Tagged: God

Reflections on 9/11 – Do Christians and Muslims worship the same God?

Are Yahweh (the God of the Bible) and Allah (the deity of Islam) the same? Are the differences between them inconsequential  — so small, in fact, that they negate any grounds for debate?

As we approach the 10th anniversary of 9/11, many, in the spirit of tolerance, will conclude that we all worship the same God. The only differences are in styles of worship, sacred scriptures, doctrines and traditions.

Former President George W. Bush said as much in a 2007 interview with Al Aribaya Television: “Well, first of all, I believe in an almighty God, and I believe that all the world, whether they be Muslim, Christian, or any other religion, prays to the same God. That’s what I believe.”

The Qur’an seems to support the former president’s view:

Do not argue with the people of the scripture (Jews, Christians, and Muslims) except in the nicest possible manner-unless they transgress-and say, “We believe in what was revealed to us and in what was revealed to you, and our god and your god is one and the same; to Him we are submitters.” (29:46).

The words of Rodney King echo in our ears: “Can’t we all just get along?”

It’s personal

But insisting that Christians and Muslims worship the same God dishonors both religions and disrespects the people who hold dearly to their teachings. In other words, both Christians and Muslims should respond with a resounding “no” to any suggestion that the God of the Bible and the God of the Qur’an are the same.

But let’s make the issue more personal. Every person can know the difference between Yahweh and Allah by asking three personal questions:

1. Does God know me?

Allah. The Qur’an teaches that Allah is the transcendent creator, all-powerful and all-knowing. He knows who you are; in fact, he has fatalistically determined your thoughts, words and deeds – good and evil – and even your eternal destiny, which is why Muslims so often say, “If Allah wills it.” So, Allah does indeed know you.

But Allah is not truly personal, knowable, or approachable. The Qur’an depicts him more judgmental than gracious. He exists as a singular unity who has no “partners.” In fact, to call Jesus the Son of God is to commit the unpardonable sin, or shirk. Of the 99 names for God in the Qur’an, Father is not one of them. In Islam, it is considered blasphemous to “presume” that one can know God or claim any sort of close, personal fellowship with Allah. He reveals his will, not himself.

Yahweh, the God of the Bible, also is depicted as the transcendent Creator. He is all-knowing, all-powerful, and everywhere present. He knows us; but more than that, He is knowable and approachable to us. He created us in His image – with personality, thought, and will – for the purpose of enjoying an everlasting, unbreakable, intimate relationship with Him. He exists as a Trinity in eternal relationship as Father, Son, and Holy Spirit.

In fact, God is so knowable, He came in the flesh as Jesus of Nazareth. Consider just a few of the abundant evidences in scripture:

  • John 1:1-3, 14 – In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. All things were created through Him, and apart from Him not one thing was created that has been created….The Word became flesh and took up residence among us. We observed His glory, the glory as the One and Only Son from the Father, full of grace and truth.
  • John 15:14-15 – You are My friends if you do what I command you. I do not call you slaves anymore, because a slave doesn’t know what his master is doing. I have called you friends, because I have made known to you everything I have heard from My Father.
  • John 17:3 — This is eternal life: that they may know You, the only true God, and the One You have sent-Jesus Christ.

Does God know me? Allah and Yahweh are depicted as supreme beings who know everything and everyone. But … only the God of the Bible is truly personal and knowable.

2. Does God love me?

Allah.The Qur’an teaches that Allah loves those he chooses to love and hates those he chooses to hate. “Allah loves not those that do wrong,” says the Qur’an (Surah 3:140), neither does he love “him who is treacherous, sinful” (Surah 4:107). “Those who reject faith and do wrong – Allah will not forgive them nor guide them to any way – Except the way of Hell, to dwell therein for ever. And this to Allah is easy (4:168-169).

Other types of people Allah hates:

  • Transgressors (2:190).
  • Ungrateful and wicked creatures (2:276).
  • Those who reject faith (3:32; 30:45).
  • Those who do wrong (3:57, 140; 42:40).
  • The arrogant, the vainglorious (4:36; 16:23; 31:18; 57:23).
  • Those given to excess (5:87).
  • Wasters (6:141; 7:31).
  • Treacherous (8:58).
  • Ungrateful (22:38).

Yahweh, the God of the Bible, on the other hand, loves all people (John 3:16). He proved His love for us in that while we were still sinners, Christ died for us (Rom. 5:8). John writes, “Love consists in this: not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins” (1 John 4:10). Even though God hates sin, He loves the sinner and takes no pleasure in punishing him (Eze. 18:23).

Does God love me? Only the God of the Bible loves all people.

3. Did God die for me?

The Qur’an teaches that Allah did not, would not, and will not die for you, nor would he send anyone to die for you. In fact, the Qur’an insists that Jesus did not die on the cross, but was taken up into heaven, and Judas, or someone who looked like Jesus, was crucified in His place.

Further, the Qur’an teaches that there is no need for God to provide a sacrifice for sin because ignorance of Islam, not sin, is man’s problem. (The possible exceptions are apostasy from Islam and refusal to convert to Islam.) Staying away from major sins (whatever those are) will automatically result in one’s “small” sins being overlooked by Allah (4:31).

Yahweh, the God of the Bible, on the other hand, loves us so much He sent His Son to die for us. This was determined in eternity past, before you and I were ever born and before any of mankind had fallen into sin; Jesus is declared to be the Lamb of God slain from the foundation of the world (Rev. 13:8). Jesus, who knew no sin, became sin for us (2 Cor. 5:21).

But even more than dying for us, God the Son rose from the dead, conquering sin and death, and He offers us forgiveness of sins and eternal life by His grace through faith in Him.

Did God die for me? Only the God of the Bible sent His Son to die for sinners, securing eternal life for those who trust in Him.

So, are Allah and Yahweh just two different names for the same God?

No. Allah is distant and unknowable; Yahweh is close and personal. Allah does not love every person; Yahweh does. Allah did not, would not, and will not die for you, nor would he ever send anyone to do so; but the God of the Bible loves you so much He sent His one and only Son to die for you. And He stands ready to grant you everlasting life if you will receive Him by faith.

The second seal (Rev. 6:3-4)

Previously: A bow and a crown (Rev. 6:1-2)

The scripture

Rev. 6:3 – When He opened the second seal, I heard the second living creature say, “Come!” 4Then another horse went out, a fiery red one, and its horseman was empowered to take peace from the earth, so that people would slaughter one another. And a large sword was given to him (HCSB).

The opening of the second seal, like the first, is accompanied by one of the living creatures saying, “Come!” and a horse and rider bursting onto the scene. This is a horse of a different color, however – fiery red – and the horseman has been given the authority to plunge the world into warfare. While the first rider, on a white horse, is given a bow, the second rider is presented with a large sword. Let’s look more closely at these verses and see, first of all, if we may determine what this means to a first-century audience. Then we will explore the possibilities for today’s audience.

Jesus now breaks the second seal on the scroll. Remember that these seals likely are pieces of wax or clay that have been stamped with a ring or other metal object bearing the insignia of the owner. They identify the one who has authorized what’s been written, and the seal may be broken only by the designated authority, in this case the Lamb. Likely, as each seal is broken, it allows another portion of the scroll to be unraveled, until all seven seals are removed and the full message is revealed.

As the seal is opened, John hears the second living creature say, “Come!” As we learned in the last lesson, this call probably is not to John but to the horse and rider, who appear obediently.

Next: A fiery red horse (Rev. 6:3-4)

A bow and a crown (Rev. 6:1-2)

Previously- A white horse and its rider (Rev. 6:1-2)

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).

Is there any significance to the bow this mysterious rider wields, or the crown he wears?

It’s interesting to note that this rider has a bow, but there is no mention of arrows. Could this be a symbol of political and economic power, or simply a form of sabre rattling that urges his enemies to make peace while there is still time? Those who say the rider is Christ think differently. Matthew Henry, for example, writes: “The convictions impressed by the word of God are sharp arrows, they reach at a distance; and, though the ministers of the word draw the bow at a venture, God can and will direct it to the joints of the harness. This bow, in the hand of Christ, abides in strength, and, like that of Jonathan, never returns empty” (Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, Re 6:1–2).

This rider wears a stephanos, the garland of a victor, in contrast to a diadema, the crown of a king. When Christ returns in Revelation 19 He wears many crowns (diademata) and is personally attended by the host of heaven. So once again it seems this rider is not the Lamb, but one who appears like him, riding the white horse of victory, wearing a victor’s crown, and with authority to conquer.

Warren Wiersbe puts it in perspective: “Certainly, there is a sense in which Jesus Christ is conquering today, as He releases people from the bondage of sin and Satan (Acts 26:18; Col. 1:13). But this conquest began with His victory on the cross and certainly did not have to wait for the opening of a seal! We shall note later that the sequence of events in Revelation 6 closely parallels the sequence given by our Lord in His Olivet discourse; and the first item mentioned is the appearance of false Christs (Matt. 24:5)” (The Bible exposition commentary, Re 6:1).

Finally, John writes that a crown is “given to him.” But by whom?For those who say this rider is Jesus, the crown and corresponding authority no doubt would be given Him by God the Father. Futurists, who argue that the rider is the Antichrist, say Jesus has granted the “man of sin” (2 Thess. 3:3) this authority for a short time, or contend that the people of the earth, terrified by the political, economic and spiritual vacuum left in the wake of the rapture of the church, gladly defer to this emerging world leader. In any case, this rider is a conquering world figure, and whatever he does is either enabled or permitted by God.

Three other horsemen soon will appear, bringing war, famine and death to the earth. Together, these four horsemen of the apocalypse are instruments of judgment in the hands of Almighty God.

Next – The second seal (Rev. 6:3-4)

A white horse and its rider (Rev. 6:1-2)

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

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).

Pat Marvenko Smith

Now that Jesus has received the scroll – possibly the title deed to the earth – He opens the first seal. When He does, one of the four living creatures speaks with a thunderous voice, “Come!” (or, possibly, “Come and see!” or “Go!”).

But to whom is he speaking? John already is nearby and sees what takes place. If the command is to go, where is John to go? The living creature doesn’t say.

Some commentators argue that the living creature is calling on the Lamb to come; we see throughout the New Testament a strong desire for Jesus to step into the clouds of heaven and return to earth. Interpreters who hold this view see Jesus as the rider on the white horse.

Others believe the command to “come” or “go” is directed at the riders on their respective horses. This view seems consistent with the text and does not require Jesus to be the rider on the white horse. In any case, the living creature’s thunderous voice lets everyone know something significant is about to happen.

One other note about the living creature: Some scholars believe the living creatures speak in order – the first, like a lion, for example (see Rev. 4:7). The creature’s bold proclamation is like a lion’s roar and ushers in a succession of great revivals beginning in Jerusalem and spreading throughout the world. But this framework is hard to match to all four horses and their riders. It may be better to understand that the living creatures share in the responsibility to pronounce the stunning events to follow; the order of their speaking is not made clear to us and therefore is not of great significance.

Now, John sees a white horse, the first of four horses in this chapter. Again, the ESV Study Bible aids our understanding: “The horses’ colors generally reflect those of the horses in Zech. 1:8–10 and 6:1–8, symbolizing emissaries sent by God to patrol the earth. Only by the Lamb’s permission and under his direction can the forces symbolized by these horses and their riders inflict death through sword, famine, pestilence, and wild beasts. The seal, trumpet, and bowl judgments all have a format of four (judgments on the earth) plus three (cosmic judgments).”

Who is the rider?

But who is the rider on the white horse? We already have mentioned that some commentators think this rider represents Christ, the sword-wielding “Word of God” who rides a white horse in 19:11–16. However, this rider is armed with a bow, which is significant to first-century readers. The Parthians, a frequent enemy on the Roman Empire’s eastern border, are outstanding bowmen, so it’s more likely that this rider symbolizes the quest of neighboring political and military powers to expand their empires, leading to war (red horse), famine (black horse), and epidemic disease (pale horse).

Still others – predominantly futurists – think this rider on the white horse represents the Antichrist.

So how should we see the appearance of the white horse and its powerful rider? First-century Christians certainly could have seen this as an indication of political and military battles that ultimately lead to the fall of Rome and the destruction of the temple in Jerusalem, thus fulfilling Christ’s promise to deal harshly with those who persecute His followers. But political and military conquests have been the norm throughout human history, not just the early days of the church. Even more, the New Testament warns us that the world will become more evil in the days preceding the return of Christ – unprecedented days of persecution and wickedness. The futurist says we have not yet seen these days. Which view is correct? Or are they both right?

Perhaps a better question is: What does God’s Word say to me today? The truths of Revelation remain the same today as they were 2,000 years ago. We know that evil will run rampant throughout the church age; that Christians will be persecuted; that antichrists will oppose the Lamb and seek to take His place (see 1 John 2:18-19); and that one day the Lamb of God will appear as the Lion of the tribe of Judah to make things right. Let’s keep that perspective as we explore a variety of views about the order of events unfolding in Revelation.

Next – A bow and a crown (Rev. 6:1-2)

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)