Tagged: Scripture
Three reasons to believe in God
When it comes to discussions about the existence of God, everyone comes to the table with a bias. Parents that have lost an infant child may question whether a God who allows such tragedies is good, if He exists at all. Evolutionary scientists may reject the notion of God because He does not meet the demands for purely naturalistic explanations. A disillusioned student of history may see the amount of evil done in the name of the Christian God and conclude that He is either a fiction or a monster. And those ungrounded in scripture may graciously — but naively — determine that everyone worships the same god, and that all religious paths ultimately lead to him (or her, or it, or them).
Christian pollster George Barna recently released a study that showed the “unchurched” in America – those who have not attended church in the last six months except for events such as weddings and funerals — have risen from 24 percent in 1991 to 37 percent of the population today. “America is headed for 310 million people with 310 million religions,” he said.
And then, what right do we, as Christians, have to claim the God of the Bible is the only true God? There are many arguments for the existence of God: the moral argument, the cosmological (first-cause) argument, the teleological (or design) argument, and the ontological (or reason) argument, to name a few. But the apostle Paul gives us three reasons to believe in God that leave every person “without excuse” (see Rom. 1:18-20). In fact, Paul would argue that everyone should believe in the God of scripture because He has revealed Himself in three ways: 1) conscience, 2) creation, and 3) Christ.
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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)
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.”
OnceDelivered.net 