass mingled with fire, and those who have the victory over the beast, over his image and over his mark[a]and over the number of his name, standing on the sea of glass, having harps of God.
John is obviously looking at the same scene as in chapter four, when he looked through 'Heavens Open Door'. A 'startling' difference, as you can see, is that this 'sea of glass' was 'mingled with fire'; 'fire' as we have often seen in the Scriptures, specifically the Prophets, and throughout this study, is most often indicative of judgment. John wrote, in I John 5:4a, that 'whatever is born of God overcomes the world', this 'world', in the covenant context, of course, being that 'world' under whose oppression they labored, the Old Covenant economy of the first century. Although this is applicable to us as well today; it is important to our state of mind, and joy of heart, I believe, to realize this historical context, and that these words of comfort ( which should give us comfort, as well ) were meant for a particular audience which was facing a particular situation ( 'the Great Tribulation' ) .
We've already discussed somewhat the significance of the 'harps', but to look at it from a slightly different angle; I'm sure that most, if not all of my readers will remember these words in I Samuel 16:14; 'But the Spirit of the LORD departed from Saul, and a distressing spirit from the LORD troubled him': in the following verse, we see that David, the future king of Israel, was employed to 'take a harp and play it with his hand', thus bringing some small comfort to Saul, by the consequent departure of the 'distressing spirit'. The significance of this story, I believe we can see, as relates to John's words above, is that not only were these harps being used to praise and worship God, but also to bring comfort to those saints who had been persecuted to the death, that waited patiently ( Revelation 6:9 ) for the judgment of God, which was about to be ( Greek mello ).
They sing the song of Moses, the servant of God, and the song of the Lamb, saying: “ Great and marvelous are Your works, Lord God Almighty! Just and true are Your ways, O King of the saints![b] Who shall not fear You, O Lord, and glorify Your name? For You alone are holy. For all nations shall come and worship before You, for Your judgments have been manifested.”
' Then Moses and the children of Israel sang this song to the LORD, and spoke, saying: “I will sing to the LORD, for He has triumphed gloriously! The horse and its rider He has thrown into the sea! The LORD is my strength and song, and He has become my salvation; He is my God, and I will praise Him; my father’s God, and I will exalt Him. The LORD is a man of war; the LORD is His name. Pharaoh’s chariots and his army He has cast into the sea; his chosen captains also are drowned in the Red Sea. The depths have covered them; they sank to the bottom like a stone.“Your right hand, O LORD, has become glorious in power; Your right hand, O LORD, has dashed the enemy in pieces. And in the greatness of Your excellence You have overthrown those who rose against You; You sent forth Your wrath; it consumed them like stubble. And with the blast of Your nostrils the waters were gathered together; the floods stood upright like a heap; the depths congealed in the heart of the sea. The enemy said, ‘I will pursue, I will overtake, I will divide the spoil; My desire shall be satisfied on them. I will draw my sword, My hand shall destroy them.’ You blew with Your wind, the sea covered them; they sank like lead in the mighty waters. “Who is like You, O LORD, among the gods? Who is like You, glorious in holiness, fearful in praises, doing wonders? You stretched out Your right hand; the earth swallowed them. You in Your mercy have led forth the people whom You have redeemed; You have guided them in Your strength to Your holy habitation. “The people will hear and be afraid; sorrow will take hold of the inhabitants of Philistia. Then the chiefs of Edom will be dismayed; the mighty men of Moab, trembling will take hold of them; all the inhabitants of Canaan will melt away. Fear and dread will fall on them; by the greatness of Your arm they will be as still as a stone, till Your people pass over, O LORD, till the people pass over whom You have purchased. You will bring them in and plant them in the mountain of Your inheritance, in the place, O LORD, which You have made for Your own dwelling, the sanctuary, O Lord, which Your hands have established. “The LORD shall reign forever and ever.”' ( Exodus 15:1-18 ( Deuteronomy 32:1-43 )
This lengthy quote from 'the exodus' is sung by the first century Christians, as John 'sees', because they have undergone much the same persecution at the hands of the Old Covenant 'children' of Israel, as they themselves had undergone at the hands of their own cruel taskmasters, the Egyptians, and they, as Moses and his 'children' did, rejoiced over the judgment that God had visited upon His and their enemies.
After these things I looked, and behold,[c] the temple of the tabernacle of the testimony in heaven was opened.
In the manner of clarification; John almost repeats himself here, and as we'll see in the last few verses of this 15th chapter of the Revelation, revealing where these 'angels' came from; from the 'temple' in 'heaven'. from the very Presence of God!
'When Solomon had finished praying, fire came down from heaven and consumed the burnt offering and the sacrifices; and the glory of the LORD filled the temple.[a] And the priests could not enter the house of the LORD, because the glory of the LORD had filled the LORD’s house' ( II Chronicles 7:1 & 2 ( Isaiah 6:1, Ezekiel 43:5 )
You might remember also; John's words very like these, that he wrote in the very beginning of his vision, when he first saw 'a door standing open in heaven'. Now, also in the manner of clarification; John recorded that he saw the Temple itself ( ? ) 'opened' to his wondering eyes!
And out of the temple came the seven angels having the seven plagues, clothed in pure bright linen, and having their chests girded with golden bands.
'Then Moses brought Aaron and his sons and washed them with water. And he put the tunic on him, girded him with the sash, clothed him with the robe, and put the ephod on him; and he girded him with the intricately woven band of the ephod, and with it tied the ephod on him. Then he put the breastplate on him, and he put the Urim and the Thummim[a] in the breastplate. And he put the turban on his head. Also on the turban, on its front, he put the golden plate, the holy crown, as the LORD had commanded Moses.' ( Leviticus 8:6-9 )
'Then I turned to see the voice that spoke with me. And having turned I saw seven golden lampstands, and in the midst of the seven lampstands One like the Son of Man, clothed with a garment down to the feet and girded about the chest with a golden band.' ( Revelation 1:12 & 13 )
I'd like to point out here, the very noticeable similarities between John's vision of the Son of Man in Revelation 1 and his vision of the angels that carried the seven last plagues, in which 'the wrath of God is complete' in the passage above. As I pointed out in a recent article, 'Angels, Unaware';
'Traditionally; 'angels' have been spirit-beings that fulfill many different purposes, from guardian 'angels' to 'angels' of mercy. Along these lines; can not human beings fulfill these purposes as well?'
I also stressed the important fact that both the Hebrew מַלְאָךְ ( 'mal'ak' )and the Greek ἄγγελος ( 'aggelos' ) mean simply, 'messenger'. As we read in Revelation 2; John was to relay this information to 'the angels of the seven churches': the question has been raised, 'who were these angels?' Traditionally, I believe, there has been little argument against the view that these 'angels' referred to the pastors, or overseers of these churches. If this is true, then the 'angels' that John saw in his vision ( for remember, it was a vision! ) were just men who relayed God's message to His people, thus the 'angels' in the passage above, bringing ( signs of ) the final judgment of God to bear on the enemies of His people were but men, pastors ( prophets ) even, bringing God's final message of warning ( and comfort ) to His Old Covenant 'children'!
Then one of the four living creatures gave to the seven angels seven golden bowls full of the wrath of God who lives forever and ever.
Having been over this 'ground' before; I need not say much here, except that I find it rather interesting that the 'four living creatures' that we saw back in the 4th chapter of the book of Revelation ( verses 6-9 ), which seem to be significant of the animal creation of God ( Genesis 1:21-27 ). In part one of this study; I wrote, concerning these beasts, 'The living creatures being 'in the midst of the throne, and around the throne', tells us that not only were these 'cherubim', protectors of God's glory, doing their job, guarding the Holiness, the throne of God, but as His creation, in the 'midst' ( Greek μέσος ), of His very throne, ostensibly ruling with Him, as the Israel of God!' The passage above, from Revelation 15, only serves to bear witness to this truth, because not only were they 'in the midst' of the Throne,but they were ruling ( passing judgment ) along with God, delivering to the 'seven angels' ( Revelation 1:20 ), the final judgment on God's Old Covenant 'children, seven 'golden bowls full of the wrath of God'!
The temple was filled with smoke from the glory of God and from His power, and no one was able to enter the temple till the seven plagues of the seven angels were completed.
'Then the glory of the LORD went up from the cherub, and paused over the threshold of the temple; and the house was filled with the cloud, and the court was full of the brightness of the LORD’s glory.' ( Ezekiel 10:4 )
'When the Lord has washed away the filth of the daughters of Zion, and purged the blood of Jerusalem from her midst, by the spirit of judgment and by the spirit of burning, then the LORD will create above every dwelling place of Mount Zion, and above her assemblies, a cloud and smoke by day and the shining of a flaming fire by night. For over all the glory there will be a covering.' ( Isaiah 4:4 & 5 )
'Now Mount Sinai was completely in smoke, because the LORD descended upon it in fire. Its smoke ascended like the smoke of a furnace, and the whole mountain[a] quaked greatly.' ( Exodus 19:18 )
'When Solomon had finished praying, fire came down from heaven and consumed the burnt offering and the sacrifices; and the glory of the LORD filled the temple.[a] And the priests could not enter the house of the LORD, because the glory of the LORD had filled the LORD’s house.' ( II Chronicles 7:1 & 2 )
Ezekiel recorded, in his prophetic utterance, how the Glory of the Lord came to rest one final time, as a significant prelude to His adverse judgment upon the wicked and apostate house of Judah ( Israel ), and Isaiah comforts His people by His promise that, once this adverse judgment has found it's fulfillment; then, and only then, will God's Presence finally come to it's final rest, once again, in the midst ( Luke 17:20 & 21 ) of His people. At Mount Sinai; God descended in a typical foreshadow of the judgment that He would later pass upon His covenant children as they continually apostatized, and we see chronicled above, that no one, including the priests, were not able to enter the Temple, nor attend to their duties ( verses 4-6 ), until God had consumed the burnt offerings and sacrifice, thus in a type, signifying that the way to His presence had been opened ( Hebrews 9:8 ), which had been accomplished at the cross, but was now manifest through His adverse judgment upon His Old Covenant 'children', in the destruction ( Matthew 22:1-14 ) of their 'fleshly' city ( Hebrews 11:13-16 ( 12:22 ) and Temple.
As we continue in this study; my prayer is that God will use my feeble words, by His Almighty Spirit to reveal to my readers that the judgment is indeed past ( for those in Christ ), and that this book ( of Revelation ) is nothing to fear, but is there for our learning ( understanding ) and instruction on how God dealt with His ( Old ) covenant people.
In the love of Christ,
and by God's grace and mercy,
Charles Shank
'
Then I saw another sign in heaven, great and marvelous: seven angels having the seven last plagues, for in them the wrath of God is complete.
Not to bore my readers with details, but there is so much in this verse alone that could be said. I will however, make just a few comments here concerning the 'seven angels' and the 'seven last plagues'. As we have noted throughout this study; the number 'seven' holds much significance in Bible prophecy. As in the beginning of this lofty book, the letters to the 'seven' churches of Asia were letters written to an actual ( named ) literal certain number of churches ( Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea ), but we can see that this certain number of churches ( why JUST them? ) is indicative of a wholeness, a completeness.
The 'seven last plagues' should immediately bring to mind the ten horrific ( for them ) plagues that God, through Moses and Aaron ( ironically, later, the high priest ) visited upon the Egyptians who were holding captive the 'children' of Israel, or God's covenant people ( typically ). It is interesting to note that the final plague, that became the final, crushing ( Romans 16:20 ( Psalm 91:13 ) blow to the Egyptians, was 'death'! When Jesus died upon the cross of Calvary; He fulfilled, among other prophecies, God's promise to the serpent, in Genesis 3:15, that 'I will put enmity between you and the woman, and between your seed and her Seed; He shall bruise your head, and you shall bruise His heel'. Part of Jesus' stated purpose in coming to earth as a Man was 'that through death He might destroy him who had the power of death' Hebrews 2:14 ( Hosea 13:14 ). As we've noted, in some of Jesus final words on the cross, recorded in John 19:30; He cried 'It is finished!'
And I saw something like a sea of glass mingled with fire, and those who have the victory over the beast, over his image and over his mark[a]and over the number of his name, standing on the sea of glass, having harps of God.
John is obviously looking at the same scene as in chapter four, when he looked through 'Heavens Open Door'. A 'startling' difference, as you can see, is that this 'sea of glass' was 'mingled with fire'; 'fire' as we have often seen in the Scriptures, specifically the Prophets, and throughout this study, is most often indicative of judgment. John wrote, in I John 5:4a, that 'whatever is born of God overcomes the world', this 'world', in the covenant context, of course, being that 'world' under whose oppression they labored, the Old Covenant economy of the first century. Although this is applicable to us as well today; it is important to our state of mind, and joy of heart, I believe, to realize this historical context, and that these words of comfort ( which should give us comfort, as well ) were meant for a particular audience which was facing a particular situation ( 'the Great Tribulation' ) .
We've already discussed somewhat the significance of the 'harps', but to look at it from a slightly different angle; I'm sure that most, if not all of my readers will remember these words in I Samuel 16:14; 'But the Spirit of the LORD departed from Saul, and a distressing spirit from the LORD troubled him': in the following verse, we see that David, the future king of Israel, was employed to 'take a harp and play it with his hand', thus bringing some small comfort to Saul, by the consequent departure of the 'distressing spirit'. The significance of this story, I believe we can see, as relates to John's words above, is that not only were these harps being used to praise and worship God, but also to bring comfort to those saints who had been persecuted to the death, that waited patiently ( Revelation 6:9 ) for the judgment of God, which was about to be ( Greek mello ).
They sing the song of Moses, the servant of God, and the song of the Lamb, saying: “ Great and marvelous are Your works, Lord God Almighty! Just and true are Your ways, O King of the saints![b] Who shall not fear You, O Lord, and glorify Your name? For You alone are holy. For all nations shall come and worship before You, for Your judgments have been manifested.”
' Then Moses and the children of Israel sang this song to the LORD, and spoke, saying: “I will sing to the LORD, for He has triumphed gloriously! The horse and its rider He has thrown into the sea! The LORD is my strength and song, and He has become my salvation; He is my God, and I will praise Him; my father’s God, and I will exalt Him. The LORD is a man of war; the LORD is His name. Pharaoh’s chariots and his army He has cast into the sea; his chosen captains also are drowned in the Red Sea. The depths have covered them; they sank to the bottom like a stone.“Your right hand, O LORD, has become glorious in power; Your right hand, O LORD, has dashed the enemy in pieces. And in the greatness of Your excellence You have overthrown those who rose against You; You sent forth Your wrath; it consumed them like stubble. And with the blast of Your nostrils the waters were gathered together; the floods stood upright like a heap; the depths congealed in the heart of the sea. The enemy said, ‘I will pursue, I will overtake, I will divide the spoil; My desire shall be satisfied on them. I will draw my sword, My hand shall destroy them.’ You blew with Your wind, the sea covered them; they sank like lead in the mighty waters. “Who is like You, O LORD, among the gods? Who is like You, glorious in holiness, fearful in praises, doing wonders? You stretched out Your right hand; the earth swallowed them. You in Your mercy have led forth the people whom You have redeemed; You have guided them in Your strength to Your holy habitation. “The people will hear and be afraid; sorrow will take hold of the inhabitants of Philistia. Then the chiefs of Edom will be dismayed; the mighty men of Moab, trembling will take hold of them; all the inhabitants of Canaan will melt away. Fear and dread will fall on them; by the greatness of Your arm they will be as still as a stone, till Your people pass over, O LORD, till the people pass over whom You have purchased. You will bring them in and plant them in the mountain of Your inheritance, in the place, O LORD, which You have made for Your own dwelling, the sanctuary, O Lord, which Your hands have established. “The LORD shall reign forever and ever.”' ( Exodus 15:1-18 ( Deuteronomy 32:1-43 )
This lengthy quote from 'the exodus' is sung by the first century Christians, as John 'sees', because they have undergone much the same persecution at the hands of the Old Covenant 'children' of Israel, as they themselves had undergone at the hands of their own cruel taskmasters, the Egyptians, and they, as Moses and his 'children' did, rejoiced over the judgment that God had visited upon His and their enemies.
After these things I looked, and behold,[c] the temple of the tabernacle of the testimony in heaven was opened.
In the manner of clarification; John almost repeats himself here, and as we'll see in the last few verses of this 15th chapter of the Revelation, revealing where these 'angels' came from; from the 'temple' in 'heaven'. from the very Presence of God!
'When Solomon had finished praying, fire came down from heaven and consumed the burnt offering and the sacrifices; and the glory of the LORD filled the temple.[a] And the priests could not enter the house of the LORD, because the glory of the LORD had filled the LORD’s house' ( II Chronicles 7:1 & 2 ( Isaiah 6:1, Ezekiel 43:5 )
You might remember also; John's words very like these, that he wrote in the very beginning of his vision, when he first saw 'a door standing open in heaven'. Now, also in the manner of clarification; John recorded that he saw the Temple itself ( ? ) 'opened' to his wondering eyes!
And out of the temple came the seven angels having the seven plagues, clothed in pure bright linen, and having their chests girded with golden bands.
'Then Moses brought Aaron and his sons and washed them with water. And he put the tunic on him, girded him with the sash, clothed him with the robe, and put the ephod on him; and he girded him with the intricately woven band of the ephod, and with it tied the ephod on him. Then he put the breastplate on him, and he put the Urim and the Thummim[a] in the breastplate. And he put the turban on his head. Also on the turban, on its front, he put the golden plate, the holy crown, as the LORD had commanded Moses.' ( Leviticus 8:6-9 )
'Then I turned to see the voice that spoke with me. And having turned I saw seven golden lampstands, and in the midst of the seven lampstands One like the Son of Man, clothed with a garment down to the feet and girded about the chest with a golden band.' ( Revelation 1:12 & 13 )
I'd like to point out here, the very noticeable similarities between John's vision of the Son of Man in Revelation 1 and his vision of the angels that carried the seven last plagues, in which 'the wrath of God is complete' in the passage above. As I pointed out in a recent article, 'Angels, Unaware';
'Traditionally; 'angels' have been spirit-beings that fulfill many different purposes, from guardian 'angels' to 'angels' of mercy. Along these lines; can not human beings fulfill these purposes as well?'
I also stressed the important fact that both the Hebrew מַלְאָךְ ( 'mal'ak' )and the Greek ἄγγελος ( 'aggelos' ) mean simply, 'messenger'. As we read in Revelation 2; John was to relay this information to 'the angels of the seven churches': the question has been raised, 'who were these angels?' Traditionally, I believe, there has been little argument against the view that these 'angels' referred to the pastors, or overseers of these churches. If this is true, then the 'angels' that John saw in his vision ( for remember, it was a vision! ) were just men who relayed God's message to His people, thus the 'angels' in the passage above, bringing ( signs of ) the final judgment of God to bear on the enemies of His people were but men, pastors ( prophets ) even, bringing God's final message of warning ( and comfort ) to His Old Covenant 'children'!
Then one of the four living creatures gave to the seven angels seven golden bowls full of the wrath of God who lives forever and ever.
Having been over this 'ground' before; I need not say much here, except that I find it rather interesting that the 'four living creatures' that we saw back in the 4th chapter of the book of Revelation ( verses 6-9 ), which seem to be significant of the animal creation of God ( Genesis 1:21-27 ). In part one of this study; I wrote, concerning these beasts, 'The living creatures being 'in the midst of the throne, and around the throne', tells us that not only were these 'cherubim', protectors of God's glory, doing their job, guarding the Holiness, the throne of God, but as His creation, in the 'midst' ( Greek μέσος ), of His very throne, ostensibly ruling with Him, as the Israel of God!' The passage above, from Revelation 15, only serves to bear witness to this truth, because not only were they 'in the midst' of the Throne,but they were ruling ( passing judgment ) along with God, delivering to the 'seven angels' ( Revelation 1:20 ), the final judgment on God's Old Covenant 'children, seven 'golden bowls full of the wrath of God'!
The temple was filled with smoke from the glory of God and from His power, and no one was able to enter the temple till the seven plagues of the seven angels were completed.
'Then the glory of the LORD went up from the cherub, and paused over the threshold of the temple; and the house was filled with the cloud, and the court was full of the brightness of the LORD’s glory.' ( Ezekiel 10:4 )
'When the Lord has washed away the filth of the daughters of Zion, and purged the blood of Jerusalem from her midst, by the spirit of judgment and by the spirit of burning, then the LORD will create above every dwelling place of Mount Zion, and above her assemblies, a cloud and smoke by day and the shining of a flaming fire by night. For over all the glory there will be a covering.' ( Isaiah 4:4 & 5 )
'Now Mount Sinai was completely in smoke, because the LORD descended upon it in fire. Its smoke ascended like the smoke of a furnace, and the whole mountain[a] quaked greatly.' ( Exodus 19:18 )
'When Solomon had finished praying, fire came down from heaven and consumed the burnt offering and the sacrifices; and the glory of the LORD filled the temple.[a] And the priests could not enter the house of the LORD, because the glory of the LORD had filled the LORD’s house.' ( II Chronicles 7:1 & 2 )
Ezekiel recorded, in his prophetic utterance, how the Glory of the Lord came to rest one final time, as a significant prelude to His adverse judgment upon the wicked and apostate house of Judah ( Israel ), and Isaiah comforts His people by His promise that, once this adverse judgment has found it's fulfillment; then, and only then, will God's Presence finally come to it's final rest, once again, in the midst ( Luke 17:20 & 21 ) of His people. At Mount Sinai; God descended in a typical foreshadow of the judgment that He would later pass upon His covenant children as they continually apostatized, and we see chronicled above, that no one, including the priests, were not able to enter the Temple, nor attend to their duties ( verses 4-6 ), until God had consumed the burnt offerings and sacrifice, thus in a type, signifying that the way to His presence had been opened ( Hebrews 9:8 ), which had been accomplished at the cross, but was now manifest through His adverse judgment upon His Old Covenant 'children', in the destruction ( Matthew 22:1-14 ) of their 'fleshly' city ( Hebrews 11:13-16 ( 12:22 ) and Temple.
As we continue in this study; my prayer is that God will use my feeble words, by His Almighty Spirit to reveal to my readers that the judgment is indeed past ( for those in Christ ), and that this book ( of Revelation ) is nothing to fear, but is there for our learning ( understanding ) and instruction on how God dealt with His ( Old ) covenant people.
In the love of Christ,
and by God's grace and mercy,
Charles Shank
'
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