Lmst

The writing is on the wall. Take heed or realize the consequences of your actions.
https://assemblybethesda.com/the-handwriting-is-on-the-wall

#HandwritingOnTheWall, #BelshazzarsFeast, #DivineJudgment, #BiblicalHistory, #PrideAndFall

Did Jesus Really talk about Hell three times more often than heaven find out in todays blog post
https://assemblybethesda.com/did-jesus-really-speak-more-about-hell-than-heaven

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Part 2: Unveiling the Seven Seals of Revelation: A Journey Through Prophecy

2,803 words, 15 minutes read time.

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First Seal: The White Horse (Revelation 6:1–2)

We’re continuing our journey through the profound and often unsettling prophecies of Revelation. Having established the foundational context of the Seven Seals, we now turn our attention to the opening act of this apocalyptic drama: the First Seal. This initial unveiling, described in Revelation 6:1-2, sets the stage for the subsequent judgments and offers crucial insights into the nature of the end times. It begs a critical question: what exactly does this striking image of a white horse and its crowned, bow-wielding rider signify? Is it a harbinger of righteous victory, or does it mask a more sinister form of conquest? Understanding the symbolism of the First Seal is paramount, as it lays the groundwork for comprehending the escalating events that follow.

Unveiling the Vision: The Biblical Portrait of the First Seal

Turn with me to Revelation 6:1-2: “I watched as the Lamb opened the first of the seven seals. Then I heard one of the four living creatures say in a voice like thunder, ‘Come!’ I looked, and there before me was a white horse! Its rider held a bow, and he was given a crown, and he rode out as a conqueror bent on conquest.” Even in its brevity, this passage is packed with potent imagery. Let’s break down the key elements we’re confronted with:

First, we encounter the White Horse. The color white often carries connotations of purity, holiness, and victory within biblical symbolism. Think of the armies of heaven riding white horses in Revelation 19. However, as we’ll explore, this association isn’t always straightforward and can be used deceptively.

Next, we have the Rider. This figure is not unarmed; he holds a bow, a weapon of warfare, suggesting an intent to engage and overcome. Furthermore, he is given a crown, signifying authority, dominion, and the right to rule or exert power. This isn’t a rogue figure; he is operating with a degree of legitimacy or granted authority.

Finally, the rider’s mission is explicitly stated: he “rode out as a conqueror bent on conquest.” This speaks of an aggressive expansion, a drive for domination, and a desire to bring others under his sway. The very essence of this initial seal is one of advancement and subjugation.

Deciphering the Symbolism: Two Dominant Interpretations

The symbolism of the White Horse and its rider has been a subject of considerable debate and interpretation among theologians and scholars. Two primary perspectives stand out, each with compelling arguments:

On one hand, a positive interpretation posits that the rider on the white horse represents Christ himself or the initial spread of the gospel. Proponents of this view often point to the parallels with Revelation 19, where Christ returns on a white horse leading the armies of heaven in righteous victory. The color white, in this context, reinforces the purity and triumph of Christ and the power of the gospel to overcome spiritual darkness. The “conquest” is then seen as the spiritual victory of the Christian message as it goes forth into the world.

However, a strong negative interpretation argues that the White Horse symbolizes deception, false peace, and potentially the spirit or precursor of the Antichrist. This view highlights the fact that while the horse is white (suggesting purity or peace), the rider wields a bow but notably lacks arrows. This absence could imply a conquest achieved not through open warfare, but through diplomacy, manipulation, or subtle deceit. Think of the historical adage, “peace at any price.” Furthermore, this interpretation draws a direct connection to Jesus’ own warnings in Matthew 24:4-5, where He cautions His disciples about the rise of false messiahs who will come claiming, “I am the Christ,” and deceive many. The initial period before the true tribulation might be characterized by a deceptive sense of peace and security, masking a more insidious form of spiritual or political conquest.

Grounding the Prophecy: Historical Echoes and Enduring Patterns

To truly grasp the impact of the First Seal’s imagery on John’s original audience and its enduring relevance, it’s crucial to delve deeper into the historical and cultural landscape of the first century and beyond:

In the first-century context, the vivid image of a bow-wielding rider on a horse would have immediately resonated with the prevalent military realities and anxieties of the time. The Parthian Empire, located to the east of the Roman Empire, was a significant and persistent threat. Their armies were renowned for their highly mobile cavalry, particularly their archers who could unleash devastating volleys of arrows even while feigning retreat – a tactic that often confounded Roman legions. Historical accounts from figures like Plutarch and Crassus’ disastrous campaign in 53 BC vividly illustrate the Roman fear and respect for Parthian military prowess. This immediate association would have imbued the rider with a sense of potent, external power capable of swift and decisive conquest. Furthermore, the bow itself, while a standard weapon of war, could also symbolize distance and a less direct form of engagement, perhaps hinting at influence from afar or even psychological warfare. The lack of visible arrows in some interpretations could then be linked not just to deception but also to a power that doesn’t need brute force initially, but rather exerts control through other means like economic leverage or cultural influence.

Beyond the Parthian context, the Roman Empire itself was built on conquest and the projection of power through military might, often initially presented as bringing “peace” and “order” to conquered territories – a Pax Romana enforced by legions. This internal Roman dynamic, where conquest was often cloaked in the language of civilization and stability, could also subtly inform the imagery of a rider appearing in a seemingly positive light (white horse) but ultimately embodying a force of domination. The reigns of various Roman emperors, some of whom initially promised prosperity and justice but devolved into tyranny (think of Caligula or Nero in the latter part of the first century), could have served as contemporary examples of leaders who rode in on a metaphorical “white horse” of popular support only to unleash darker realities.

Looking across the vast expanse of history, the First Seal’s symbolism tragically recurs in various forms. Consider the rise of charismatic political leaders throughout the ages who initially captivated populations with promises of national glory, economic prosperity, or social justice, only to consolidate power and unleash periods of intense oppression and conflict. Think of the initial allure of certain ideological movements – from revolutionary fervor promising liberation to nationalist movements promising unity and strength – that, in their pursuit of their vision, have led to widespread suffering and the suppression of individual freedoms. The “white horse” of these movements often represents the initial utopian promise, the seemingly noble goals that mask the darker, more authoritarian tendencies that emerge as they gain momentum. Data on the human cost of 20th-century totalitarian regimes, for instance, starkly illustrates how ideologies promising a “better future” can, in practice, result in unimaginable devastation.

Furthermore, the concept of soft power in modern geopolitics offers another lens through which to view the First Seal. Nations and entities can exert influence and achieve a form of “conquest” not necessarily through military might, but through cultural dominance, economic leverage, and the spread of their values and ideologies. This subtle form of influence, while appearing less overtly aggressive than a traditional military conquest, can nonetheless lead to the subjugation of other cultures and the erosion of local autonomy – a modern echo of a rider advancing on a seemingly benevolent white horse.

By weaving in these historical threads, potential data points (even if qualitative in this context), and broader historical concepts like the nature of empires and the allure of ideologies, we can enrich our understanding of the First Seal’s multifaceted symbolism and its enduring relevance beyond its immediate first-century context.

Unpacking the Theology: God’s Sovereignty and Our Need for Discernment

Regardless of whether the white horse and its rider symbolize the initial advance of the Gospel or the subtle creep of deceptive powers, the opening of the First Seal resonates with profound theological truths that demand our careful consideration:

Firstly, the act of the Lamb, Jesus Christ, opening this initial seal hammers home the unwavering reality of God’s absolute sovereignty. This isn’t a distant, uninvolved deity allowing chaos to reign. Instead, the very One who sacrificed Himself for humanity holds the authority to initiate these end-time events. This signifies that even the forces of conquest, whether through military might or insidious deception, operate within the boundaries of His ultimate plan. Think about it: the most powerful human empires, the most cunning ideologies – none can ultimately thwart God’s purposes. This theological bedrock offers both comfort and a sobering perspective. It reminds us that history isn’t a random series of accidents, but a narrative unfolding under divine orchestration. Even in times of apparent turmoil and the rise of seemingly unstoppable forces, believers can anchor themselves in the assurance that God is not surprised, nor is He powerless. His sovereignty extends not just to the grand sweep of history, but to the minute details, ensuring that His ultimate justice and redemption will prevail. This understanding challenges us to view current events not with panic, but with a discerning eye, seeking to understand where these events might fit within God’s larger narrative.

Secondly, the First Seal serves as a clear marker: the beginning of God’s apocalyptic judgments. It’s not an isolated incident but the first tremor before a major earthquake. This initial act sets in motion a sequence of escalating events, each subsequent seal unleashing greater tribulation and revealing more of God’s righteous response to a world in rebellion. This isn’t about a vengeful God arbitrarily punishing humanity, but rather the unfolding consequences of sin and the necessary purification before the establishment of His perfect kingdom. Consider the weight of this initial judgment. It’s a stark reminder that actions have consequences, both on an individual and a global scale. The opening of this seal signifies that God’s patience, while enduring, is not infinite, and that a time of reckoning is appointed. For believers, this should instill a sense of urgency regarding our own lives and our witness to a world heading towards these realities. It’s a call to live with intentionality, knowing that we are living in the shadow of these prophetic realities.

Finally, the inherent ambiguity surrounding the rider’s true nature – the tension between interpretations of righteous advance and subtle deception – functions as a potent and timeless call to discernment for believers. We are explicitly cautioned against superficial readings of events and urged to look beyond mere appearances. The “white horse” can be alluring, promising victory or peace, but its true nature and the intentions of its rider must be critically examined through the lens of Scripture and the Spirit’s guidance. This demands intellectual honesty, a commitment to studying God’s Word diligently, and a reliance on spiritual wisdom. In a world saturated with competing narratives and charismatic leaders offering simplistic solutions, the ability to discern truth from falsehood is not a luxury but a spiritual imperative. We must ask tough questions: Does this align with God’s character as revealed in Scripture? Does it point people towards Christ, or does it subtly draw them away? Does it offer true and lasting peace, or a fleeting illusion? The First Seal challenges us to cultivate a mature faith that isn’t easily swayed by compelling rhetoric or outward appearances, but is grounded in the solid foundation of God’s unchanging truth. It calls us to be like the Bereans, who “examined the Scriptures every day to see if what Paul said was true” (Acts 17:11).

Navigating Today’s Landscape: Practical Lessons for Modern Men

The ancient imagery of the First Seal isn’t confined to dusty biblical scrolls; it shouts from our newsfeeds and echoes in the halls of power. It bleeds into the headlines chronicling the rise of charismatic political leaders promising national renewal, the subtle influence of pervasive social ideologies offering utopian visions, and the relentless march of technological advancements heralded as the key to human flourishing. As men navigating the complexities of the 21st century – a landscape riddled with information overload, competing ideologies vying for our allegiance, and the constant hum of societal change – the lessons embedded in this initial prophetic vision are strikingly relevant:

The Call to Discern Counterfeit Peace: One crucial takeaway is the absolute necessity for men to develop a keen eye for the false allure of peace or salvation that marginalizes or outright rejects Jesus Christ and the enduring truth of the Gospel. History and the present day are replete with movements promising utopian futures through human ingenuity or political maneuvering. Like the deceptive gleam of the “white horse,” these ideologies can initially appear attractive, offering solutions to societal ills or paths to personal fulfillment. However, a discerning mind, grounded in biblical truth, must question their ultimate foundation and trajectory. Do they elevate humanity above the divine? Do they offer a lasting peace rooted in righteousness, or a temporary truce built on compromise with ungodly principles? As men seeking genuine and eternal solutions, we must be wary of any “white horse” that doesn’t ultimately lead to the foot of the cross.

The Unshakeable Anchor of Scriptural Truth: In an era defined by fluid morality and the constant barrage of subjective opinions, our unwavering commitment must be to Scripture as the ultimate source of truth and wisdom. Intimate familiarity with God’s Word equips us with the critical framework needed to differentiate between authentic guidance and persuasive deception. Like a seasoned engineer relying on precise blueprints, we must allow the Bible to be our standard, shaping our understanding of the world and informing our decisions. This requires consistent study, prayerful reflection, and a willingness to submit our own understanding to the authority of God’s revealed will. Without this anchor, we risk being tossed about by the waves of popular opinion and the seductive whispers of the “white horse” ideologies that promise much but deliver little.

The Mandate for Critical Engagement with the World: Finally, the First Seal compels us to move beyond passive observation and engage thoughtfully and critically with the political and social currents shaping our world. We must exercise profound discernment when evaluating movements and leaders who promise swift solutions or herald an era of unprecedented peace and progress. The initial appeal of the “white horse” can be powerful, tapping into our innate desire for a better future. However, responsible manhood demands that we look beyond the surface charisma and examine the underlying principles, potential long-term consequences, and alignment with biblical values. Are these movements rooted in genuine transformation and justice, or do they mask a lust for power or a disregard for God’s design for humanity? We are called to be both compassionate and discerning, engaging with the world with open eyes and a commitment to truth, always measuring human claims against the divine standard.

Conclusion

The First Seal, with its enigmatic rider on a white horse, presents us with a critical choice: to discern between genuine victory and deceptive conquest. Whether it represents the initial advance of the Gospel or the subtle rise of deceptive forces, its opening signifies the commencement of God’s end-times judgments and issues a timeless call for vigilance. As men striving for truth and understanding, we must heed this warning, anchoring ourselves in the unwavering truth of Scripture and discerning the spirits at work in our world.

Having navigated the initial enigma of the white horse – a symbol fraught with possibilities of both triumph and treachery – we stand at the precipice of even more dramatic revelations. The opening of the First Seal has set in motion a chain of events that will shake the very foundations of human existence. Now, prepare yourself as we delve into the next stage of God’s unfolding prophecy. Brace yourself, because in our next installment, the chilling reality of the Second Seal will be unleashed: a fiery red horse tearing across the landscape, bringing with it the brutal and devastating specter of war. This isn’t just history; it’s a prophetic glimpse into a future that demands our understanding. Don’t miss out as we confront the raw power and stark warnings embedded in the fiery arrival of the red horse.

What are your thoughts on the symbolism of the White Horse? Share your insights in the comments below. And remember to like, subscribe, and share this exploration with other men seeking to understand the deeper truths of Revelation.

D. Bryan King

Sources

Bible Gateway – A comprehensive online Bible resource with various translations and study tools.
Blue Letter Bible – Offers in-depth study tools, including lexicons, commentaries, and interlinear translations.
Enduring Word Commentary by David Guzik – A well-respected and accessible commentary on the entire Bible, including Revelation.
Got Questions Ministries – The First Seal of Revelation – Provides a concise overview and different interpretations of the First Seal.
Ligonier Ministries – Revelation 6:1-2: The First Seal – Offers a theological perspective on the meaning of the First Seal.
The Gospel Coalition – The First Seal – Provides insightful commentary from a Gospel-centered perspective.
Desiring God by John Piper – The Four Horsemen of the Apocalypse – A sermon that delves into the meaning of the first four seals.
Bible Study Tools – Revelation Commentaries – Offers a range of commentaries on Revelation, allowing for comparison of different viewpoints.
Moody Publishers – Search for books on Revelation for in-depth analysis.
Wm. B. Eerdmans Publishing Co. – Explore scholarly works on the Book of Revelation.
Britannica – Book of Revelation – Provides historical and literary context.
World History Encyclopedia – Parthia – Offers historical background on the Parthian Empire.
Bible Hub – Revelation 6:2 Commentaries – A compilation of various commentaries on this specific verse.

Disclaimer:

The views and opinions expressed in this post are solely those of the author. The information provided is based on personal research, experience, and understanding of the subject matter at the time of writing. Readers should consult relevant experts or authorities for specific guidance related to their unique situations.

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Part 1: Unveiling the Seven Seals of Revelation: A Journey Through Prophecy Date May 4, 2025
5 Church Teachings That Should Make You Think Twice (And One That’s a Red Flag Date October 20, 2024
Unveiling the Four Biblical Signs of Christ’s Second Coming Date December 14, 2024

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Part 1: Unveiling the Seven Seals of Revelation: A Journey Through Prophecy

2,067 words, 11 minutes read time.

Image Source: The AI Pixel Prophet

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Journey Through Prophecy and Grasp God’s Sovereign Plan for a World in Transition

Gentlemen, let’s be honest. We live in a world that often feels like it’s spinning out of control. From geopolitical tensions to personal uncertainties, the questions of what the future holds and where it’s all heading are never far from our minds. For those of us who engage with the Judeo-Christian narrative, the Book of Revelation stands as a powerful, albeit complex, text that attempts to answer these very questions. At its core lies the enigmatic sequence of the Seven Seals – a series of divine pronouncements that set in motion the climactic events of the end times. What do these ancient symbols, penned by the exiled apostle John on Patmos, truly mean for us, here and now? How do they illuminate a divine strategy for a world grappling with its own mortality and the yearning for ultimate justice?

This isn’t your Sunday school rendition of Revelation. This blog series, “Unveiling the Seven Seals of Revelation: A Journey Through Prophecy,” is a deep dive into a pivotal section of Scripture. We’re not just skimming the surface; we’re going to unpack the layers of meaning, explore the historical context, and wrestle with the theological implications of each seal. Think of it as equipping yourself with a critical understanding of a prophetic roadmap – not to fixate on sensationalism, but to gain a mature perspective on God’s sovereignty and our place within His unfolding plan. Let’s get started by establishing a solid foundation: what exactly are these Seven Seals?

Confronting the Sealed Scroll: Unveiling God’s Strategic Intent

Imagine a high-stakes drama unfolding on a cosmic stage. The scene opens in Revelation chapter 5, where John witnesses an awe-inspiring vision of God the Father, enthroned in glory, holding a scroll secured by seven seals. This isn’t just any document; it represents God’s comprehensive and authoritative blueprint for judgment and redemption – His strategic intent for the culmination of human history and the restoration of all things. The weight of this moment is palpable: a powerful proclamation echoes, asking who is worthy to open the scroll and break its seals (Revelation 5:2). The gravity of the situation intensifies as no one in heaven or on earth or under the earth is found worthy to open the scroll or even to look inside. It is at this point that John experiences a deep and uncontrollable weeping, overwhelmed not only by the apparent impossibility of God’s plan being revealed and enacted (Revelation 5:4), but also by the potential implication that all the sacrifices, the preaching, the establishment of the early church – the very work he and the other disciples had poured their lives into – might ultimately be in vain if God’s ultimate purpose could not move forward. This underscores a fundamental truth: humanity, in its fallen state, cannot fully grasp or execute God’s ultimate purposes on its own terms.

It is then that hope emerges. One of the elders comforts John, proclaiming the worthiness of Jesus Christ, the Lion of the tribe of Judah, the Root of David, and crucially, the Lamb who was slain (Revelation 5:5-9). He alone is deemed worthy to take the scroll and initiate its unsealing. This dual imagery speaks volumes. The Lion embodies His kingly authority and conquering power, while the Lamb signifies His redemptive sacrifice – the very foundation upon which God’s plan is built. His worthiness isn’t arbitrary; it’s earned through His victory over sin and death, positioning Him as the singular mediator between a holy God and a fallen humanity. As Christ begins to break these seals, a cascade of apocalyptic events is triggered, each seal revealing a distinct phase in the unfolding narrative that will ultimately lead to His triumphant return and the establishment of His eternal reign.

Situating the Prophecy: Understanding the Broader Landscape of Revelation

To truly grasp the weight and significance of the Seven Seals, we need to situate them within the broader literary and theological context of the Book of Revelation. The book commences with John’s encounter with the resurrected and glorified Christ, followed by specific messages directed to seven churches in Asia Minor (Revelation 1-3). These messages address their immediate challenges, offering both stern warnings and vital encouragement. Following this, John is “in the Spirit” transported to the heavenly realm (Revelation 4), where he witnesses the transcendent majesty and absolute holiness of God on His throne, surrounded by a celestial court. This powerful scene provides the necessary backdrop for the introduction of the sealed scroll in Revelation 5.

The scroll held by God symbolizes His ultimate dominion and ownership over all of creation – a dominion fractured by sin, leading to chaos and alienation. However, through the atoning sacrifice of Jesus Christ, the Lamb of God, this lost inheritance is reclaimed. His exclusive worthiness to open the scroll signifies His divine authority to execute God’s plan for the restoration of creation and the final judgment of those who oppose His will. It’s crucial to recognize the structural integrity of Revelation, which unfolds through three interconnected cycles of judgment: the Seven Seals, the Seven Trumpets (which emerge from the seventh seal), and the Seven Bowls (unleashed later in the narrative). Understanding this progressive structure allows us to perceive the escalating nature of God’s intervention in human history and the unwavering trajectory towards His ultimate victory.

A Tactical Overview: Charting the Course of the Seven Seals

As the Lamb initiates the opening of the seals, a sequence of events unfolds, each laden with symbolic significance. While subsequent blogs will dissect each seal with precision, a preliminary overview will provide a strategic framework for our understanding:

First Seal – The White Horse: This seal unleashes a rider on a white horse, often interpreted as representing conquest, the assertion of power, and potentially a deceptive guise of peace. Some theological frameworks connect this to the initial rise of ideologies or the spirit of antichrist gaining global influence.

Second Seal – The Red Horse: With the breaking of the second seal, a fiery red horse emerges, and its rider is granted the authority to eradicate peace from the earth, ushering in widespread conflict and bloodshed. This seal speaks to the escalating cycles of violence and warfare that will characterize the end times.

Third Seal – The Black Horse: The opening of the third seal reveals a black horse and its rider wielding a set of scales, symbolizing economic scarcity and profound hardship. This points to a future marked by famine and severe economic disparities, where basic necessities become exorbitant and inaccessible for many.

Fourth Seal – The Pale Horse: The fourth seal unleashes a pale or ashen horse, whose rider is ominously named Death, with Hades trailing closely behind. This seal signifies widespread mortality on a catastrophic scale, resulting from the combined forces of war, famine, disease, and the predation of wild beasts. It paints a grim picture of significant human loss.

Fifth Seal – The Cry of Martyrs: This seal shifts our focus to the heavenly realm, revealing the souls of those who have been martyred for their unwavering faith in Jesus. They are depicted under the altar, their voices rising in a poignant cry for justice. This seal underscores the reality of persecution faced by believers and God’s ultimate promise of vindication.

Sixth Seal – Cosmic Upheaval: The breaking of the sixth seal triggers dramatic cosmic disturbances – a cataclysmic earthquake, the sun turning black, the moon becoming blood-red, and stars plummeting from the heavens. These terrifying events serve as undeniable signs of God’s wrath and a powerful display of His absolute sovereignty, compelling even the ungodly to acknowledge His power.

Seventh Seal – The Silence of Anticipation: The opening of the seventh seal is marked by a profound silence in heaven, lasting for approximately half an hour. This pregnant pause signifies a moment of solemn anticipation, a breath held before the next wave of divine judgments – the unleashing of the seven trumpets. It underscores the immense significance of the events about to unfold.

Why This Matters Now: The Contemporary Relevance of Prophecy

For many, the Book of Revelation and its vivid imagery can feel distant and disconnected from the realities of our daily lives. However, understanding the Seven Seals offers critical insights that hold profound relevance for men navigating the complexities of the 21st century. Firstly, these prophecies underscore God’s unwavering sovereignty over the trajectory of history. Despite the apparent chaos and the pervasive presence of evil in the world, the seals reveal that God remains firmly in control, orchestrating events according to His ultimate purposes. This understanding provides a bedrock of assurance for believers, knowing that history isn’t a random series of events but is moving inexorably towards God’s appointed culmination.

Secondly, the Seven Seals serve as a potent warning. While the precise timing of these prophetic events remains a subject of ongoing theological debate, the underlying principles of divine judgment, the inevitability of tribulation, and the ultimate consequences of rejecting God are timeless and demand our serious consideration. Engaging with these prophecies compels us to examine our own lives, to ensure our values and actions align with God’s will, and to cultivate a state of spiritual preparedness for whatever the future may hold. This isn’t about succumbing to fear, but about fostering a sense of urgency and a deepening commitment to our faith.

Finally, the unfolding narrative of the Seven Seals ultimately points towards the definitive triumph of God and the glorious return of Jesus Christ. Even amidst the depicted turmoil and suffering, there is an undeniable undercurrent of hope – the unwavering promise that evil will not have the final word. For believers, this provides an unshakeable anchor in the midst of life’s inevitable storms, reminding us that God’s justice will ultimately prevail and His kingdom will be established in its fullness.

Charting Our Course: What Lies Ahead in This Series

Over the course of this blog series, we will embark on a rigorous and detailed examination of each of the Seven Seals. In each installment, we will meticulously analyze the specific biblical descriptions, unpack the rich layers of symbolism employed by the apostle John, consider pertinent historical contexts that may illuminate their meaning, and critically engage with the profound theological implications of each seal. Our objective extends beyond mere academic analysis; we aim to extract practical wisdom and actionable insights that resonate with the challenges and opportunities faced by contemporary men in their daily lives. We will strive to connect these ancient prophecies with the tangible realities of our modern world, encouraging thoughtful introspection on our spiritual posture and our role within God’s grand narrative.

As we navigate this complex and often debated prophetic text together, I encourage you to approach it with intellectual rigor, an open mind, and a spirit of prayerful discernment. The Book of Revelation, while containing dramatic and sometimes unsettling imagery, is ultimately a message of hope, perseverance, and the ultimate victory of our Lord. May this series deepen your understanding of God’s Word, fortify your faith, and inspire you to live with intentionality and confident anticipation of His return.

Deciphering the Seven Seals isn’t just about understanding ancient prophecies; it’s about gaining a clearer perspective on the trajectory of our world and the unwavering sovereignty of God. It’s about equipping ourselves with knowledge that speaks to the big questions we face as men. Join us in the upcoming installments as we dissect each seal, starting with the enigmatic First Seal and the imposing figure of the rider on the white horse. Together, we’ll unpack the layers of meaning and discover the enduring relevance of God’s unfolding plan for our lives today.

If you found this initial exploration thought-provoking and valuable, help us get this perspective out to more guys. Hit that like button below, subscribe to our newsletter for future insights and in-depth analyses in this series, and share this with the men in your circle who are also seeking a deeper understanding of these critical biblical truths. Your engagement helps build a community of men who are serious about understanding God’s Word. Let’s journey through these prophecies together.

D. Bryan King

Sources

Bible Gateway – A comprehensive online Bible resource with various translations and study tools.
Blue Letter Bible – Offers in-depth study tools, including lexicons, commentaries, and interlinear translations.
Enduring Word Commentary by David Guzik – A well-respected and accessible commentary on the entire Bible, including Revelation.
Got Questions Ministries – Book of Revelation – Provides clear and concise answers to frequently asked questions about Revelation.
Ligonier Ministries – Offers a wealth of theological resources, including articles and teachings on biblical prophecy.
The Gospel Coalition – Features articles and resources from various evangelical scholars on biblical topics, including Revelation.
Desiring God by John Piper – Offers sermons and articles that often touch on eschatological themes with a focus on God’s glory.
Bible Study Tools – Provides a variety of resources, including commentaries, dictionaries, and encyclopedias.
Moody Publishers – A reputable publisher of theological books and resources. (Specific book links on Revelation would be beneficial here depending on your research).
Wm. B. Eerdmans Publishing Co. – Another respected academic publisher of theological works. (Again, specific book links would enhance this).
Revelation: Four Views: A Parallel Commentary – An example of a book offering different interpretative perspectives on Revelation.
Britannica – Book of Revelation – Provides historical and literary context for the Book of Revelation.
Stanford Encyclopedia of Philosophy – Apocalyptic Literature – Offers a broader understanding of the literary genre of apocalyptic writing.

Disclaimer:

We explore the importance of recognizing God's love and patience in our lives. Join us as we discuss how to allow God to mold us, and understand the biblical lessons guiding us through challenges and opportunities for spiritual growth. Let's embrace His teachings together. #GodsLove #DivineJudgment #SpiritualGrowth #BiblicalTeachings #FaithJourney #ChristianInspiration #GodsPatience #JesusChrist #MoldingHearts #SpiritualWisdom

A quotation from Bertrand Russell

When I speak of “the sinner”, I do not mean the man who commits sin: sins are committed by everyone or no one, according to our definition of the word. I mean the man who is absorbed in the consciousness of sin. This man is perpetually incurring his own disapproval, which, if he is religious, he interprets as the disapproval of God. He has an image of himself as he thinks he ought to be, which is in continual conflict with his knowledge of himself as he is.

Bertrand Russell (1872-1970) English mathematician and philosopher
Conquest of Happiness, Part 1, ch. 1 “What Makes People Unhappy?” (1930)

Sourcing, notes: wist.info/russell-bertrand/758…

#quote #quotes #quotation #qotd #BertrandRussell #divinejudgment #ideal #selfabsorption #selfapproval #selfcriticism #selfimage #sin #sinner

A quotation from Omar Khayyám

The Master did himself these vessels frame,
Why should he cast them out to scorn and shame?
If he has made them well, why should he break them?
Yea, though he marred them, they are not to blame.

Omar Khayyám (1048-1123) Persian poet, mathematician, philosopher, astronomer [عمر خیام]
Rubáiyát [رباعیات], Fitz. # 86 [tr. Whinfield (1883), # 126]

Sourcing, notes, alternate translations: wist.info/omar-khayyam/75617/

#quote #quotes #quotation #creation #creator #divinejudgment #divineplan #divine will #fault #God #guilt #humanity #responsibility

A quotation from The Bible

Do not judge, and you will not be judged; do not condemn, and you will not be condemned; forgive, and you will be forgiven. Give, and there will be gifts for you: a full measure, pressed down, shaken together, and overflowing, will be poured into your lap; because the standard you use will be the standard used for you.

[Καὶ μὴ κρίνετε, καὶ οὐ μὴ κριθῆτε· καὶ μὴ καταδικάζετε, καὶ οὐ μὴ καταδικασθῆτε. ἀπολύετε, καὶ ἀπολυθήσεσθε· δίδοτε, καὶ δοθήσεται ὑμῖν· μέτρον καλὸν πεπιεσμένον σεσαλευμένον ὑπερεκχυννόμενον δώσουσιν εἰς τὸν κόλπον ὑμῶν· ᾧ γὰρ μέτρῳ μετρεῖτε ἀντιμετρηθήσεται ὑμῖν.]

The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
Luke 6:37-38 (Jesus) [NJB (1985)]

Sourcing, notes, alternate translations: wist.info/bible-nt/4397/

#quote #quotes #quotation #bible #newtestament #jesus #condemnation #consistency #damnation #divinejudgment #forgiveness #giving #God #integrity #judgment #karma #mercy #punishment #rules #standards

A quotation from Ingersoll

Give any orthodox church the power, and to-day they would punish heresy with whip, and chain, and fire. As long as a church deems a certain belief essential to salvation, just so long it will kill and burn if it has the power. Why should the church pity a man whom her God hates? Why should she show mercy to a kind and noble heretic whom her God will burn in eternal fire? Why should a Christian be better than his God?

Robert Green Ingersoll (1833-1899) American lawyer, agnostic, orator
Lecture (1874-05-03), “Heretics and Heresies,” Free Religious Society, Kingsbury Hall, Chicago

Sourcing, notes: wist.info/ingersoll-robert-gre…

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A quotation from Josh Billings

Be mersiphull to all the dum animals — no man can ride into heaven, on a sore-backed horse.

[Be merciful to all the dumb animals — no man can ride into heaven on a sore-backed horse.]

Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Josh Billings’ Trump Kards, ch. 11 “The Mermaid” (1874)

Sourcing, notes: wist.info/billings-josh/74944/

#quote #quotes #quotation #afterlife #animalcruelty #animalrights #animals #divinejudgment #divinejustice #divinemercy #heaven #horse #kindness #mercy #salvation

Water and Fire

https://youtu.be/6i5tZIkuaoU?feature=shared

Psalm 29:1-2, 11 Ascribe to Abba God, you gods, ascribe to Abba God glory and strength. Ascribe to God the glory due God’s Name; worship Abba God in the beauty of holiness. God shall give strength to God’s people; God shall give God’s people the blessing of peace.

Introduction

I don’t know about you, but I’ve had moments in my life where I have felt the heavy blankets of shame, disgrace, and regret. The dastardly thing about these emotions and feelings is that they never tend to stay on the surface, pinned to the exterior of the epidermis. They sink in deep, infecting the heart, mind, soul, the very being of a person. There isn’t enough soap and water hot enough to get at the dirt. There are times when I want to crawl into the shower and stay there, under the hot streams, until I feel clean, hoping beyond hope that the water cascading down, pouring over me would–somehow—penetrate through my flesh and cleanse my heart and mind, my soul and self, washing away these children of malfeasance. In the end, though, it’s just water, it can’t and won’t do the very thing I needed it to do. These are times I need something more than just water, I need divine fire. Under that falling water, I need to remember my confession: please forgive me Lord, a sinner. But I can’t stop there, I must press through that confession and remember this: In the name of Christ, I am Baptized. With Martin Luther, it’s here, in remembering my baptism where I am exposed by my confession and brought through that death into new life, placed deep in the presence of God through the purifying fires of faith in Christ by the power of the Holy Spirit.

Luke 3:15-17, 21-22

John answered and said to the people, “Indeed, I, I baptize you [with] water; but one comes who is stronger than me for whom I am not fit to untie the strap of his sandals. He, he will baptize you with [the] Holy Spirit and fire.” (Lk. 3:16)

In chapter 3, Luke brings us face to face with John. According to the first part of chapter three, John, the son of Zechariah, is going about the region of the Jordan proclaiming a baptism of repentance (vv. 2-3). In v. 7, people are coming to John in the Jordan to be baptized, and he is verbally exposing them and exhorting them to better life lived in the world (vv.7-14). Due to this interaction, the people begin to wonder with excitement that John might be the Messiah (v. 15).

Luke tells us John senses this building excitement and wonder about his role in God’s activity in the world, and quickly nips all speculation in the bud, Indeed, I, I baptize you [with] water; but one comes who is stronger than me whom I am not fit to untie the strap of his sandals. He, he will baptize you with [the] Holy Spirit and fire (v. 16). John makes a clear distinction here between the baptism he offers in the coming reign of God and the one Jesus will offer. His cleanses the outside, Jesus’s will cleanse not only the outside but also the inside. Luke has a couple of objectives in mind by placing these words on John’s tongue. First, at the time of writing, there were factions remaining of those who followed John and those who followed Jesus; for Luke, not even John wants anyone following him because he is one who points to Jesus (his is more prophet[1] than Christ).[2] Here, Luke, through John, places articulated emphasis on the baptism that Jesus will offer as the superior baptism to his water baptism. While both water and fire clean, only fire will purify.[3]

Luke’s second objective: to expose the significant difference between John’s baptism and Jesus’s (it’s not only that one is more powerful). The bigger difference is that one baptism includes receiving something. Where John’s baptism is a baptism of repentance and being washed clean with water (full stop), John does not claim to give anyone anything to fill the now vacant spot washed. But, according to Luke’s John, Jesus does. What is this gift? The Holy Spirit. The believer, the one who is baptized with fire and the Holy Spirit, receives the Holy Spirit in Jesus name via baptism. In other words, John’s baptizands aren’t empowered with anything, they’re just washed clean; Jesus’s are.[4] Those who receive the baptism of Jesus with fire and the Holy Spirit also receive the Holy Spirit and it is this “paraclete” (according to the gospel of John) who exposes and who empowers Jesus’s followers (i.e. through exposure and exhortation, or the growth discussed in the book of Ephesians) into the way of wisdom, love, and truth[5] and will continue to do so long after Jesus ascends.[6]

John then retreats to some rather intimidating imagery of judgment. Who has his winnowing shovel in hand to thoroughly purify his threshing floor and collect the grain into his grainery, but the chaff he will consume entirely [by] unquenchable fire (v. 17). Again, there are two important things being articulated here. The first is the comparison of Jesus and his baptism with fire and the Holy Spirit as an act of judgment,[7] or, what I would call “exposure”. The winnowing shovel is judgment; to winnow is to separate the chaff from the grain. For Luke’s John, Jesus comes with a winnowing shovel to judge by exposing everything to fire (judgment). This winnow shovel language echoes back to what John said at the beginning of the chapter about the axe being laid at the base of the tree to chop down those trees that are fruitless.[8] Thus judgment is clearly and explicitly intended here and no one is escaping divine fire! But, (and second) how Luke relays this winnowing is important: it’s in the past tense; as in: it’s already happened. Return to the imagery with me, one will come with a winnowing shovel and the grain will be collected together while the chaff is burned in the unquenchable fire. Thus, the winnowing has already been done by the time the collecting together of the grain and the burning of the chaff. In other words, for Luke, John has winnowed and Jesus will collect and the left over unusable parts will be burned up. Those who respond positively to John’s call for baptism by water will be the grain that is gathered up by Christ and baptized by him. [9] According to Luke, John is the fork in the road; if you are open to repentance baptism, then you are open to what comes when the Christ shows up. [10]

Then our passage closes with the well told story of Jesus’s baptism in the Jordan with John. Here Luke solidifies Jesus’s dual identification with God and with humanity;[11] demonstrating that Jesus is, without need of repentance, in solidarity with humanity’s plight (needing repentance) [12] as well as in solidarity with God’s mission in the world to bring absolution (the purification with fire and the Holy Spirit) to the beloved. As one of the many people in the Jordan, Jesus, too, is baptized; yet, as the one who is God’s son, he is recognized by God as God’s own by the opening of the heavens (v.21), and the Holy Spirit like a dove[13] came down bodily upon him, and a voice out of heaven came about, “You, You are my son; with you I am well-pleased” (v. 22). According to Luke, Jesus is the Son of Humanity and the Son of God, the one through whom God’s redemption comes[14] and through whom humanity will be both restored and represented in the heavenly realms.

Conclusion

To be baptized of water, to be cleaned by water is great; to be baptized with the Holy Spirit and God’s divine fire in the name of Christ is the call of anyone who follows Jesus out of that Jordan on that day and every day after that. Something I find interesting here is that this passage speaks not of two different fires but of one. Just like it is one light that illuminates the darkness, sending the darkness to its demise while illuminating that which is in the room; so does the divine fire that comes with the Christ send that existential and spiritual dirt to its demise while rendering the beloved object of that fire new and pure. The very thing that sends me into the hot shower to cleanse from head to toe is obliterated life chaff sent to the unquenchable fire in my confession and my recollection that I am baptized in Christ and with the Holy Spirit. Yet, I, in my flesh and in my soul do not escape that fire, but suffer through it like pottery in a kiln or gold in the refinery; what is left of the fire that surges over and through me is what is collected and stored in the grainery to serve and participate in God’s mission in the world, following after Jesus and walking within the same sand impressions left behind by my savior as he left the water. In my confession and in my need for Christ, I am summoned out of and away from death (chaff) and placed in the heart of God’s love, given new life, and sent forward in liberation renewed by faith and empowered by the Holy Spirit. That which is sentenced to death (my guilt, shame, regret, anything that hinders me from new life) is burned up forever, and that which is sentenced to life abundant (me, myself, and I) are refined and collected up into the grainery to be used by God in the world to God’s glory and the wellbeing of the neighbor, God’s beloved.

We, as God’s beloved, are called to walk through the one fire and to let God take what is chaff and burn it up completely and purify and refine by the baptism of Christ that is with God’s Holy Spirit and fire that which is to be collected as grain. In the event of faith, we, as God’s beloved, are brought into death and through it, finding ourselves resurrected on the other side, purified and made clean, inside and out, to be as Christ in the world, to represent God by word and deed, and to identify with the suffering and plight of our neighbors.

[1] Gonzalez, Luke, 50. “Thus what John is saying is that he is not even worthy to be counted among the lowest servants of the one whose coming he announces…In brief, Luke presents John as perhaps the greatest among the prophets and as the heir to the long line of leaders of Israel who significance was announced in that they were born of barren women; but even so, John cannot even be compared with Jesus.”

[2] Justo L. Gonzalez, Luke, Belief: A Theological Commentary on the Bible, eds. Amy Plantinga Pauw and William C. Placher (Louisville: WJK, 2010), 50. Luke is emphasizing Jesus over John “This is an important point for Luke, who apparently was writing at time when there were still those who claimed to be followers of John but not of Jesus and such views had spread beyond the confines of Judea to Diaspora Judaism…”

[3] Gonzalez, Luke, 51. “John baptizes with water; but Jesus will baptize ‘with the Hoy Spirit and with fire.’ Both water and fire are purifying agents; but fire is much more potent than water. Water may wash away whatever is unclean; but fire burns it away.”

[4] Gonzalez, Luke, 51. “Thus in Lukan theology there is a difference between a baptism of repentance, which is what John performed, and baptism in the name of Jesus, which is connected with receiving the Holy Spirit. John calls people to repent, and when they do this he baptizes them as a sign that they are cleaned of their former impurity. But Christian baptism, while still employing water, is ‘with the Holy Spirit and with fire.’ It is a cleansing (fire) and empowering (Holy Spirit).”

[5] Ernesto Cardenal, The Gospel in Solentiname, translated by Donald D. Walsh (Eugene: Wipf & Stock, 2010), 54. “Octavio: ‘The Holy Spirit is Wisdom.’
Julio: ‘It’s love for others.’
Gloria: ‘And the fire is love too.’
Eduardo: ‘Because it gives light and warmth.’
Tere: ‘And also because it purifies.’”

[6] Joel B. Green, “The Gospel of Luke,” The New International Commentary on the New Testament (Grand Rapids): Eerdmans, 1997), 180. “The conjunction of the Holy Spirit and fire in this baptism is puzzling within the context of Luke-Acts. The Holy Spirit has been present repeatedly in 1:5-2:52, where such roles as empowering and guiding were paramount; for Luke thus far the Holy Spirit has been a manifestation of eschatological blessing and an empowering presence critical to God’s redemptive mission. Baptism ‘with the Holy Spirit,’ then, must surely be related to these themes even if other connections of the Spirit with cleansing and purging are also in view. Fire, too, can have this meaning, and it may be that the figure John anticipates will administer s single baptism of refinement and empowerment.”

[7] Gonzalez, Luke, 51. “Furthermore, fire is a sign of impending judgment. John had declared that the axe was now at the root of the tree, so that a fruitless tree would be cut down and burned. Now something similar is said about the coming of Jesus: he comes with a winnowing fork in order to separate the wheat from the chaff, saving the former and burning the latter.”

[8] Gonzalez, Luke, 51. “Furthermore, fire is a sign of impending judgment. John had declared that the axe was now at the root of the tree, so that a fruitless tree would be cut down and burned. Now something similar is said about the coming of Jesus: he comes with a winnowing fork in order to separate the wheat from the chaff, saving the former and burning the latter.”

[9] Green, Luke, 182. “…the language John uses actually presumes that the process of winnowing has already been completed. Consequently, all that remains is to clear the threshing floor, and this is what John pictures. This means that John’s ministry of preparation is itself the winnowing, for his call to repentance set within his message of eschatological judgment required of people that they align themselves with or over against God’s justice. As a consequence, the role of Messiah is portrayed as pronouncing or enacting judgment on the people on the basis of their response to John.”

[10] Green, Luke, 182. “…it is important to realize that John presents his baptismal activity as an anticipation of the Messiah’s; his baptism forces a decision for or against repentance, and this prepare for the Messiah’s work…”

[11] Cardenal, Solentiname, 56. “One of the women said: ‘to give us an example. He didn’t need baptism but we did, and he did it so we would do it when we saw that even he did it.’” And, “Somebody else said: ‘And he could also have done it out of humility. He was with his people, with his group, and he wasn’t going to say: “I don’t need this, you do it, I don’t have any sin.” The others, the Pharisees, might say that, the ones who didn’t follow John. Not Jesus, he goes along with the others.”

[12] Cardenal, Solentiname, 56. “Alejandro: ‘You could also say out of solidarity. So he wouldn’t be separated form the group.’”

[13] Cardenal, Solentiname, 57. “‘It wasn’t that a dove descended, because it doesn’t say that a dove descended but “like a dove.” A dove is a soft and loving little animal. And the Holy Spirit is loving. It was the love of God that descended upon him.’”

[14] Green, Luke, 187. “The purpose of the divine voice in 3:22 is above all that of providing an unimpeachable sanction of Jesus with regard to his identity and mission. Working in concert with the endowment of the Holy Spirit, this divine affirmation presents in its most acute form Jesus’ role as God’s agent of redemption. This accentuates Jesus’ role as God’s representative, the one through whom God’s aim will be further presented and worked out in the story, but it also demonstrates at least in a provisional way the nature of Jesus’ mission by calling attention to the boundaries of his exercise of power.”

#Baptism #DivineFire #DivineJudgment #ErnestoCardenal #Event #Faith #HolySpirit #Jesus #JoelGreen #John #Judgment #JustoGonzalez #TheGospelInSolentiname #TheGospelOfLuke #WaterBaptism

A quotation from Billings, Josh:

«
Experiense iz a good teacher, but she iz a dredphull slo one, before we git haff thru her lessons, the bell rings, and we are summoned to judgement.

[Experience is a good teacher, but she is a dreadful slow one; before we get half through her lessons, the bell rings, and we are summoned to judgement.
»

Full quote, sourcing, notes:
https://wist.info/billings-josh/73776/

#quote #quotes #quotation #afterlife #death #divinejudgment #experience #learning #life

A quotation from Dante Alighieri:

«
The sword of God falls neither swift nor slow
Save to those eager to see justice done,
Or who in guilt and fear await the blow.

[La spada di qua sù non taglia in fretta
né tardo, ma’ ch’al parer di colui
che disïando o temendo l’aspetta.]
»

Full quote, sourcing, notes:
https://wist.info/dante-alighieri-poet/73398/

#quote #quotes #quotation #divinejudgment #divinejustice #guilty #innocent #perspective

A quotation from Claudian:

«
Proud purple kings shall kneel before thy throne,
Mix’d with the poor, their pomp, their glory gone:
All vain distinctions levelled by the grave,
Thy righteous sentence shall condemn or save.
»

Full quote, sourcing, notes:
https://wist.info/claudian/73347/

#quote #quotes #quotation #afterlife #death #divinejudgment #equality #poverty #wealth

A quotation from Selden, John:

«
Commonly we say a [divine] judgment falls upon a man for something in him we cannot abide. An example we have in King James, concerning the death of Henry the IVth of France; one said he was killed for his wenching, another said he was killed for turning his religion. No, says King James, (who could not abide fighting) he was killed fo…
»

Full quote, sourcing, notes:
https://wist.info/selden-john/73029/

#quote #quotes #quotation #divinejudgment #divinewrath #projection

We’re Our Own Problem

https://youtu.be/eSgZPAlrlPA

1 Samuel 2:8a-b Abba God raises up the poor from the dust; Abba God lifts the needy from the ash heap to make them sit with princes and inherit a seat of honor.

Introduction

Our relationship with our ideologies will be the end of us.

I know that’s not the greatest way to begin a sermon in a place that should bring comfort, but it is the truthiest way I know how to begin. (This place is as much about comfort as it is about truth.) While I think there are good ideologies and worse ones, the reality is—and to quote last week’s sermon—we do this. There are ideas we have and ideals we strive for; then there is the calcification of those ideas and ideals that we turn into ideologies; we do this. They aren’t inherently embedded in the universe, waiting for our exploration and discovery. Let’s go on a thought journey: imagine earth making its way about the sun without humanity anywhere. In this image, what is happening on the face of the earth? Flora is flora-ing, fauna is fauna-ing, Things get warm, things get cold; things enter night while things enter day. Things are just going. Are animals fighting, sure. Are trees dying because of beetles, sure. But it’s all just going, organically, day in and day out.

At no point in that image is there a discussion about “good” and “evil”, of “progress” and “conserving”, of “individual” and “communal”, of “this” and “not that”. Why? Because we bring that stuff into the mix. To be clear, I’m not arguing for a human-less world; I very much enjoy my time here as a human, doing all my humany things. I’m also not arguing that those discussions, dialogues, and dialectics aren’t important; don’t forget, I’m a theologian and political ethicist, my academic career depends on such things be engaged with and vigorously. But what I want you to see is that part of being human is making and creating systems and structures that reflect ourselves into the world, materializing what we hold most dear. Did you catch that emphasis? What WE hold most dear, how WE see the world, what WE think is best. Every philosophy, theology, ethical program, religious expression carries a certain amount of personal bias that then resonates with others experiencing the world. Every. One.

The problem is that we don’t see these ideologies as things we make, like tables and chairs. We see them as parts of us worth defending as if our lives depended on it. Here, three things happen, a). (individually) we lose ourselves to them (as in, they become a part of our personhood, being, and identity); b). (corporately) we lose the number one thing that makes us most human: relationships with others, with our kin and with our neighbor (as in, we will cling to ideologies harder than we will cling to each other because we have allowed them to define us more than our relationships); and c). because we have invested so much in these ideologies, we can’t let them be wrong because then we become bad (as in, we’ve succumbed to the false binary that right=good and wrong=bad). In other words, too close an identification with what we believe to be the way will mean that we lose others and in losing others we lose ourselves. In other, other words, we lose our humanity and let the very things we created have domination over us, and we are thrust back into captivity; our ideologies are none other than immaterial golden calves causing us to curve in on ourselves more and more, forsaking our neighbor, thus forsaking God. We will become so turned in on ourselves that we won’t even know God’s left the building.

Mark 13:1-8

And then, while they were leaving out of the temple, one of [Jesus’s] disciples says to Jesus, “Teacher, behold(!), how magnificent the enormous blocks of stone and how magnificent the sanctuary!!” And Jesus said to him, “See these great buildings? Not one stone here will be left stone upon stone, not one at all(!); all will be overthrown.”

Mark opens chapter thirteen with Jesus leaving the temple—the one he’s been in for a while teaching. This leaving functions in two ways: 1. it provides a conclusion to the teaching of the disciples that has been ongoing for chapters now; and 2. Jesus physically severs his connection with the temple (he’s not thrown out; he leaves as the “unquestioned winner in the contest”).[1] In other words, Mark sets up an important visual for his audience: God is leaving the building (recall Mk. 1:1).

As Jesus and his disciples are leaving the temple, one of them (who goes unnamed) marvels, to Jesus, about how magnificent the building is and the stones! “Teacher, behold(!), how magnificent the enormous blocks of stone and how magnificent the sanctuary!!” These structures were fantastically remarkable, the place you’d go if you’re touristing about Jerusalem. One scholar explains, the temple “occupied a platform of over 900 by 1, 500 feet, and the front of the temple building itself stood 150 feet tall and 150 feet wide, made of white stone, much of it covered with silver and gold”; don’t forget, his disciples aren’t city mice, they’re country mice[2]—what they witnessed firsthand as the sun played with the precious metals, stones, and cuts was truly marvelous and awe inspiring.[3] But even though a building is remarkable and speaks to the beautiful ingenuity of human minds and hands (and conjures horrifying images of the many oppressed bodies that were used to build it…), and even if it is dedicated to the most upright purposes, it doesn’t mean that somehow God is trapped therein, obligated to reside (forever) among the stone and precious metals.

So, Jesus says, “See these great buildings/sanctuaries? Not one stone here will be left stone upon stone, not one at all(!); all will be overthrown.” What the unnamed disciple saw as magnificent, Jesus sees as the cite of God’s revolution of love, life and liberation in the world. For Mark’s Jesus, there’s nothing of the temple that is glorifying to God;[4] rather, it’s a testament to human glory, and the leadership therein is dead set on their one way to do things, the one way that brings them the most power and the most glory (remember Mk. 12:38-44). Like the pharisees in other instances and the scribes just before this, this is nothing but a well decorated tomb of human made ideologies[5] destroying God’s beloved, oppressing them, tearing them apart, rendering them grist for the mill of the corrupted authority. As Jesus leaves the temple and promises its destruction, he emphasizes that the temple is going to be replaced with something new.[6]

Jesus then, according to Mark, goes to the Mount of Olives and sits down. It’s assumed he leaves the temple by the east gate. The imagery here would not have been lost on the original audience, but it might be lost on us. Mark is harkening back to the book of Ezekial and God’s abandonment of the temple through the east gate and resting on the mountain to the east of the city.[7] Thus, Mark positions Jesus going out of the east gate to the Mount of Olives and sitting down opposite the temple (a position of judgment).[8] According to Jesus, Jerusalem and the temple are no longer the primary focus of the divine government.[9] God has (definitely) left the building.

And the next part of our passage is Jesus’s cryptic reply to Peter’s question (on behalf of James, John, and Andrew) that speaks to “‘the end of the old order’.”[10] Peter asks, “Answer for us when these things will be, and what the sign [will be] whenever all these things will intend to be accomplished.” Jesus’s response is a (prophetic[11]) litany of various wars and skirmishes, lies and deceits, none of which are literal signs that are predictions; Jesus knows that his disciples will be prone to being misled by wars, rivalries between nations and kingdoms, and even by false messiahs.[12] Rather, these things will happen not because they are signaling something divine (the collapse of the temple) but because they are the fruit of humans being human; we cause wars, we intentionally deceive others, we allow our anthropocentric megalomania to dare to believe we can save ourselves (politically and spiritually). WE DO THIS! The collapse of the temple is because of human intoxication with itself; the temple will collapse under the weight of human made ideologies and God’s refusal to be held captive by them. As we said last week,Unless Abba God builds the house, their labor is in vain who build it. Unless Abba God watches over the city, in vain the watcher keeps their vigil.

But Jesus doesn’t leave them without hope. For Jesus, part of the economy of the kingdom of God is that death precedes life, just as incredible trial and pain precede the birthing of new life.[13] The promised destruction of the temple is but one of those things that will liberate the people into something new [14] and the disciples need not get caught up in conspiracy theories and false messiahs[15]. They are to stay the course,[16] they will need to keep their head about them and refuse the temptation to be driven and controlled by cultic conspiracies. They must fix their eyes on something else, someone else who came to liberate them—yesterday, today, and tomorrow.[17] And it is this fixed focus on Jesus, the source of love, life, and liberation that the disciples will participate in liberating all of God’s beloved from captivity (to the temple, to religion, to philosophy, to theology, to dogma, to doctrine, to law, to themselves, to their power, privilege, and prestige) into real liberation that brings with it robust love (for God and for the neighbor), vibrant new life focused on pulling together and not apart, uplifting and not tearing down, listening and not dismissing. Here in, in this pulling together, in this community, in this solidarity within humanity is the temple to be found.

Conclusion

If you’re tempted to think this is a first century Palestinian problem, please think again.[18] The Church, the Christian Church, the American Christian Church is not the new temple; we are as at risk of turning this building into an empty tomb as our ancient siblings. The new temple will always be in Christ and where Christ goes; and it will be those who follow Christ (by faith and in action) who live within the new temple of the reign of God in Christ by the power of the Holy Sirit. It is these who will be with Christ who bring Christ to others and participate in God’s diving mission of the righteous revolution of love, life, and liberation.

So, for us here today, Beloved, we need liberation, we need interruption, we need to get our heads on straight. We must heed the words of Christ to his disciples and think clear and smart and always choose that which brings much love, that which produces the most life, and that which causes the greatest amount of liberation—about these we must also be adamant, these are our guiding ideas and ideals, these are our dives and motivations. If our ideologies cannot do that or have stopped, we must—must—choose love, life, and liberation over our ideologies…we don’t have a choice; God’s about to leave the building, if God hasn’t already left.

[1] R. T. France, The Gospel of Mark: A Commentary on the Greek Text, NIGTC, eds. I. Howard Marshall and Donald A. Hagner (Grand Rapids: Eerdmans, 2002), 494. “…already in 12:1-12 and increasingly since 12:34…Jesus has taken the initiative, posing the next question himself (without receiving a reply) and going on to denounce the representatives of religious power and to overturn conventional values of importance an status. It is thus appropriate that the whole episode ends not with the authorities taking action against Jesus…but with Jesus now the unquestioned winner in the contest, himself severing the connection by leaving the temple and pronouncing its down fall.”

[2] France, Mark, 496. “The unnamed disciple’s admiration of the temple buildings would be typical of a Galilean visitor to Jerusalem.”

[3] William C. Placher, Mark, Belief: A Theological Commentary on the Bible, eds Amy Plantinga Pauw and William C. Placher. (Louisville: WJK, 2010), 184-185. “It is understandable that Jesus’ disciples, mostly from the countryside, would have been impressed by the temple Herod had built. It occupied a platform of over 900 by 1,500 feet, and the front of the temple building itself stood 150 feet tall and 150 feet wide, made of white stone, much of it covered with silver and gold, by far the most impressive building any of them had seen, glowing int eh sunlight. Little wonder they were amazed by it all—and then little wonder at Jesus’ frustration that they had not yet understood his teaching that God was not present in him and not in the temple.”

[4] France, Mark, 496. “Splendid as the structure may be, its time is over.”

[5] France, Mark, 494. “The unnamed disciple’s superficial admiration for the magnificence of the buildings, contrasted with Jesus’ declaration of their ultimate bankruptcy, furnishes yet another example of the reorientation to the new perspective of the kingdom of God to which the disciples are committed but which they remain slow to grasp, and which Mark expects his readers to embrace.”

[6] France, Mark, 494. “The old structure of authority in which God’s relationship with his people has hitherto been focused, is due for replacement…As Mt. 12:6 has it, ‘Something greater than the temple is here’. The discourse which will follow in vv. 5-37 will fill out the nature of that ‘something greater’.”

[7] France, Mark, 494.

[8] France, Mark, 495. “Moreover, he goes from the temple onto the Mount of Olives (v. 3), presumably leaving by the east gate. it does not take a very profound knowledge of the Book of Ezekiel to recall the dramatic description of God’s abandonment of his temple as the chariot throe of God’s glory rises up from inside the temple, pauses at the east gate, and comes to rest on ‘the mountain east of the city’ (Ezk. 10:18-19; 11:22-23). So now again the divine presence is withdrawn from the temple, and it is left to its destruction.”

[9] France, Mark, 497-498. “The mutual hostility between Jesus and the Jerusalem establishment has now reached it culmination in Jesus’ open prediction of the destruction of the temple, with its powerful symbolism of the end of the existing order and the implication that something new is to take its place. This is to be a time of unprecedented upheaval in the life and leadership of the people of God. Jerusalem, and the temple which is the focus of its authority, is about to lose its central role in God’s economy. “the βασιλεία τοῦ θεοῦ, is to find a new focus.”

[10] France, Mark, 498.

[11] France, Mark, 508. “What we know from Josephus of the forty years or so between Jesus’ ministry and the destruction of the temple amply illustrates these warnings.”

[12] France, Mark, 508. “The disciples, and those who following them will read these words, are called to discernment and warned against the sort of superficial impressions of ‘fulfillment’ which have been the bane of students of apocalyptic and eschatological literature ever since. Sometimes false impressions are self-inflicted, as people naively read off from world events the ‘signs of the end’ (vv.7-8). Sometimes, however, they are deliberately fostered by those who have something to gain by working on the credulity of the faithful (vv. 5-6). Jesus’ disciples will be liable to both kinds of misinformation as they look for the fulfilment of his words about the destruction of the temple. They must be on their guard.”

[13] France, Mark,509. “There is a birth to be looked forward to, but the wars, earthquakes, and famines of vv. 7-8 show only that it is coming, not when it will come. Even to speak of a birth at all is perhaps to press the metaphor too far, in that such an expression as ὠδῖνες τοῦ θανάτου does not seem to envisage a birth, only pain; but as the discourses proceeds, we shall see that the coming destruction of the temple will bring with it a new beginning.”

[14] France, Mark, 509. “The answer given to the disciples’ questions in the first four verses of the discourse is thus a negative one, clearing away the natural tendency to look for signs of the temple’s destruction in the stirring and ominous events of the coming years, in the areas both of politics and of natural disaster. The disciples must not allow themselves to be misled. They will have enough to do to maintain their own witness to the truth through these difficult days…”

[15] France, Mark, 510. Those claiming to act in Jesus’s name, “So we must assume some meagre contextual guidance is that they were not so much claiming to act on Jesus’ authority as in fact aiming to usurp his place, not by claiming to be Jesus redivivus (surely too far-fetched a concept in this context) but by arrogating to themselves the role which was rightly his, that of Messiah…”

[16] France, Mark, 511. “The disciples are to be calm and not to jump to hasty conclusions.”

[17] Placher, Mark, 185. “They want to know what is going to happen, and Jesus says that many terrible things will happen (a safe bet in first-century Palestine), but that they should not jump to the conclusion that bad times announce the immediate end of the present age.”

[18] Placher, Mark, 185. “Christians in any period who see the end at hand need to remember that such predications came within a generation of Jesus’ death and have been coming, on and off, ever since.”

#AmericanChristianChurch #Church #DeathToLife #DivineJudgment #DivineLiberation #DivineLife #DivineLove #IdeasAndIdeals #Ideologies #JesusTheChrist #Judgment #Liberation #Life #Love #NewTemple #RTFrance #Temple #TheGospelOfMark #WilliamPlacher

A quotation from Selden, John:

«
We cannot tell what is a judgment of God; ’tis presumption to take upon us to know.
»

Full quote, sourcing, notes:
https://wist.info/selden-john/6669/

#quote #quotes #quotation #divinejudgment #divinejustice #God

A quotation from Bible, vol. 2, New Testament:

«
Brothers and sisters, don’t say evil things about each other. Whoever insults or criticizes a brother or sister insults and criticizes the Law. If you find fault with the Law, you are not a doer of the Law but a judge over it. There is only one lawgiver and judge, and he is able to save and to des…
»

Full quote, sourcing, notes:
https://wist.info/bible-nt/18242/

#quote #quotes #quotation #divinejudgment #judging #judgment #loveyourneighbor #neighbor

A quotation from Omar Khayyam:

«
Eternal torment some sour wits foretell
For those who follow wine and love too well, —
Fear not, for God were left alone in Heaven
If all the lovely lovers burnt in hell.
»

Full quote, sourcing, notes:
https://wist.info/omar-khayyam/72327/

#quote #quotes #quotation #afterlife #divinejudgment #divinejustice #divinewrath #heaven #hell #humannature #humanity #sin

A quotation from Dante Alighieri:

«
Let Tom and Jane not think, because they see
one man is picking pockets and another
is offering all his goods to charity,
that they can judge their neighbors with God’s eyes:
for the pious man may fall, and the thief may rise.
»

Full quote, sourcing, notes:
https://wist.info/dante-alighieri-poet/71806/

#quote #quotes #quotation #damnation #salvation #judgment #perspective #sin #piety #appearances #elect #grace #divinejudgment #divineplan

#divinejudgment

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