"Be very careful, then, how you live—not as unwise but as wise, making the most of every opportunity, because the days are evil." (Eph 5: 15-16 niv)
"Be wise in the way you act toward outsiders; make the most of every opportunity." (Col. 4: 5 niv)
I have often thought about the many lost opportunities in my past when it comes to bearing witness to others about salvation. I am sad when I think of how I have often failed to witness when opportunity presented itself. I am sorry for those sins. Thankfully, I can also say that I have however "made the most" out of many of them. Let me give a few examples of the kind I have done over the years.
I recently saw my step grandson. He was a professing Christian who I suspected had wandered from the Lord. We talked about his muscular body and of his weightlifting. I said "your bodily health looks very good, how is your spiritual health?" And, "you are exercising your body, are your exercising your spirit in the things of God?" From there I got to say a few more things. We did not have much time to chat, and I knew that, yet I did not let that short time escape an opportunity to "speak a word in season" to one who needed a word from God.
I think of many other times in my life where I used a few minutes of time in my meetings with fellow citizens to give even a small hint of bible words.
Witnessing To Strangers
in "Small Talk" or "chit chat"
Think of those many instances where you meet with strangers in every day life and where the meeting was brief and never repeated. You could be in a line waiting (could be for several minutes at least). You begin to chat with the people in line. You might begin with chat about anything and everything. But, at some point, you might look for opportunity to say something about the bible and what it says.
To a person who is a policeman I might say - "God is a policeman." So too is Jesus Christ.
To a person who is a physician I might say - "What a mighty physician is the Lord Jesus Christ."
To a person who is a manager I might say - "God is a great manager and he manages everything."
You get the point. There are just so many ways that we can be used by God to bring others to think, at least for a minute, about God and scripture.
Let us then repent and begin to take advantage of every opportunity to bear witness to everyone.
Thursday, May 7, 2020
Tuesday, May 5, 2020
On "Individual Liberty"
The following is taken from my Baptist Gadfly blog for Nov. 16, 2009. (here)
In the debate over "sola scriptura" there is one often missed a priori truth behind it. The individual is solely responsible for his own salvation, and no man, or group of men, has absolute power over the individual. Individuals are addressed as if they have the sole authority over their own soul's salvation.
"...work out your own salvation with fear and trembling." (Phill. 2: 12)
The individual is called upon to believe in God by means of divine revelation. He is not called upon to believe in the uninspired opinions of men or groups of men, relative to that revelation. Each person is duty bound to become "fully persuaded in his own mind." (Rom. 14: 5)
"Not for that we have dominion over your faith, but are helpers of your joy: for by faith ye stand." (II Cor. 1: 21 KJV)
Even the apostle Paul refused to become a lord or tyrant over the faith of the individual Christian. Yet, the Catholic, in his attack against "sola scriptura," does this very thing. He insists that the "church," or "pope," or "magisterium," has absolute authority over the individual's conscience. He tells the individual that he should trust the "church" to interpret revelation for him, as though the individual who has the Holy Spirit is unable to understand it himself.
"Let the prophets speak two or three, and let the other judge." (I Cor. 14: 29)
Paul believed that the individual Christian has the right, privilege, and duty to judge the truthfulness of a person's preaching or commentary on scripture. They are able to "judge" the message, just as the Bereans.
"These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so." (Acts 17: 11)
Obviously these Berean believers were not of the Catholic mindset. They did not believe in the "authority of oral tradition," but in the sole authority of the word of God, and of their individual ability, through the Holy Ghost, to "judge" the veracity of what even the apostles spoke.
You, my dear friend, bear your own responsibility for determining what the scriptures teach. Every pastor and bible teacher is only a "help" or "guide." Be like the noble Bereans and "search the scriptures daily" to "see whether these things are true," that is, to see if what you are hearing taught from the bible is a correct or a false interpretation.
Here is the follow up post I did to the above.
"How often in history has the question been propounded by some wishing to shun personal responsibility! May I not refer this matter to the magistrates? May I not consult the customs of my country? May I not seek the guidance of my priest and put on him the responsibility of interpreting this book? Nay, verily. Do thou interpret. It is God's letter to thy soul. Thy right of private judgment is the crown jewel of thy humanity. Sometimes even Baptists falter on this point. I have heard one of them excuse himself from an acknowledged duty of co-operation in mission work. Not even thy church can absolve thee from individual duty. Churches are time organizations and are punished in time. They do not stand before the great white throne of judgment. But thy soul shall appear before the Judge. Well did our Lord know that there could be no evangelization of the world if ancestors, families, customs, government, commerce and priests could stand between the individual soul and God. Thy relation to God is paramount. His law takes precedence of all and swallows up all. In giving emphasis to this doctrine of individuality our Baptist fathers have suffered martyrdom at the hands of the heathen, the Romanist, the Greek, and the Protestant like." (pg. 17)
In the debate over "sola scriptura" there is one often missed a priori truth behind it. The individual is solely responsible for his own salvation, and no man, or group of men, has absolute power over the individual. Individuals are addressed as if they have the sole authority over their own soul's salvation.
"...work out your own salvation with fear and trembling." (Phill. 2: 12)
The individual is called upon to believe in God by means of divine revelation. He is not called upon to believe in the uninspired opinions of men or groups of men, relative to that revelation. Each person is duty bound to become "fully persuaded in his own mind." (Rom. 14: 5)
"Not for that we have dominion over your faith, but are helpers of your joy: for by faith ye stand." (II Cor. 1: 21 KJV)
Even the apostle Paul refused to become a lord or tyrant over the faith of the individual Christian. Yet, the Catholic, in his attack against "sola scriptura," does this very thing. He insists that the "church," or "pope," or "magisterium," has absolute authority over the individual's conscience. He tells the individual that he should trust the "church" to interpret revelation for him, as though the individual who has the Holy Spirit is unable to understand it himself.
"Let the prophets speak two or three, and let the other judge." (I Cor. 14: 29)
Paul believed that the individual Christian has the right, privilege, and duty to judge the truthfulness of a person's preaching or commentary on scripture. They are able to "judge" the message, just as the Bereans.
"These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so." (Acts 17: 11)
Obviously these Berean believers were not of the Catholic mindset. They did not believe in the "authority of oral tradition," but in the sole authority of the word of God, and of their individual ability, through the Holy Ghost, to "judge" the veracity of what even the apostles spoke.
You, my dear friend, bear your own responsibility for determining what the scriptures teach. Every pastor and bible teacher is only a "help" or "guide." Be like the noble Bereans and "search the scriptures daily" to "see whether these things are true," that is, to see if what you are hearing taught from the bible is a correct or a false interpretation.
Here is the follow up post I did to the above.
B. H. Carroll on Soul Liberty
"Individuality" (here)
"The sole responsibility of decision and action rests directly on the individual soul. Each one must give account of himself to God. This is the first principle of New Testament law--to bring each naked soul face to face with God. When that first Baptist voice broke the silence of four hundred years it startled the world with its appeal to individuality: "Think not to say within yourselves, we have Abraham to our father. Behold, the axe is laid at the root of the trees, and every tree that bringeth not forth good fruit is hewn down and cast into the fire." Do thou repent. Do thou confess thy sins. Do thou be baptized. It was the first step of Christianity, and what a collossal stride! Family ties count nothing. Greek culture nothing. Roman citizenship nothing. Circumcision nothing. O soul, thou art alone before God! The multitude shall not swallow thee up. "If thou shalt be wise, thou shalt be wise for thyself; but if thou scornest, thou alone shalt bear it." (pg. 15, 16 - "Baptists and Their Doctrines)
White Horse Of The Apocalypse XIV
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.
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.
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.
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