Tagged: Godhead

The second trumpet — Revelation 8:8-9

Previously: A third of the earth was burned up (Rev. 8:7)

The scripture

Rev. 8:8 – The second angel blew his trumpet, and something like a great mountain ablaze with fire was hurled into the sea. So a third of the sea became blood, 9a third of the living creatures in the sea died, and a third of the ships were destroyed (HCSB).

The second trumpet

This is the second of four trumpet judgments that affect natural objects, in this case the sea and the creatures who swim in it or sail upon it. The final three trumpet judgments, as we learned in the last lesson, affect men’s lives with pain, death and hell.

In this second trumpet judgment, John sees something that appears to him as a great blazing mountain plummeting into the sea, resulting in a third of the sea becoming blood, a third of the living creatures in the sea dying, and a third of the ships navigating its waters being destroyed.

Is John’s vision to be taken literally? What is this great blazing mountain? Is the sea a reference to all salty bodies of water around the world, or perhaps simply a reference to the Mediterranean Sea – or something else entirely? What are we to make of the fractional reference to “a third,” which we encountered in the first trumpet judgment? Let’s look more closely.

The second angel blew his trumpet

As a reminder, the “trumpet” each angel blows in this series of judgments is the shofar, or ram’s horn, and has special significance for Israel (see The first trumpet for more details). In this case, the sound of the shofar announces the commencement of judgment. This is an important detail that should not be overlooked.

While the Day of the Lord will come “like a thief in the night” (1 Thess. 5:2) and Jesus warns His followers to be ready at all times for the unknown day of His return (Matt. 25:13), the judgments God sends upon the world’s wicked are announced in advance. We are not told how much time elapses between the sounding of the shofar and the arrival of these torments, any more than we can say with certainty how much time we have to run for cover after a tornado siren blasts a warning. But it appears that God communicates to mankind through the angels that His mercy is drawing to a close and His hammer is about to fall. Perhaps in these final moments some will repent, although John’s record seems to indicate that the wicked prefer blasphemy to humility in the face of judgment (Rev. (9:21, 16:9b, 21b).

Something like a great mountain ablaze with fire

What is it that John sees? He writes that “something like a great mountain ablaze with fire was hurled into the sea.” He doesn’t say “a great mountain,” but “something like a great mountain,” which could mean this is a hidden symbol for his first-century readers or an attempt to describe something he has never seen before – a glimpse, perhaps, into the distant future.

Commentators offer many perspectives:

  • Some say this mountain is Satan, lifted up like a mountain in his pride, and burning with hatred for God and his people, who is cast down into the sea of humanity, where he does much harm.
  • Others say this is a heresy that does much damage to the church – the Macedonian heresy, perhaps, leveled against the deity of the Holy Spirit, or the Arian heresy against the deity of Christ. Each of these divine persons is one-third of the triune Godhead, so John’s reference to the mountain causing damage to “a third” of the sea finds its significance here.
  • Still others argue that it’s best to understand this imagery in terms of the invasion of the Roman Empire by the Goths and Vandals. Rome is fitly represented as a great mountain, as kingdoms and cities sometimes are in scripture. The “sea” in this case represents the people throughout the Roman Empire who suffer as a result of the invaders’ brutal advance on Rome. Over the course of 137 years, beginning in 410 A.D., the Goths and Vandals sack Rome five times and reportedly one-third of the people are killed.
  • W.A. Criswell writes that a modern-day fulfillment could be communism, which finds its foothold among restless people. Rather than producing liberation, it brings captivity, hardship, economic depression, despair and death.
  • Futurists like Hal Lindsay see this blazing mountain as John’s attempt to describe nuclear warheads.
  • Others interpret these verses literally. “The mountain is probably best understood as being a literal large body that fell from heaven. Since the results are literal, it is reasonable to take the judgments as literal also” (J.F. Walvoord, R.B. Zuck, The Bible Knowledge Commentary: An Exposition of the Scriptures, Rev. 8:8–9).

Whatever the proper interpretation, it’s clear that this judgment impacts many people. Satan is thought by some commentators to have taken one-third of the angelic host with him in his rebellion. Heresies that undermine any of the persons of the Triune Godhead impact the church and its ability to carry the gospel to the world. Wars involving world powers like Rome generate tremendous violence and upheaval. Worldviews that deny the reality of a Creator and Judge, like communism, result in spiritual, political and economic imprisonment. And modern technology has made it possible for a single nation to wreak havoc on much of the world.

Perhaps, as we’ve addressed in previous lessons, these verses are fulfilled in John’s day, and later in church history, and finally in the last days. Jerusalem falls in 70 A.D. and with it, formal Judaism comes to a close. The Roman Empire falls a few centuries later. Heresies do great damage to the church. Warfare causes great loss of life and damage to property and the environment. And in the last days, according to futurists, the Antichrist will lead nearly the whole world astray. In every case there is a common denominator: sin. Mankind’s rebellion against God manifests itself in political leaders who deify themselves; in church leaders who trump scripture with manmade traditions or, worse, heresies; in philosophers who rail against the idea of God and His absolute truths; and in ordinary people who prefer the praise of men to the praise of God.

Maybe we would do well not to agonize over what each symbol in Revelation means, but to look within ourselves at our fallen state and to grasp the only hope we have: Jesus. Ultimately, it will take the destruction of the entire world to purge it of sin and its consequences and to make way for new heavens and a new earth (see 2 Peter 3: 10-13).

Next: Hurled into the sea (Rev. 8:8-9)

“Fall on us and hide us” — Revelation 6:12-17

Previously: The kings … hid in caves (Rev. 6:12-17)

The scripture

Rev. 6:12 – Then I saw Him open the sixth seal. A violent earthquake occurred; the sun turned black like sackcloth made of goat hair; the entire moon became like blood; 13 the stars of heaven fell to the earth as a fig tree drops its unripe figs when shaken by a high wind; 14 the sky separated like a scroll being rolled up; and every mountain and island was moved from its place. 15 Then the kings of the earth, the nobles, the military commanders, the rich, the powerful, and every slave and free person hid in the caves and among the rocks of the mountains. 16 And they said to the mountains and to the rocks, “Fall on us and hide us from the face of the One seated on the throne and from the wrath of the Lamb, 17 because the great day of Their wrath has come! And who is able to stand?” (HCSB)

“Fall on us and hide us …”

The earth’s wicked cry out to the mountains and rocks, “Fall on us and hide us from the face of the One seated on the throne and from the wrath of the Lamb …” (v. 16). There is an interesting parallel between this verse and other places in scripture where the wicked, who have shunned God in favor of idols made of earthly elements, are left calling upon these elements for help.

One such example may be found in the apostate people of Israel in Jeremiah 2. Take note:

  • First, the leaders get comfortable in God’s grace and stop seeking the Lord. “They [the fathers] stopped asking: Where is the Lord … The priests quit asking: Where is the Lord? The experts no longer knew Me, and the rulers rebelled against Me. The prophets prophesied by Baal and followed useless idols” (Jer. 2:6a, 8).
  • Next, the people embrace idols. “My people have exchanged their Glory for useless idols….For My people have committed a double evil: They have abandoned Me, the fountain of living water, and dug cisterns for themselves, cracked cisterns that cannot hold water” (Jer. 2:11b, 13).
  • Then, they insist they have done nothing wrong; in fact, they celebrate their religious diversity. “[Y]ou have said: I have not sinned” (Jer. 2:35b).
  • Finally, God’s judgment falls. “Have you not brought this on yourself by abandoning the Lord your God while He was leading you along the way … Your own evil will discipline you; your own apostasies will reprimand you. Think it over and see how evil and bitter it is for you to abandon the Lord your God and to have no fear of Me…. The stain of your guilt is still in front of Me” (Jer. 2: 17, 19, 22b).
  • Rather than acknowledge their sin, confess it and repent of it, the people are left invoking their idols for deliverance. “They, their kings, their officials, their priests, and their prophets say to a tree: You are my father, and to a stone: You gave birth to me. For they have turned their back to Me and not their face, but in their time of disaster they beg: Rise up and save us! But where are your gods you made for yourself? Let them rise up and save you in your time of disaster if they can” (Jer. 2:26b-28a).

In Romans 1 the apostle Paul describes a similar spiral of descent for the Gentile world. Having rejected the evidence for God in creation and conscience, the wicked suppress the truth, embrace unrighteousness, celebrate ungodliness and, as a result, are without excuse. In fact, Paul writes that God delivers them over to “sexual impurity … degrading passions … [and] a worthless mind” (Rom. 1:24, 26, 28).

As the sixth seal is opened in Revelation 6 and God’s wrath falls on the wicked – both those who boast “a form of godliness” (2 Tim. 3:5 KJV) and those who openly embraced paganism – there is clear recognition that God is the author of this judgment. Just as it is clear to the apostate Israelites in Jeremiah 2 and the wicked Gentiles in Romans 1 (“they know full well God’s just sentence,” Rom. 1:32), there is no escaping the reality that a day of reckoning with the Lord has come. Yet they would rather be covered by tons of rock and dirt than cleansed by the blood of the Lamb. The utter depths of man’s depravity are echoed in the mountain caves as the wicked respond to God’s wrath the only way they know how – by calling on the mountains and rocks to hide them.

“The contents of chapter 6 should put to rest the false teachings that God, being a God of love, could not judge a wicked world” (J.F. Walvoord, R.B. Zuck, The Bible Knowledge Commentary: An Exposition of the Scriptures, Rev. 6:15–17).

From whom do the wicked wish to hide? From “the One seated on the throne and from the wrath of the Lamb” (v. 16). Obviously, this a reference to God the Father – the One seated on the throne – and His Son, the Lamb. There is a singular wrath from these two Persons of the triune Godhead. Our sins offend a holy God, who exists as three co-equal, co-eternal persons: Father, Son and Holy Spirit. Yet the Father sent His Son to be the Savior of the world (1 John 4:14) and then sent the Holy Spirit to convince lost sinners of their desperate need for Christ (John 16:7-11).

Those who reject God in spite of His gracious offer of salvation have chosen God’s wrath and preferred to cast their eternal lot with “the ruler of the world” for whom hell was created (John 16:11; Matt. 25:41). God is angry at sin – so angry, in fact, that He judged sin in His own Son on the cross. Should not His wrath be poured out on those who both sin and reject God’s provision for forgiveness?

Next: The great day of Their wrath has come (Rev. 6:12-17)

Is God in everything?

The Bible clearly teaches that God is omnipresent. But what does that mean? Is He physically present in every atom of the universe? Does He inhabit every rock, tree and creature? Pantheism is the belief that God, or a group of gods, is identical with the whole natural world. In fact, the word “pantheism” comes from Greek roots meaning “belief that everything is a god.” While this is a popular view in some religious circles, it is contrary to the Word of God.

When Scripture speaks of God as everywhere present (Psalm 139 for example) it is not claiming that He is materially distributed across time and space, but that He is “simultaneously present (with all His fullness) to every part of creation,” according to Hank Hanegraaff. “Thus Scripture communicates God’s creative and sustaining relationship to the cosmos rather than His physical location in the cosmos.”

The Bible tells us that God exists outside of time and space (Isa. 57:15). He also is a triune God, with the second person of the Trinity (Jesus) becoming flesh and taking up residence with us (John 1:14). In His incarnation, Jesus did not lay aside His deity, but added to it sinless humanity. Because Jesus walked the earth, some rush to the false conclusion that God is a material being. He is not. He is Spirit, and His worshipers must worship Him in spirit and truth (John 4:24).

How do I know the Bible is true (part 6)?

This eight-part series addresses common objections to the Bible as the Word of God.

Objection 6: The Bible can’t be true because it depicts a different God in the Old and New Testaments.

bible1Critics argue that the God of the Old Testament is distant, vengeful and harsh, engaging in genocide and punishing the innocent. Meanwhile, they say, the God of the New Testament is loving, kind and gracious, eager to forgive. Further, His Son Jesus is a gentle, meek, selfless and all-too-human being who speaks in adoring terms of His Father in Heaven. Complicating things further, the God of the Old Testament is described as one (Deut. 6:4) while the New Testament hints at a triune Godhead consisting of three persons: Father, Son and Holy Spirit. How can the Gods of the Old and New Testaments be reconciled as one?

God’s nature and progressive revelation

First, it’s important to note that this objection reveals a basic misunderstanding of what the Old and New Testaments reveal about the nature of God. The writers of www.gotquestions.org put it very well: “The fact that the Bible is God’s progressive revelation of Himself to us through historical events and through His relationship with people throughout history might contribute to people’s misconceptions about what God is like in the Old Testament as compared to the New Testament. However, when one reads both the Old and the New Testaments it quickly becomes evident that God is not different from one Testament to another and that God’s wrath and His love are revealed in both Testaments.”

For example, the Old Testament in many places describes God as “a compassionate and gracious God, slow to anger and rich in faithful love and truth” (Ex.34:6; see also Num. 14:18; Deut. 4:31; Neh. 9:17; Ps. 86:5, 15; 108:4; 145:8; Joel 2:13). In the New Testament, God’s love for mankind is manifested more fully in the sending of His Son, Jesus Christ, who died for us (John 3:16; Rom. 5:8; 1 Cor. 15:3-4). Or, consider that in the Old Testament, God deals with the Israelites much as a loving father deals with his children, punishing them for their idolatry but delivering them when they repent of their sins. In much the same way, the New Testament tells us God chastens Christians for their own good. Hebrews 12:6, quoting Proverbs 3:11-12, says, “[f]or the Lord disciplines the one He loves, and punishes every son whom He receives.”

God’s wrath – and jealousy

But what about God’s wrath – and jealousy? Both the Old and New Testaments tell us that God delivers judgment on the unrepentant. He orders the Jews to completely destroy a number of people groups living in Canaan, but only after allowing them hundreds of years to repent (see, for example, Gen. 15:13-16). In addition, God’s order to destroy the Hittites, Amorites, Canaanites and others has a divine purpose: “so that they won’t teach you to do all the detestable things they do for their gods, and you sin against the Lord your God” (Deut. 20:18).

When the Old Testament describes God as “jealous” (see Deut. 4:24, for example), the word translated “jealous” (qanna) also means “zealous.” God’s jealousy “is an expression of His intense love and care for His people and His demand that they honor His unique and incomparable nature” (Apologetics Study Bible, p. 273). In the New Testament, Paul tells us that “God’s wrath is revealed from heaven against all godlessness and unrighteousness of people who by their unrighteousness suppress the truth” (Rom. 1:18). Jesus Himself often had harsh words for hypocrites (see Matt. 23) and even acted violently against them (John 2:15). He spoke more about hell than heaven, and He is depicted as an angry and wrathful judge in verses foretelling His return (Rev. 19:11-16). Put simply, a God who loves what is good must necessarily hate what is evil.

A Redeemer for a wrecked human race

Throughout the Bible we see a God who patiently and lovingly calls people into a relationship with Him. The entire human race is wrecked by sin, resulting in spiritual and physical death and separation from our Creator (Rom. 3:10, 23; 6:23; Eph. 2:1). Paul writes that the whole world groans beneath the weight of sin (Rom. 8:22). But from the moment Adam and Eve rebelled against God, He provided a way for that broken fellowship to be restored. He began with a promise of a Redeemer (Gen. 3:15); instituted a sacrificial system in which an innocent and spotless animal would shed its blood to atone for – or temporarily cover – man’s sin; and then He sent His Son, the Lamb of God, to take away the sin of the world (John 1:29; 3:16). When one reads the entire Bible, it becomes abundantly clear that the God of the Old and New Testaments does not change (Mal. 3:6; Heb. 13:8).

Is God one – or three?

Finally, what about the one God of the Old Testament and the triune God of the New Testament? There is no contradiction here. While the Bible emphatically declares that there is one true and living God (Deut. 6:4; James 2:19), the Old Testament hints at the triune Godhead, and the New Testament more fully reveals one God in three persons (see Gen. 1:1-2, 26; 3:22; 11:7; Isa. 6:8; Matt. 3:16-17; John 1:1, 14; 10:30; Acts 5:3-4; Col. 1:16; 2:9; Heb. 1:8; 1 Peter 1:2). An ancient saying sums up the difficulty of comprehending the Trinity but the necessity of believing in it: “He who would try to understand the Trinity would lose his mind, and he who would deny the Trinity would lose his soul.”

Copyright 2009 by Rob Phillips

 

Isaiah 8: Prepare for War, and be Broken

Listen to a brief introduction of Isaiah 8

Download a free worksheet for further study

Prologue

Where we are:

Part 1: Judgment

Part 2: Historical Interlude

Part 3: Salvation

Chapters 1-35

Chapters 36-39

Chapters 40-66

When this takes place:

Chapter 8 takes place during Ahaz’s reign, after Assyria has defeated Aram and Israel. This should have prompted Judah to turn to God, but instead Ahaz orders his priests to conform their temple worship to the practices of the pagans in Damascus.

Key verse:

Isa. 8:13:  You are to regard only the Lord of Hosts as holy. Only He should be feared; only He should be held in awe.

Quick summary:

The armies of Assyria are about to pour into Judah, flooding the nation up to its very head, Jerusalem. The people are instructed to abandon their fear of men like Rezin of Aram and Pekah of Israel, who terrorize Ahaz but soon will be dead, and instead put their trust in God, who will be a refuge to those who turn to Him.

Take note:

Isaiah describes the Lord as a sanctuary for those who trust in Him, but “a stone to stumble over and a rock to trip over” for those who persist in rebellion against Him (v. 14). Peter quotes a portion of this passage, referring to those who reject Jesus as Messiah (1 Peter 2:8), as does Paul in Rom. 9:33.

Damascus and Samaria fall (Isa. 8:1-8)

Isaiah is instructed to write on a large scroll the name of a son who would be born to him and his wife. The son’s name is announced even before he is conceived to emphasize the certainty of his birth and the inevitability of the national calamity his name describes. Maher-shalal-hash-baz is the longest personal name in the Bible. It means “quick to the plunder, swift to the spoil.” Soldiers are known to shout these words to one another as they sweep down on their defeated foes. Remembering the prophecy of the fall of the Aram-Israel alliance (Isa. 7:4-9), Isaiah’s listeners understand the significance of his son’s name as they watch for the imminent defeat of Judah’s neighbors.

Isaiah’s wife is called “the prophetess” either because she is the wife of a prophet or because, like Isaiah, God has gifted her with prophetic abilities. The Bible does not record any instances in which she prophesies, although some commentators believe this is the best interpretation of her descriptive name. In less than two years – nine months for the pregnancy and about one year of the child’s infancy – Assyria will plunder Damascus (Aram’s capital) and Samaria (Israel’s capital). Many scholars say this happened in 732 B.C., indicating that Isaiah’s prophecy is given in 734 B.C. When the alliance falls, Judah should turn to the Lord, as Isaiah urges. Instead, one of the two witnesses (v. 2), Uriah the priest, follows Ahaz’s orders and changes the temple worship to conform to the pagan practices of Damascus.

The term “these people” in verse 6 could refer to Judah, which rejects God and will come to experience the brutality of Assyria. More likely, however, the phrase describes the northern kingdom, which turns its back on Judah – “the slowly flowing waters of Shiloah” may be a reference to Jerusalem – in favor of an alliance with Aram. As a result, “the mighty rushing waters” of Assyria will sweep through the northern kingdom and ultimately destroy Judah as well.

A believing remnant (Isa. 8:9-22)

Though Judah almost would be defeated by the Assyrian invasion, Isaiah urges the people not to be afraid because they will experience victory. John F. Walvoord and Roy B. Zuck comment: “The great truth of chapters 7-9 is that God was with Judah…. Even though the nations would raise a war cry and prepare for battle against Judah, they would not succeed. They would be shattered, a fact stated three times in verse 9 for emphasis…. Because God has promised to be with His people they were to have faith in Him no matter how bad their circumstances” (The Bible Knowledge Commentary: An Exposition of the Scriptures, S. 1:1051).

Despite God’s promise, many in Judah refuse to trust in Him, and the Lord warns Isaiah not to be like them (v. 11). The Lord will be a sanctuary for those who believe in Him, but “a stone to stumble over and a rock to trip over, and a trap and a snare” to those who reject Him (v. 14). Peter quotes a portion of this verse, referring to those who reject the Messiah (1 Peter 2:8). This is a subtle but important reference to the deity of Christ and the unity of the triune Godhead. Along these lines, it is interesting to note that Heb. 2:13 ascribes the words in Isa. 8:17c-18a to Christ. While the immediate context indicates that Isaiah is speaking these words and referring to the children God has given him as signs, in the larger context Jesus (Immanuel / God with us) has placed these messages on Isaiah’s lips. Perhaps more important, since Jesus is the eternal Son of God who took on human flesh, the writer of Hebrews points to the common humanity Christ now shares with those who trust in Him.

For Isaiah to “bind up the testimony” and “seal up the instruction,” he is reaffirming his dependence on God and inscribing His word on the hearts of His followers. D.A. Carson calls verses 16-18 “a kernel of immense promise. With the expression my disciples, God introduces a new definition of his people and their relation to him…. Isaiah’s responsive faith (17) speaks for such, and the little group of v 18 is seen in Heb. 2:13 as typical of the church gathered around Christ” (New Bible Commentary: 21st Century Edition, S. Is 8:16).

These disciples stand in stark contrast to the people described in verses 19-22. They practice what God prohibits (see Deut. 18:9-12). Instead of prophets, they seek out mediums. Instead of teaching, they embrace gibberish. And instead of the living, they desire guidance from the dead. No wonder there will be “no dawn for them” (v. 20). An interesting side note about the spiritists (necromancers) who “chirp” in verse 19: Faint chirping, as of birds, generally is ascribed to departed spirits in biblical times. By ventriloquism soothsayers would cause these sounds to emerge from the grave. Basically, it is all smoke and mirrors. That may be the reason the Septuagint, the Greek translation of the Old Testament, translates the word “spiritists” in this verse as “ventriloquists.”

The result of all this, according to Isaiah, is that the people who reject God’s message will end up wandering, dejected and hungry. Rather then acknowledge the error of their ways, they will look up and curse their king and their God, a response that foreshadows the reaction of the Antichrist’s followers to the judgments of God in the last days (Rev. 16:11). Ultimately, those who reject God see “only distress, darkness, and the gloom of affliction (v. 22).

Closing Thought

Gary V. Smith comments:

These negative experiences teach a positive lesson. People need to pay attention to God’s revealed will and follow it, as Isaiah and his followers did. This obedience leads to a faithful relationship of respect and awe before the presence of a holy God, as well as hopeful waiting for God to act and confident assurance in his plan (8:17). Temptations to follow the false messages of proud political leaders, secular materialistic philosophies, and misguided religious leaders will be less attractive when people put them under the scrutiny of divine truth (8:20) (The New American Commentary: Isaiah 1-39, pp. 232-33).

Copyright 2008 by Rob Phillips