ARevelation 10

The Advent Movement and Message

 

Brief idea: The Bible clearly predicted the Great Disappointment. More than that, it predicted the ‘shut door’ error and prophesied of its correction.

 

Habakkuk 1 describes the prophet’s concern for God’s lack of intervention in the face of carnage against the godly. God responded that He would punish Israel with the Babylonians. Habakkuk countered that they, too, needed to be punished. Then the prophet rested his case to see what answer God would give Him, what rebuke he would receive for asking such daring questions. Hab. 2:1.

 

God’s answer was almost cryptic. He told the prophet to write “the” vision and to make it plain upon tables. He said that those that read it would be enabled to “run.” God said the vision would be one to wait for, that it would come at an appointed time. It would speak at the “end.” God also said that it would appear to tarry but that it would not tarry. He said that the just would live by holding on to his confidence in the vision and that those that became exalted at the apparent delay in the vision would not be the upright ones.

 

And the LORD answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Hab 2:2-4.

 

Paul saw significance in this teaching of Habakkuk. He used it as the basis for the last portion of Hebrews 10.

 

For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people. It is a fearful thing to fall into the hands of the living God. But . . . ye have in heaven a better and an enduring substance. Cast not away therefore your confidence, which hath great recompense of reward. For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. For yet a little while, and he that shall come will come, and will not tarry. Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul. Hebrews 10:30-39.

 

From Hebrews we learn the object to be waited for in Habakkuk—the Second Coming of Jesus and its attendant judgment or “vengeance.” We also learn that those that do the “will of God” need patience if they are to receive the promise of a happy end.

 

We also learn that those that draw back at the trying stage do so “unto perdition.”

 

Summary from Habakkuk and Hebrews

 

There will come a time when men will be waiting for the execution of the judgment and the Coming of Jesus. These men will be disappointed when it appears that the vision they are depending is delayed in its fulfillment. Yet they are forbidden to draw back from their confidence on pain of destruction.

 

Seeing Justice in the Sanctuary

 

There is another prophet, Asaph, that had concerns similar to those of Habakkuk. He nearly lost his hold on God through his perplexity about the prosperity of the wicked. But then he came to understand the end of sinners as he studied the sanctuary message. Sinners were bound for destruction.

 

My feet were almost gone; my steps had well nigh slipped. For I was envious at the foolish, when I saw the prosperity of the wicked. . . .They are not in trouble as other men; neither are they plagued like other men. . . .They are corrupt, and speak wickedly concerning oppression: they speak loftily. . . They say, How doth God know? and is there knowledge in the most High? Behold, these are the ungodly, who prosper in the world; they increase in riches. . .[Then] I went into the sanctuary of God; then understood I their end.  Surely thou didst set them in slippery places: thou castedst them down into destruction. How are they brought into desolation, as in a moment! they are utterly consumed with terrors. Ps 73:2-19

 

So Asaph and Habbakuk had the same question and God gave them the same answer—the Judgment would settle all things and make wrongs right. Asaph saw it in the sanctuary. Habakkuk was pointed to a vision.

 

But where can we find a vision that meets the qualifications of Habakkuk 2? A vision that speaks at “the end” and that postulates a certain time for judgment that would be understood as the time of the second coming? A vision that men were to be running with? Would it, perhaps, be a vision that also described the sanctuary that Asaph saw?

 

There is just such a vision in scripture. The vision of Daniel 8 was fit to be put into tables and charts. It was to speak at the “end” according to the angel. It was understood to predict the Second Coming to the Adventists when it really pointed to the judgment in the sanctuary. The Adventists were to continue waiting for the Advent after an apparent (and unreal) delay.

 

The prophecy of Habbakuk 2:2-4 was fulfilled to the letter.

 

Revelation 10

 

Revelation 10 describes the same experience. There the little book of Daniel is unsealed and preached. In the mouth of the church (under the figure of John) it was sweet. But when it was truly understood (in the belly) it was a bitter pill.

 

Then the angel gives John a peculiar message. He must “prophesy again.” Why did he stop the first time? In the metaphor it ceased to be sweet at the same time it ceased to be in the “mouth.” In other words, the church stopped preaching when its experience became bitter.

 

So it was prophesied that the book would be unsealed, that it would be preached, that it would be a sweet experience, that it would be followed by a bitter experience and an end to preaching

 

But following this the church is to preach “again” to every kindred, nation, tongue, and people.

 

And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Rev 10:10-11.

 

How could a prophet have better predicted the shut-door heresy and its demise? And is there a scripture that connects the message of the timing of the judgment (as given to Asaph and Habakkuk) and that of preaching to all peoples?

 

And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: Re 14:6-7.

 

The truth is beautiful.

 

Malachi and Jesus

 

The Great Disappointment of the Advent people was also the subject of a prophecy by Malachi and of a parable by Jesus.

 

Some might question why such a small event (perhaps 50,000 to 100,000 disappointed persons) so long before the end (it has been 165 years) would get so much attention in scripture. But the answer is sensible. The Advent Message is to be carried to every kindred, nation, tongue, and people. And wherever it is taken it is also mocked for its bitter experience 165 years ago. And so scripture high-lighted the experience for the benefit of the billions that must be confronted with the call to join the Advent band.

 

Malachi’s prophecy about Christ’s Coming indicates that there would be a preparatory work done first by a messenger. Jesus applied this prophecy to John the Baptist.

 

John the Baptist was one that prepared people for Christ’s first coming, and so he fulfilled the specifications of the first verse of Malachi 3. Reading on we find that the passage is, contextually, about the Second Coming. That is why we expect someone to come in the spirit and power of Elijah before the “great and terrible day of the Lord.” Mal. 4:5. We expect some message to prepare the world for Christ’s Second Coming as John the Baptist did for Christ’s First Coming.

 

With this understanding it is interesting to reread the first two verses of Malachi 3.

 

Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: Mal 3:1-2.

 

Notice that in connection with the message, a people begin to “seek” the Lord. They are waiting for Him to come. But where does He come? “to his temple.” And he comes there to spread a message to the world about “the covenant.”

 

But that coming to His temple is not the end of the matter. “Behold, he shall come” and then the question will be “who may abide the day of His coming?” And the answer to that is that (before He comes) He will do a special work of purification of His people.

 

So from Malachi we learn that an end-time preparation message would be looking for Jesus when, to their surprise, he would come first two His temple to do a work of purifying his people.

Jesus also alluded to the disappointment in the story of the ten virgins.

 

While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Matt 25:5-6.

 

Here the church is pictured as a body of persons waiting for Christ’s return. They expect him at a certain point, but He does not return at that point. And in view of his apparent tarrying some let go of their preparedness.

 

Those that don’t let go are those that go in with Him, but first they got “out” from their previous situation.

 

These things well describe the experience of the Advent people and an exposition of the parable along the lines described can be found in the Great Controversy.

 

Other Thoughts on Revelation 10

 

Like most prophecies in Daniel and Revelation, the focus of the prophecy is found in the last and most detailed portion of the prophecy. That is the part that we have just noted and it is the main point in Revelation 10.

 

But a few earlier points must not escape our notice.

 

How do we know, for example, that the “little book” is the book of Daniel? We find several hints.

1.         The “angel” of verses 1-6 lifts his hands and swears much like the being of Daniel 12.

2.         The book is a “little” book. So is Daniel.

3.         The book is noted to be “open”, in the context of a sealed book (Re 4-8:1) and a sealed message (Re 10:4). This hints that it has recently been thus opened. And only one book in the Bible is “closed.” That is Daniel.

4.         The open nature of the book is connected with a “loud” cry. (Re 10:3). This is reminiscent of Matthew 25, etc..

 

More than this, the history of the Advent movement precisely fulfilled the specifications of the prophecy, and at the right time (around the fulfillment of the sixth and seventh trumpets) and was based on an understanding of the book of Daniel.

 

Ellen White tells us the nature of the content of the Seven Thunders. From the context of Revelation 10 we could arrive at the same conclusion. In the chapter we find, during the time of the sounding of the 7^th trumpet, just prior to the great disappointment, seven voices making declarations. These messages thus, in point of time, are before the third angel’s message and contemporary with the first and second angel’s messages. This simple conclusion is what Ellen White saw to be true.

 

The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed. The first and second angels’ messages were to be proclaimed, but no further light was to be revealed before these messages had done their specific work. This is represented by the angel standing with one foot on the sea, proclaiming with a most solemn oath that time should be no longer.  {7BC 971.6}

This time, which the angel declares with a solemn oath, is not the end of this world’s history, neither of probationary time, but of prophetic time, which should precede the advent of our Lord. That is, the people will not have another message upon definite time. After this period of time, reaching from 1842 to 1844, there can be no definite tracing of the prophetic time. The longest reckoning reaches to the autumn of 1844.  {7BC 971.7}

The angel’s position, with one foot on the sea, the other on the land, signifies the wide extent of the proclamation of the message. It will cross the broad waters and be proclaimed in other countries, even to all the world. The comprehension of truth, the glad reception of the message, is represented in the eating of the little book. The truth in regard to the time of the advent of our Lord was a precious message to our souls (MS 59, 1900).  {7BC 971.8}

 

It was just prior to the Day of Atonement, in the Jewish year, that men celebrated the feast of trumpets for seven days.

 

If the church history events that occurred during the time period of 1842-1844 had been revealed previous to the Advent movement, the movement would not have happened as it did. The churches would not have opened up to a movement that knew it would one day call men out from them.

 

And men would not have geared up and moved so deliberately forward with the message if they had known they would be disappointed.

 

And so it is perfectly sensible that the seven thunders were sealed until after those events transpired.

 

Time No Longer

 

Speculative interpreters of prophecy often make a sensation by reinterpreting the time prophecies of Daniel and Revelation to have future fulfillments.

 

Revelation 10 was intended to put an end to that. The “time no longer” in verse 6 is followed by the sounding of the seventh angel in verse 7, and the completion of the gospel work in the same verse. That is how one can show that it is not earth’s history that is “no longer” and how that it is not man’s probation that is “no longer.”

 

In the context of the opening of the book of Daniel, the experience of the great disappointment, and of the midnight cry, in light of the prophecies of Habakkuk 2 and of Hebrews 10, Ellen White’s view is well founded. The fulfillment of the prophetic periods is the event to which “time” refers.

 

The importance of the “time no longer” declaration can not be overestimated. It is one of only a very few statements that are bolstered in scripture by a Divine Oath. No wonder the Devil has worked so tirelessly to lead men to heed it not.

 

A wide study of Ellen White’s statements regarding time prophecy would only confirm the Bible truth expressed in this section.

 

The Mystery of God

 

Re 10:7  But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets.

 

The mystery of iniquity has featured largely both in prophecy and history. In the days of the Apostles it was already at work. 2Th 2:7. And its exposure marks the beginning of the time of the end. 2Th 2:1-2.

 

In direct opposition to the mystery of iniquity stands the mystery of God. What is the mystery of God? It is the incredible truth that God can dwell in human flesh. On a personal level, it is Christ in you, the hope of glory.

 

Joh 1:14  And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.

1Ti 3:16  And without controversy great is the mystery of godliness: God was manifest in the flesh . . . .

Col 1:27  To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:

 

In the days of the sounding of the seventh angel the process of reproducing Christ’s character in men is going to be finished. This truth is bound up, by its inclusion in Revelation 10, with the most fundamental content of the Adventist message.

 

And for that very reason it is so attacked in Laodicea that by many its truth is not even acknowledged. Yet the truth of this mystery is a unifying truth. This “hope of glory” knits hearts together as do the most noble of common aims.

 

1Jo 3:3  And every man that hath this hope in him purifieth himself, even as he is pure.

Col 2:1*  For I would that ye knew what great conflict I have for you, and for them at Laodicea, . . . That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God. . .

 

For more on this topic see the chapter “The Timing of the Finishing of the Mystery of God” found in the little book “The Consecrated Way to Christian Perfection.”

 

*2:1 is only three verses after 1:27 and is in its immediate context

For a Word Doc, click here: Rev_10_-_The_Advent_Movement_and_Message

The Great Controversy Theme

Revelation 12

 

Brief Idea: The war between Christ and Satan is the unseen reality that answers many of our most perplexing “why?” questions. Adventists, to Satan’s great chagrin, have been given insights into this battle. He is “angry” with the end-time remnant that has the “testimony of Jesus” through which his battle plan and history has been so thoroughly exposed. It is no coincidence that the same prophecy that introduces the war (Revelation 12) mentions also his hostility against the end-time body.

 

Genesis 3 and Revelation 12

 

Genesis 3 contains the Old Testament story that provides the symbols used in Revelation 12.

 

Now the serpent was more subtle than any beast of the field which the LORD God had made. And he said unto the woman, “Yea, hath God said, Ye shall not eat of every tree of the garden?”  And the woman said unto the serpent, “We may eat of the fruit of the trees of the garden: But of the fruit of the tree which is in the midst of the garden, God hath said,’ Ye shall not eat of it, neither shall ye touch it, lest ye die.’” And the serpent said unto the woman, “Ye shall not surely die:” . . . .  And the LORD God said unto the woman, “What is this that thou hast done?” And the woman said, “The serpent beguiled me, and I did eat.”  And the LORD God said unto the serpent, “Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life: And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.” Gen 3:1-4, 13-15

 

In Revelation 12 we find that the enmity has not faded even over the course of millennia.

 

And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. . . .  And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. . . .  And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. Re 12:9, 14, 17

 

What Revelation reveals is that the serpent in Genesis 3 was not a lone evil figure. He has a name, “the Devil” and “Satan”; he deceives “the whole world.” And more than this, he “and his angels” have been “cast out” into this “earth.”

 

From these few verses we gain an insight into the history of the universe that is surprisingly little understood.

 

We find, for example, that the devil is not on this earth by choice. We find that he is the leader of many angels. They are bound here. And they make it their business to deceive this entire planet.

 

They have particular enmity against the “woman.” And as in Genesis 3, this enmity is played out between the seed of the serpent and the “seed” of “the woman.” Persons that join the “remnant of her seed” launch themselves into the fiercest conflict on this earth.

 

Revelation 12 reveals “another wonder” in verse 3, indicating that we should not necessarily expect a chronological flow from verse 2 to verse 3.

 

And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads.  And his tail drew the third part of the stars of heaven, and did cast them to the earth: Rev 12:3-4.

 

What is this figure of a “tail”?

 

Isa 9:15  The ancient and honourable, he is the head; and the prophet that teacheth lies, he is the tail.

Joh 8:44  Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.

 

From what Jesus said it is easy to identify the “seed” of the serpent. Those that imitate the character of the serpent are “of him.” He is their “father.” And so they are his seed. That, in John 8:44 and Rev 12, includes both wicked men and wicked angels.

 

In what sense is Satan their father? He is the father of their sin. “For he is a liar, and the father of it.”

 

The war between the two seeds finds a focal point in Revelation 12. It is directed especially against the man child, Jesus.

 

“And the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. 5  And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. . .”

 

We noted earlier that the liar had cast a third part of the angels (stars are angels, Revelation 1:20) to earth. We find in verses seven to nine that though it was his lies that caused their fall, it was not his power that expelled them from heaven.

 

And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, And prevailed not; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. Re 12:7-9.

 

This “war” in “heaven” was not the end of the Great Controversy, however. The fallen angel that could not prevail against heavenly angels has thought rather to prevail against redeemed men. The devil’s work has been to accuse the saints before their God. This is how, in Zechariah’s vision, Satan has resisted God’s faithful for ages.

 

And he shewed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to resist him. And the LORD said unto Satan, The LORD rebuke thee, O Satan; even the LORD that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire? Now Joshua was clothed with filthy garments, and stood before the angel. And he answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment. Zech 3:1-4.

 

But this banter between Christ and Satan was not to defile the heavenly courts indefinitely. As it was lies that drew a third of the angels to Satan’s side, so it was a mighty revelation of truth, even the cross, that put an end to Satan’s access to the throne. He no longer accuses us before the Father.

 

And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night. Rev 12:10

Now is the judgment of this world: now shall the prince of this world be cast out. Joh 12:31

And he said unto them, I beheld Satan as lightning fall from heaven. Lu 10:18

 

Don’t think for a moment that Satan was not bothered by this restriction on his movements. His anger was, in fact, the cause of the irrationally cruel persecutions of the early Christians. Though Satan knows as well as you that the “blood of martyrs is seed”, yet he was beside himself with fury and promoted the cause of God by the surreal nature of his hostility.

 

And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man child. Re 12:13

 

So the good news to heaven was bad news to us. The warfare became more intense here even as it ceased there.

 

Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. Re 12:12

 

Our Defense and Way of Escape

 

The key to our victory over the evil one is dependence on the power of Christ’s sacrifice. Our willingness to speak up for the Lamb, even at the cost of our lives, utterly unnerves the devil and is the cause of his immediate defeat.

 

And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Re 12:11

Submit yourselves therefore to God. Resist the devil, and he will flee from you. Jas 4:7

 

And while every individual has a spiritual means of overcoming Satan, God has also provided a societal means for the church of the middle ages and for the church in our day. They were to flee to the mountains and less inhabited places – like the Alps, like the Americas. For 1260 years the church found refuge in such retreats.

 

And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Re 12:14-16

 

(We are to settle in country settings and be prepared to flee to the mountains also.)

 

Adventist Insights

 

From Isaiah 14 and Ezekiel 28 Adventists understand something of the fall of Lucifer from perfection. From the book of Job we understand something of how the honor of God is involved in the behavior of his people.

 

From comparing Revelation 12 to Revelation 13, Revelation 17 and Daniel 7, we understand how Satan has used the domineering kingdoms of this world as if they were his own. So while it is Pagan Rome that tried to kill Jesus, and Papal Rome that chased God’s people into the wilderness, and it is America that speaks “as a dragon” at the end, yet the seven-headed ten-horned monster is always the devil working, as he did in Genesis 3, through a medium.

 

But the closest we get in scripture to a revelation of what kind of lies Satan used to deceive the heavenly angels is found in the last verse of Revelation 12.

 

And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. Re 12:17.

 

From this passage and the story of Job we learn that Satan denies that God’s law is able to be kept. Satan told God that even the most righteous man on earth, Job, would “curse thee to thy face.”

 

But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face. Job 1:11

But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face. Job 2:5

 

We find in that story that Job had a word of testimony that sounds similar to that of the faithful overcomers in Revelation 12 who “loved not their lives unto death.”

 

Though he slay me, yet will I trust in him: Job 13:15

 

From Zechariah 3 and from Jude 9 that Satan contests that God can not be just and merciful at the same time. If, for example, God wishes to be just, then he must condemn Joshua and Moses for their sins. God’s Old Testament response, before the cross, simply asserted God’s right to be merciful and left the proof of that right to Christ’s future decease.

 

And the LORD said unto Satan, The LORD rebuke thee, O Satan; even the LORD that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire? Zec 3:2

Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 9

 

At least as early as Genesis 3 Satan was promoting the idea of the immortality of the soul to the woman. But it might be a stretch to say that he deceived the evil angels the same way. It seams from Revelation 12 that he “knows he has but a short time.”

 

Additional Notes on the Chapter

 

Church Births

 

In Galatians 4 and Isaiah 54 and in several other passages we find the metaphor of the church travailing in pain. In scripture she gives birth to Jesus, to the final generation, and in her worst time, to “wind.” Is 26:18.

 

This is a fruitful field for study. The devil tried to devour the church’s first child. He is not likely to leave the last one without harassment.

 

For a Word Doc click here: Rev_12_-_The_Great_Controversy_Theme

For Ever and Ever

A Biblical Case Study

 

The term “for ever and ever” is used 46 times in the Old and New Testaments. Not every time is it derived from the same Hebrew and Greek formula. This short paper is an examination of these 42 passages that will categorize them on the basis of their formulation and on the basis of their application.

 

We will begin with a review of the various words used for ‘ever’ in theses passages. In every case we will refer to them simply by their Strongs number.

 

Words Translated “Ever” in the 46 Passages

 

05769  Used 439 times in the Old Testament. Incidents where it is clear that it does not denote an eternal volume of time include Genesis 6:4 where it is translated ‘of old’. An interesting use is the first use—Genesis 3:22. Here those that eat of the tree of life ‘live for ever.” For this reason Adam and Eve were removed from the garden. Youngs Literal Translation renders 05769 most consistently as ‘age-during.’ Rotherham renders it as ‘age-abiding’ and in the past as ‘age-past.’

 

05703  Used 49 times in the Old Testament. Incidents where it is clear that it does not denote an eternal volume of time include Hab. 3:6 where the ‘everlasting’ mountains are scattered by Christ’s coming. In Amos 1:11 the descendants of Esau are condemned for having kept their anger against their brother ‘for ever.’ Rotherham often renders it “to futurity” or “perpetually.”

 

These two make up all the occurrences prior to Isaiah 33 and all but 3 of those in the Old Testament, for a total of 21 formulations. The other three formulations are found in Isaiah and Daniel.

 

05331  Isaiah 34:10.  This word is used 43 times in the Old Testament. It is often used in parallel with 05769 and so should not be much distinguished from it. It has some usages that are unrelated to the question—“victory,” “strength”—and is often used in questions and in negatives.

 

05957 Daniel 2:20; 7:18.  This is the Aramaic of 05769. It is used uniquely in Ezra and Daniel where it occurs 20 times in uses very similar to 05769.

 

05705  Daniel 2:20; 7:18.  This is the Aramaic of 05704 (not a typo for 05703). It is used uniquely in Ezra and Daniel where it occurs 32 times. Only when used in conjunction with 05957 does it denote ‘ever.’ In other passages it is translated “until” “season” “end” and in various other ways that designate a limited time.

 

Formulations of These Five Words

 

05769  05769              I Ch 16:36; 29:10; Neh 9:5; Jer 7:7; 25:5

 

05769  05703              Ex 15:18; Ps 9:5; 10:16; 21:4; 45:6, 17; 48:14; 52:8; 119:44; 145:1, 2, 21; Dan 12:3; Mic 4:5; Ps 111:8[1]; 148:6; Is 30:8

 

05331  05331              Is 34:10

 

05957 05705 05957  Dan 2:20

 

05705 05957  05957  Dan 7:18

 

Each of these formulations is translated, as noted already, as “for ever and ever.” The reduplication of 05769 in the first formulation, and the extending of the same in the second by adding 05703 are both interesting.

 

We would not in English write “eternity and eternity” or “to everlasting and everlasting.” These would seem redundant. We do, however, say “for ever and ever” and have probably picked this up from the Bible.

 

But in the Bible it appears that this is no redundancy. The individual words “ever” do not, of themselves, necessarily indicate eternity. The habit of using them in reduplication is enough to demonstrate the truthfulness of this assertion. Rotherham and Youngs Literal (two of the most literal translations available) translate these two formulas as follows:

 

Rotherham

05769-05769               “one age even to/unto another” “age even unto age” “age to age”

05769-05703               “age-abiding and beyond”; “futurity, to/unto times age-abiding”

“perpetually—age abiding”[2]

Young’s Literal

05769-05769               “from the age [and] unto the age” “from age even unto age”

05769-05703               “to the age, and for ever”; “age-during—and for ever”; “for a latter                           day…unto the age”; “for ever to the age”[3]

 

The subjects of these formulas—the persons or objects that were to last “for ever and ever” are differentiated below. The designation A represents the first formula, B the second. B2 represents the reversed order pairs. C and D represent Daniel 2 and 7 respectively.

 

Jehovah                       A         I Ch 16:36; 29:10; Neh 9:5

Jehovah                       B          Ex 5:18; Ps 10:16

Blotting Out                 B          Ps 9:5

Gift of Life                  B          Ps 21:4

Jehovah’s Throne        B          Ps 45:6

Jehovah’s Praise          B          Ps 45:17; 145:1, 2, 21

Jehovah’s Praise          C          Daniel 2:20

Jehovah’s Identity       B          Ps 48:14

My Trust in Jehovah    B          Ps 52:8

Commandments           B-2      Ps 111:8

Law Keeping               B          Ps 119:44

Heavens[4]                     B-2      Ps 148:6

Record of Rebellion    B-2      Isaiah 30:8

Gift of Canaan             A         Jer 7:7; 25:5

Evangelists; Stars         B          Dan 12:3

Right-Living                 B          Mic 4:5

Saints’ Reign                D         Dan 7:18

 

Summary: The Old Testament formulations translated “for ever and ever” always refer to Jehovah, His qualities, His work, or the Saints. They are often stated in terms of contrast with the wicked and the works of men—both of which are transitory.

 

The only passage that is even apparently troubling to standard Adventist doctrine is Isaiah 30:8. Adventists would expect the record of evil to be erased after the final burning. But perhaps this is unfounded. Perhaps the record of sin and all that it caused will be always available for review.

 

New Testament Passages

 

All the New Testament Passages are formed the same way. They are a reduplication of 165. The second word is generally in the genitive form. These phrases are translated as follows:

 

Rotherham                  “ages of the ages” “ages of ages” “times age-abiding”[5] “the ages”

 

Young’s Literal          “ages of the ages” “age of the age”[6] “ages of ages”[7]

 

The subjects of these formulas—the persons or objects that were to last “for ever and ever” are differentiated below.

 

Glory be to God                       Gal. 1:8; Phil 4:20; I Tim 1:17; 2 Tim 4:18; Heb 13:21; I Pet 4:11;

Rev 1:6; 5:13; 7:12

God’s Throne              Heb. 1:8

Dominion be to God    I Pet 5:11;

God’s Life                   Rev 4:9, 10; 10:6; 15:7

God’s Reign                 Rev 11:5

Torment Smoke’s Ascent         Rev 14:11; 19:3

Devil’s Torment           Rev 20:10

Saints’ Reign                Rev 22:5

 

Summary: The New Testament formula nearly always refers to God’s deserved honor, His reign, and that of his Saints. The exceptions to this formula refer to the ascent of the smoke of torment from the last-day wicked persons (Rev. 14:11; 19:3) and to Satan’s torment itself.

 

Only the other of these passages, Revelation 20:10, is apparently troubling to the Adventist view. The two forever-smoke passages are similar in meaning to Isaiah 30:8 and seem to refer to the everlasting impact of sin on those that know its history and it sure results. They will ever be aware that sin caused suffering and destruction. This eternal knowledge will be to the righteous as the scent of smoke on a fireman’s clothing—evidence of what once was.

 

But what are we to make of Rev. 20:10?

 

From Ezekiel 28 we find that Lucifer will be brought “to ashes” by a fire that God kindles from the midst of our foe. In Isaiah 14 we find that he will be brought down to the “side of the pit” and that those that “see” him there will “narrowly look upon” him and will consider the irony that such a helpless criminal could be the one that destroyed the world and its cities.

 

As an apparent statement of justice, they comment that he “opened not the house of his prisoners.” There is no record of them seeing anyone else. And the impact of his wickedness is spoken of entirely in a past tense.

 

In short, it seems that Satan will be left to suffer for some significant period of time, apparently appropriately described as “for ages and ages.” This does not seem entirely unlikely when one considers:

 

1. That the scapegoat bears the sins of the congregation in the Day of Atonement
2. That there have been an estimated 20 to 60 Billion persons alive since creation
3. That if only 1 in 700 of 28 billion were saved at last, that would be 40 million
4. That if the Devil only burned two hours each of these persons, that would be 80 million hours. That comes to 3 million days. That amounts to 9,000 years.

 

While the numbers above are entirely speculative, excepting the estimate of world population which is more like a reasonable guess, they illustrate well the point. The Devil has significant suffering awaiting him after all others have been consumed.

 

And as the last phrase in Revelation 20:9 speaks of the fire consuming the rest of the wicked, it seems that this contrast in burning time must be the burden of Revelation 20:10 if it is to be harmonized with the rest of scripture.

 

And we recall the evidence that neither of the words translated “ever” is necessarily indicative of an eternity. Together, in Revelation 20:10, they should be understood “for ages and ages.”

 

“And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ages and ages.”

 

And that will be just. Just and True are Thy ways, oh King of Saints.

 

For questions or comments on this study, please write the author at canvassing@canvassing.org.

 

Eugene Prewitt

January 11, 2005

 

 

 

 

Babylon in Revelation

 

Brief Idea: Babylon represents the great kingdom of popular confusion. It is defined by its errors rather than by its evil. Jerusalem in Revelation represents the down-trodden kingdom of God, overpowered at times by Babylon. It is defined by its adherence to truth rather than by its righteousness.

 

And so there are holy men in Babylon and wicked men in Jerusalem. And then, at the end, those facts begin to change. . .

 

Babylon in History

 

Babel goes way back. Nimrod (Gen 10) became a powerful man that built the city that first organized itself in defiance of God. In judgment God confused the languages of the Babel builders and they scattered from the land of Shinar. (Yes, Babel was in the “land of Shinar” just as was modern Babylon, though lands after the flood might have been named familiar names even if they their coordinates did not match those of their namesakes.)

 

The scattering and confusion of Babel gave rise to the meaning of the word Babylon in Hebrew – confusion.

 

Some six hundred years before the Messiah appeared the empire Babylon conquered God’s people and scattered them as a judgment from heaven for their rebellion. That was ironic in view of Babel’s history.

 

The history of the scattering and regathering is the subject of a previous article in this series on Revelation, “The Remnant”.

 

In the book of Daniel God’s most faithful men are found in Babylon. But when Babylon is destroyed, they are spared. Babylon seeks to slay the faithful even before her fall to the Persians. But they are preserved nonetheless.

 

Meanwhile, God’s faithful are praying for Jerusalem. And in due time the faithful in Babylon are called out to help rebuild the holy city.

 

Babylon in Revelation

 

Babylon in Revelation first appears in the Second Angel’s Message. Then, as a follow-up to the warning of the third message, Babylon is punished in Revelation 16:19.

 

Then Babylon in pictured in Revelation 17 as a woman riding a beast.

 

Finally, she is the subject of Revelation 18, the Loud Cry that repeats and expands upon the second angel’s message.

 

Revelation 17 is the subject of a future study. And so is Revelation 18. Here we will consider the definition of which bodies, persons, or organizations are represented by the term Babylon in Revelation.

 

First, notice that Babylon is a religious body. It is a woman on a beast and not the beast itself. You do not leave Babylon by abandoning some civil state.

 

Second, notice that Babylon is twice fallen. (Re 14:8; 18:2). Only a once comparatively pure body can become “fallen.” Now two falls of the Christian church are pointed out in prophecy.

 

The first, the “mystery of iniquity” is mentioned in 2Th 2:7. It is the “falling away” that had to precede the end-time events. 2Th 2:3.

 

The second fall is alluded to in Revelation 2 where Sardis has a name to live, but is dead (Re 3:1) and at the same time “ready to die” (Re 3:2). And it is only a “few” in Sardis that have not “defiled their robes.” (Re 3:4).

 

From this I gather that the second fall was the fall of Protestantism. But there is another way to show that. The woman controls the state, and it is Catholicism first and Protestantism second that aspired to control the state to crush dissenters.

 

Yet Protestantism has further to fall and it is her further fall that will elicit the strongest cry against her in Revelation 18. Her most recent corruptions, her uniting with the kings of the earth to unite church and state, will fulfill the prophecy of Revelation 13.

 

But what about those individuals that rise from time to time and show, by a mass of Bible and Ellen White materials, that the Seventh-day Adventist Church has become Babylon?

 

They don’t get it. Babylon is an organized system of religion that opposes the three angel’s messages. It is a set of doctrinal positions. And those positions, we could gather from Revelation, include a belief in the immortality of the soul and a denial of the seventh-day Sabbath.

 

And this could be shown also from the Testimonies.

 

The prophet says, “I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils” (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, “because she made all nations drink of the wine of the wrath of her fornication” (Revelation 14:8). What is that wine?–Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden–the natural immortality of the soul. Many kindred errors she has spread far and wide, “teaching for doctrines the commandments of men” (Matthew 15:9).  {2SM 118.1}

These things ought to be well understood.

For a Word Doc, Click Here: Rev_14_-_Babylon

Endurance in the End

Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Re 14:12 

 

But he that shall endure unto the end, the same shall be saved. Matthew 24:13

 

The Bible testifies that, immediately prior to Christ’s Second Coming, the saints will be notable for their patience. And Jesus speaks of a salvation that comes at the culmination of an experience of endurance. Why doesn’t He use the word “saved” to describe them before the “end”?

 

In this three-part article I will try to show, first, that endurance is everywhere in scripture a condition of unending bliss; second, how men, unconscious of their jeopardy, mistakenly conclude that they are already safe; and third, how the exceeding difficulties of the final events on earth will prove by experiment that the Christian faith can endure.

 

Endurance is everywhere in Scripture a Condition of Unending Bliss

 

The angels that sinned were once pure and holy. Though innocent of any wrong, they were not secure against falling. And this is proved simply by the fact that they did fall. Their fall changed their condition and, ultimately, excluded them from heaven.

 

God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment. 2Pe 2:4

 

And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day. Jude 6

 

Adam, though created in the image of God, had no security in that condition except as he continued to walk in faithfulness to his God.

 

And the LORD God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever: Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken. Ge 3:22-23

 

The Israelites, though saved from Egyptian bondage and miraculously guided towards Canaan, failed to enter the Promised Land. Those that were saved by miracles at first were destroyed in the wilderness at last. Only two souls were excepted, and these were the men whose faith endured trial.

 

I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not. Jude 5

 

If young widows in the church begin to wander from Jesus and seek consolation in forbidden marriages with unbelievers, they will be casting off their first faith. Their condition will be perilous.

 

But the younger widows refuse: for when they have begun to wax wanton against Christ, they will marry; Having damnation, because they have cast off their first faith. 1 Ti 5:11-12

 

When men seek after God and, by knowing Him, partake of the Divine Nature and overcome the lusts of the flesh, they have been delivered from a mighty foe. Yet, unless they keep those defeated lusts in abeyance they may be overcome again. In that case, it would have been better if they had never known the way of righteousness. Though they have been washed, they are dirty again.

 

According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue: Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust. . . .

[But] if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire. 2 Peter 1:3-4; 2:20-21.

But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway. 1Co 9:27

 

When men believe, they do well. But to be Christ’s disciple truly, there is need of continuing in the believing experience. There are further truths to accept, higher attainments to reach in spiritual living. Faith and endurance are necessary if a man is to enter the Promised Land.

 

Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed. Joh 8:31

For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. Heb 10:36

 

When Paul preached in Corinth the believers accepted his words, stood in the faith, and rejoiced in Christian hope.  But unless they were to be attentive and keep their mind full of these soul-softening ideas, their past experience would be vain to save them. Notice the word “if”.

 

Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. 1 Corinthians 15:1-2.

 

When we think of our Savior’s character, there are two virtues that ought to be considered simultaneously. On one hand He is so very good to those that are believing. On the other hand Jesus exercises severe discipline, excommunication, on those that fall from their faithfulness.

 

We may receive the blessing today and, by unbelief, warrant the severity tomorrow. We may repent of our unbelief and receive the grace of re-fellowship the day following. Standing by faith today is not proof of future favor with God. Endurance is required.

 

This is illustrated in the experience of Jews that rejected Jesus.

 

Because of unbelief [in Jesus, the Jews] were broken off, and thou standest by faith. Be not highminded, but fear: For if God spared not the natural branches, take heed lest he also spare not thee. Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off. And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again. Ro 11:20-23.

 

Men may think of themselves as a home for Jesus. He knocks at the door of their hearts. Rev. 3:20. He lives in their hearts by faith. Eph. 3:17. Men may also be a home for evil spirits. The evil spirit may be compelled to leave his human house. But will he find Jesus living there if he returns at a later date? Not necessarily.

 

When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I came out. And when he cometh, he findeth it swept and garnished. Then goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in, and dwell there: and the last state of that man is worse than the first. Lu 11:24-26.

 

On what condition may a man’s heart be Christ’s home? The faith, manifest in courageous and hopeful expressions, that inviting our Savior to enter must be held “firm unto the end.”

 

Christ [is] a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. Hebrews 3:6.

 

No obscurity veils the doctrine of required endurance. The saved, according to the passages cited already, are those that “endure unto the end.” They profit from the falls of Lucifer and Adam and the escaped Israelites. Those casting off their “first faith” have “damnation.” Though filled with the Divine nature they may fall “as sow that was washed to her wallowing in the mire.” Those hoping to be Christ’s disciples “indeed” must “continue” living by His word. Endurance is needed to receive “the promise.” Those standing in the light of the gospel they have learned from Paul may believe “in vain” if they do not keep the gospel facts fresh in their “memory.” Those saved by faith must not be “highminded.” They should consider that temporary faith brought the “severity” of God on those that “fell.” We, the believers, may be the spiritual temple of Jesus on condition of holding “fast the confidence and the rejoicing of the hope firm unto the end.”

 

Then how did men get the idea that those that live by faith have eternal security already? When those living by faith turn back from their faith, they turn back to destruction.

 

Some have stumbled over the Bible’s assertions that we may “know” that we have in heaven an eternal reward waiting for us. They can not see how we can be “knowing” this if there is danger of losing it. But a careful reading of Hebrews 10 shows that our “knowing” must be combined with a will to be faithful.

 

[You] took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance.

Cast not away therefore your confidence, which hath great recompence of reward. For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. For yet a little while, and he that shall come will come, and will not tarry. Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul. Heb 10:34-39.

 

The people in church, however, are uncomfortable with a “knowing” that is conditional. And preachers brought up among them, believing and thinking like them, can be found to preach “smooth things” to a church that is ripe for judgment. In the end these preachers will console men who should rather be warned of the need to prepare for Christ’s Coming. God does not countenance such preaching.

 

For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape. 1 Thessalonians 5:3.

For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; And they shall turn away their ears from the truth, and shall be turned unto fables. 2 Timothy 4:3-4.

 

Though we are in this time of pleasing fables there will be men that see the light. Just before the harvest of the earth in Revelation 14, just after the warning against receiving the Mark of the Beast, we find the beautiful promise that heads this article.

 

The word translated “patience” is a Greek compound word. The two parts mean literally “under” and “abiding.” Together they mean to hang on when under pressure. Elsewhere in the New Testament the word is translated “endurance.”

 

Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Re 14:12

 

PART II

 

True and False Security

Part 2 of 3

 

Last month we considered the promise and prophecy of Revelation 14:12 that, just prior to Christ’s coming, the endurance of the saints will be notable. We concluded by showing that a false message of “peace and safety” would be given by preachers who know better how to please their congregations than how to teach scriptural truth.

 

This month we will consider how men, and preachers, may be beguiled into fulfilling the “peace and safety” prophecy.

 

The problem with the peace and safety message is not its content, but rather, its audience. The Bible does offer both peace and safety to the penitent believers. But to speak of these gifts as if they belong to those whose lives are not conformed to gospel order is wrong.

 

They say still unto them that despise me, The LORD hath said, Ye shall have peace; and they say unto every one that walketh after the imagination of his own heart, No evil shall come upon you. Jer 23:17

 

Men whose lives are centered on pleasing self and who expect to be blessed of God because of some prior experience may hear the curses prophesied on the impenitent and conclude that those terrors are for others. How does God relate to such men? If a man hears the curses yet blesses:

 

“himself in his heart, saying, ‘I shall have peace, though I walk in the imagination of mine heart, to add drunkenness to thirst:’ The LORD will not spare him, but then the anger of the LORD and his jealousy shall smoke against that man, and all the curses that are written in this book shall lie upon him, and the LORD shall blot out his name from under heaven. Deuteronomy 29:19-20

 

The names that are written “under heaven” are those found in the “book of life.” The very fact that names can be blotted out of this book ought to create an interest in the Biblical judgment.

 

Yet now, if thou wilt forgive their sin—; and if not, blot me, I pray thee, out of thy book which thou hast written. And the LORD said unto Moses, Whosoever hath sinned against me, him will I blot out of my book. Ex 32:32-33.

He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels. Re 3:5.

And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb’s book of life. Re 21:27

And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book. Re 22:19

 

The Bible indicates, in the passages above, that a name may be inscribed in the Lamb’s book of life only to be blotted out at a later date. Our promise was that, this month, we would examine verses used by men who try to prove by scripture the opposite, that a man in right relation to God can never be lost.

For a Word Document, Rev_14_-_Endurance_in_the_End

 

FEAR GOD

 

A Doctrinal Study on the Practical Meaning of the Command

 

The introduction to the Three Angel’s Messages is a solemn two-word command. Often it has been commented that the word “Fear” could be better translated “Reverence” or “Hold in Awe.”

 

With this the average reader has too often supposed that the depths of the command had been plumbed. Or, rather, that the command had little depth.

 

Yet the phrase invites the serious student into a world of world-view correction. I write “world-view correction” because the error is societal and sub-conscious. There are few persons as exceptions within our sphere of acquaintances. Only with difficulty can we even conceptualize the Biblical reality of fearing God. Something terribly wrong has skewed our understanding of this subject.

 

And our forgetfulness of God belies a deeply buried fear of something other than God.

 

Perhaps as defined by a lexicon we can say that we fear God. If we compare ourselves to the Bible illustrations of the term, we will find first that we do not. We will find next that we must. And we will see in Scripture terrible reasons why.

 

Not all in scripture meets the approval of those who deny a God of Judgment.

 

Be Not Highminded

Contrary to some religious pundits, there is a valid place for “fear” in personal spirituality. Not that the character of our Savior troubles our sleep, but our own character should concern us. Will we neglect to take advantage of the promises? “Let us therefore fear ^phobeo, lest, a promise being left us of entering into his rest, any of you should seem to come short of it.” Heb 4:1. See Php 2:12.

 

Will our pride or other character defect interfere with our efforts to represent our faith? “But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear ^phobos:”1Pe 3:15

 

We would do ill to worry, while wholly consecrated, regarding a possible future apostasy. God is both the Author and Finisher of our faith. Nevertheless, we should fear sin. Sin today, not unforeseen difficulties tomorrow, leads to destruction. Our repose should be modified by an awareness that favored people cherishing unbelief or sin lost their position of favor. Consider the severity of God on them that fell. Consider the Jews.

 

Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear: For if God spared not the natural branches, take heed lest he also spare not thee.  Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off. Ro 11:20-22

 

The passage exhorts to a dual consideration of God. While we have more to think about in terms of His severity, we will turn first to His “goodness” on them that “continue in His goodness.” Ironically, perhaps to some, the fear of God in scripture is connected to the best of the blessings that heaven has to offer.

 

Spiritual Blessings

The greatest blessings to those that Fear the Lord are spiritual. Have you wondered “How can I please God?” He takes pleasure in those that fear Him. Ps 147:11. He grants them mercy higher than the heavens and pity more tender than that of a father. Ps 103:11, 13, 17. He honors them with spiritual understanding of the covenants and other “secret” things. Ps 25:14.

 

They receive healing from Jesus and are made successful in departing from evil. Mal. 4:2; Pr. 14:16; 16:6. They receive glory here and inherit glory hereafter. Their salvation is “near.” God is preparing special things for them in heaven. They receive the gift of unending righteousness. Ps 85:9; 61:5; Ps 31:19; Ps 112:3.

 

They are buttressed against perplexing doubts. Ps 119:38; Pr 14:26. They are coworkers with heaven, guided into the right path, directed in character development, and endowed with responsibilities in God’s work. Ps 25:12; 2Co 7:1. Ex 18:21; Ezr 9:4

 

Physical Blessings

Their temporal life is equally charmed. They are saved from difficulties. Ps. 145:19. They are provided needed refuge. Pr 14:26. They are fed. Angels guard them roundabout. Their lives are prolonged and enriched. God provides them lodging. Ps 111:5; Ps 34:7; Pr 10:27; Pr 14:27; Pr 22:4; Ex 1:21.

 

They receive life insurance from Him who knows every need of those they leave behind. 2Ki 4. At Christ’s coming they are resurrected and given gifts. They, alone, reap good things from the good things they have sown. Ps 31:19; Re 11:18; Ps 128.

 

Holistic Blessings

The whole man receives strength through the blessings reserved for those that fear God. Jesus feared God—and that was the reason He “was heard.”

 

[Jesus] in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, . . . was heard in that he feared ^eulabia; Heb 5:7

 

Our audience with God is guaranteed on the same condition. Is 66:2; Ne 1:11. Every need is supplied. Ps 34:9. Our desires are fulfilled; our prayers answered. Ps 145:9. We are happy and filled with gladness. Ps 128:4; Ps 119:74.

 

Even our social needs are met as we receive honor from men, special attention from the minister and warmest fellowship among others that have a like-fear of God. Ps 15:4; Ac 13:16, 26: Ps 66:16; Ps 119:63; Ps 22:25; Mal 3:16; Pr 22:4. Even the familial needs of spousal affirmation and praise come to her that fears the Lord. Pr 31:30.

 

The families of those that fear God are made “fruitful.” The children in such homes are precious and mighty through God. Those that fear God joy to see their grandchildren. Their church family prospers. Ps 128; 112:1-2.

 

Our minds are blessed with the great gain of contentment. Pr 15:16; Pr 19:23. They are settled on a coming triumph. Is 66:5. They alone have true security in their acceptance with God. Ac 10:35. They find pleasure in obedience. Ps. 112:1. They have motive power in their work of evangelism. 2Co 7:1.

 

In short:

Though a sinner do evil an hundred times, and his days be prolonged, yet surely I know that it shall be well with them that fear ^yareh God, which fear ^yare before him: Ec 8:12

 

O that there were such an heart in them, that they would fear ^yare me, and keep all my commandments always, that it might be well with them, and with their children for ever! De 5:29

 

What blessings! What heavenly allurement to fear God! Let us understand and practice such a virtue as will bring truest riches!

 

And let us return again to the severity of God on them that fall—on those that do not fear God. There is a relation between the goodness and the severity. The fear of God moves men to an obedience that is “for our good always, that he might preserve us alive,” De 6:24.

 

Where the fear, the heavenly preservative, is lacking corruption sets in.

 

The first chapter of Proverbs speaks of men who cry to God in their troubles. Ironically, they paid no attention to God when He had earlier sent counsel their direction. They lacked the fear of God. God responds that He will not help them in their current distress. Why not?

 

For that they hated knowledge, and did not choose the fear ^yir-ah of the LORD: Pr 1:29

Whoso despiseth the word shall be destroyed: but he that feareth ^yareh the commandment shall be rewarded. Pr 13:13

 

The fear of God, like faith in Him, is a relation to the Word of God. Both faith and fear take God’s Word as authoritative, powerful, and sovereign. They are both acts of the will (see the word ‘choose’ in Pr 1:29 above). If the reader were to study other studies I have written on faith he would conclude that they are the same article under different heads. He would be right.

 

This is why many of the blessings reserved for those that “fear God” are the same as for those counted righteous by faith. It is also the reason that the Old Testament, with only a few references to words like “faith” and “believe”, has so many men of faith listed in Hebrews 11. They were the men that feared God.

 

The New Testament does not abandon the term “Fear of God” in favor of the phrase “Faith in God.” They have a place side by side. The former highlights the solemn realities and the latter the brighter prospects. But they are one and the same—living by every word that proceeds from the mouth of God.

 

And the New Testament reveals that a time of judgment, yea, even thoughts of a future judgment, should occasion godly fear.

 

And if ye call on the Father, who without respect of persons judgeth according to every man’s work, pass the time of your sojourning here in fear: 1Pe 1:17

Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: Re 14:7

 

Why should judgment inspire godly fear in those that gladly say “Jesus is my Judge”? Because the Bible shows something of the nature of Jesus’ judgment.

 

He sent a lion to tear the Samaritans that worshipped Him and “feared” Him while cherishing various other gods. 2Ki 17:25-41. Jesus struck Miriam with leprosy when she allowed ill feelings for her brother—God’s prophet—to spill out of her mouth in disrespectful language. God asked her “Wherefore then were you not afraid to speak against my servant Moses?” Nu 12:8.

 

Before the plague on Miriam, the plagues on Pharaoh followed hard on his deficiency in the fear of the Lord. Ex 9:30. Seven more plagues are coming on those that do not fear Jesus now. Revelation15 is the introduction to those plagues.

 

Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest. And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened: And the seven angels came out of the temple, having the seven plagues. Re 15:4-6.

 

Jesus reinforced the call to godly fear with a barrage of curses in Deuteronomy 28 (see verse 58). In Matthew He reinforced it with a reminder of the lethal and eternal character of God’s judgments.

 

And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell. Matt 10:28

 

Paul taught that men partaking of the Lord’s Supper without proper respect for the emblems of Christ were in grave danger. Many of them had already died and others were already sick. 1Cor. 11:30. Jude speaks of this class as those that “feed themselves without fear.” Jude 1:12. Those who take Communion lightly ought to reflect solemnly on the consequences of neglecting to fear God.

 

The first man to take Communion while having the cross in mind did so without food or drink. He was a thief that fellowshipped with Christ while dying with Him. He warned his mocking fellow, “Dost not thou fear God, seeing thou art in the same condemnation?” Lu 23:40. It was the judgment to which the believing thief made reference by the phrase “fear God.” This way of thinking, this mode of consideration that keeps the judgment in view, belongs particularly to those in our age.

 

We are the ones that live at the time of harvest; for us has been reserved the blessing of the Latter Rain. In view of these things Jeremiah’s prophecy suggests a theme of thought that would be appropriate for us. The prophecy also explains why the harvest and rain are withheld. The introduction (verse 22) to the suggested prayer (verse 24) reminds us of the tsunami. Those who will not bow in awe at God’s power to preserve may be reminded of what life would be like were his decreed limits to be removed from nature.

 

Fear ye not me? saith the LORD: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual decree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? But this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, “Let us now fear the LORD our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest.” Your iniquities have turned away these things, and your sins have withholden good things from you. Jer 5:22-25

 

The end-time issue of fearing God shines through Job’s story. The righteous man feared God, Job 1:1. For this reason he became a spectacle to men and angels. God pointed out his godly fear to Satan in the first instance of Satan’s direct appearance in scripture. Job 1:6-8; 2:3. Satan countered the idea that Job’s fear was principled. Job 1:9. God proved to the universe that it was. Here is the last generation in microcosm.

 

Revelation, the book, presents worship as the final issue in the struggle between good and evil. There are 22 occurrences of the word worship (in all its forms) in its 22 chapters. In Revelation 14:7, quoted earlier, the command to “fear God” precedes the command to “worship Him.” This is the order appropriate for the commands. In the final struggle over worship God supports the side that fears Him.

 

What does this mean for the first omens of the struggle as they exist in our church today? Bible passages on the fear of God teach plainly that worship should be conducted with solemn realities in view. David wrote “in thy fear will I worship.” Ps 5:7. Those in God’s presence, those bringing offerings, should remember that He “ought to be feared.” Ps 76:11.

 

His Name must not be taken lightly. Unlike the names of ministers, it is “holy and reverend.” Ps 111:9. The word “reverend” is the same translated fear or fearful elsewhere. So, in regard to worship and the place of worship and the time of worship:

 

God is greatly to be feared in the assembly of the saints, and to be had in reverence of all them that are about him. Ps 89:7

And he was afraid ^yare, and said, How dreadful ^yare is this place ! this is none other but the house of God, and this is the gate of heaven. Ge 28:17

Ye shall keep my sabbaths, and reverence [fear] my sanctuary: I am the LORD. Le 19:30  and 26:2.

 

Ministers of the Lord are to be honored as becomes servants of the Most High God. They are to be received as ambassadors of the heavenly kingdom. Jos 4:14; 1Ki 3:28. The Corinthians modeled appropriate worshipful responses to the message of one of God’s spokesmen. The combination of zeal, repentance, godly trembling fear and earnest desire characterized their reception of the messenger. 2 Cor. 7:11, 15.

 

In summary, worship in God’s house, of God’s name, under the instruction of God’s messengers, at times in conjunction with the Communion table, is the place to humble one’s self in His presence. Fear God and worship Him, for the hour of His judgment is come.

 

Ironically, the Bible’s advice for addressing the perennial problem of rebellious youth comes close to the opposite advice as drawn from contemporary worship theorists. While they suggest catering to the tastes of the rebellious, the Bible rather suggests (by way of theocratic illustration) that the fear of God be instilled in the body by significant disciplinary action against offending youth. “And all Israel shall hear and fear.” De 21:20-21.

 

Not less contrasting are the plans for getting the world’s attention. The Bible speaks of numerous instances were God exalted Himself through powerful judgments on behalf of His people. Modern practitioner, God’s work is reproached by His enemies when His children neglect “to walk in the fear of the Lord?” Neh 5:9.

 

Revival follows heart-searching 20:3

God’s Banner Ps 60:4

God’s Patience – Be Fearful   Is 57:11

Revival Brings                                    Is 63:17

Comprehensive Scope             De 10:12, et al.

 

Where is my fear?       Mal 1:6

God’s Expectation      Zep 3:7

 

Diagnosis                    Ps 36:1; Jer 44:10 But Lu 18:2, 4

Etiology                      Is 29:13; Jer 2:19; Job 13:11 [31:23?]

 

Advice—unwanted; needed!

 

World Evangelism      SOCIETAL – Fear fell

 

Influences to Fear God: Converted ones near; Bible study; Grace; Judgments and Civil Punishments; Stewardship; Review (by administrators De 17:18, 19; others De 6 & 31); Preaching of the Word; Conversion; answers to prayer; God’s mercy; God’s power (Mr 5:15,33).

 

The plague of our own heart – 2Ch 6:28-33

 

What virtues are associated with the Fear of God?

 

Keeping the Commandments             De 8:6; 13:4

Walking in God’s Ways                      De 8:6; 13:4

Serving God                                        De 6:13; 10:20; 13:4; Josh 24:14; I Sam 12:14; 12:24

Swearing by God’s Name                   De 6:13; 10:20

Cleaving to the Lord                           De 10:20; 13:4

Obeying God’s voice                          De 13:4; I Sam 12:14

Putting away your gods                      Josh 24:14; 2 Ki 17:38

Offering yourself with sincerity, truth            Josh 24:14

Resisting temptations to rebel             I Sam 12:14

Considering what God has done        I Sam 12:24

Worshiping God                                 2 Ki 17:36

Sacrificing to God                              2 Ki 17:36

Remembering the covenant                2 Ki 17:38

Departing from Evil                            Pr 3:7

Fearing the King                                 Pr 24:21

 

Illustrations:

 

We fear God when we “stand in awe of” His word. Ps 119:161

When we obey His voice amidst dark times   Is 50:10

When we are overwhelmed by God’s power Heb 12:21*

When a sense of God’s presence prevents sin            Ex 20:20

 

* The relation between eulabia and ekphobos in the chapter.

 

Men should walk simultaneously in the fear of God and in the comfort of the Holy Spirit. Ac 9:31

Men should simultaneously serve God with fear and rejoice—but with trembling. Ps 2:11

Men should simultaneously praise and glorify God while fearing him. Ps. 22:23.

Men should be simultaneously happy and fearing God “always.” Pr 28:14 [spasmodic fear…no such joy?]

Those that fear the Lord are directed to offer other services. They are to:

 

Trust in the Lord                                 Ps 115:11

Turn to God                                        Ps 119:79

Praise God                                          Re 19:5; Ps 22:23; Ps 135:20

Glorify God                                        Ps 22:23

Tell of His enduring mercy                 Ps 118:4

 

As all of these are harmonious, yeah, perfectly consistent, with deep affection for the Lord, it is apparent that godly fear is no detractor from the same. The fear moves men, no doubt, but it is a fear that displaces no warmth.

 

Is 66:2             Fear proceeds from creation and progresses toward humility

Is 8:12-13        Sanctify JEHOVAH himself. Let him be your fear and fear.

 

Jesus Feared God        Heb 5:7

With strong crying and tears amidst prayers to His Father who could serve him – i.e. in Gethsemane.

 

The opposite of fearing God is hardening one’s heart            Pr 28:14

The opposite of fearing God is attending to visions and dreams Ec 5:7

The opposite of fearing God is taking Him lightly Ps 33:8

 

Fear is a matter of priorities: Ps 96:4

 

Revive fear [pa-chad] of God’s “goodness” in the latter days         Ho 3:5

 

Fear proceeds from troubled meditations on the presence of God. Job 23:15

 

And here are some passages that appear to be partial definitions of the fear of God:

 

The fear ^yir-ah of the LORD is to hate evil: pride, and arrogancy, and the evil way, and the froward mouth, do I hate. Pr. 8:13

In the fear ^yir-ah of the LORD is strong confidence: and his children shall have a place of refuge. Pr 14:26

The fear ^yir-ah of the LORD is the instruction of wisdom; and before honour is humility. Pr 15:33

 

Then there are the three “beginning of wisdom” passages that are so well known. Together with Pr 15:33 they say more than they do apart.

 

The fear ^yir-ah of the LORD is the beginning of wisdom: a good understanding have all they that do his commandments: his praise endureth for ever. Ps 111:10

The fear ^yir-ah of the LORD is the beginning of knowledge: but fools despise wisdom and instruction. Pr 1:7

The fear ^yir-ah of the LORD is the beginning of wisdom: and the knowledge of the holy is understanding. Pr 9:10

The fear ^yir-ah of the LORD is the instruction of wisdom; and before honour is humility. Pr 15:33

 

We might synthesize these statements: The fear of the Lord is the first step in the education process. It is the key to discerning holiness in God and His Law. Such discernment can truly be called understanding if it leads to obedience. Reverence for God teaches a man how to receive such knowledge. His heart is subdued and ready to receive instruction.

 

Putting these with the defining verses above them we might write: When a man keeps ever in mind the eternal power and holiness of God and submits to be taught by the all-knowing one, he will come to hate evil and to see the blackness in pride. His consciousness of God’s presence fortifies him with strong confidence in the face of any obstacle.

 

And adding to these the characterizing verses we would have: An ever-fruitful sense of God’s presence, His love for me and His hatred of my sin, would correct my life. I would walk with integrity. Church is a practice place for such a sense.

 

There I am reminded of God’s mercy and the power of His love. There I am conscious of Him. My worship should reflect that abiding sense if it will serve the purpose it was intended to serve. Oh, how hollow the worship that speaks of God’s mercy, holiness and majesty while conducted in a way that promotes forgetfulness of the fear of God!

 

Abraham was tested on his fear of God—after he had fallen by fear of man and doubt of God. Ge 22:12.

 

Hebrew midwives feared God. Ex. 1:17

 

Obadiah feared God. 1Ki 18:3, 12

 

Job Feared God. Job 1:1, 8, 9; 2:3

 

Moses, the friend of God, feared Him at the bush     Ex 3:6

 

Egyptians fearing God prepared for Passover                        Ex 9:20

 

Temple builders feared God                                       Hag 1:12

 

Hezekiah feared God                                                  Jer 26:19

 

Through Mercy

If some readers question how, practically, the fear of God could or should impact their daily routine, Leveticus answers that the fear of God is the basis of community kindness, racial harmony, and social reforms.

 

In the following verses the Fear of the Lord enforces our duty to the deaf, the blind, the aged, the poor, the slave, the employer, the king and all men generally.

 

Thou shalt not curse the deaf, nor put a stumblingblock before the blind, but shalt fear ^yare thy God, I am the LORD. . . .Thou shalt rise up before the hoary head, and honour the face of the old man, and fear ^yare thy God, I am the LORD. Le 19:14, 32

Ye shall not therefore oppress one another, but thou shalt fear ^yare thy God, for I am the LORD your God. . . .Take thou no usury of him, or increase, but fear ^yare thy God, that thy brother may live with thee. Le 25:17, 36

Thou shalt not rule over him with rigour, but shalt fear ^yare thy God. Le 25:43

Servants, obey in all things your masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing ^phobeo God: Col 3:22

Honour all men. Love the brotherhood. Fear ^phobeo God. Honour the king. 1Pe 2:17

Submitting yourselves one to another in the fear ^phobos of God. Eph 5:21

Where mercy, inspired by the fear of God, was not shown, judgment will be.

 

And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear ^yare not me, saith the LORD of hosts. Mal 3:5

 

This was, in fact, the source of the devastating judgments on Amelek. The feeble, the tired, those that could not keep up the pace of the marching Israelites, were attacked by Amelek’s soldiers. God refused to forget this affront on his weak ones. He prefaced his command to destroy the nation with a reminder:

 

How he met thee by the way, and smote the hindmost of thee, even all that were feeble behind thee, when thou wast faint and weary; and he feared ^yareh not God. De 25:18

 

Men were to “fear” their parents. This is, naturally, reminiscent of the 5^th commandment—to “honor” them.

 

Ye shall fear ^yare every man his mother, and his father, and keep my sabbaths, I am the LORD your God. Le 19:3

Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence ^entrepo: shall we not much rather be in subjection unto the Father of spirits, and live? Heb 12:9

 

Messengers of God, speaking for Him, were due great respect. God worked to establish this respect in the case of Joshua, Moses and Solomon.

 

On that day the LORD magnified Joshua in the sight of all Israel, and they feared ^yare him, as they feared ^yare Moses, all the days of his life. Jos 4:14

And all Israel heard of the judgment which the king had judged; and they feared ^yare the king: for they saw that the wisdom of God was in him, to do judgment. 1Ki 3:28

 

The authority of the state, says Paul, is also that of a “minister of God.” This is why we pay taxes, obey laws. Government is due “honor” and “fear”.

 

For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid ^phobeo of the power? do that which is good, and thou shalt have praise of the same: For he is the minister of God to thee for good. But if thou do that which is evil, be afraid ^phobeo; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil. . . . Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear ^phobos to whom fear ^phobos; honour to whom honour. Ro 13:3, 4, 7.

 

Family government is not less enforced in scripture than civil order. And the verses that characterize the ideal relationship in terms of fear have doubtless been twisted (as in the case of Vashti, Es. 1:20) to justify wicked family administration. Still, uncorrupted as they are found in scripture, they carry authority.

 

Wives, submit yourselves unto your own husbands, as unto the Lord. . . . Let every one of you [husbands] in particular so love his wife even as himself; and the wife see that she reverence ^phobeo her husband. Eph 5:22, 33

 

Peter draws on the illustration of Sarah as the mother of the faithful. He qualifies the command by saying that obedience is only doing “well” when their fear is not “with any terror.” NKJV. He buttresses the command against perversion by calling husbands to return due honor to their wives as “weaker” vessels.

 

[Have] your chaste conversation coupled with fear. . . .Let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands: Even as Sara obeyed Abraham, calling him lord: whose daughters ye are, as long as ye do well, and are not afraid ^phobeowith any terror [NKJV] ^ptoesis  Likewise, ye husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered. 1Pe 3:2-7

 

The order of society, in societies that permit it, encompasses the relation between servants and their masters. Here too the apostle applies the touch of reverential fear. And here, too, it is a figure of the obedience we owe “unto Christ.”

 

Servants, be obedient to them that are your masters according to the flesh, with fear ^phobos and trembling, in singleness of your heart, as unto Christ; Eph 6:5

Servants, be subject to your masters with all fear ^phobos; not only to the good and gentle, but also to the froward. 1Pe 2:18

 

Fear for the Wellbeing of Others

Paul and Moses, the same two men that expressed willingness to die eternally for their flocks (see Ex 32:32; Ro 9:3), also had “fear” for their wellbeing. Ex. 2:14; 2Co 7:5. In the case of Moses we know “he feared” for the success of his mission, for Hebrews is very clear that he did not fear “the wrath of the king” when he fled Egypt (Heb. 11:27).

 

If we question regarding the nature of Paul’s fear his words answer that he feared that Satan would succeed in confusing the believers with complex arguments. He feared that his hopes for the church would be disappointed through the destructive power of interpersonal conflicts.

 

But I fear ^phobeo, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ. 2Co 11:3

For I fear ^phobeo, lest, when I come, I shall not find you such as I would, and that I shall be found unto you such as ye would not: lest there be debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults: 2Co 12:20

 

He feared that his own work for the believers would be overthrown through these combined forces.

 

I am afraid ^phobeo of you, lest I have bestowed upon you labour in vain. Ga 4:11

 

 

Fear of Men; Fear of Death – the Worldly Fear

 

Recently a minister with whom I am conducting a church plant commented that there are “only two fears in the Bible, the fear of God and the fear of death.”[1]

 

His observation is well grounded. The fear of man—ranging from a fear of torture to a fear of rejection or reproach—forms the larger part of this mysterious force in our life. Such worldly fear competes vigorously with conscience. Many men have wanted to do right but have opted to do wrong for fear of being made a laughingstock.

 

Not a few would-be martyrs have renounced their faith at the last hour when threatened with inhuman tortures. If only they had understood the fear of God! If they had only observed that worldly fear prompted the basest acts of the saints and tainted their holy lives with crime!

 

Isaac    Gen 26:7

Josh and Caleb            Num 14

Samuel and Eli            and Saul and David 1 Sa 3:15; 15:24; 21:11-13

David’s response: Ps 3:6; 27:1

Solomon’s response: Pr 29:25.

 

Just as men are exhorted to fear the Lord, they are warned against the fear of men.

 

Hearken unto me, ye that know righteousness, the people in whose heart is my law; fear ^yare ye not the reproach of men, neither be ye afraid of their revilings. . . .I, even I, am he that comforteth you: who art thou, that thou shouldest be afraid ^yare of a man that shall die, and of the son of man which shall be made as grass. Isa 51:7, 12.

 

The Pharisees feared men. They were paralyzed by the thought of stoning. Many times their murderous plans were dismissed in the face of Christ’s popularity. Among themselves they were willing to admit why. “We fear ^phobeo the people.” Matt. 21:26. In both cases it was the multitude’s respect for a prophet that retarded their plans. See Mr 11:32. They, and others, feared being stoned. See also Acts 5:26.

 

The Pharisees even had a misguided fear of God. They feared Jesus “because all the people was astonished at his doctrine.” Mr. 11:18. This was really a fear of “the multitude” as was shown by their willingness to kill Jesus if the multitude could be moved to support them. Matt. 21:46; Mr. 12:12; Lu 20:19; 22:2.

 

Their fear of man guided their policies in controlling men. They designed plans that would dissuade men such as themselves. They had “agreed already, that if any man did confess that he was Christ, he should be put out of the synagogue.” The plan worked on persons like the parents of the healed blind man. They neglected to ascribe honor to Jesus for their son’s healing “because they feared ^phobeo the Jews.” Joh 9:22.

 

Perhaps the saddest cases of worldly fear in the Bible are those that dampened brotherly love and doused the fires of companionship. Peter and Barnabas, fearing a class of legalists from Jerusalem, “withdrew and separated” themselves from baby converts. Paul rebuked them. He too, when a baby Christian, had felt the sting of fear-induced cold shoulders. Gal. 2:12-18; Ac 9:26.

 

Would God we could say that the fear of men had only served to repress the plans of God’s enemies. But in truth, God’s believing children are often hushed by their fears. “Howbeit no man spake openly of him for fear ^phobos of the Jews.” Joh 7:13.

 

After Christ’s bleeding, Joseph took courage enough to care for the body—but not openly befriend Christ’s cause. He asked for the body “secretly for fear of the Jews.” A week later the disciples were still meeting secretly. The doors “were shut” “for fear of the Jews.” John 19:38; 20:19.

 

To confess these instances is not to defend them. The apostles and Joseph could never accomplish their work for Christ until their worldly fear had been displaced by the fear of God. Isaiah was commanded to condemn the fear of confederated evil. Is. 8:12-13.

 

Until this worldly fear raked the soul no longer men were still subject to bondage and needing to be delivered. Deliverance of this nature Jesus offers. He came to “deliver them who through fear ^phobos of death were all their lifetime subject to bondage.” Heb. 2:15.

 

Fear Not[2]

The fear of God may at times be confused with the fear of death—when a man is afraid of dying at the hand of God. This fear is legitimate for the unconsecrated. A healthy fear of judgment belongs appropriately to that class that have spurned heaven’s offer of peace.

 

But it has no place in the lives of those who are victorious over death, those who have been delivered from the “fear of death” and from the bondage to which it subjected them. Heb. 2:15. An abject dread of God’s ferocity betrays the presence of the counterfeit fear of God. This fear is no reverential submission. It produces no fruits of holiness.

 

Rather, it constrains the frightened one, cowers him into forms and voluntary humility.  When God has appeared to his people, the glory of the scene has often produced a twinge or more of the faulty fear (See Re 1:17). When God has punished his enemies or demonstrated his power over life and nature even conscientious men have trembled at the thought of their own future at His hand.

 

And in both cases the words from the Spirit to the faithful have been “Fear not.” The Comforter has proffered, especially through the prophet Isaiah, the sweetest offers of freedom from fear.

 

[Many, many other “fear not’s”]—Perhaps a list.

 

The Jews trapped by the Egyptians at the shore of the Red sea were told to stand still and see the salvation of the Lord. The story serves to illustrate the relation between the fear of death and the fear of God. Only one will predominate. Note the how faith and godly fear followed on the heel of the marvelous deliverance.

 

Ex 14:13, 31 And Moses said unto the people, Fear ^yare ye not, stand still, and see the salvation of the LORD, which he will shew to you to day, for the Egyptians whom ye have seen to day, ye shall see them again no more for ever. . . .And Israel saw that great work which the LORD did upon the Egyptians, and the people feared ^yare the LORD, and believed the LORD, and his servant Moses.

 

When their fear of God became mixed with unfounded terror God used Moses to separate the two fears, to alleviate the terror while promoting reverence-inspired obedience. “And Moses said unto the people, Fear ^yare not: for God is come to prove you, and that his fear ^yir-ah may be before your faces, that ye sin not.” Ex. 20:20.  See Jud 6:23.

 

The writings of Peter, John, and Paul all exhorted men to have courage in the face of persecution and opposition. “Happy are ye” said Peter. “God has not given us the spirit of fear” chimed Paul. “Fear none of those things which you shall suffer,” added Jesus through the Revelation. We are raised above death by the hope of the resurrection. 1Pe 3:14; 2Ti 1:7; Re 2:10.

 

Isaiah certainly is the gospel prophet in the realm of “fear not.” Seven times God spoke through him precious promises as reasons God’s people should not fear. “I am with thee;” “I am thy God”; “I will strengthen thee”; “I will uphold thee”; “I will hold thy right hand”; “I will help thee”; “I have redeemed thee”; “I have called thee by name; thou art mine”; “I will . . .gather” thy scattered children; “I have chosen [you]”; “You will not be put to shame”; “thou shalt forget the shame of thy youth”; “thou shalt not remember the reproach of thy widowhood.”

 

And with all these promises Jehovah soothed “Fear thou not.” Isa 41:10, 13, 14; 43:1, 5; 44:2; 54:4.

 

Jesus articulated reasons for letting go of our fear. He explained that God is so acquainted with the minutia of our life as to have numbered our hairs! “Many sparrows” said he, are insufficient to equal your value in His sight to cares for each of them. “Little flock,” he consoles, “It is your Father’s good pleasure to give you the kingdom.” Believing ones, “behold, your King cometh.”

 

“Fear Not.” Lu. 12:7, 32. Jo 12:15.

 

It was left to John to state these reasons most succinctly. Why should we not fear? On what basis can we rest secure? Because God loves us and we love Him. His constant care calms the torment stirred up by worry.  Where worry reigns, where fear of death controls, the soul is still under construction. Love has not completed his[3] work.

 

1Jo 4:18 There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth ^phobeo is not made perfect in love.

 

From sermons heard in many congregations one might suppose that the fear of God is a negative result of not knowing Him. In defense of these speeches one could point to the passages in this section. It is certainly true that being afraid of God is spoken of in negative terms in scripture.

 

On the other hand, passages illustrating inappropriate fear are few. They are the overly-worn other side of the “fear not” coin.

 

As a simple example, take the case of the servant that hid his master’s talent in the earth.

 

For I feared ^phobeo thee, because thou art an austere man: thou takest up that thou layedst not down, and reapest that thou didst not sow. Lu 19:21

 

The passage demonstrates that a distrust of God’s kindness is fatal to effort. Even Peter became speechless under its influence. Mr 9:6. Such fear is a type of unbelief. Where it is sowed only ill can be reaped. This is the fear that is cast out by a comprehension of God’s love.

 

Fear of Judgment / Superstitious Fear of God

 

At least one case of a righteous man fearing the judgment of God can be drawn from scripture. Moses did.

 

For I was afraid ^yagor of the anger and hot displeasure, wherewith the LORD was wroth against you to destroy you. But the LORD hearkened unto me at that time also. De 9:19

 

His fear stands apart from the others under this heading for its unselfishness. To be afraid of the judgments coming on the guilty that we love—this is a godlike attribute.

 

But fear of Judgment in the Bible is generally a quality of the transgressors themselves. Their fear, while justified, does not justify them. There is no positive reward for recognition that justice is coming your direction.

 

Such existed in the Egyptians when Israel was escaping and waters were rushing in on them from all sides. It existed superstitiously in the Philistines when they heard that the Ark of the Covenant had been brought into the Israelite camp. Saul felt its terrors when a masquerading demon told him he would soon die. Pilate felt it increase when his conscience confirmed that Jesus was the Son of God. Jer. 32:21; 1Sa 4:7; 28:20; Joh 19:8.

 

Paul described the fear and its cause for existence.

 

But a certain fearful ^phoberos looking for of judgment and fiery indignation, which shall devour the adversaries. It is a fearful thing ^phoberos to fall into the hands of the living God. Heb. 10:27, 31.

 

This fear may have a saving quality if it can motivate a soul to seek safety in Jesus.

 

And others save with fear ^phobos, pulling them out of the fire; hating even the garment spotted by the flesh. Jude 1:23

Them that sin rebuke before all, that others also may fear ^phobos. 1Ti 5:20

 

But its final manifestation will come too late. When men call for rocks to fall on them—it will be for fear of the Lord.

 

Enter into the rock, and hide thee in the dust, for fear ^pachad of the LORD, and for the glory of his majesty. . . .And they shall go into the holes of the rocks, and into the caves of the earth, for fear ^pachad of the LORD, and for the glory of his majesty, when he ariseth to shake terribly the earth. . . To go into the clefts of the rocks, and into the tops of the ragged rocks, for fear ^pachad of the LORD, and for the glory of his majesty, when he ariseth to shake terribly the earth. Isa 2:10, 19, 21.

They shall lick the dust like a serpent, they shall move out of their holes like worms of the earth: they shall be afraid ^pa–chad of the LORD our God, and shall fear ^yare because of thee. Mic 7:17

 

Good hope for those that feared God wrongly: I Sam 12:14-24; Ge 3:10; 1Ch 13:12; 2Sa 6:9; 1Ch 21:30; Ge 18:15

 

That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear ^phobos*, Lu 1:74

 

Ec 12:13  Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man.

 

Note: This study is drawn from a more exhaustive collection of Biblical thoughts on the fear of God. The larger collection may be requested from the author by writing canvassing@canvassing.org.

 

 

 

Rev_14_-_Fear_God

 

The Remnant

A Bible Study

 

Even so then at this present time also there is a remnant according to the election of grace. Ro 11:5 

The Remnant and Captivity

 

God planned to reach the nations of the world despite the apostasy of His people. A plan to reach the world through the faithfulness of His people would never have materialized. The Lord said “Cursed be the man that trusteth in man” (Jeremiah 17:5). His model of international evangelism harmonizes with this precept.

 

His method of reaching the world involved international dispersions. When his people became like the nations He would punish them by national captivity. He would scatter them among all nations.

 

A minority of the scattered ones would see in their lot God’s chastisement. These would revive and reform their lives. God would show Himself mighty to bless this “remnant” and would gather them (without the others) back to their nation.

 

The various empires that ruled the known world — Egypt, Assyria, Babylon, Persia, Greece, and Rome — all became keenly aware of God’s power on behalf of His faithful people. An obscure defeated nation testified, by its apostasy and its remnant’s repentance, to the heathen world. Jehovah’s power and forgiveness became internationally proverbial.

 

As one step in this process God promised to scatter His people among the heathen when they would fail to keep His commands. Leveticus 16:14-33; Deuteronomy 4:23-37; 28:15-64.

 

Scattering was appropriate. The first scattering afflicted the first Babel. Gen 11:9. When God’s people would imitate the stubborn spirit and confused state of the Babel builders, they would be treated in the same way. In other words, when God’s nation appeared like Babylon, it would be scattered by the descendants of the Babel builders.

 

These cycles of scattering and remnant gathering characterize the history of God’s chosen nation. The last of the Biblical scattering episodes, the Babylonian captivity and Persian gathering, is the local setting for the larger portion of Old Testament eschatological (end-time) material.

 

The Spiritual Remnant and Spiritual Babylon

 

In other words, the Lord Jesus made use of the scattering and remnant gathering of Nebuchadnezzar and Cyrus to picture the history and end of the Christian age. In the New Testament the major players from this Old Testament period—Babylon, Persia, Jerusalem, Remnant—are all spiritualized into end-time metaphors. Revelation 18:10; 16:12; 3:12; 12:17.

 

They become illustrations that unlock much of the Old Testament information regarding the end of the world. These symbols often answer the troubling question “How did an end-time verse or prophecy end up in the context of an ancient conquest or disaster?”

 

The summary of the story line is this: God’s special people are unfaithful to their trust and, largely, turn away from His Covenant of Ten Commandments. As a judgment, God uses Babylonian errors (“wine” in the type) to confuse and scatter their power. Then many even of God’s faithful people are captive in Babylon (like “Daniel” in the type). They witness there to the leading men of the world.

 

Then, after a time, a small faithful remnant are called back to join God’s structured people, Jerusalem in the type. They restore there the damage done by the earlier assaults of Babylon. Then wave after wave of growing remnant returns from their dispersion to thicken the ranks of God’s people under the protection of the Kings of the East, symbols of the Godhead. Rev 16:12.

 

The Remnant and Prophets

 

God’s spokesmen focus on the remnant. When his people are about to be taken captive, God sends prophets to tell them how to behave in Babylon. As the time approaches for their gathering from captivity, prophets arise to guide the formation of the remnant. They even assist them with their reconstruction. Jeremiah 25:1; 51:64; Ezra 5:2.

 

During these periods many messages are given to the prophets for the world and its various bodies of people.

 

But the world’s messages are delivered rather to God’s people than to their intended recipients. Implicit in the delivery is the obligation of God’s forming remnant to be a currier of those messages.

 

The nations were unwittingly dependant on porters among the remnant if they were to receive their heaven-sent instructions. Only occasionally, as in the case of Jonah, was the prophet himself the porter.

 

When the remnant appears in Revelation, following the 1260 years of scattering (Revelation 12:17; 12:14; Daniel 12:7), this pattern appears again. The Testimony of Jesus, the Spirit of Prophecy, aids the returning remnant.

 

False prophets also proliferated during the periods of God’s special work. Jeremiah and Ezekiel opposed them during the captivity. Nehemiah met false prophets while forwarding the reconstruction. Nehemiah 6:14.

 

In Revelation these false prophets find their parallel in the miracle-working power overtly supporting Babylon. Revelation 16:13; 19:20; 20:10.

 

In short, God’s work of regathering brings a resurgence of prophetic activity—both true and false.

 

The Elect Remnant

 

The elect remnant correspond to the invisible church. Elijah couldn’t perceive their existence and so felt all alone. Romans 11:3. They, rather than the visible church, are the ones that experience 2Ti 3:12. “Yea, and all that will live godly in Christ Jesus shall suffer persecution.”

 

The woman of Revelation 12 is, in fact, the invisible church. She is clothed with the sun. She is dressed in pure white. Revelation 12:1-2. She is one woman, though she exists through the Jewish and Christian age.

 

The remnant is that “seed of the woman” that is at enmity with the “seed” of the serpent. That enmity is played out in the wrath of Revelation 12:17.

 

In a time of gathering, the elect and invisible remnant begins to approximate the visible church. During a time of scattering that approximation vanishes.

 

Where are we, as a Seventh-day Adventist denomination? Are a large portion of the remnant scattered? When will they be gathered? Are the world’s Daniels in Babylon today? Will the world’s Ezras and Nehemiahs be coming to Jerusalem soon? Will the wall be rebuilt in troublous times?

 

Much of the Old Testament story-information testifies that the answer to all these questions is yes. Then is it accurate to say that we, the Seventh-day Adventists, are the remnant church?

 

In one important sense, it is very accurate. We are the Jerusalem to which the remnant is being gathered slowly. The portion of the remnant that has been gathered already is in the Seventh-dayAdventistChurch. More precisely, the remnant that keep the commandments of God and that have the Testimony of Jesus have been gathered to form the Seventh-day Adventist Church.

 

And while we seem to be in a time of scattering, there will be another gathering. Like Daniel, we must be faithful until that time. And like him, may we live to see Babylon overthrown and the way of the Kings of the East prepared.

 

The Remnant in Type and Antitype

 

Three times scripture tells the first story of a remnant being blessed. Good King Hezekiah had led a national revival in Judah. He burned idols and desecrated their shrines.

 

His father had bought peace with Assyria by using gold from the temple. Hezekiah, zealous for God’s glory, rebelled against the Assyrians which had already carried the idolatrous neighbor kingdom of Israel captive. But Hezekiah expected God to favor the reforming nation of Judah.

 

Then Assyria took several of the fenced cities of Judah. The king wavered. Assyria had demanded submission guaranteed by a rich present. Hezekiah did like his father. The temple pillars that he had covered with silver, he stripped. This, with other precious metal, was forwarded to the waiting king.

 

But the God who had blessed Hezekiah’s faithfulness neglected to bless his weakness. The gift failed to repel the invaders. The Assyrians besieged Jerusalem. The extremity seemed to bring Hezekiah back to his senses. Meanwhile, outside the city gate, the Assyrian general blasphemed the God of heaven.

 

Then Hezekiah appealed to the prophet Isaiah. He also spent personal time on his knees acknowledging the victory of Assyria over false Gods but claiming the victory of the only true God over the proud oppressor. God answered the personal praise and prayer session with prophecy:

 

The virgin, the daughter of Zion, hath despised thee [the King of Assyria], and laughed thee to scorn . . . Whom hast thou reproached and blasphemed? and against whom hast thou exalted thy voice, and lifted up thine eyes on high? even against the Holy One of Israel. By thy messengers thou hast reproached the Lord, and hast said, “With the multitude of my chariots I am come up  . . . with the sole of my feet have I dried up all the rivers of besieged places.” . . . Hast thou not heard long ago how I have [given power to kings like you over other nations.]  Therefore their inhabitants were of small power, they were dismayed and confounded . . . . But I know . . . thy rage against me. Because thy rage against me . . . I will put my hook in thy nose . . . and I will turn thee back by the way by which thou camest.

 

Assyria and Babylon prefigure the great apostasy featured in the Bible’s apocalypse. In this prophecy of Isaiah God’s newly reformed nation of Judah is represented as speaking by its  “virgin” daughter (See Jer 31:4 for a similar usage). This usage informs our understanding of Revelation 14 where the 144,000 are found to be virgins that are the “seed” of the woman (Revelation 12:17) that have despised the power of Babylon.

 

God’s enemy blasphemes God by putting Him on a level with other deities and exalting himself above them all. By political power the enemy expects to overwhelm God’s city. She does not realize that her national clout came through divine providence. Now she rages against the very God that put her on the throne. He will remove her power and repulse her campaign against the Holy People.

 

This was just the kind of prophecy Hezekiah longed for. But a practical problem loomed ahead. The Assyrians, even if they should leave as prophesied, had already reaped the harvest of the nation’s fields for that year. God turned the prophecy towards meeting this disaster with a promise of supernatural blessing.

 

He would cause the ground to bring forth sufficient provisions in uncultivated areas to feed the nation. The next year, a Sabbatical year when sowing was forbidden, He would do the same. This provision would be a sign that God supported the rebellion of Judah from under the hand of Babylon.

 

And this shall be a sign unto thee, Ye shall eat this year such things as grow of themselves . . . and in the third year sow ye . . . and eat the fruits thereof. And the remnant that is escaped of the house of Judah shall yet again take root downward, and bear fruit upward. For out of Jerusalem shall go forth a remnant, and they that escape out of mountZion: the zeal of the LORD of hosts shall do this. . . . For I will defend this city, to save it, for mine own sake, and for my servant David’s sake. 2 Ki 19; Is 37

 

Who are blessed in this oracle? The remnant have escaped from Assyrian captivity. They will prosper and be fruitful. Though the king’s call for reform was laughed to scorn (verse 10) a few responded to the reform.

 

God ordained that the scattering of His people would be followed by gathering and conversion of a few. Hezekiah depended on the gathering promised and used the promise to encourage revival. 2 Chron 30:9. Moses had long before outlined the process.

 

And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt call them to mind among all the nations, whither the LORD thy God hath driven thee, And shalt return unto the LORD thy God, and shalt obey his voice according to all that I command thee this day, thou and thy children, with all thine heart, and with all thy soul; That then the LORD thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the nations, whither the LORD thy God hath scattered thee. If any of thine be driven out unto the outmost parts of heaven, from thence will the LORD thy God gather thee, and from thence will he fetch thee: And the LORD thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it; and he will do thee good, and multiply thee above thy fathers. And the LORD thy God will circumcise thine heart, and the heart of thy seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live. And the LORD thy God will put all these curses upon thine enemies, and on them that hate thee, which persecuted thee. And thou shalt return and obey the voice of the LORD, and do all his commandments which I command thee this day. Deu 30:1-8

 

The prosperity of the remnant, under Hezekiah, hinged on their repentance and a revival of obedience to God. The Bible notes that participation in the sanctuary service was the mainspring of that revival. 2 Chr 30.

 

The King, on his part, revived the sanctuary services. God, on His part, revived the hearts of the remnant as prophesied in the words “the Lord thy God will circumcise thine heart . . . to love the Lord thy God will all thine heart, and with all thine soul, that thou mayest live.”

 

Hezekiah’s efforts to restore the temple were accomplished by the “remnant” under his grandson. 2 Chr 34:9. Further apostasy reversed the gathering back to a prophesied scattering of those that remained. 2 Ki 21:14-15. This prophecy was soon fulfilled. 2 Ki 25:11.

 

Israel was nearly annihilated as a national body. So general was the captivity under Assyria that Isaiah wrote:

 

Except the LORD of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah. Is 1:9

 

Besides the very few left behind, a “remnant” would return from captivity.

 

And it shall come to pass in that day, that the remnant of Israel, and such as are escaped of the house of Jacob, shall no more again stay upon him that smote them; but shall stay upon the LORD, the Holy One of Israel, in truth. The remnant shall return, even the remnant of Jacob, unto the mighty God. For though thy people Israel be as the sand of the sea, yet a remnant of them shall return: Is 10:20-22

 

This “return” from captivity is salvation in the Septuagint and in Paul’s use of this passage in the New Testament. There the entire process of captivity and remnant’s return is spiritualized. Assyria becomes, with Babylon, a type of institutionalized error.

 

This false system captures “nations” by making them “drink” of her wine. Some escape. Men that are converted from the “error” of their ways are souls “saved” from death. James 4:21. They are the remnant elected by grace.

 

In other words, the “elect” remnant are those who have been “chosen” by God’s foreknowledge for their submission to the Spirit’s work of sanctification and for their belief in the truth. 2 Thes 2:13.

 

God has not “cast away His people.” He “foreknew” a remnant chosen by His grace for their faith. Though unknown to each other, they are known to Him. From Elijah’s day to ours this remnant exists. It was stronger in his day than he expected by a factor of 7000. It is, accordingly, stronger in ours. Rom 11:1-5

 

When a man is saved by faith he is part of the “remnant” that is to be gathered. He is part of the “Israel” that “obtained” the sought-for prize. Rom 11:6-7.

 

The remnant responds to Jesus

 

Beginning with these prophecies in Isaiah 1 and 10 the Bible’s use of “remnant” enters into prophecies that are shown by New Testament writers to speak of the Christian age.

 

The Messianic prophecy of Isaiah 11-12 foretells the work of Jesus under the figures of a rod, a branch, and a root of Jesse. There Jesus is filled with the Spirit (11:2) and equipped to judge hearts (11:3). He executes the wicked with the breath of his mouth (11:4) while justifying the defenseless. He is clothed for war with righteousness and faithfulness (11:5).

 

He will reorder creation so that animals of prey become harmless vegetarians (11:6-8) in His “holy mountain.” This is the result of “the earth” being “full of the knowledge of the Lord as the waters cover the sea” (11:9). In nine verses the entire period from Christ’s baptism to the restoration of Eden-like scenes is captured.

 

“And in that day” – in the day when Jesus is anointed to begin His work – He became an “ensign” offering “glorious” “rest” to trusting “Gentiles” (11:10). This is the passage that Paul quotes as evidence that Christianity should embrace non-Jews. Romans 15:12.

 

And it is a passage that establishes the spiritual nature of the second gathering of the remnant. The “ensign” that Jesus becomes is a beacon for recovering the remnant that have been scattered to the great nations of the world. As the “outcasts” pour in from “the nations” in the four quarters of the earth, old rivalries within the church vanish with their causes.

 

And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. Is 11:11-13.

 

God’s people unite in a sweeping campaign that subjects their enemies (11:14). God blesses their efforts to such an extent that the Egyptian language becomes extinct (11:15). A supernatural highway is established for those leaving Assyrian captivity to join the “remnant.” They will break forth in songs of deliverance that have become familiar to many already.

 

And there shall be an highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt. And in that day thou shalt say, O LORD, I will praise thee: though thou wast angry with me, thine anger is turned away, and thou comfortedst me. Behold, God is my salvation; I will trust, and not be afraid: for the LORD JEHOVAH is my strength and my song; he also is become my salvation. Therefore with joy shall ye draw water out of the wells of salvation. And in that day shall ye say, Praise the LORD, call upon his name, declare his doings among the people, make mention that his name is exalted. Sing unto the LORD; for he hath done excellent things: this is known in all the earth. Cry out and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee. Isaiah 11:16-12:6

 

In summary, the remnant people are the invisible church. They are the few members of the visible church that are “saved.” Bible prophesies describe our time under the figure of a scattering and subsequent gathering.

 

Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved: For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth. And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha. Ro 9:27-29.

—-

The first connection of the remnant with a familiar passage regarding the signs and events of the end of time is found in Joel 2.

 

And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions: And also upon the servants and upon the handmaids in those days will I pour out my spirit. And I will shew wonders in the heavens and in the earth, blood, and fire, and pillars of smoke. The sun shall be turned into darkness, and the moon into blood, before the great and the terrible day of the LORD come. And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the LORD hath said, and in the remnant whom the LORD shall call. Joel 2:28-32.

 

The Scattering of the False Shepherds and Gathering around Jesus

 

If a timeline were to be labeled with the phases of the final scattering-gathering process, the gathering of the faithful would follow the scattering of the false shepherds that have themselves been scattering the flock. These are removed and replaced by faithful pastors prior to God’s promised effort to gather the faithful.

 

This truth is revealed in the first passage to use the word “remnant” in a clearly apocalyptic setting, Jeremiah 23. There God promises to bring the scattered believers back into the true fold. With this is His promise to hire faithful shepherds and to remove hirelings. In its wording the promise is very similar to the thrice told prophecy to Hezekiah.

 

Woe be unto the pastors that destroy and scatter the sheep of my pasture! saith the LORD. Therefore thus saith the LORD God of Israel against the pastors that feed my people; Ye have scattered my flock, and driven them away, and have not visited them: behold, I will visit upon you the evil of your doings, saith the LORD. And I will gather the remnant of my flock out of all countries whither I have driven them, and will bring them again to their folds; and they shall be fruitful and increase. Jer 23:1-3

 

The raising of true shepherds (v. 4) precedes the conclusion of the gathering. Then the wicked are destroyed and God is glorified for a gathering far more significant than the gathering of the Israelites from Egypt. (v. 5-8). Jesus leads this gathering as the Good Shepherd, breaking a way through obstacles that inhibit the sheep. Mic 2:10-12. The weak and suffering people will be formed by God into a “remnant” for Himself. To these our Lovely Lord will restore the “first dominion.” The kingdom “under the whole heaven” is “given to the people of the saints of the Most High.” Mic 4:7-8; Dan 7:27.

 

What is it that arouses true shepherds to take their positions? In the chapter that introduces the New Covenant, Jeremiah 31, we find the answer. The gathering movement begins with “watchmen” who respond to God’s love. God’s love is an ensign that gathers men.

 

The LORD hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: therefore with loving-kindness have I drawn thee. Jer. 31:3

 

And I, if I be lifted up from the earth, will draw all men unto me. Joh 12:32

 

The aroused watchmen intercede with God saying “save thy people, the remnant.” Jer. 31.7. The intercession is followed by God’s action. He moves the scattered remnant to begin to assemble as a collection of weak souls that make a “great company.” Jer 31:8.

 

In God’s providence, that spiritual blessing of the patriarchs followed consecration rather than birth order. It passed from Abraham to Isaac, Jacob, Joseph, and Ephraim (Jer 31:9) without ever once following the proscribed pattern of first-born, bypassing Ishmael, Esau, Judah, and Manasseh. Any child could, if he would, be associated by faith with the Only Begotten Son of God and be spared accordingly.

 

And they shall be mine, saith the LORD of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him. Mal 3:17

 

God, like no other, pardons iniquity and passes by the remnant’s transgression. He delights in mercy; he will “turn again” from retaining his anger. He “will subdue our iniquities” and cast away our sins. He will fulfill his ancient promises of truth and mercy to Jacob and Abraham. Mic 7:18-20.Then it is that their spiritual descendants inherit the land of promise.

 

Micah explains that the captivity would not be gathered until after the cross. The Messiah there became “the peace.” Micah 5:2-5. “Then the remnant of his brethren shall return” to Israel from their scattered positions.

 

The preciousness of these promises (Mal. 3; Mic 7, 5) that God will spare us as his own son, that he pardons iniquity like no other, that he will subdue our iniquities, that Jesus will be our peace, does not excel that hidden promise in the phrase “his brethren.” The gathered ones are claimed by Jesus as his family.

 

Though scattered in location they are gathered in spirit and are a victorious body. Mic 5:2-8. Especially will Jesus be a defense when the Babylonian power “treads” within our border. Mic. 5:6. The meaning of this passage must be related to 2 Thes 2:4; Dan 11:45; Eze 8.

 

Gathering to Build

 

When God undertook to gather his faithful from the Babylonian captivity, he gathered them by giving them a mission. They were to build up the walls and restore the worship services of the broken city of Jerusalem. Building up the waste places became an illustration of the work entrusted to God’s people in the last-day gathering.

 

They are to “build the old waste places” and “shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in.” Is 58:12. The restoration of the Sabbath is identified as one of the restoration projects to be undertaken. Is 58:13.

 

In the story God promised the builders that, as they had begun to build with strength, He would change His relation to them from inciting differences to prospering their work and reputation. This would be no great difficulty for Him. Zec 8:4-15. The implications for us and for the resolution to our internal differences are profound.

 

The gathering to build the temple suffered a setback of discouragement. In the last day of the last feast of the Jewish year, the day that prefigured our arrival into heaven, a message came to the church that had gathered to help build the temple. Those that had returned were the “residue” of the people. The eldest of them had seen the splendor of Solomon’s temple. Hag 2:2-9

 

It seemed to these that the work of God was regressing even while it was progressing. The ambitions of the current architects did not even equal the achievements of the past, much less enlarge on them.

 

God sent a message of comfort to these men. The temple under construction would receive the Messiah. They were to build with confidence for “I am with you, saith the Lord of hosts.”

 

The story of the rebuilding parallels the work of the church today, especially for those workers who realize the extent to which we have fallen as a people. These might be surprised at the up-beat message. And is the passage not an end-time passage? God promises to “shake the heavens, and the earth, and the sea, and the dry land” prior to the coming of the Messiah and to fill the under-construction temple with “glory.” While it was literally so in the temple they were literally building, the “shaking” in this passage reminds us of that in the very end in Hebrews 12.

 

The building up of Jerusalem could have given way to a tragic scattering. This did not happen in Ezra’s day, but he did not presume that it could not happen.

 

Should we again break thy commandments, and join in affinity with the people of these abominations? wouldest not thou be angry with us till thou hadst consumed us, so that there should be no remnant nor escaping? Ezr 9:14.

 

The graciousness of God to the “remnant” is presented as iffy specifically to those that claim it as a certainty for their selves. This is the message to Adventist today, those “who desire the Day of the Lord.” See Amos 5:10-20.

 

The Remnant Doubts the Prophet and Seeks Affinity with Egypt

 

Almost one eighth of the uses of “remnant” are found in the story of Gedaliah and Johanan. Jeremiah 39:9-44:28. The “remnant” was taken to Babylon by a general, except a “remnant” that was left in Judah under Gedaliah. The captive remnant included Daniel. The free remnant included Jeremiah.

 

In the story of these five chapters Johanan discovered a threat on Gedaliah’s life and offered to privately execute the primary conspirator. Johanan felt that Gedaliah’s murder would lead to a scattering of the remaining ones and perishing of “the remnant in Judah.” Jer. 39:9; 40:11; 40:15.

 

Gedaliah refused Johanan’s offer and was slain by the conspirator (Ishmael). Then Johanan went into action. His plan to save the remnant involved three steps, namely: 1. Win the allegiance of Jews now following the assassin Ishmael; 2. Win the support of the prophet Jeremiah; 3. Win the support of Egypt as an ally against Babylon.

 

The first point was successful. The second appeared pious. Johanan’s group came to Jeremiah to request guidance and prayer. Jer. 41:16; 42:2. The remnant promised solemnly to do whatever God would show through Jeremiah. Jer. 42:3-6. Ten days later Jeremiah had a message.

 

God promised to build and plant the remnant right where they were—on condition that they would stay there, trust Him, and not fear the king of Babylon. God promised to give them mercy in the king’s sight and, in this way, to deliver them from him. But the prophecy also warned that seeking Egypt’s friendship would be a lethal mistake.

 

The first step to Egypt would be a step of rebellion against God’s counsel. They would die in Egypt. God’s fierce anger would be poured out there. Jer. 42:7-17. As Jeremiah closed his plea against the proposed trip of the “remnant” God revealed to Jeremiah that the promise to “obey” whatever God would say was dishonest.

 

Thus failed the second of Johanan’s points. When the prophet could not be influenced, Johanan leveled the charge of influence against the prophet. He ascribed the content of Jeremiah’s message to Jeremiah’s secretary, Baruch. He took “all the remnant of Judah that had returned “from all nations” and made plans to travel. Jer. 43:1-5.

 

The story, told in uncharacteristic detail in the scripture, seems uncannily parallel to our time. The church, situated between Babylonian error and Egyptian worldliness, has its Johannans. These are gifted men, professedly going for wisdom to the Spirit of Prophecy, but leveling a charge of influence against the testimonies that rebuke their ways. The fate of these and their followers is ominous in the type.

 

Their trip to Egypt represented the results of the shaking that is currently underway.

 

The Shaking of the Remnant

 

The familiar and fateful sealing-slaughtering scene of Ezekiel 9, following the sealing, will be fearful for these church members. The prophet that saw the scene fell on his face and “cried, and said ‘Ah Lord GOD! wilt thou destroy all the residue of Israel in thy pouring out of thy fury upon Jerusalem?'” Eze 9:8.

 

In the fascinating prophecy of Ezekiel 11-12 the prophet mourns the death of Pelatiah as an omen of the destruction, the “full end” of the remnant.  Ezek. 11:13. This question, “Will you destroy all?” was asked again and answered later in the negative.

 

Yet, behold, therein shall be left a remnant that shall be brought forth, both sons and daughters: behold, they shall come forth unto you, and ye shall see their way and their doings: and ye shall be comforted concerning the evil that I have brought upon Jerusalem, even concerning all that I have brought upon it. Eze 14:22

 

Few passages so clearly show that character determines destiny and that the remnant will be reduced to pure and faithful body by the bloody phase of the shaking, the phase in which “all the sinners of my people” who have a false assurance will be killed. The comfort in these passages is that the shaking will not remove even the “least grain” from the church. The shaking removes false Christians, not weak ones. Amos 9:9-13.

 

Armageddon

 

The closing of earth’s history is pictured in scripture as an attack by “all nations” against God’s people. God gathers them to plunder, polarize, and prostrate the church. Indignity and crime threaten the members. Many fall prey to the onslaught.

 

Half of the city “will go forth into captivity.” They will surrender the truths that have set them apart and will be scattered into mystical Babylon. Yet “the residue of the people shall not be cut off from the city.” Zech 14:2.

 

Finally, God fights “against” all the nations of the world as He did against Egypt in the past, with mighty plagues. Finally He will descend to level the mount of Olives for the reception of the HolyCity. Zech 14:3-4.

 

Isaiah 4:3 speaks of “he that remaineth in Jerusalem” after God’s final judgments of several verses earlier. This remnant “shall be called holy, even every one that is written among the living in Jerusalem.” The Book of Life now purged, probation now closed, the remnant now fully gathered, God renews His earlier provision of guidance to the church. This is represented by the familiar “a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defense.”

 

Those executed in the earlier judgments include two classes of women, those that ruled over the men and those that demonstrated pride in dress. While these sought an outward adorning, those spared are “beautiful and glorious”, “excellent and comely” in the fruit of their lives. Is 4:2.  Zion has been “purged” by the “spirit of judgement, and by the spirit of burning” as Christ in judgment refined his teaching priests. Is 4:4;  Mal. 3:3.

 

“Therefore wait ye upon me, Saith the Lord, until the day that I rise up to the prey: for my determination is to gather the nations, that I may assemble the kingdoms, to pour upon them mine indignation, even all my fierce anger: for all the earth shall be devoured with the fire of my jealousy.” Zeph 3:7.

 

Babylon began at Babel and was scattered initially by confusion of languages. When God destroys the nations of the world, the last day Babylon, there will be no longer reason for a continuation of the curse on Babel. Then God will return to man a “pure language.” All will serve Him “with one consent.” Zeph 3:8-9.

 

Then harmony will prevail in serving God. God’s men will no longer “be ashamed” for their past sins “against” Him. Their society will be purged of “haughty” persons, “them that rejoice” in pride of being God’s church.

 

God will “leave” an “afflicted and poor,” but trusting, body in His church. They will not “do iniquity” nor “speak lies” but shall be a safe flock. “Sing” of this! With all your heart, since your “judgments” and enemies are banished! No more evil to see! God is with you! Fear not and get busy! God will “sing” and “rejoice” over your salvation! Zeph 3:8-20.

 

Summary

 

So many passages throw light on end-time events. When we understand the Biblical theme of scattering and regathering, Old Testament stories and passages come alive with meaning.

 

We should know what is written there. Since 1844 we have already been through at least one cycle of gathering and scattering. The evidence is that we need another gathering. Let us do our part to bring it about.

 

The Lord showed me that He had stretched out His hand the second time to recover the remnant of His people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn, but now in the gathering time God will heal and bind up His people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set His hand to gather His people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God should do no more for us now than He did then, Israel would never be gathered. . . . The view that the Lord “had stretched out His hand the second time to recover the remnant of His people,” on page 74, refers only to the union and strength once existing among those looking for Christ, and to the fact that He had begun to unite and to raise up His people again. – EW p. 74, 86.

 

For more information, or to make comments, please email Eugene Prewitt at canvassing@canvassing.org. Be faithful. December 9, 2006

 For a Word Document, see Rev_14_-_Remnant

 Rev_14_-_The_144,000_and_Found_Faultless

 

 

Revelation 14

The harvest of the earth is ripe. Revelation 14:15

Brief Idea: The Second Coming will not be a disaster for some true Christian who had the misfortune to be only part-way along the path of perfecting Christian character. Christ does not return until the harvest is “ripe.”

Introduction

An earlier study established the reality of perfection in the last generation. This paper observes a very encouraging theme in connection with that truth.

Our parents and even some of our grandparents lived in fear of Christ’s coming. That generation believed that we must be like Jesus when He comes, but they feared that He would come before they had attained the goal and would, consequently, be lost.

They have reacted poorly, changing their theology to match their experience. But if they had understood this study, it would have saved them much unneeded perplexity.

 

The Harvest Theme

And thou shalt observe the feast of weeks, of the firstfruits of wheat harvest, and the feast of ingathering at the revolution of the year. Exodus 34:22, margin.

There were two times of harvest in the Jewish year as outlined by the feasts of Israel. The first harvest, celebrated by the Feast of First-fruits (otherwise known as the Feast of Weeks or Pentecost) commenced in the second month.

The second harvest brought with it the Feast of Tabernacles, or Feast of Harvest. This harvest marked the “revolution of the year” when the cycle of sanctuary symbols came to its completion, though several months of the calendar year were still to come.

These two annual harvests represented two distinct harvests of souls. Jesus was the first-fruits and those that were raised at his resurrection fulfilled the typical wave-sheaf. The second harvest feast, bringing an end to the great seventh-month feasts, prefigured the harvest of souls at the end of the world.

The harvest is the end of the world; and the reapers are the angels. Matthew 13:39

How is the harvest timed?

But when the fruit is ripe (margin), immediately he putteth in the sickle, because the harvest is come.  Mark 4:29

And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe. Revelation 14:15

The certain day to harvest grains can not well be predetermined when the seeds are planted. The harvest is gathered when the fruit is ripe. So it is with the harvest at the end of the world.

Even the wicked, as tares in Matthew 13 and as grapes in Revelation 14 and Joel 3, are ripened for their judgments, and are harvested when “fully ripe.”

Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.[1] Matthew 13:30

Put ye in the sickle, for the harvest is ripe: come, get you down; for the press is full, the fats overflow; for their wickedness is great.[2] Joel 3:13

And another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe. Revelation 14:18

No second probation follows the harvest, and so Jeremiah records the mourning thoughts that will fill many minds at that time.

The harvest is past, the summer is ended, and we are not saved.  Jeremiah 8:20

Jesus was aware of the harvest to be gathered at Pentecost and alluded to the ripeness of the grains prior to His passion. The generations living then and now are each rebuked for not keeping the ripeness of the fields in mind.

Additionally, the last generation is reprimanded for forgetting the needed out-pouring of the Spirit that would prepare the grain for harvest.

Say not ye, There are yet four months, and then cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest.  John 4:35.  See Matthew  9:37-38.

Neither say they in their heart, Let us now fear the LORD our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest.[3] Jeremiah 5:24

When are the righteous “ripe” for the harvest of Revelation 14:15?

For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear.  Mark 4:28

And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares and riches and pleasures of this life, and bring no fruit to perfection.  Luke 8:14

Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain.  Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh.  James 5:7-8

While the fruit may be perfect at every stage of development, the harvest is not conditioned on perfect buds and blades and baby ears. The finishing of the process, brought about almost entirely before the latter rain yet dependant on that rain for its completion, marks the field for reaping.

James presents our duty as that of seeking stability, of settling into the truth in such a way that we can not be moved, “for the coming of the Lord draweth nigh.”

—

This fear is unwarranted. The very same passages that proclaim the ascension-day church to be without fault, blame, or spot, also remove all Biblical reasons for fearing that the harvest will come before the harvest is ripe. We will consider first the passage in 2 Peter 3.

But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men. The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.

While ungodly men will be burned in the final fire, God’s unwillingness to prematurely bring their destruction is motivated by His will that not one should thus “perish.” But why does He wait? While the coming in Matthew 24 is timed on the finishing of the gospel commission, the coming in 2 Peter 3 is timed like that of Revelation 14, on the ripening of the harvest.

But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, Looking for and hasting [margin] the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat?

The day waits for a certain “manner of persons” that having “holy conversation and godliness” are ready for the day that will melt the world. Men ought to be seeking this state and thus be found “hasting” the Coming. There will be a new heaven and a new earth appropriate for those that escape the fire of the last day.

Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless.

If we expect that the end will come that way, we ought to be diligently preparing. The word “found” implies a finished judgement by “Him” that is coming. Then to what should we account our salvation in the last days? Are we saved because we have become so good? Do our characters then stand in place of our characters before? Are we our own saviors? Peter answers the question by reminding us why the Coming was delayed. It waited for us to be ready.

And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you;

When do we count that God’s longsuffering “is Salvation”? At the time when, on account of that longsuffering, God postpones His return so that not one need be lost. God waits for His people, and if it were not so, our case would be hopeless. Before someone mumbles “carnal security” let him reread the chapter. Who is God waiting for? Those that are seeking. Those that look for such things. Those that are “diligent” accordingly.

The class who are entering into the Day of Atonement by soul searching, the very ones most inclined to be discouraged with what they find in their souls, they are the ones for whom Christ waits. He waits, not impatiently and fretfully, but with a longsuffering that is our salvation.