Tagged: Bible

The first seal (Rev. 6:1-2)

Previously – Blessing, honor, glory and dominion (Rev. 5:13-14)

The scripture

Rev. 6:1 – Then I saw the Lamb open one of the seven seals, and I heard one of the four living creatures say with a voice like thunder, “Come!” 2I looked, and there was a white horse. The horseman on it had a bow; a crown was given to him, and he went out as a victor to conquer (HCSB).

The opening of the first seal prompts the widest divergence of interpreters’ viewpoints of Revelation thus far. The preterist, historicist, futurist, and idealist now follow their own paths that will not meet again until the final chapters of this apocalyptic text:

  • Preterists see the seal, bowl and trumpet judgments as fulfilled in the first centuries of the church age, either at the fall of Jerusalem in 70 A.D. or at both the fall of Jerusalem and later at the fall of Rome in the fifth century.
  • Historicists view these events as unfolding throughout the course of history, generally equating the papal system of Reformation times with the Apostle John’s vision of the Antichrist.
  • Futurists argue that the events of Revelation are largely unfulfilled, especially chapters 4-22. More specifically, many see the opening of the first seal as the beginning of a seven-year tribulation period, to be followed by the return of Christ.
  • Idealists see these chapters setting forth timeless truths concerning the battle between good and evil – a battle that continues throughout the church age.
  • Meanwhile, a fifth group of interpreters, the eclectics, gleans the strengths of the other four views while avoiding their pitfalls.

While this study avoids championing any of these views to the exclusion of the others, or getting bogged down in interpretive squabbles, it does attempt to draw out of the text clear truths that speak to first-century readers as well as to us today. With that in mind, let’s proceed cautiously as we join John in witnessing the opening of the first seal.

The ESV Study Bible sets the stage: “As the vision of the Son of Man introduced edicts to seven churches (chs. 2–3), so the vision of the Lamb’s receiving the scroll (4:1–5:14) introduces a series of seven visions as the scroll’s seals are broken. These visions introduce instruments employed by the Lamb to bring his enemies to justice (seals 1–4), the rationale for his righteous wrath (seals 5 and 7), and the climax of judgment at history’s end (seal 6).”

As Jesus opens the first seal, it’s important to understand what is meant by the word “seal.” In this context, a seal likely is a piece of wax or clay that has been stamped with a ring or other metal object bearing the insignia of the owner. It identifies the one who has authorized what’s been written, and the seal may be broken only by the designated authority. Just as the Father is the Creator and sovereign Lord of the universe, the Lamb is worthy to take possession of the earth and exercise both judgment and reward because of His slaughter on our behalf (see Rev. 5:6, 9, 12). Likely, each seal, as it is broken, allows a portion of the scroll to be opened, until all seven seals are removed and the full message is revealed. Seals of a larger kind are placed on entrances to prevent the unauthorized from entering. There is, for example, a seal on the lion’s den into which Daniel is thrown (Dan. 6:17), and a seal over the sepulcher into which Jesus is laid following His crucifixion (Matt. 27:66). Neither of these seals is successful in fulfilling their purpose. But the breaking of the seals in Revelation 6 is in perfect accordance with the divine will and good pleasure of Almighty God.

Next – A white horse and his rider (Rev. 6:1-2)

Ten reasons we suffer

Horatio G. Spafford was a prominent attorney in Chicago in the 1800s and a friend of evangelist Dwight L. Moody. While Spafford was both respected and comfortable, he was not free from severe hardship. First, he lost his four-year-old son to scarlet fever. Then his real estate investments along Lake Michigan literally went up in flames in the Great Chicago Fire of 1871. Not long after that, his four daughters drowned in a shipwreck, and his wife Anna survived the ordeal only because the ship’s debris buoyed her as she floated, unconscious, in the Atlantic Ocean.

Crossing the sea to join his bereaved wife, Spafford was called to the captain’s deck as the ship sailed past the foamy deep where his daughters were lost. The captain informed him that the waters there were three miles deep. Returning to his cabin, Spafford penned these words to the now-famous hymn:

When peace like a river attendeth my way,

When sorrows like sea billows roll;

Whatever my lot, Thou hast taught me to say,

It is well, it is well with my soul

Why did such tragedy befall this godly man? Spafford may have wondered why, but ultimately he rested in the sovereignty of God.

Everyone can better appreciate God’s sovereignty, even in the darkest nights, by observing 10 reasons we suffer, according to scripture. These reasons are briefly highlighted here.

Reason 1. We suffer because we sin. All of us are sinners (Rom. 3:10, 23). Unbelievers live lifestyles of independence from God, while believers experience moments, or seasons, of independence. Spiritual discipline is designed to target sin in a believer’s life, and that discipline may be severe, including death (1 Cor. 11:29-32).

Reason 2. We suffer because others sin. Spouses and children suffer at the hands of an abusive parent. Citizens suffer at the hands of corrupt leaders. Rarely does our sin remain confined to ourselves. King David numbered his troops, and 70,000 people suffered the consequences. Jesus suffered through no fault of His own but gave His life for our sins.

Reason 3. We suffer because we live in a sinful and fallen world. Accidents happen. Natural disasters take the lives of millions each year. The apostle Paul writes that the whole world is groaning beneath the weight of sin (Rom. 8:22).

Reason 4. We suffer because God allows us to make real choices. The sovereignty of God and the ability of people to make meaningful choices are two Biblical truths. We are not robots; we actually can and do make choices for which God holds us accountable. Sometimes these choices result in suffering — for us or others. Randy Alcorn writes, “If God disarmed every shooter and prevented every drunk driver from crashing, this would not be a real world in which people make consequential choices … In such a world, people would die without a sense of need, only to find themselves in Hell.”

Reason 5. We suffer to make us long for eternity. This world is not our home; we are strangers here. Our citizenship is in heaven.  The writer of Hebrews records, “These [heroes of the faith] all died in faith without having received the promises, but they saw them from a distance, greeted them, and confessed the they were foreigners and temporary residents on the earth (11:13).” When we suffer, it helps prevent us from clinging to this world, which is passing away.

Reason 6. We suffer to keep us from something worse. Pain and suffering lead us to focus on the cause, and to fix it before it gets worse. A fever sends us to the doctor, where our illness is diagnosed and the remedy prescribed. On a grander scale, suffering tells us there is something wrong with us, and with the world, and often leads us to the all-important search for Christ. Darkness, pain, suffering, loneliness, abandonment — all help us grasp the reality of life, now and eternally, without Christ.

Reason 7. We suffer to share in the suffering of Christ, and thus to be more like Him. Christian martyrs, and those persecuted for their faith, share in what Paul calls “the fellowship of His suffering” (Phil. 3:10). When we suffer, it also enables us to comfort others, who suffer. Paul also writes, “seeing that we suffer with Him … we may also be glorified with Him” (Rom. 8:17b). Finally, the apostle says, “For our momentary light affliction is producing for us an absolutely incomparable eternal weight of glory” (2 Cor. 4:17).

Reason 8. We suffer to honor God. Jesus tells us to take heart when we are persecuted for His sake (Matt. 5:10-11). And He warns us the world will hate us because it hated Him first. In Hebrews 11, some heroes of the faith are blessed with wealth and success, while others are tortured or killed. God doesn’t divide these heroes into categories according to their circumstances; He honors them together for their faithfulness. If Christians had easier lives it would make the gospel more attractive for the wrong reasons; God would become a means to an end rather than the end of all things Himself.

Reason 9. We suffer to grow spiritually. Jesus, who was perfect in His humanity, nevertheless “learned” obedience through suffering. Paul writes that he has “learned” in whatsoever state he is, to be content (Phil. 4:11). And Paul’s “thorn in the flesh” is designed to keep him from boasting (2 Cor. 12).

Reason 10. We suffer to better anticipate the glories of heaven and the world to come. In Rev. 21:4 we read, “He will wipe away every tear from their eyes. Death will exist no longer; grief, crying, and pain will exist no longer, because the previous things have passed away.” Paul writes, “For I consider that the sufferings of this present time are not worth comparing with the glory that is going to be revealed to us” (Rom. 8:18).

There are many reasons we suffer, and sometimes it’s difficult to know the exact cause of our suffering. Job, it appears, never knew about God’s wager with Satan. But hold on to these truths:

  • God is sovereign over our suffering.
  • He is present with us in our suffering.
  • He is working in us through our suffering.
  • If He wants us to know the reason, He’ll tell us (or His word will).
  • God works through evil and suffering to produce good, ultimately thwarting the worst that Satan, demons and wicked people can throw at us.
  • A day is coming when suffering will be a “former thing” — a distant memory that leads us to rejoice in the comfort of living eternally in His presence.

Randy Alcorn writes, “Our fates do not rest with people who file lawsuits against us, or with unjust politicians, lawyers, teachers, coaches, military officers, or employers. They can do their worst against us — and God is fully capable of turning it around and using it for our best (no matter how much it hurts in the meantime).”

(These are notes from a message delivered July 10, 2011, at Mapledale Baptist Church, Sheboygan, Wis.)

Blessing, honor, glory and dominion: Rev. 5:13-14

Previously – I heard every creature: Rev. 5:13-14

The scripture

Rev. 5:13 – I heard every creature in heaven, on earth, under the earth, on the sea, and everything in them say: Blessing and honor and glory and dominion to the One seated on the throne, and to the Lamb, forever and ever! 14The four living creatures said, ‘Amen,’ and the elders fell down and worshiped (HCSB).

The four-fold doxology of all creatures borrows from the previous proclamation of the church and the angels – with one exception: the “dominion” of the One seated on the throne, and of the Lamb, is added to blessing, honor and glory. The Greek word translated “dominion” is kratos, which refers to might or mighty deed. It differs from other Greek words rendered “dominion,” such as kyriotes, used elsewhere in the New Testament and meaning lordship, and exousia, which in Acts 18, referring to the believers’ transfer from the kingdom of Satan into the kingdom of God, emphasizes freedom of choice.

So why do the creatures focus on God’s might rather than His lordship or sovereignty over human choices? Perhaps it is because all creatures necessarily display the mighty acts of God in their very beings, while His lordship requires acknowledgement, and entrance into the kingdom of God requires choice.

While God rules over all creation, He delegates authority to people. This is not an afterthought but an integral part of God’s divine design for mankind. In Gen. 1:26 God says, “Let Us make man in Our image, according to Our likeness. They will rule the fish of the sea, the birds of the sky, the animals, all the earth, and the creatures that crawl on the earth.” David declares in Ps. 8:6, “You made him (man) lord over the works of Your hands; You put everything under his feet.”

But when Adam falls, he forfeits his dominion over the earth and concedes it to Satan. As a result, all of creation falls with Adam. The ground is cursed, and Adam must eat from it by means of painful labor (Gen. 3:17). Even more, the whole creation groans with “labor pains” beneath the weight of sin (Rom. 8:22). Still, there is hope in the Lamb. The apostle Paul writes joyously, “For I consider that the sufferings of this present time are not worth comparing with the glory that is going to be revealed to us. For the creation eagerly waits with anticipation for God’s sons to be revealed. For the creation was subjected to futility – not willingly, but because of Him who subjected it – in the hope that the creation itself will also be set free from the bondage of corruption into the glorious freedom of God’s children” (Rom. 8:18-21).

Why do all creatures exalt the Lord’s dominion? Because their Creator is also their Redeemer. While the Lamb purchases man’s freedom from sin by His blood, He also sets the entire created order on a sure path to complete recovery from the corruption sin has caused. At Calvary, Jesus is consumed as a sin offering, but for the joy of what it will accomplish He endures the cross and despises its shame and today sits at the right hand of the Father (Heb. 12:2).

One day He will purge this world of sin, as Peter writes: “But the Day of the Lord will come like a thief; on that [day] the heavens will pass away with a loud noise, the elements will burn and be dissolved, and the earth and the works on it will be disclosed. Since all these things are to be destroyed in this way, [it is clear] what sort of people you should be in holy conduct and godliness as you wait for and earnestly desire the coming of the day of God, because of which the heavens will be on fire and be dissolved, and the elements will melt with the heat. But based on His promise, we wait for new heavens and a new earth, where righteousness will dwell” (2 Peter 3:10-13).

Warren Wiersbe comments, “All of heaven’s praise came because the Lamb took the scroll from the Father’s hand. God’s great eternal plan would now be fulfilled and creation would be set free from the bondage of sin and death. One day the Lamb will break the seals and put in motion events that will eventually lead to His coming to earth and the establishment of His kingdom” (The Bible Exposition Commentary, Re 5:1).

This breathtaking chapter ends with the four living creatures saying, “Amen.” The word is a transliteration of a Hebrew word signifying that something is certain, valid, truthful, or faithful. It often is used at the end of biblical songs, hymns, and prayers. The song of the elders, the proclamation of the church and the angels, and the doxology of every creature – their words of praise ring true and will be repeated throughout eternity. Where do such lofty words naturally lead? Take note of the elders, who, upon hearing the word “Amen,” fall down and worship.

Next: The first seal (Rev. 6:1-2)

I heard every creature (Rev. 5:13-14)

Previously: The Lamb is worthy (Rev. 5:12)

The scripture

Rev. 5:13 – I heard every creature in heaven, on earth, under the earth, on the sea, and everything in them say: Blessing and honor and glory and dominion to the One seated on the throne, and to the Lamb, forever and ever! 14The four living creatures said, ‘Amen,’ and the elders fell down and worshiped (HCSB).

We have seen the 24 elders (who likely represent redeemed humanity) sing a new song about the worthiness of the slaughtered Lamb, and we have listened to the crescendo of the countless angels joining the elders and living creatures proclaim the Lamb’s worthiness to receive seven-fold tribute. Now, all of creation – “every creature in heaven, on earth, under the earth, on the sea, and everything in them” – joins in a chorus of praise to the Father and the Son. But really, every creature?

Every creature

John records hearing “every creature” offer a four-fold doxology – blessing, honor, glory and dominion – to God the Father and the Lamb. We know that one day “at the name of Jesus every knee should bow – of those who are in heaven and on earth and under the earth – and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father” (Phil. 2:10-11). Generally, we conclude from this passage that all humans one day will acknowledge Jesus as Creator, Savior and Lord – even those who have gone to their graves rejecting Him and bound for eternity in hell. There seems to be no reason to include animals in this activity since they do not sin, have eternal spirits or need a Savior. Some animals don’t even have knees, let alone reasoning capabilities or voices. So, does every creature really have a stake in honoring the Lamb?

In a sense, yes. If it’s possible for the heavens to declare the glory of God, and for the sky to proclaim the work of His hands (Ps. 19:1), then the animal kingdom can demonstrate the Creator’s power and goodness in myriad ways. The humming bird can generate a vibrant baritone with its wings; the humpback whale, an awe-inspiring spin as it emerges from the ocean depths; the hawk, a piercing cry as it hovers in the updrafts. In ways we have yet to discover, the creatures of the earth, sky and sea pay fitting homage to God, who is “the Maker of heaven and earth, the sea and everything in them” (Ps. 146:6). As David wrote in Ps. 145:21, “My mouth will declare the Lord’s praise; let every living thing praise His holy name forever and ever.” And as the Psalmist implores in Ps. 150:6, “Let everything that breathes praise the Lord.”

We can identify the creatures in heaven because John sees them: redeemed people, angels, and living creatures (perhaps cherubim and/or seraphim). And we may conclude that the creatures “on earth” include those that fly, while the creatures on the sea include those in fresh and salty waters. But who are the creatures “under the earth?” Likely, this is a reference to departed spirits in Hades: unbelievers of all time awaiting resurrection and final judgment, and perhaps Old Testament saints, although scholars disagree as to whether believers under the Old Covenant were taken to heaven after Jesus’ resurrection. In any case, there is united and universal agreement that the Father and His Son are worthy to receive blessing, honor, glory and dominion.

Matthew Henry comments: “The whole creation fares the better for Christ. By him all things consist; and all the creatures, had they sense and language, would adore that great Redeemer who delivers the creature from that bondage under which it groans, through the corruption of men, and the just curse denounced by the great God upon the fall” (Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, Re 5:6–14).

Next: Blessing, honor, glory and dominion

Tough love: A study of 1 Timothy

Between his first and second imprisonments in Rome, Paul writes a letter of encouragement and instruction to Timothy, whom Paul has left as overseer of the church at Ephesus. Timothy faces some tough challenges: false teaching, leadership and organizational problems, and an absence of sound doctrine. Sound like the local church today? This 11-part study explores how Paul urges Timothy to face these challenges head-on, with the goal of “love from a pure heart, a good conscience, and a sincere faith.”

Download the free study in pdf format