Antichrist & World Peace
The idea that the white horse rider in Rev. 6: 2 is the "Antichrist" is based upon the false notion that he will make some kind of phony "peace" agreement (treaty) with Israel and then break it. This idea is taken chiefly from a misinterpretation of the prophet Daniel's "seventy weeks" prophecy. (Dan. 9:24-27) Another is taken from Daniel 8: 25. Let us look at the latter first.
“And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand.” (Daniel 8: 25)
I do not doubt that this passage is a reference to the times of the Antichrist. Further, I do not deny that he will "by peace" bring the world to ruin. What that means exactly, however, is another matter.
Further, I do believe that the world will be enjoying "peace and safety" to a great degree at the time of the commencement of the day of wrath and tribulation.
What I oppose therefore, is not that the Antichrist will have some relationship to the peace and safety of the last days, and some peaceful means of gaining power, but what I oppose is the reading of all this into the text of Rev. 6: 2. The coming of the rider on the white horse of Rev. 6: 2 does not bring a previously unknown peace to people all over the world as the next several horses in heaven's cavalry demonstrate.
It is not correct to argue therefore that the peace supposedly brought by the coming of the white horse rider 1) comes from the Antichrist and 2) the peace and prosperity can only be fake or a delusion, perhaps some kind of "pipe dream."
This reasoning, however, fails. The white horse rider comes as a result of heaven's command, ergo, the peace came by heaven's order. Thus, it cannot be a fake peace unless one is also willing to affirm that God brings the fake peace of the Antichrist.
In the passage above "peace" is from the Hebrew "shalvah" and means quietness, ease, prosperity, security (genuine or false). The Antichrist "by peace" will "destroy." But, consider that there is nothing in the text that says that Antichrist will first bring world peace and prosperity and then be rewarded with sovereignty by the world (or "ten kings") for doing so.
The text could also well mean that Antichrist comes to power by first promising peace, a promise which he does not intend to keep. Thus, "by peace" he means "by the means of promising peace," or by tempting with peace talk, he will gain power, and then destroy. By this interpretation the Antichrist comes to power, not by bringing world peace, but by promising it (and giving some proof of his ability to bring it).
It very well may allude to the act of the Antichrist (beast) in killing the two witness prophets of Revelation chapter eleven. The two prophets "torment" the world with plagues and awful judgments, including the withholding of rain for the length of their prophecy. When the two prophets are killed by the Antichrist the world celebrates; And, who will get the glory for stopping these awful torments? The Antichrist! He "restores the peace and brings happy days once again," the world will think.
Further, from looking at the many passages dealing with the Antichrist we see his entire time on earth as characterized by nothing akin to peace. His rise will come by violence not by peace.
The "peace and safety" of the end times is not what is brought about by the Antichrist. That prophecy will have come to pass prior to the opening of the first seal and the coming forth of the first horse. Further, it can well be said that we have already to a great degree arrived at that point in history. People today, all around the world, enjoy better peace and safety than ever before. Yes, there will always be wars and rumors of wars. We have had those since the end of WWII. Yea, since the coming of Christ nearly two thousand years ago. Yet, people still feel safer and more prosperous today than ever before in human history.
If we allow that the Laodicean age of the church precedes the coming of the white horse rider of Rev. 6: 2, then we prove clearly that the "peace and prosperity" spoken of by Paul precedes the opening of the first seal. Further, that safety, peace, and prosperity is not what the Antichrist instantly brings, somehow, but is that which has come about as a result of science and technology.
The Laodicean church said this about themselves: "I am rich, and increased with goods, and have need of nothing" (Rev. 3: 17). They surely reflect that state of the world at the time of the end. It also surely describes the state of the church and world at this time. People today, like many Christians, and like the fool Jesus spoke about, "have ample goods laid up for many years" and therefore say to themselves "relax, eat, drink, be merry." (Luke 12: 19) And, since nearly everyone today denies the teaching of the Bible on Hell and eternal punishment, and of the coming judgment, and of the resurrection of the dead, they say “Let us eat and drink, for tomorrow we die.” (I Cor. 15: 32)
In the prophecy it is stated that Antichrist "through his policy" will "cause craft to prosper in his hand." There is no question but that the Antichrist will have an economic, as well as religious, political, and social, "policy." Craft is prospering now in the world on a scale never before seen, at least since the Deluge. And, the policy of the Antichrist will promise global peace and prosperity.
The Peace Of I Thess. 5:3
"For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape."
This "peace and safety" prophecy is fulfilled in our very day. There will not be any greater peace and safety than men now enjoy, although Antichrist will promise them greater, and even increase it for a short time.
The Lord Jesus also spoke of this time of general world prosperity when he said:
"But as the days of Noah were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be." (Matt. 24: 37-39)
Just as people were "living it up," feasting and "partying," before the flood, "eating and drinking" (no famine), "marrying" (little fear of the future), etc., so also now. But, the prosperity, peace and safety, of the very last days will be what Solomon called "the prosperity of fools" and which "shall destroy them." (Prov. 1: 29-33)
The Lord warned of this kind of end time prosperity when he said:
"And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares." (Luke 21: 34)
In the next posting I will conclude this series on the white horse rider of Rev. 6: 2 with some thoughts on the Seventy Weeks of Daniel 9 and a summation. Following that I will take up an examination of the remaining horses of the Apocalypse.
Tuesday, May 5, 2020
Saturday, May 2, 2020
White Horse Of The Apocalypse XIII
Saviors as Judges
"Nevertheless the LORD raised up judges, which delivered them out of the hand of those that spoiled them." (Judges 2:16)
"According to thy manifold mercies thou gavest them saviours, who saved them out of the hand of their enemies." (Neh. 9: 27)
"And saviours shall come up on mount Zion to judge the mount of Esau; and the kingdom shall be the LORD'S." (Oba 1:21)
In these passages the "saviors" were also the "judges." It was that way through the time of the judges in Israel's history, before she had her first king, and is described to us in the Book of Judges.
So too the second coming of Christ, when he comes riding forth as the mighty victor on his war steed, leading "the armies of heaven," he will come as both savior and judge.
As we have seen in regard to those texts that speak of "the arrows of the Almighty," they were both "arrows of salvation and victory" and "arrows of destruction." The coming of Christ will bring salvation to the elect and destruction to the reprobate. Amos the prophet spoke of this when he wrote:
"Woe unto you that desire the day of the LORD! to what end is it for you? the day of the LORD is darkness, and not light. As if a man did flee from a lion, and a bear met him; or went into the house, and leaned his hand on the wall, and a serpent bit him. Shall not the day of the LORD be darkness, and not light? even very dark, and no brightness in it?" (Amos 5: 18-20)
This is exactly what we see unfolding in the Book of Revelation. The return of the Lord will be a day of gloom, tribulation, and wrath for unbelievers. But, it will be a day of salvation and redemption for believers.
The Hebrew title is Sopetim [Shophetim], which is usually translated "judges" but the Hebrew word sopet not only caries the idea of administrating and maintaining justice but also has the meaning of "liberator" or "deliverer." Judges in Israel were also deliverers.
The Hebrew term shofet, which is translated into English as “judge,” is closer in meaning to “ruler,” a kind of military leader or deliverer from potential or actual defeat.
"James King West writes: "Our English word 'judge' fails to bring out the breadth of meaning encompassed in the Hebrew term shophet (from the verb shaphat, to 'judge,' 'justify,' or 'deliver'). The shophet, as the title is used in the Old Testament, is not in the first instance an arbitrator of legal disputes, though he (or she) might serve in that capacity (Jud. 4:4-5). He is, rather, one who defends the right or just cause, whether in the capacity of a juridical official who hears cases and renders judgments or as a military leader who throws off the oppressor of a victimized people. In either case, the results are the same: the punishment of the offender, the vindication of the innocent party, and the restoration of the right (just) order of things. The heroes of the Judges stories are chiefly military leaders or tribal champions who arose in hours of crisis to deliver their people from the hands of enemy oppressors. Their sole authority appears to have resided in their 'charismatic' (spirit-directed) personality, rather than in any hereditary or elected office. Powerfully courageous and zealous for the independence and well-being of the tribes, they rallied the necessary support to combat the recurring harassment and open attacks of nearby enemies: Canaanites, Moabites, Midianites, Ammonites, and Philistines." (Introduction to the Old Testament, p. 178)" (as cited here)
These words help us understand the context of the evils coming on the world as a result of the opening of the first four seals of the scroll of redemption, and the coming forth of "the armies of heaven" to bring judgment on unbelievers.
Notice these verses that connect the work of judging with that of delivering.
"From heaven you pronounced judgment, and the land feared and was quiet — when you, O God, rose up to judge, to save all the afflicted of the land." (Psalm 76:8-9)
"For the LORD is our judge, The LORD is our lawgiver, The LORD is our king; He will save us." (Is. 33:22)
In our day we do not generally associate a judge with being a savior. Of course, we are not talking about judges in sports competition (referees, umpires, etc.) but judges of men as respects law or statute breaking. Judges in some sense rule or govern people, they being essentially representatives of government, but the judges in Israel were less of the legal kind, they being more of a savior than of a decider of legal matters. But, even considering today's role of judges in the various courts, we can see two perspectives in regard to him. If we look at a judge from the perspective of the guilty, we will see him as one who punishes. But if we look at a judge from the perspective of a victim, or one oppressed, the judge is one who brings justice and vindicates, who "rights the wrongs," etc.
When God saves the ones being wronged from those who are wronging them, he is both judging and saving at the same time — bad news for one side, good news for the other.
The word "judge" is used two times in the Apocalypse in regard to Christ acting as judge of all.
"And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?" (6: 10)
"And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war." (19: 11)
Notice how Christ is both judge and avenger, both savior and destroying warrior. The Lord in his coming again, leading heaven's armies, will "judge and avenge" and "judge and make war." Christ is to be viewed in his Apocalypse as both Judge and Savior as he and his judgments are revealed from scene to scene.
We have already seen how his role as Redeemer is also prominent in the Apocalypse and have seen how the work of a redeemer or near kinsmen (Hebrew "goel") was not only to deliver the family member sold into slavery, but also to bring just punishment or retribution to those who may have victimized an innocent family member. In this respect he was the "Avenger."
He is also seen in the Apocalypse in his role as "Lord." The idea of ruling and governing with authority is involved in the word "lord." So too is the idea of ownership and sovereignty.
God On The March
"LORD, when thou wentest out of Seir, when thou marchedst out of the field of Edom, the earth trembled, and the heavens dropped, the clouds also dropped water." (Judges 5: 4)
"O God, when thou wentest forth before thy people, when thou didst march through the wilderness; Selah: The earth shook, the heavens also dropped at the presence of God: even Sinai itself was moved at the presence of God, the God of Israel." (Psalm 68: 7-8)
"Thou didst march through the land in indignation, thou didst thresh the heathen in anger." (Hab 3:12)
"March" may be translated as "stepped through and upon." Similar words are "tread" or "trample" or "run over."
"Through God we shall do valiantly: for he it is that shall tread down our enemies." (Psa. 60: 12)
This is what we see in Christ's Apocalypse, in the opening of the seals. As each seal is opened and each disaster occurs we see Christ marching through our world. Each scene of destruction is but one "step" in the Lord's march in war.
"There is one Lawgiver, who is able to save and to destroy." (James 4: 12)
Notice again how in these words both salvation and destruction are connected together, although in this instance he is styled the "Lawgiver."
Lord as Vanguard & Rear Guard
"The Lord will go before you (vanguard); and the God of Israel will be your rereward (rear guard)." (Isa. 52: 12)
More than once did the Lord go out before his people to defend them in battle. In those cases the Lord was acting as a "vanguard" for his people.
Vanguard is an old variation of the French word avant-garde meaning "fore-guard" or "front guard." The leading units moving at the head of an army are its vanguard. The word may also allude to the leading position in any movement or field.
"And the Angel of God, who went before the camp of Israel, moved and went behind them; and the pillar of cloud went from before them and stood behind them." (Exodus 14: 19)
(See my study on this here)
Christ is vanguard and rear guard in the Apocalypse. He begins the final conflict and he brings it to an end. He is the Alpha and Omega, the beginning and the ending, the first and the last, and, "in all things he must have the preeminence." (Col. 1: 18)
In those Apocalyptic scenes the Lord Jesus Christ, both defends heaven's rule and the people of God, keeping them safe, as well as condemns (as judge and lawgiver) and destroys (as the warrior prince).
"Nevertheless the LORD raised up judges, which delivered them out of the hand of those that spoiled them." (Judges 2:16)
"According to thy manifold mercies thou gavest them saviours, who saved them out of the hand of their enemies." (Neh. 9: 27)
"And saviours shall come up on mount Zion to judge the mount of Esau; and the kingdom shall be the LORD'S." (Oba 1:21)
In these passages the "saviors" were also the "judges." It was that way through the time of the judges in Israel's history, before she had her first king, and is described to us in the Book of Judges.
So too the second coming of Christ, when he comes riding forth as the mighty victor on his war steed, leading "the armies of heaven," he will come as both savior and judge.
As we have seen in regard to those texts that speak of "the arrows of the Almighty," they were both "arrows of salvation and victory" and "arrows of destruction." The coming of Christ will bring salvation to the elect and destruction to the reprobate. Amos the prophet spoke of this when he wrote:
"Woe unto you that desire the day of the LORD! to what end is it for you? the day of the LORD is darkness, and not light. As if a man did flee from a lion, and a bear met him; or went into the house, and leaned his hand on the wall, and a serpent bit him. Shall not the day of the LORD be darkness, and not light? even very dark, and no brightness in it?" (Amos 5: 18-20)
This is exactly what we see unfolding in the Book of Revelation. The return of the Lord will be a day of gloom, tribulation, and wrath for unbelievers. But, it will be a day of salvation and redemption for believers.
The Hebrew title is Sopetim [Shophetim], which is usually translated "judges" but the Hebrew word sopet not only caries the idea of administrating and maintaining justice but also has the meaning of "liberator" or "deliverer." Judges in Israel were also deliverers.
The Hebrew term shofet, which is translated into English as “judge,” is closer in meaning to “ruler,” a kind of military leader or deliverer from potential or actual defeat.
"James King West writes: "Our English word 'judge' fails to bring out the breadth of meaning encompassed in the Hebrew term shophet (from the verb shaphat, to 'judge,' 'justify,' or 'deliver'). The shophet, as the title is used in the Old Testament, is not in the first instance an arbitrator of legal disputes, though he (or she) might serve in that capacity (Jud. 4:4-5). He is, rather, one who defends the right or just cause, whether in the capacity of a juridical official who hears cases and renders judgments or as a military leader who throws off the oppressor of a victimized people. In either case, the results are the same: the punishment of the offender, the vindication of the innocent party, and the restoration of the right (just) order of things. The heroes of the Judges stories are chiefly military leaders or tribal champions who arose in hours of crisis to deliver their people from the hands of enemy oppressors. Their sole authority appears to have resided in their 'charismatic' (spirit-directed) personality, rather than in any hereditary or elected office. Powerfully courageous and zealous for the independence and well-being of the tribes, they rallied the necessary support to combat the recurring harassment and open attacks of nearby enemies: Canaanites, Moabites, Midianites, Ammonites, and Philistines." (Introduction to the Old Testament, p. 178)" (as cited here)
These words help us understand the context of the evils coming on the world as a result of the opening of the first four seals of the scroll of redemption, and the coming forth of "the armies of heaven" to bring judgment on unbelievers.
Notice these verses that connect the work of judging with that of delivering.
"From heaven you pronounced judgment, and the land feared and was quiet — when you, O God, rose up to judge, to save all the afflicted of the land." (Psalm 76:8-9)
"For the LORD is our judge, The LORD is our lawgiver, The LORD is our king; He will save us." (Is. 33:22)
In our day we do not generally associate a judge with being a savior. Of course, we are not talking about judges in sports competition (referees, umpires, etc.) but judges of men as respects law or statute breaking. Judges in some sense rule or govern people, they being essentially representatives of government, but the judges in Israel were less of the legal kind, they being more of a savior than of a decider of legal matters. But, even considering today's role of judges in the various courts, we can see two perspectives in regard to him. If we look at a judge from the perspective of the guilty, we will see him as one who punishes. But if we look at a judge from the perspective of a victim, or one oppressed, the judge is one who brings justice and vindicates, who "rights the wrongs," etc.
When God saves the ones being wronged from those who are wronging them, he is both judging and saving at the same time — bad news for one side, good news for the other.
The word "judge" is used two times in the Apocalypse in regard to Christ acting as judge of all.
"And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?" (6: 10)
"And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war." (19: 11)
Notice how Christ is both judge and avenger, both savior and destroying warrior. The Lord in his coming again, leading heaven's armies, will "judge and avenge" and "judge and make war." Christ is to be viewed in his Apocalypse as both Judge and Savior as he and his judgments are revealed from scene to scene.
We have already seen how his role as Redeemer is also prominent in the Apocalypse and have seen how the work of a redeemer or near kinsmen (Hebrew "goel") was not only to deliver the family member sold into slavery, but also to bring just punishment or retribution to those who may have victimized an innocent family member. In this respect he was the "Avenger."
He is also seen in the Apocalypse in his role as "Lord." The idea of ruling and governing with authority is involved in the word "lord." So too is the idea of ownership and sovereignty.
God On The March
"LORD, when thou wentest out of Seir, when thou marchedst out of the field of Edom, the earth trembled, and the heavens dropped, the clouds also dropped water." (Judges 5: 4)
"O God, when thou wentest forth before thy people, when thou didst march through the wilderness; Selah: The earth shook, the heavens also dropped at the presence of God: even Sinai itself was moved at the presence of God, the God of Israel." (Psalm 68: 7-8)
"Thou didst march through the land in indignation, thou didst thresh the heathen in anger." (Hab 3:12)
"March" may be translated as "stepped through and upon." Similar words are "tread" or "trample" or "run over."
"Through God we shall do valiantly: for he it is that shall tread down our enemies." (Psa. 60: 12)
This is what we see in Christ's Apocalypse, in the opening of the seals. As each seal is opened and each disaster occurs we see Christ marching through our world. Each scene of destruction is but one "step" in the Lord's march in war.
"There is one Lawgiver, who is able to save and to destroy." (James 4: 12)
Notice again how in these words both salvation and destruction are connected together, although in this instance he is styled the "Lawgiver."
Lord as Vanguard & Rear Guard
"The Lord will go before you (vanguard); and the God of Israel will be your rereward (rear guard)." (Isa. 52: 12)
More than once did the Lord go out before his people to defend them in battle. In those cases the Lord was acting as a "vanguard" for his people.
Vanguard is an old variation of the French word avant-garde meaning "fore-guard" or "front guard." The leading units moving at the head of an army are its vanguard. The word may also allude to the leading position in any movement or field.
"And the Angel of God, who went before the camp of Israel, moved and went behind them; and the pillar of cloud went from before them and stood behind them." (Exodus 14: 19)
(See my study on this here)
Christ is vanguard and rear guard in the Apocalypse. He begins the final conflict and he brings it to an end. He is the Alpha and Omega, the beginning and the ending, the first and the last, and, "in all things he must have the preeminence." (Col. 1: 18)
In those Apocalyptic scenes the Lord Jesus Christ, both defends heaven's rule and the people of God, keeping them safe, as well as condemns (as judge and lawgiver) and destroys (as the warrior prince).
Wrestling With God In Prayer
The following citations are from an excellent Bible study titled "Grab Hold of God - The Importance of Wrestling in Prayer" by Vaneetha Rendall Risner (here). I read it months ago and intended to copy the entire article here at some point. In going over some of my drafts for posts (600!), I saw this and decided to post some citations and to recommend that it be read by others. In other words, I am both sharing this good read and recommending it.
Said Risner (bold highlighting mine):
"Also when I cry and shout, he shutteth out my prayer." (Lam. 3:8 kjv)
Said Risner (bold highlighting mine):
"I struggle with knowing how to pray. Should I trust that everything is in God’s hands and rest knowing he will do the best thing for me? Or should I cry out to God earnestly to change the situation, giving him reasons to answer my prayer?
Wrestling with God or resting in him. Which is better?
Resting seems godlier, trusting that God will give me what I need without even asking. It seems more holy, more faith-filled, more biblical. Resting seems to indicate a more mature faith. But when I look at the Bible, I see a fuller picture of prayer. Jesus tells us to ask, and it will be given to us (Matthew 7:7) and that if we abide in him, we can ask for whatever we wish, and it will be done for us (John 15:7).
Not only that, Jesus exhorts us “always to pray and not lose heart.” He tells the parable of the unjust judge, who gave the widow justice because she kept coming to him and likened that to the way we need to cry out to God (Luke 18:1–7). He commended the Canaanite woman for her faith and did what she asked because she was persistent, giving Jesus reasons to answer her (Matthew 15:21–28). When Jesus spoke about prayer, he told us to bring our requests to God."
They Grappled with God
"Throughout the Bible, we see people wrestling with God. Moses wrestled with God, interceding on behalf of the people to change God’s mind. He pleaded with God...Moses was willing to ask God anything, and when the answer was “no,” Moses rested. Moses deeply trusted God and dared to believe that what he said mattered."
"Habakkuk begins his book asking, “O Lord, how long shall I cry for help, and you will not hear? Or cry to you ‘violence!’ and you will not save?” (Habakkuk 1:2) But after his wrestling, Habakkuk is content to rest in God declaring “though the fig tree should not blossom, nor fruit be on the vines . . . yet I will rejoice in the Lord” (Habakkuk 3:17–18)."
We see the apostle Paul’s pleading with the Lord to remove the thorn in his flesh, but then be content in his weakness so that the power of Christ would rest upon him (2 Corinthians 12:7–10).
Ultimately, we see Jesus in the garden of Gethsemane, asking God to remove the cup from him, sweating drops of blood in his agony. And yet ultimately, Jesus declares, “Nevertheless, not my will, but yours, be done” (Luke 22:42)."
"This wrestling with God in prayer doesn’t mean that we shouldn’t rest in him. As we give our burdens to Jesus, he gives us rest. We can cease striving and find rest for our souls (Matthew 11:28–29). We can find peace and contentment when we are fully satisfied in him, trusting in his care (Isaiah 26:3)."
"This wrestling with God in prayer doesn’t mean that we shouldn’t rest in him. As we give our burdens to Jesus, he gives us rest. We can cease striving and find rest for our souls (Matthew 11:28–29). We can find peace and contentment when we are fully satisfied in him, trusting in his care (Isaiah 26:3)."
"Yet sometimes resting can be a cover for resignation because we’ve given up hope. Sometimes saying we are trusting is a way of protecting ourselves from disappointment. Sometimes not asking is a sign of drifting from God, unwilling to actively engage him. We need to understand where our rest is coming from."
"Resting begins with wrestling. So pray bold, daring prayers. Expect God to move. Talk to the Lord constantly. Ask, seek, and knock. And when your wrestling is over, you’ll find an intimacy sweeter than you have ever known. And that wrestling will lead you to true rest in the one who is worthy of all our worship and praise."
Friends, do you wrestle with God in prayer? I hope then that you find comfort in these good words."Also when I cry and shout, he shutteth out my prayer." (Lam. 3:8 kjv)
The Son Hath Made Me Free!
1 I was once in Egypt’s bondage,
Oh I am so happy to be free! Justified forever! Hallelujah!
Sung by the old Chuckwagon Gang (here)
But deliverance came to me,
And I’m living now in Canaan,
For the Son hath made me free.
And I’m living now in Canaan,
For the Son hath made me free.
Refrain:
I am dwelling now in Canaan,
Jesus’ blood avails for me;
I am free from condemnation,
For the Son hath made me free.
I am dwelling now in Canaan,
Jesus’ blood avails for me;
I am free from condemnation,
For the Son hath made me free.
2 I was once a slave to Satan,
And he worked his will in me,
But I’m bound by sin no longer,
For the Son hath made me free. [Refrain]
And he worked his will in me,
But I’m bound by sin no longer,
For the Son hath made me free. [Refrain]
3 Ere I entered into Canaan,
Inbred sin remained in me;
But from it I’ve found a cleansing,
For the Son hath made me free. [Refrain]
Inbred sin remained in me;
But from it I’ve found a cleansing,
For the Son hath made me free. [Refrain]
4 All my fear, all condemnation,
All that stood ’twixt God and me,
Praise His name! are left behind me
For the Son hath made me free. [Refrain]
All that stood ’twixt God and me,
Praise His name! are left behind me
For the Son hath made me free. [Refrain]
Oh I am so happy to be free! Justified forever! Hallelujah!
Sung by the old Chuckwagon Gang (here)
Power To Believe Before Believing?
"When Holmes says "none has power to choose salvation or to believe in Christ," he teaches against Hardshellism, for Hardshells believe that "power to choose" and "power to believe" precedes actual choosing and believing. They teach that those who believe are they who have been previously given "power" to do so. But, Holmes believed that those who believe are not they who had a power to do so before they believed!"
Taken from my posting "John Clark & Obadiah Holmes Hardshells?" (here)
Not only did Obadiah Holmes believe that the unbeliever had no power to believe prior to believing, but so did all those Old Baptists of the 17th century! Our Hardshell brothers teach that one must be given power to believe before he believes. And, in this day, they have gone so far as to teach that those given power to believe may never believe! Heresy.
Taken from my posting "John Clark & Obadiah Holmes Hardshells?" (here)
Not only did Obadiah Holmes believe that the unbeliever had no power to believe prior to believing, but so did all those Old Baptists of the 17th century! Our Hardshell brothers teach that one must be given power to believe before he believes. And, in this day, they have gone so far as to teach that those given power to believe may never believe! Heresy.
Wednesday, April 29, 2020
White Horse Of The Apocalypse XII
Sagitta - THE ARROW
"The LORD’s arrow of victory"
"But God will shoot at them with an arrow; Suddenly they will be wounded."
(Psa. 64: 7)
"And he said, “Open the window eastward,” and he opened it. Then Elisha said, “Shoot,” and he shot. And he said, “The LORD’s arrow of victory, the arrow of victory over Syria! For you shall fight the Syrians in Aphek until you have made an end of them.” (2 Kings 13:17)
There can be no victory for the Lord and for his people without defeating the enemies of the Lord and his people. A winner implies a loser, and vise versa. The same divine act that delivers the Israelites and gives them victory destroys the enemies of Israel. The victory of the Lord and his people is defeat for the enemies of God and righteousness.
Peace results from the firing of this swift and mighty arrow of wonderful victory. There can be no peace while there are enemies seeking to destroy you and it. To have peace, those enemies of God and peace must be destroyed. When peace is not desired by an enemy, and when an enemy wants only to kill you, you can only have peace and safety when that enemy is destroyed. Said the Psalmist:
"My soul hath long dwelt with him that hateth peace. I am for peace: but when I speak, they are for war." (Psa 120: 6-7)
The devil will not ever make peace with God or confess his sin, and the same is it with sinful fallen man who lives under the power of "the spirit that now works in the children of disobedience" (Eph. 2: 2), i.e. the spirit of Satan. Sinners do not want to make peace with God nor turn away from their sinful passions and world philosophy. They hate true peace.
So too in the Apocalypse and "final conflict" between heaven's forces and the forces of evil, peace comes (Rev. 20-22), but only after the evil world has been destroyed by the arrival of God's arrows of end time judgment.
Some translations give "arrow of deliverance" (or salvation) or "arrow of victory" (or triumph). God's "arrow of victory" denotes an "arrow of death," an "arrow of justice," an "arrow of destruction" in relation to those who are its target. The same arrow that delivers one destroys another so that it is both an arrow of salvation to one class and an arrow of destruction to another.
These arrows of coming wrath and judgment are "targeted," and not simply shot randomly ("at a venture"; I Kings 22: 34). God's arrows are "seek and destroy" missiles.
Wrote the prophet Zechariah:
"Then said he unto me, This is the curse that goeth forth over the face of the whole earth: for every one that stealeth shall be cut off as on this side according to it; and every one that sweareth shall be cut off as on that side according to it. I will bring it forth, saith the LORD of hosts, and it shall enter into the house of the thief, and into the house of him that sweareth falsely by my name: and it shall remain in the midst of his house, and shall consume it with the timber thereof and the stones thereof." (Zec 5: 3-4)
If we view "the curse" metaphorically as "arrows of the Almighty," then indeed they will "seek and destroy" those against whom they are aimed. That arrow will hunt for and find its target! God does not miss the mark. Interesting is the fact that the Greek word for "sin" is "hamartia" which means to miss the mark! It is used in Judges 20: 16 (Septuagint) to describe stone throwers who did "not miss" their mark.
"Thine hand (or arrow) shall find out all thine enemies: thy right hand shall find out those that hate thee. Thou shalt make them as a fiery oven in the time of thine anger: the LORD shall swallow them up in his wrath, and the fire shall devour them. Their fruit shalt thou destroy from the earth, and their seed from among the children of men." (Psa 21: 8-10)
Like God's "hand," so his arrows of justice will "find out," or "seek and destroy," all his enemies, all those under his wrath. And, upon whom does the "wrath of God" abide? John wrote:
"He who believes in the Son has everlasting life; and he who does not believe the Son shall not see life, but the wrath of God abides on him.” (John 3: 36)
These are they who are destroyed when Christ returns to "judge the living and the dead." Wrote Paul:
"And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day." (II Thess. 1: 7-10)
Satan is said to shoot his "fiery darts" (Eph. 6:16), or "the flaming missiles" (Amplified) or "every burning missile the enemy hurls at you" (Phillips).
"Fiery darts" or "arrows" is from the Greek "belos" and "is literally something thrown (pointed weapon, arrow, dart). This is the only NT use of belos which is found 34 times in the Septuagint (LXX)."
The flaming missiles of Satan are deflected by those who have and use "the shield of faith" (Eph. 6:16). Certainly they do not compare to the missiles of Jehovah! The enemy of God has no shield that can stop those missiles!
Swift Justice
"He sendeth forth his commandment upon earth: his word runneth very swiftly." (Psa. 147:15)
In Sagitta, we see the invisible God's "arrow of victory and salvation" in the heavens, reminding us of the reign of God's justice and righteousness. That heavenly arrow is associated with power and authority, with majesty and sovereignty, and with swiftness of execution. When God gives the order to his angels or messengers of Providence to execute sentence, or carry out his orders, then those agents act quickly in apprehending (seizing or nabbing) the rebels, and "executing the judgment written" (Psa. 149: 9) Wrote Solomon:
"Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil." (Ecc. 8: 11)
The fact that the day of wrath, though threatened in the long ago, has not yet occurred, has led sinful man to think that he may never be arrested by God. So, today, after about six thousand years since the fall of Adam, men's hearts are indeed "fully set in them to do evil." God's longsuffering and forbearance with sinners will one day end and then the "sentence against" the sinner and his "evil work" will be "executed speedily." So said Jesus too.
"And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them? I tell you that he will avenge them speedily." (Luke 18: 7-8)
God's time of longsuffering is a reason for the seeming delay in God's speedy execution of just vengeance and retribution (for his not yet bending his bow) upon the wicked, and the purpose behind that forbearance is twofold. First, God's delay in execution, or his waiting, is so that the wicked might turn from his sin, and seek peace, reconciliation, and forgiveness with his Creator. Second, it is so that the wicked world may reach that point, in their sins and rebellion against God, "of no return." To use the language of scripture, it will be when the iniquity of the world is "full" or "filled to the brim" with rebellion against the Lord and his word. (See Gen. 15: 16 and Matt. 23: 32)
Said the prophet Jeremiah: "It is of the Lord's mercies that we are not consumed, because his compassions fail not." (Lam. 3: 22) Each day that passes shows that God is now "reserving" his execution and being merciful and compassionate.
Who or what are the targets of the arrows of the Apocalypse, shot from the toxon of the mighty victorious warrior on the war steed? Who suffers the judgments that follow the first seal's opening? They are these:
Unbelievers
Persecutors of Believers
Ungodly people
Wicked rulers
Antichrist
False Prophet
Satan
Also, even earth itself, with its animals and vegetation, become targets as the seals following the first are opened.
The arrow of Sagitta is viewed as naked and alone, without bow, archer, or quiver. Yet, they are implied. The arrow does not seem to be pointed at anyone particular star or constellation, in other words, against no specific target. It seems as though its presence in the starry heavens, as such, does not mean that it is not directed (shot at random) but may simply denote that it is prepared to be directed and redirected, like today's "guided missiles."
The shooter of this arrow is invisible. Yet, the nature of the arrow itself reveals the identity of the shooter. He is not Apollo nor Cupid. He is rather "the invisible God."
SAGITTA (Ltn) “the arrow”; Sham (Hbrw) “destroying, desolate”
Wrote Seiss in "Gospel of the Stars":
"The first is Sagitta, the shot and killing arrow. It appears naked and alone. It has left the bow, and is speeding to its aim. It is a heavenly arrow, and He who shoots it is invisible. There is a majesty and a mystery about it which startles and awes. It is the death-arrow of almighty justice, which goes forth from the throne against all unrighteousness and sin. It is that death-inflicting instrument which comes with resistless force and sharpness against a world that lieth in sin, and which pierces the spotless Son of God as found in the place of guilty and condemned man. The execution it does is shown in the fallen and dying goat. It is the arrow of divine justice and condemnation upon sin piercing through the body and soul of the meek Lamb of God, who agreed to bear our sins and answer for them.
But this Arrow doubtless covers a further idea. There is a spiritual piercing and slaying in the case of those who come to new life in Christ, akin to the piercing and slaying of Christ himself. Sharp and hurtful words are compared to arrows. And of this character are the words of God as pronounced upon the wicked, judging and condemning them for their sins, bringing them down from their lofty self security, and killing out of them the vain imaginings in which they live. Isaiah speaks of this sort of shaft or arrow in the Lord's quiver — the arrow of the Word — the arrow of conviction of sin, righteousness, and judgment — a wounding and killing arrow which enters into men's souls, and makes humble penitents of them, that they may come to life in Christ."
Tuesday, April 28, 2020
Brother I'll Tell You...
My favorite gospel singing quartet is the Inspirations. The following song "We'll Understand It Better In The By And By" (here) is one of my favorites.
Here are the words (highlighted lines denote a thought that grips my soul):
Oft I'm made to wonder along life's way (I wonder)
As I meet with heartaches from day to day (I wonder)
Why the Father willed it that we should sigh (I tell you)
Brother I'll understand it better in the by and by (in the by and by)
Chorus
By and by there in my new home (with Jesus)
I'll know why these heartaches come (to grieve us)
When I meet you up in the sky (I'll tell you)
Brother I'll understand it better in the by and by (in the by and by)
While the blessed Savior came down to earth (to wander?)
Left his home in glory with untold worth (to heaven)
For a world of sinners he chose to die (I'll tell you)
Brother I'll understand it better in the by and by (in the by and by)
Repeat Chorus
Another good song by the Inspirations that just thrills my soul is one titled
"This I Know" (Listen here)
Also "Better Get Ready" (Listen here)
Also, this by Doyle Lawson
"I Am So Glad" (Listen here)
Here are the words (highlighted lines denote a thought that grips my soul):
Oft I'm made to wonder along life's way (I wonder)
As I meet with heartaches from day to day (I wonder)
Why the Father willed it that we should sigh (I tell you)
Brother I'll understand it better in the by and by (in the by and by)
Chorus
By and by there in my new home (with Jesus)
I'll know why these heartaches come (to grieve us)
When I meet you up in the sky (I'll tell you)
Brother I'll understand it better in the by and by (in the by and by)
While the blessed Savior came down to earth (to wander?)
Left his home in glory with untold worth (to heaven)
For a world of sinners he chose to die (I'll tell you)
Brother I'll understand it better in the by and by (in the by and by)
Repeat Chorus
Another good song by the Inspirations that just thrills my soul is one titled
"This I Know" (Listen here)
Also "Better Get Ready" (Listen here)
Also, this by Doyle Lawson
"I Am So Glad" (Listen here)
Monday, April 27, 2020
White Horse Of The Apocalypse XI
SAGITTARIUS - THE ARCHER
"the gracious one - the redeemer's triumph"
Star Names
"He determines the number of the stars; he gives to all of them their names." (Psa. 147: 4)
"Lift your eyes and look to the heavens: Who created all these? He who brings out the starry host one by one, and calls them each by name. Because of His great power and mighty strength, not one of them is missing." (Is 40:26)
"And God said, Let there be lights (stars) in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years." (Gen. 1:14)
When the Lord gives something a name, that name becomes significant. It often can not only describe the thing named, but be prophetic. Names given to Old Testament heroes of the faith at their births were often such. The name "Joshua" (which is the same as "Jesus"), the assistant of Moses, was prophetic of his role of a deliverer of Israel.
Of course, we cannot be any more certain of the meanings of those star names and constellations without knowing their original. The oldest Zodiacal star names must take precedence over changes made by later peoples, especially the names of those stars in Hebrew. Studying those ancient star names will bring one to see clearly how those starry designations and arrangements were truly "for signs."
Truly the constellation signs tell of the coming of the "seed of the woman" and of his conflict with the "old serpent, the devil."
Wrote one author on the subject (here):
"The theory of “the gospel in the stars” is that God actually named the brightest stars and major constellations long, long ago, back in the earliest generations of humanity. He did this to tell an important story: stringing these constellations together, they foretell the message of the gospel.
A similar alternative theory is that God communicated his plan of redemption to the earliest people (to people like Adam or Seth) and they named the stars as a witness to this plan.
For instance…
Virgo represents the virgin who would give birth to the promised Messiah.
Capricornus represents the goat of atonement, slain for the redeemed.
Orion represents Christ, the heavenly light of the world.
Leo is the lion of the tribe of Judah.
…and so on.
Under this theory, early human cultures understood these original pictures in the sky, but then some time after the Flood, as sinful human beings spread all over the world, they attached their own names to the stars, and thus the pagan practices of astrology began.
This theory became popular in the late 1800s. Ms. Frances Rolleston’s book, Mazzaroth, published in the 1860s, was the first to propose this theory. Joseph Seiss’s book, The Gospel in the Stars, came out about 20 years later. E.W. Bullinger’s book, The Witness of the Stars, came out the last decade of the 19th century. The theory also has a number of modern proponents, probably the most famous being Dr. D. James Kennedy."
Wrote another in "Mazzaroth – Story in the Sky" (here):
"The Hebrew name for the zodiac is the Mazzaroth. Amazingly, is it possible that the twelve constellations in the Hebrew Zodiac (Mazzaroth) tell a fascinating story of God's plan for mankind's redemption?
1. Virgo – The virgin holding a branch and an ear of corn; the promised seed of the woman.
2. Libra – The scales; the price deficient balanced by the price that covers.
3. Scorpio – The scorpion; the attack of the enemy; the redeemer's conflict.
4. Sagittarius – The archer; the gracious one; the redeemer's triumph.
5. Capricornus – The sea goat; the goat of atonement slain for the redeemed.
6. Aquarius – The water bearer; the living waters of blessing poured forth for the redeemed.
7. Pisces – The fishes; the multitudes who will follow; the blessings of the redeemed.
8. Aries – The ram or lamb; wounded and slain, the blessings of the redeemed consummated.
9. Taurus – The bull; the congregation of the judge; the coming judge of all the earth.
10. Gemini – The twins; two natures; the reign of the prince of peace.
11. Cancer – The crab; assembled together; the redeemer's possessions held fast.
12. Leo – The Lion of the tribe of Judah; the consummated triumph of the redeemer in the end."
Notice that Sagittarius means "The archer; the gracious one; the redeemer's triumph."
That is exactly how Christ as the rider on the white horse is described. The entire Apocalypse of Christ as pictured in Rev. 6: 2 and 19 shows him acting as a "redeemer" in "the day of redemption."
Author of many well known books, J. A. Seiss in "Gospel in the Stars" (here) wrote:
"And thus the "arrows" of the divine Hero of the text "are sharp in the heart of the King's enemies." His war is with the whole Serpent-brood, and His going forth is for their destruction. Whether we understand it of the moral and renovating power of the Gospel, or of the judicial administrations of the Son of man at the end of the present Gospel dispensation, or more naturally of both, it is the office and purpose in all the doings of the glorified Christ to pierce and wound the Serpent, to destroy all his works and power, and to disable him for ever. And this is shown in the sign, just as it is declared in the Gospel." (pg. 41)
Seiss also wrote:
"Swiftness is another idea included in these names; and hence of quick and resistless power, of which horses and horsemen are the biblical images, particularly in connection with the scenes of the great judgment which Christ is appointed to enact. And the coming again of Christ is everywhere described as being with great power and glory, quickly, suddenly, like the lightning's flash."
The Arrow of the Archer is pointed at the heart of the Scorpion (star "antares" meaning "wounding"). That is significant. Notice these passages.
"Behold, I have given you authority to tread on serpents and scorpions, and over all the power of the enemy, and nothing will injure you." (Luke 10:19)
"Thou shalt tread upon the lion and adder: the young lion and the dragon shalt thou trample under thy feet." (Psalms 91:13)
"To tread on serpents and scorpions. The promise is doubtless literal, so far as necessary to manifest higher spiritual power. In view of the connection we must accept an allusion to Genesis 3:15 : ‘bruise the head of the serpent,’ and perhaps to Psalms 91:13 also." (Schaff's Popular Commentary on the New Testament)
In the star-picture of Scorpio we see a gigantic scorpion endeavoring to sting the heel a mighty man who is struggling with a serpent, but is rather crushed by the man, who has his foot placed right on the scorpion's heart. In one scene the foot of the glorious seed of the woman is seen in the act of stepping on the head of the scorpion and in the other we see him as an archer shooting his arrow at the heart of the scorpion. The Hebrew name is Akrab, which is the name of a scorpion, but also means 'the conflict,' or 'war.' The Coptic name is Isidis, which means 'the attack of the enemy,' or 'oppression;' referring to 'the wicked that oppress me, my deadly enemies who compass me about' (Ps. 27:9). Said Paul:
"And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen." (Rom. 16: 20)
In "The Witness of the Stars" E.W. Bullinger wrote:
"The names that God gave to the stars and the constellations was revealed to Adam, Seth, Enoch, and the first patriarchs of our race. The same is true with the gospel message that was revealed to those ancient prophets and which, together with the names God had given of the stars; it was written in "twelve chapters," each chapter being one of the twelve drawn constellations (or "houses") with their Decans. Starting from Virgo and going all the way around to Leo one will have the gospel story of the Messiah.
Of the major stars in Sagittarius and their star names and meanings:
1. "Vega" (the North Star) means "He shall be exalted, the warrior triumphant"
Is that not what Christ's appearance on the white horse demonstrates?
2. "Naim" means "the gracious One"
Again, all the scriptural testimony is to this fact about the character of the promised victor.
3. "Nehushla" means "the going, sending forth"
Is that not we see in Rev. 6: 2 when heaven says to our Lord "go"? He is the one who was sent here in his incarnation and who is to come a second time. He is throughout the scriptures called "the coming one." All these terms are likewise descriptions of Christ, the "seed of the woman," as are found in the scriptures.
Decans of Sagittarius (associated constellations)
1. Lyra – the harp (denoting praise for the triumph of the warrior prince)
2. Ara – the altar (turned upside down and spewing out a fiery deluge denoting wrath poured)
3. Draco – the dragon (like serpent, hydra, and scorpion, a symbol of Satan)
The constellation names are:
• Latin is Sagittarius, meaning “archer.”
• Hebrew & Syriac is Kesith, meaning “the archer.”
• Arabic is Al Kaus, meaning “the arrow.”
• Coptic is Pimacre, meaning “the graciousness, or beauty, of the coming forth.”
• Greek is Toxotes, meaning “the archer.”
Al Shaula (Arabic for “the dart”),
Al Warida (Arabic for “who comes forth”),
Ruchba er rami (Arabic for “riding of the bowman”),
Nun-ki (Akkadian for “Prince of the earth”) and in the Denderah he is called Pi-maere (same as Coptic- “beauty of the coming forth”).
These names give us a clear indication that the rider is the “beautiful bowman” who is “riding forth” to conquer Satan and redeem His loved ones at His second coming (Rev 19:11).
Dr. D. James Kennedy, who also believed that Rev. 6: 2 referred to Christ, also spoke on Sagittarius being an emblem of the Messiah as he comes to destroy the serpent and his brood. (see here)
Subscribe to:
Posts (Atom)