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Sermons The World:
A study of Revelation 7:9 Few classifications of people would covet the status assigned to the Samaritans by the Jewish culture of the New Testament time. Their name was synonymous with defamation (Jn. 8:48). They were ostracized (Jn. 4:9) and openly hated (Lk. 9:53-54). Prejudice ran supreme in the hearts of many Jews towards these people. Prejudice is not new. Its roots are as deep in society as the conflict between the early descendants of Cain and Seth (Gen. 6:2). History is marred by the atrocities and injustices that flow from the prejudicial heart. What is prejudice? It is defined as "a judgment or opinion formed before the facts are known" or "a judgment or opinion held in disregard of the facts that contradict it." Prejudice, in all its forms, is an expression of ignorance. Prejudice can be overcome. Perhaps we cannot turn the collective hearts of society away from the disposition of prejudice but we can contribute to overcoming its destructive power by understanding what the Bible has to say about prejudice. Jesus lived in a prejudicial society, yet he taught and accepted a Samaritan woman (Jn. 4:10), positioned an unnamed Samaritan at the center of one of his most beloved parables (Lk. 10:30-37) and included them in his inspired soul-winning strategy (Acts 1:8). Jesus can help us to overcome prejudice. With his help we can: 1. See Others As God Sees Them (Jn. 3:16). Jesus reminds us that anyone has the chance at experiencing God's love (16b). In the Great Commission (Mat. 28:18-20) he sent believers "into all the world", even the world of those hated and despised under the misguided influence of prejudice. Jesus came to seek the lost (Lk. 19:10). He does not demand identification before granting salvation. So to see others through prejudice will only hinder efforts to share Christ's mission. All are welcome to come to Jesus (Mat. 11:25-30). Such things as appearance or ethnic background must not trivialize his invitation. What matters is the attitude of the heart, the inclination of the will, the employment of our lives to obey the will of God and be faithful until death (Rev. 2:10). 1 Sam. 16:7 is still true. This is the spirit in which all the New Testament is written. We must see people as God sees them. 2. There Will Be No Prejudice In Heaven (Rev. 7:9-10). In the one New Testament book that has the most to say about heaven we find no indication of segregation (Rev. 21:21-27). "The glory of the nations" can not refer to material riches. It must refer to the righteous that will be found in all corners of the world throughout all time. 3. There Is No Place For Prejudice In The Church (Rev. 21:27). Who is it that John wrote about? Who will populate the New Jerusalem of Heaven? Those whose names are in the Lamb's Book of Life, the church. If we cannot accept each other now, how can we then? The Jewish Temple was segregated into a court for Jewish men, Jewish women and further out for Gentile converts. There was no such architecture for the New Testament church. Jesus prayed that we be one now and forever (Jn. 17:20-21). Consider Paul's letter to Philemon. That letter reveals master and slave living in peace, not as master and slave but as brothers in Christ. Although the New Testament does not condemn slavery it provided for its elimination in the lives of each believer. Prejudice is slavery. It does not enslave the one suffering the injustice as much as the one whose heart is filled with prejudice. The teachings of Christ in the New Testament, when followed, will overcome the inclination towards prejudice that is common in human society. Our attitudes shape the attitudes of our family, reflect upon the posture of the church and affirm or deny the teachings of our Lord. God wants our lives to be a beacon of His love, offering hope to any who will submit. This forbids judging beforehand who is worthy and who is not by mere external features. They were not given the freedom to choose those aspects of their lives. You were not given the prerogative of assessing the value of those aspects of their lives. We must not hold our faith with respect of persons (Jas. 2:1). Jesus sees them as sheep without a shepherd and you may be their only hope to find the Good Shepherd. Under the influence of that hope may prejudice pass away. David Bragg Cape Girardeau, MO 9-19-99 Just How Strong Is Temptation? A Study of Judges 16 While working recently on the topic of sacrifices I was reminded that the need for sacrifices arose because of the serious nature of sin. All sin is repugnant to God but not all sins have the same degree of consequences upon the transgressor. In an age when "the truth" is more convenience than character, it may be difficult for some to understand the serious nature of vows (Num 30:2; Eccl 5:4-5; Ps. 15:4). No vow was more important than the Nazarite vow. Taken by any Jew, this vow of devotion and holiness signified a separation from common life and consecration before God. A Nazarite was easily distinguished because of uncut hair, a sign of their separation for God. The most famous Nazarite was also the most unlikely deliverer for the oppressed people of God -- Samson. Even more unlikely is to find this divinely sent deliverer grinding in Gaza's prison. How can we account for such an awesome fall? Simply follow Samson's slow descent towards evil. 1. His Casual Association With Evil (4). It all begins with an innocent tale of love. But is it really love? Is Delilah really interested in what is best for Samson? Do we find the traits of unselfishness, honor and sincerity in this relationship? This relationship more closely resembles a deadly poison deceitfully mislabeled, claiming to heal but fatal to any who consume. This was not a story of love, but of lust and greed (v. 5). The one posing as a trusted companion was in reality a deadly enemy. Paul's warning about relationships is timely (1 Cor. 15:33). Ours is a powerful enemy who seeks to destroy our soul (1 Pet. 5:8). He will go to great lengths to keep you away from Christ. Be certain Satan will come looking, we have no need to search for him (Jas. 4:7). 2. His Flirting With Evil (6-14). What Samson saw as a harmless game of "cat and mouse" would inch him ever closer to disaster. He teased Delilah regarding the secret of his strength saying he had to be bound with fresh cords, new ropes or have his hair woven into a loom. All the while Samson was dancing just out of the fire's reach, daring the flames to catch him. Samson, the great strong man, taunted the Devil. How many times has this story been repeated? Countless have fallen who flirted with evil never intending to give themselves completely to sin. What begins as harmless play will carry you farther and farther from your first love (Rev. 2:4). 3. He Was Overcome With Evil (15-17). Thus begins one of the saddest scenes in the book of Judges. Samson, the great strong man of Israel, the deliverer sent from God, had drifted too far from God (v. 19c). In confidence Samson arose only to learn that the source of his strength was no longer with him (20). Surely God will deliver him at the last possible moment. But it was too late. Sin had separated him from his God (Isa. 59:1-2). This world has never seen physical strength like that of Samson. Yet even his mighty power could not protect him from the power of temptation (Jas. 1:14-15). Once it has drained us of self-control and self-respect, it discards us on the littered streets of hopelessness (2 Pet. 2:20-22). Samson, the epitome of human strength, is found on display in the pagan temple Dagon in Gaza among the jeers of the hated Philistines. A divinely sent deliverer who single-handedly terrorized an empire, in shame was forced into slavery by his sin. But even there hope exists (v. 22). Just how strong is temptation? It is stronger than Samson. It is stronger than you or me but it is not stronger than our God - he has crushed Satan through the victory of his Son. In Christ you can find the power to overcome temptation. Even here there is hope. David Bragg Cape Girardeau, MO 2-28-99 A Study of Ecclesiastes 1:2-11 One of the many compelling stories that came out of the September 11, 2001 World Trade Center attack was told by a rescue worker overtaken by the cloud of dust from the crumbling buildings. Blinded in that cloud, unable to see anything, he said that he suddenly saw a hand emerge through that cloud to lead him to safety. Taking that hand he began to proceed until suddenly the grip was broken and the hand disappeared. Taking just a few more steps a grateful worker safely emerged from the ruins that would have been his tomb. Among the ruins of human wisdom are the confusing and conflicting answers to some of the most basic questions of life. Where did we come from? Why are we here? Is there a God? Is there life after death? In the midst of this “cloud of confusion” Scripture allows us to see God’s hand. If we will only take hold of it, trust and follow Him, God will lead us out of the cloud of ruins to the sure footing of faith and salvation (Proverbs 23:23; 2 Timothy 2:15; Hebrews 11:3). There are many admonitions to learn in Scripture. God has carefully informed His people how to best serve Him. Being equipped with this knowledge has helped many avoid sin’s fatal trap (Romans 6:23). So why would the wisest living man strike such a pessimistic tone when he started to write about the world and all it had to offer? Ecclesiastes, Solomon’s journal of earthly living that reveals his frustration and dissatisfaction at the world‘s inability to answer the questions that really matter, begins by knocking down the grand illusions of some of life’s biggest empty promises. In this less three of those promises will be considered. 1. You Must Work to Make Your Place in This World (Ecclesiastes 1:3). This promise is only half true, as the hard work of one‘s occupation can often bring more heartache than satisfaction as the years of life begin to slip away. Soon he looks into the mirror and wonders where all the time has gone and what they really have to show for it. One’s identity is often wrapped up in their career. It was no different for Solomon. Throughout his journal the author keeps returning to his work, like it is a kind of tribute to himself, a self constructed and dedicated memorial. Of course the Bible consistently condemns laziness while admonishing the righteous to “work with their hands” so that they can relieve the needs of those less fortunate (Ephesians 4:28) and to use their worldly possessions in service to God (1 Corinthians 16:1-2). Paul saw the need for Christians to be involved in professional lives to support their family (1 Timothy 5:8), good works (6:17-18), pay their taxes (Romans 13:6), and to avoid the idle life (2 Thessalonians 3:10-12). Solomon confides, in his characteristic tone in this book*, that the results of our labor could easily be a plot of ground four by six feet and a weather-worn headstone (Ecclesiastes 1:11). In stark contrast the Bible promises, in the likes of Peter, Paul, John, Timothy, Silas, Mary, Quartus, Epaphroditus, Epanitus, and countless others who remained unnamed, that each will be remembered and their names recited before God’s throne before entering their eternal home. 2. The World Teaches That There Is No God (Ecclesiastes 1:4). Solomon describes the boring, changeless repetition of the natural world (1:5-7) as if he has found the one certainty of life. But labeled as the “teleological argument” (since creation reveals a design it must have a Designer), this seemingly endless cycle is actually an irrefutable argument for the presence of God as Creator (Psalms 19:1). The claim that there is no God is nothing but a hopeful promise dangled before man’s eyes. Solomon knows that God does exist (Ecclesiastes 12:13-14), and that while man may be powerless to change the repetition of the natural world (1:5-7), God isn’t (2 Peter 3:10). Dr. W. B. Hinson, a year after being diagnosed with a terminal illness, announced to the congregation that he served that soon after being informed of his illness he walked the five miles out of the city where he could look “across to the mountain that I love, and I looked at the river in which I rejoice, and I looked at the stately trees that are always God’s own poetry to my soul. Then in the evening I looked up into the great sky where God was lighting His lamps, and I said, ’I may not see you many more times, but mountain, I shall be alive when you are gone; and river, I shall be alive when you cease running toward the sea; and stars, I shall be alive when you have fallen from your sockets in the great down-pulling of the universe’” (Cowman, Streams in the Desert, October 6). Nature is just a casual introduction to God. The Bible let’s man get to know Him more fully through His Son, who is the image of the invisible God (Colossians 1:15). 3. There’s an Answer to Every Problem (Ecclesiastes 1:8). Solomon pondered the paradox of man’s insatiable appetite to learn with the fact that history always repeats itself (1:9-10). There is nothing truly new. Sin is sin, it can be re-dressed, re-named, analyzed, sanitized, rationalized, and legalized but it remains sin. By the end of Ecclesiastes, Solomon acquired a different view of learning (12:12). He also has acquired a different view of the world around him, deciding that one’s labor benefits them only to the extent that it helps further and broaden their service to God, and that as secure as nature is, God is even more secure. A final lesson Solomon reveals is that the only true answer to any problem is God’s answer. If your world revolves around you [“under the sun” (i.e. without God)], Solomon says it will be empty (1:2; 12:8). Consider the particulars of his findings. “The Preacher’s: elaborate series of tests systematically examined every aspect of life. Data was stringently tested. A thorough analysis then followed. The results may startle many. Alcohol does not contribute to a good life. Any temporary "high" is soon replaced with a deeper emptiness usually filled in turn with more alcohol and an even deeper emptiness. Money and material possessions do not make life good. Research has shown that monetary gains can often be lost quicker than built. Luxury is enjoyable but not really meaningful. It cannot satisfy the deeper needs of humanity. Fame also fails to truly satisfy. His research revealed that the most famous are often the loneliest. While others stand in awe of them, both are searching for the same answers to life's questions. Physical pleasure is not a guarantee of the good life. Unrestrained indulgence carries its own particular, life-threatening problems. Any pleasure is only momentary. Guilt and fear last much longer. Solomon did the research and concluded that to seek happiness in the items listed above is futile (Ecclesiastes 2:1-11). Solomon says that he has already been there, done that. The good life many seek is not so good after all. Only when God is at the center of our world will life be meaningful (12:1). In his closing words Solomon finally emerges from the blinding ruins of human wisdom (12:13-14). It is only then that he can turn back, reach across the centuries by inspiration to extend his hand into the confusing maze of the world‘s empty promises. Grasp it, and the Preacher will lead you to God. David Bragg Cape Girardeau, MO April 20, 2005 * Ecclesiastes’ pessimism, which has led many scholars to doubt its authenticity and exclude it from the Old Testament, can be explained by Solomon’s context of searching for life’s meaning “under the sun,” confined to the earth without considering God. “So we should not be surprised to find half-truths or untruths in a book which is clearly labeled as containing man’s wisdom “under the sun”. (Wm. MacDonald, Under the Sun). The World’s Most Dangerous Question Gen. 3:1 Whoever said, “There’s no such thing as a stupid question,” never worked for Royal Caribbean. The director on the “Sovereign of the Seas” compiled a list of questions he had been asked by passengers over the years: “Do these steps go up or down? Is this island completely surrounded by water? When is the midnight buffet?” Working for the Mesa Verde National Park seems to have been equally challenging. Park rangers were asked the following questions by tourists: “Did people build this, or did Indians? Why did they build they build the ruins so close to the road? Do you know of any undiscovered ruins?” The “verdict” is still out on dumbest question ever asked, or the most frequently asked question (it is probably either “Why?” or “Why not?”). But there is no doubt that the most dangerous ever asked was uttered in Eden and recorded in Genesis 3:1. One would think the marvel of creation and serenity of paradise could NEVER fade, but in a moment humanity recklessly allowed Satan to introduce three items that would lead to the sudden conclusion of their close communion with God. 1. Satan Introduced Doubt Towards God. God had NEVER given Adam or Eve the slightest reason to doubt either His words or His intentions. God had ONLY acted in their best interest. Seven times in Genesis chapter one God proclaimed that the creation was “good,” and once that it was “very good” (1:25, 31). Man would be the crowning conclusion of God’s creation, left to dominate all the creatures previously made. Then, amazingly, even though they walked with God (3:8), Satan succeeded in casting a shadow of doubt over God’s character. 2. Satan Introduced Trust in Satan. There was absolutely no sound basis upon which Eve could have reasonably trusted Satan. Yet she took the unthinkable leap of trust from a God she knew to be good to this shifty serpent. The devil would subsequently be described in inspiration as “the adversary” (Job 1:6-12; 2:1-7), “the dragon,” “the old serpent” (Revelation 12:9; 20:2), “the prince of this world” (John 12:31; 14:30), “the prince of the power of the air” (Ephesians 2:2), “the god of this world” (2 Corinthians 4:4), and “the spirit that now worketh in the children of disobedience” (Ephesians 2:2). Unseen in the background as the terrible transaction between Eve and Satan is finalized, God stands waiting, hoping that humanity will obey Him in love. But as Solomon observed, “Truly, this only I have found: That God made man upright, but they have sought out many schemes” (Ecclesiastes 7:29). The lonely “epitaph” of Genesis 3 is, “They forsook God” who loved them, placing complete trust in the Devil, who hated them and carefully plotted their destruction. 3. Satan Introduced Death. The account of man’s fall in Genesis chapter four reinforces the important lesson that God means what He says (John 10:35; Genesis 2:17). Truly, the wages of sin is death (Romans 6:23). Not only that but it also erects a barrier between sinful humanity and a holy God (Isaiah 59:1-2). “Spiritual” death occurred in Genesis 3 as man was forced to leave God’s presence. Man began to die physically by loosing contact to the Tree of Life (Genesis 3:24). The Devil is just as busy today. He is described by inspired New Testament writers as a roaring lion (1 Peter 5:8), being “transformed into an angel of light” (2 Corinthians 11:14) who “takes away the word … sown in their hearts” (Mark 4:15) and tempts them to sin (1 Corinthians 7:5). They warn their readers to not be “ignorant of his devices” (2 Corinthians 2:11). “No matter how many pleasures Satan offers you, his ultimate intention is to ruin you” (Erwin W. Lutzer). Yet, God has not left His people helpless. Temptation can be resisted, “steadfast in the faith” (1 Peter 5:9). They can flee from Satan and “draw near to God” (James 4:7-8). Christians are not helpless. God has kept His ancient promise by sending His Son, in whom all Christians can be victorious by being faithful (Genesis 3:15). But today, the one who once asked the most dangerous question works desperately to keep the believer from asking the most important question, “What must I do to be saved?” (Acts 16:30). Jesus has the answer to that question as well: “He who believes and is baptized will be saved; but he who does not believe will be condemned” (Mark 16:16). David Bragg Cape Girardeau, MO February 9, 2003 A Study of Nahum 1 Nineveh was one of the most powerful cities in the ancient world. On its shoulders the mighty Assyrian empire was built and in its shadow crept the forceful Babylonian kingdom. Founded by Nimrod (Genesis 10:8-10), the mighty hunter, Nineveh is best known as the destination of Jonah. 750 years before Christ that prophet's warnings echoed through the streets of Nineveh. Well aware of God's mercy, Jonah sought to escape his mission and then prayed that they would fail to respond. His style was fire and brimstone and his desire was to have a front row seat at their judgment. Nineveh was not destroyed as the prophet hoped. The city was shaken to its knees by Jonah's preaching. The citizens, clothed in sackcloth and ashes, turned to God and tasted his forgiveness. A century later we walk with Nahum through the rebellious streets of Nineveh. The message of Jonah is long forgotten. And the people have sunk further into sin. Unlike Jonah, Nahum did not call for repentance. That time had long since passed. Nahum promised only doom for God was mad (Nahum 1:2-3a). Sin was entrenched in the city (Nahum 1:9). Calls to repent had gone unheeded. Now God promised to intervene in his anger. Nineveh would not to be spared the full brunt of God's fury. God, who created man in his own image, created man to experience anger. It is a part of us all. To teach that anger is itself sinful and to be avoided would be like having your hands tied behind your back and sent into the world being told to fight off the pain of living. Rather than deny anger, I believe God wants us to use it effectively. To do that we must know what anger is, how it works, and how to properly express it. 1. Defining Anger. According to Webster’s Dictionary, anger is "a strong feeling excited by a real or supposed injury." The Hebrew words for anger describe the physical effects anger evokes: snorting, flaring nostrils, heat, erupting with passion. The Greek words describe an upsurge of emotion, a boiling up, a violent motion. Anger itself is only an emotion, a feeling. It is neutral, neither good nor evil. It sets in motion a series of involuntary physical reactions. It is volatile and therefore dangerous (Proverbs 22:24-25) but how we use our anger is not involuntary. What we say and do while angry can have lasting effects on others and could prove very hurtful. If one’s goal in anger is to hurt others, they need to think again. "Anger would inflict punishment on another; meanwhile, it tortures itself" (Publilius Syrus, Moral Sayings; 1st century BC). Being an emotion makes anger very personal. It is MY response to a situation. I alone am responsible for the way I choose to express my feelings of anger. Someone may spark the emotions, but only I decide what to do about it. Accepting this responsibility is the first step to controlling anger. 2. Understanding Anger. We learn to express our anger by conditioning: watching others and personal experimentation. Soon our behavior becomes second nature and we respond without thinking. Therefore, in Proverbs, the man who constantly burns with anger is associated with the fool, the one who has spurned God's wisdom, who has opted for acting without thinking (Proverbs 19:19). To understand anger we must separate the emotion from behavior (Ephesians 4:26-27). Judah’s emotion response to the death of his son’s may be justifiable (Genesis 38). Yet, he action he eventually took and his treatment of his daughter-in-law was condemned (Genesis 49:6-7). Anger lies like a blanket between our values and our behavior. It is there to protect us from pain, real or imagined. It helps us to prepare for action, to deal with the problem, and remove the pain. Through practice we wear grooves in that blanket. When our sense of values is injured we tend to react like we have been conditioned to react. We may have punched holes in that blanket and erupt in fits of rage. Or we may have tightened the emotional blankets to hold in the pain. The first usually creates pain in others and guilt in the one exploding. The latter spares others (except for brooding, sulking and withdrawal) while it eats away like cancer at the one holding it. Without the extra energy our bodies harness when upset we would be much less effective in coping with the pain of living. We need anger but we also need to know how to properly express it. 3. Expressing Anger. This is best learned at the feet of God. When God is angry there is always a good reason. God is angry at injustice (Exodus 22:22-24), idolatry (32:7-12), and rejecting His Holy Will (Deuteronomy 4:23-26). Justifiable anger (or righteous indignation) could be defined as anger in response to the same kind of things that angers God. So God asked Cain, "Why are you angry?" (Genesis 4:6). When God is angry He always deals with it in a constructive way to bring about His ultimate goals. If I know why I am angry, what has hurt me or what I am afraid of, then I ought to be able to decide what I hope to accomplish through my anger. The end goal of God's anger is always to make things better. To do that we must learn to think before we act (James 1:19-20). When God is angry His anger never dictates His choices. The other traits of God always supersede His anger. He remains loving, kind, just and forgiving (Nahum 1:7). God shows us time and again that we can be angry yet still act from love (Proverbs 15:1). There is always an end to the anger of God (Psalms 30:5). It is always terminated. Sometimes we seem to like being angry and let it seethe for years, tearing us apart on the inside, inflicting pain on relationships that do not need the strain, even alienating brothers and sisters in Christ. These things are childish and ought not to be (Ephesians 4:31). We must resolve our anger. "The bare recollection of anger rekindles anger" (Publilius Syrus, Moral Sayings). Every time we recall to mind the perceived injury we start anew the feelings of anger. The only real way to resolve anger is to forgive (Psalms 79:37-38). Forgiveness closes the file on anger (Romans 12:19-21). "It is easy to fly into a passion - everybody can do that - but to be angry with the right person to the right extent and at the right time and with the right object and in the right way - that is not easy, and it is not everyone who can do it." (Aristotle, 4th century BC). But God promises to help us. God Himself has set an example for us. Consider the following passages that address the topic of anger. Proverbs 16:32: You can, with God's help, rule your spirit and the emotion of anger. The more mature your prayer life the easier this control can be achieved. Psalms 37:8-9: Anger is one of the most powerful emotions God has given to man. Imagine the peace we could experience if each angry episode would deposit us closer to the bosom of God! When you feel yourself getting mad, don't put your mind in neutral. Think - why am I mad? What do I really want to accomplish that will make things better? How can I respond in order to realize this goal and be pleasing to God? God wants you to be free today from the guilt of inappropriate expressions of anger and the pain of suppressed emotions that can tear you down from within. He offers you forgiveness through His Son in baptism, thereby closing the file on sin in your life by tasting God's love. David Bragg Cape Girardeau, MO May 15, 1994 The Real Threat of the “666” Beast The much-anticipated release of Mel Gibson’s “The Passion of the Christ” was greeted with all the criticism its opponents promised in pre-release media statements. Few anticipated the ancient fears and superstitions stirred in northern Georgia when moviegoers purchased tickets for “The Passion” only to find that the first three numbers printed on their stub was the dreaded “666.”1 In some circles those three numerals are shunned like the leper in biblical times. Fear is a natural thing, even essential. Few things are more personal. James Schaefer’s autobiography relates his struggle with what he dubbed “Wisconsinaphobia,” a debilitating fear incited by the mere mention of that state, or anything associated with it. His symptoms included anxiety attacks, shortness of breath, and back pains.2 While this malady is hardly at epidemic proportions, the fact is that most individuals suffer from some kind of fear that, to them, is completely rational. When fear is fueled by ignorance only the light of truth can offer real hope. God’s Word can alleviate the fear many have of the mysterious spirit world that lies just beyond the physical realm. For generations there have been those who thrive off of exploiting this fear by inciting doubt and confusion over the “mark of the beast” passage in Revelation 13. According to William Barclay, questions over the identity of this “mark” can be traced back to the second century, only a few years after Revelation was penned (A.D. 96).3 It is clear from the text that John fully expected his original audience to understand this veiled reference to their very real and dangerous enemy (Revelation 13:18). The symbolic characteristic of apocalyptic literature such as Revelation served to intentionally obscure the message from the persecutors while revealing it to the persecuted, thus protecting them from the danger of greater suffering on account of the letter itself. This is consistent with the crucial assertions that “bookend” John’s vision (1:1, 3; 22:6, 10). Whoever or whatever John referenced as the beast with the name that numbered 666, one can rest assured that those John originally addressed clearly understood the cryptic reference that has puzzled so many believers since. Any interpretation of this passage that ignores this fact can be rejected as inconsistent with the context of Revelation itself. Armed with this vital understanding of Revelation’s context, one must step back from the passage in question to get a wider sweep of Revelation’s vision. From this vantage point the dominant theme of one’s spiritual allegiance is clearly seen revolving around the letter’s two separate “sealings.” The seven churches in Asia were under direct assault by a universal, idolatrous government threatening them from without and compromising, unspiritual forces threatening them from within (2:4; 3:16). The dangers of following Jesus were imposing, as those at Pergamos, still mourning the loss of a beloved brother, knew all too well (2:13). Revelation portrays in spectacular visions the account of Rome’s judgment (condemnation) of Christ’s church in the form of persecution. John urges his readers to remain faithful (2:10b), patient (13:10; 14:12), and obedient (19:8) throughout their unpleasant ordeal. The sufferings of the first few scenes of chapter six prompt the question of 6:17: “For the great day of His wrath has come, and who is able to stand?”4 The answer quickly follows in the next vision as the redeemed are “sealed” with God’s name on their foreheads (7:2-3; cf. 14:1-5). The original readers would have immediately recognized this “seal” as a common sign of ownership. Like a signet ring or stamp, this seal would serve to authenticate those marked much like the official seal that validates modern legal documents (passports, marriage license and birth certificates). Faithful Christians were symbolically marked as Jesus’ property. Appropriately, those first-century believers were reassured of the strength available to them through Christ to “overcome,” a persistent theme in each of the individual addresses of chapters two and three (cf. 2:7, 11, 17, etc.). Once these are “marked,” the stage is set for God to unleash His judgment (condemnation) of those who are persecuting Christ’s church. Growing increasingly desperate to destroy Christianity, their enemies devise and impose another seal or mark, a counterfeit of the previous seal (13:16). John warns that their enemy is attempting to deceive them into forsaking the divine seal that identifies them as God’s for this contemptuous, false seal. Those so deceived think they are saving their lives when in reality they are losing their eternal reward (13:15). So crafty is this ploy that the deceived never realize that when they worship the beast (13:12) they are in reality worshipping Satan himself (13:4; 12:3, 9; cf. John 8:44; Genesis 3:1). This Satanic seal is a mockery of everything God and His Son has done to reconcile fallen humanity to a saved state in the New Testament church. The mark of the beast in Revelation 13 is a symbolic mark that identifies any Christian bearing it as having denied and deserted Christ as their Lord. From this point onward in Revelation the lines are clearly drawn between those who worship the beast and wear its name and those who are sealed by God and faithfully wear His name (Revelation 14:9-11; 20:4). Every individual that is spiritually accountable before God is “marked” as either belonging to God or to Satan. “Whose “seal” is placed upon your heart (Matthew 6:24)?” One of Satan’s saddest victories today is to wrap up one’s mind with the challenge of unraveling the meaning of John’s 666 reference so that this more vital question of spiritual allegiance is overlooked completely. Understanding the significance of the previous paragraph, the modern Bible student is ready to tackle John’s imagery regarding the beast and its number. In A.D. 96 Greek letters also served as numbers (I = 1; V = 5; etc.). This made it possible to reduce words to their numeric value such as John did with the name of the beast in Revelation 13:18. Barclay cites an example from the walls of Pompeii where “a lover wrote: “ I love her whose number is 545,” and thereby he at one and the same time identified and concealed his loved one!”5 History is replete with candidates for John’s mysterious name and number (the Pope, Martin Luther, John Knox, Napoleon, Hitler, Mussolini, etc.). From this confusion one noted scholar concludes, “The interpretations of this number form a jungle from which escape is apparently hopeless.”6 While it may be true that the prospect of identifying one individual to the exclusion of all others is unlikely, the student need not conclude that this passage is beyond understanding. Although the “key” to interpret these symbols with absolute confidence may have been lost with the passing of the first-century, two helpful possibilities remain. The first is to identify the encrypted name with “Nero.” In Hebrew his name has been calculated to 666, and its two forms in Latin amount to 666 and 616.7 Nero was one of the most notorious Roman Emperors, brutal to all classes of people. Under his reign both Peter and Paul were executed. Prior to taking his own life on June 9, A.D. 68,8 Nero left his enemies with a final threat that would haunt the Empire for generations. He promised to return from the grave and continue his reign of terror against his many foes. In the next years many imposters would arise claiming to be Nero. One such occurrence was in Asia Minor (the area addressed in Revelation) during the reign of Titus (Domitian's older brother).9 It is very possible that this persisting fear, prominent among many Romans during the oppressive years of Domitian, who sent John into exile on Patmos, was incorporated into the Revelation visions as a counterfeit of Jesus’ victory over death and His promised return, described in chapters 20-22.10 Secondly, John’s symbol may be a nonspecific, general reference to the forces of evil at work in the earthly realm and among fallen humanity. This view maintains the symbolic nature dominating the apocalyptic style of Revelation. While “seven” symbolically represents perfection, the number six, which falls short of perfection, represents evil and sin. Tripling the number, 666, emphasizes the completely evil character John portrays in this terrible beast. In an uninspired work entitled The Epistle of Barnabas, the number 888 is used to identify Jesus, who “goes as far above the perfect “777” as the beast falls short of it.”11 Some see the covert 666 as a general reference to the fallen state of the human race (it is the number of MAN)12 rather than an individual. It is interesting that, unlike the mark of the Beast that is couched in mystery, the enemy so powerfully threatening Christ’s church is unmistakably identified as Rome in the visions of judgment that follow (Revelation 17:9, 18). The Bible is consistently clear that it is Satan’s power behind the evil’s confronting fallen man. This beast is Satan’s “Messiah.”13 While the first interpretation might be true, the more general view most certainly is true. Satan is the Christian’s ultimate enemy and he will use any means at his disposal to entice them away from Christ and His promises (12:11-12; cf. 2 Corinthians 2:11). In July 2005 Steve Currey is to lead an expedition from Provo, Utah to the North Pole. For only $21,000 each, members of Currey’s group will search for the “polar opening” which they then will take to the center of the earth, where they expect to find the ten lost tribes of Israel.14 This can be filed away alongside the searches for the Yeti (the Abominable Snowman) and the Loch Ness Monster. Some are always vigilant for any new candidate for the beast’s mark. It is truly sad that in their quest to unmask the beast that they miss John’s message about the Lamb. The aged apostle offers the comforting reassurance that in Jesus Christ the faithful Christian has no need to fear this beast because he has already been defeated (Revelation 19:20; 20:10). John, who introduced this beast to his readers, had earlier relayed a powerful message to all believers from their risen Master: “Do not fear any of those things which you are about to suffer. Indeed, the devil is about to throw some of you into prison, that you may be tested, and you will have tribulation ten days. Be faithful until death, and I will give you the crown of life” (2:10). Rather than fearing the beast, the Christian resting secure in their Lord’s promise must be busy faithfully serving the One who died for the lost and lives forever for the redeemed.
Let us then be up and doing, with a heart for any fate; Still achieving, still pursuing, Learn to labor and to wait. -- Henry Wadsworth Longfellow
David Bragg Cape Girardeau, MO December 28, 2003 A Study of 1 Thessalonians 5:19-24 A few weeks ago I was handed this note, "David, Would you please present a lesson on man's spirit and soul." This is an interesting subject that I'm not sure I've heard discussed in more than a passing manner. Hopefully a full examination this morning will point to some practical applications. * The Bible confirms that there is a distinction between soul and spirit. Of the eight times the words are used together in the Bible, six express the distinct make-up of an individual. In Hebrews 4:12 the reality of this distinction is as clear as the joints and morrow of the human body. Each human being possesses a soul and a separate spirit. * While the Bible confirms that there is a distinction between soul and spirit, the specific distinctions are not clearly outlined. An overview of the Greek words provides some insight: SOUL (Gr. psyche) is "the vital force that resides in the members and finds expression in the breath" (Kittle) . . . "that immaterial part of man held in common with animals" . . . "making him conscious of his environment" (Complete Word Study New Testament). The term "soul" "is used in the scriptures to denote life, which men, and beasts, lose at death" (Questions and Answers, Vol. II, Woods, p. 232). "Only psyche, then, can refer to the purely natural life that can reach an end" (Kittle). This is contrasted by Paul as he compared sounds from inanimate objects (which have no soul, 1 Corinthians 14:7) with the praise of a human being (who possesses a soul). It is the soul that makes an otherwise inanimate object (human, animal) alive. There must be a higher element to humanity to set us apart from the rest of the animal world. Paul stated that "natural man" (literally "soulish man") cannot have a relationship with God (1 Corinthians 2:14). Man needs a spirit to interact with a spiritual God (John 4:24). SPIRIT (Gr. pneuma) means "breath or wind" (Expository Dictionary of Bible Words, Richards) . . . "the immaterial, invisible part of man" . . . "that part that can live independently of the body” (Complete Word Study New Testament) . . . "it is not subject to death . . . "it is, in the nature of the case, impossible for a spirit to die" (Questions and Answers, Vol. II, Woods, 232). "Pneuma is used several times in the New Testament in the sense of the inward person or heart" (Exegetical Dictionary of the New Testament). These two terms are very closely related and often overlap in their New Testament usages. The term "soul" is much broader in meaning than the term "spirit". In The New Englishman's Greek Concordance and Lexicon psyche is translated by as many as five English words including soul, life, mind and heart. The more specific term pneuma is always translated "spirit" except in the KJV's reference to the "Holy Ghost". What is man? He is a complete being created by God with a body, soul and spirit (1 Thessalonians 5:23). THE BODY is our physical nature, what is visible, evident and temporal. The body is what we can see, it is our appearance. THE SPIRIT is who we are as individuals. This is our eternal nature, our character, the person our values and beliefs helped shape. Paul, in this context, urges us to become people of: joy (v. 16); thanksgiving (18); faith (17; 19-20); goodness (21); obedience (22); and blameless lives (23). THE SOUL is the life that is ignited with the union of the two. * While we can easily distinguish between the body and the spirit (James 2:26), we cannot so easily distinguish between soul and spirit. But God's Word is powerful enough to accomplish even that (Hebrews 4:12). a) Therefore, this study confirms the power of God's Word as it is revealed in the pages of scriptures, no wonder Paul could say that it was “profitable” for so many good things (2 Timothy 3:16-17). b) It helps to answer the pro-abortion rhetoric. The fact that life begins with the union of body and spirit as evidenced by the soul's sign of life is conclusive proof that life begins prior to birth, in fact at conception (Psalms 139:13-14a, Jeremiah 1:5). c) It helps us to understand what occurs at death. The body is left behind to decay while the eternal spirit returns to God who gave it (Ecclesiastes 12:7). d) It helps us to understand the importance of salvation. We will live forever, the only question is where? The importance of obeying the Gospel is that it offers us the chance to enjoy God's presence forever (John 14:1-3). d) It helps us to see the need for daily Christian living. It reminds us of the need to treat our bodies with respect, understanding that what we do affects our spiritual well-being. Paul calls for this kind of faithfulness that, whenever life ends, we will be found ready, blameless, pleasing in God's sight and welcome in his arms. David Bragg Cape Girardeau, MO October 6, 1996
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David Bragg
Memoirs of a Martyr
"For God so loved the world that He gave His only
begotten Son" |
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