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Q. Does 1 John 3:9 Teach that Christians Must Be Sinless?

Answer

First of all, it is often helpful to consult several different translations, to see how they render a perplexing verse:

9 No one who is born of God practices sin, because His seed abides in him; and he cannot sin, because he is born of God. 1 John 3:9 (NASB)

9 No one born of God makes a practice of sinning, for God’s seed abides in him, and he cannot keep on sinning because he has been born of God. 1 John 3:9 (ESV)

9 No one who is born of God will continue to sin, because God’s seed remains in them; they cannot go on sinning, because they have been born of God. (1 Jn. 3:9 NIV)

9 Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God. 1 John 3:9 (KJV)

It is fairly obvious that some translations render the verse in such a way that one could conclude that the Christian can never sin, while other translations indicate that the Christian must not persist in sin habitually.

It is worthy of note that this same verse (1 John 3:9) says that the reason one cannot persist in habitual sin is that “God’s seed abides in him.” Both “practices/makes a practice of” and “abides” are in the present tense. God’s seed remains in the believer, and this is why sin must not be one’s habitual practice. If a person could sin and loses their salvation, how can it be said that God’s seed remains in that person?

So which of these seemingly contradictory views is correct? We must now turn to other texts of Scripture to confirm or clarify the meaning of 1 John 3:9. We will begin with what John himself says earlier in this very epistle:

8 If we say that we have no sin, we are deceiving ourselves and the truth is not in us. 9 If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness. 10 If we say that we have not sinned, we make Him a liar and His word is not in us. 2:1 My little children, I am writing these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous (1 John 1:8-2:1, NASB).

The one who is wrong is the one who denies that sin is an ongoing problem. Just as we need God’s initial forgiveness to be saved, we likewise need his ongoing cleansing and forgiveness, because sin is still an ongoing problem (as we see, for example, in Romans 7). Following up on this, I would suggest that you give thought to our Lord’s words to Peter:

5 Then He poured water into the basin, and began to wash the disciples’ feet and to wipe them with the towel with which He was girded. 6 So He came to Simon Peter. He said to Him, “Lord, do You wash my feet?” 7 Jesus answered and said to him, “What I do you do not realize now, but you will understand hereafter.” 8 Peter said to Him, “Never shall You wash my feet!” Jesus answered him, “If I do not wash you, you have no part with Me.” 9 Simon Peter said to Him, “Lord, then wash not only my feet, but also my hands and my head.” 10 Jesus said to him, “He who has bathed needs only to wash his feet, but is completely clean; and you are clean, but not all of you” (John 13:5-10, NASB).

Here, Jesus distinguishes between the one-time washing of salvation from the need for ongoing cleansing from sin.

When we look at other passages we see that God clearly prescribes how we should deal with Christians who sin, and when rebuked, keep on sinning. It is not assumed that such sinning results in a loss of salvation, but it may very well lead to severe discipline:

15 “If your brother sins, go and show him his fault in private; if he listens to you, you have won your brother. 16 “But if he does not listen to you, take one or two more with you, so that BY THE MOUTH OF TWO OR THREE WITNESSES EVERY FACT MAY BE CONFIRMED. 17 “If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector. 18 “Truly I say to you, whatever you bind on earth shall have been bound in heaven; and whatever you loose on earth shall have been loosed in heaven. 19 “Again I say to you, that if two of you agree on earth about anything that they may ask, it shall be done for them by My Father who is in heaven. 20 “For where two or three have gathered together in My name, I am there in their midst” (Matthew 18:15-20, NASB).

1 It is actually reported that there is immorality among you, and immorality of such a kind as does not exist even among the Gentiles, that someone has his father’s wife. 2 You have become arrogant and have not mourned instead, so that the one who had done this deed would be removed from your midst. 3 For I, on my part, though absent in body but present in spirit, have already judged him who has so committed this, as though I were present. 4 In the name of our Lord Jesus, when you are assembled, and I with you in spirit, with the power of our Lord Jesus, 5 I have decided to deliver such a one to Satan for the destruction of his flesh, so that his spirit may be saved in the day of the Lord Jesus (1 Corinthians 5:1-5, NASB).

19 Do not receive an accusation against an elder except on the basis of two or three witnesses. 20 Those who continue in sin, rebuke in the presence of all, so that the rest also will be fearful of sinning (1 Timothy 5:19-20, NASB).

Matthew 18 says that we are to treat the persistent and unrepentant sinner as though they were an unbeliever, but this does not mean that every such sinner is an unbeliever (though some could be). In 1 Corinthians 5 Paul speaks of a professing believer who will not cease his sin. He is turned over to Satan for discipline, but this is so that “his spirit may be saved in the day of the Lord Jesus” (5:20).

In the light of these texts, it is clear to me that 1 John 3:9 is saying that a genuine Christian must not live as he or she once did as an unbeliever (see Romans 6 here). Thus, the ESV says “makes a practice of sinning,” avoiding the inference that it is just one sin. In the case of ongoing and persistent sin, even after admonition, we have the necessity of exercising discipline, as prescribed by the texts above. My understanding is that sinning saints will not lose their salvation, but may very well experience God’s discipline, perhaps at the severe hand of Satan. But the end goal is their salvation, not their damnation.

In the end, salvation provides the forgiveness of sin, but it is not a license to sin. We will all sin, and for this we have the finished work of Christ on the cross and His ongoing advocacy/mediation for us in heaven. If we persist in our sin then our loving Father will discipline us as His children (see, for example, Hebrews 12).

One final comment. In truth, every Christian is sinless in God’s eyes, because He sees us in Christ, the only sinless One, who died and was raised from the dead so that we could be accepted as righteous in God’s sight (See John 8:46; 2 Corinthians 5:21; 1 Peter 2:17-23).

I hope this helps,
Bob Deffinbaugh

Related Topics: Christian Life, Hamartiology (Sin)

Old Testament Salvation

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The prevailing consensus among religious pundits seems to be that there is an unbridgeable chasm between Judaism and Christianity. To be sure there are definite differences in the practice of the two religious systems, but they do have a significant number of common features. Christians worship the Messiah who was a practicing Jew during His life. All of the authors of the New Testament, with one exception, were practicing Jews. The Old Testament, which Christians revere as the inscripturated Word of God, is a distinctly Jewish writing. If this is the case, and God, Jehovah, never changes, then the plan of salvation, reestablishing fellowship between sinful persons and God should be the same.

This plan of salvation was formulated even before the creation of the material universe (1 Peter 1:20. “He (the Lamb of God, Christ) was foreknown before the foundation of the world but was manifested in these last times for your sake”).1 While the manifestation was not given to those of Old Testament times, the principle, meaning, and efficacy of the plan of salvation were clearly known. As Paul wrote in 1 Cor. 10:11. “These things happened to them as examples and were written for our instruction, on whom the ends of the ages have come.” While the examples referred to are manifestations of God’s wrath on Israel when they disobeyed or strayed from God, the remedy, a blood sacrifice, was experienced at the altar (1 Cor. 10:18). Of course in the Old Testament only one person, the high priest, was permitted access to the Ark of the Covenant and then only once a year during Yom Kippur (the Day of Atonement). This would lead one to believe that those not of the priestly class would not fully understand what was occurring during this sacrifice. However, it is reasonably clear from the Old Testament Scriptures that enough was understood about the character and nature of God to know His attitude about sin and the requirements to remedy the separation that sin imposed between the sinner and God. Even before the establishment of the nation Israel the need for a blood sacrifice was understood. Abel’s offering of the “firstlings” of his flocks met this stipulation. This is clearly implied if not specifically stated in the New Testament. In John 5:39. we read, “You study the scriptures thoroughly because you think in them you possess eternal life, and it is these same scriptures that testify about me;” The testimony was certainly more than just the coming of the Messiah, it included His sacrificial death. In Luke 24:27. it is stated “Then beginning with Moses and all the prophets, he interpreted to them the things written about himself in all the scriptures.” Since the statement includes all the scriptures, it, too, must include the sacrifice of the Lamb of God. Again Luke states in Acts 17:11. referring to the Berean believers, “These Jews were more open-minded than those in Thessalonica; for they eagerly received the message, examining the scriptures carefully every day to see if these things were so.” For Paul the “things” always included the death, burial and resurrection of the Messiah.

There are over fifty references to the “scriptures” in the New Testament. Since these writings are not referring to themselves, they must be referring to the Old Testament. The single exception to this is II Peter 3:15,16.15, And regard the patience of our Lord as salvation, just as also our dear brother Paul wrote to you, according to the wisdom given to him, 16, speaking of these things in all his letters. Some things in these letters are hard to understand, things the ignorant and unstable twist to their own destruction, as they also do to the rest of the scriptures.” The remainder of the New Testament references to the “scriptures” refer to the Old Testament Hebrew text.

The following examination of the Old Testament Scriptures will illustrate the plan of salvation, as recorded there, to those who may only be familiar with New Testament Scriptures and also to those who only use the Old Testament Scriptures.

The first thing that must be understood when considering the plan of salvation is the relationship between humans and the infinite, sovereign God. In Psalms, 11:7. we read, “For the Lord (Jehovah) is righteous, He loveth righteousness; The upright shall behold His face.”2 We might add “only” the upright shall behold His face. Who can claim to be “righteous” and “upright?” Consider what the prophet Isaiah, said in chapter 64:5. “And we are all become as one that is unclean, and all our righteousnesses are as a polluted garment; and we all do fade as a leaf, and our iniquities, like the wind, take us away.” Take us away from what? From the presence and fellowship of God. Even those things, which appear to us as “good” or “righteous” works, cannot bring us into His presence. Ezekiel 33:12b. continues with the admonition that “The righteousness of the righteous shall not deliver him in the day of his transgression.” The context suggests that we cannot “build up” good works that will suffice to please God when we ignore or disregard His moral absolutes.

If we are trusting in good works to please God, we are in trouble indeed! Should we be reduced to a point of despair? Is there no way to please God? How can we be declared righteous in God’s sight? We must have a righteousness that He sees as righteous. Two things are required for this righteousness, faith on our part, and an atonement on God’s part. First, faith or belief in what God can do, has done, and will do. Genesis 15:6. very clearly states how this affects God. “And he (Abram) believed in the LORD; and He counted it to him for righteousness.” This thought is continued in Habakkuk 2:4b. “But the righteous shall live by his faith.” This is a comprehensive, general standard for all time, applicable even today.

What is this faith? Isaiah gives the answer in chapter 26:3; “The mind stayed on Thee Thou keepest in perfect peace; Because it trusteth in Thee. Trust ye in the LORD for ever, for the LORD is GOD, an everlasting Rock.” Faith is trust, trust in the actions and desires of the LORD. Many people would declare that they have “faith”, but when pressed to explain “faith” in what, it usually boils down to their own works, beliefs and actions. According to Isaiah this would be misplaced faith. Our faith cannot, indeed must not, be in ourselves. It would appear then that the basic issue in salvation is redemption or atonement. If there is no way that we can achieve this, what then must happen?

The cost of salvation is much too high for man to purchase for himself. The psalmist wrote in Psalms 49:8,9; “No man can by any means redeem his brother, Nor give to God a ransom for him—For too costly is the redemption of their soul, and must be let alone for ever…” These could be verses of despair, but there is hope as verse 16 states, “But God will redeem my soul from the power of the nether world; for He shall receive me.” God will do it! God will make atonement for our sin! The object of our faith is in God and His redemptive plan. That this plan was not hidden in Old Testament times is clearly seen in the Passover (slain lamb’s blood), the Day of Atonement, when the people’s sin is confessed over a pure animal and then the animal is slain. God declares in Leviticus 17:11; “For the life of the flesh is in the blood; and I have given it to you upon the altar to make atonement for your souls; for it is the blood that maketh atonement by reason of the life.” A curious exchange took place when the animal’s innocent life was transferred to the people, and the people’s impure lives were transferred to the animal. This is known as the “exchanged life” principle. This was necessary because of God’s justice and sense of righteousness. According to Ezekiel 18:4; “Behold, all souls are Mine; as the soul of the father, so also the soul of the son is Mine; the soul that sinneth, it shall die.” That God should choose to accept a substitution to die in our place is not only a matter of fact, but also a matter of faith. The sacrifice, made on our behalf, should cause us to detest our sin and have hearts full of repentance. This attitude is necessary to satisfy God. As much as some do not like the concept of bloody sacrifices, God even more so. In Psalm 51:18,19, we read “For Thou delightest not in sacrifice, else would I give it; Thou hast no pleasure in burnt offering. The sacrifices of God are a broken spirit; A broken and a contrite heart, O God, Thou wilt not despise.”

Since God is immutable, His method of redemption never changes. Believers today are redeemed through exactly the same system that was given to Israel in the past, a substitutionary blood sacrifice using the exchanged life principle. The current system is best shown by selected verses from Isaiah 53: 4. “Smitten of God, and afflicted.” 5. “But he was wounded because of our transgressions...” 6. “All we like sheep did go astray...And the LORD hath made to light on him The iniquity of us all.” 7. “As a lamb that is led to the slaughter, And as a sheep that before her shearers is dumb; Yea, he opened not his mouth.” 8. “For he was cut off out of the land of the living, for the transgression of my people to whom the stroke was due” (emphasis mine). 9,10. “Although he had done no violence, Neither was any deceit in his mouth. Yet it pleased the LORD to crush him...” 11. “And their iniquities he did bear.” 12. “Yet he bore the sin of many.” These references are about Israel’s Messiah who exchanged His life for theirs. Who is this Messiah? What is He like? What are His credentials for being an acceptable sacrifice? Micah 5:1. gives an answer, “But thou, Bethlehem Ephrathah, Which art little to be among the thousands of Judah, Out of thee shall one come forth unto Me that is to be ruler in Israel; Whose goings forth are from of old, from ancient days” (emphasis mine). The “ancient days” are from eternity past, without beginning, and the reference is to Deity Himself. Since the sacrifice had to be without spot or blemish, that is, perfect in regard to God’s moral absolutes, only God Himself would suffice.

In the New Testament Paul, a Jew fully conversant with the Old Testament scriptures, sums up the whole system in just one verse. In 2 Corinthians 5:21. he wrote, “God made the one who did not know sin to be sin for us, so that in him we would become the righteousness of God.” Christians, and Jewish people, the scattered tribes of Israel, should not view the plan of salvation in two distinct and separate ways. The Old Testament, just as clearly as the New Testament, presents the way of redemption and salvation. Israel was to look forward, in faith, to the coming, sacrificial Messiah, and the Christians look back, in faith, to the finished redemptive work of the Messiah. The single fact is clear; the Messiah of God, God Himself, came to earth to exchange His life for each one of us. We need only place our faith in Him to secure God’s forgiveness for our sin.

“...to the Jew first and also to the Greek.” (Romans 1:16b.) was not written to place a wall between the Jews and Gentiles. It only distinguished the sequence in which God chose to reveal His plan of salvation. Today Jehovah accepts both Jew and Gentile on the basis of their faith in the death and resurrection of His Messiah as a substitutionary sacrifice, suitable to completely pay the penalty due us for our sin.


1 All New Testament Biblical quotations taken from: New English Translation (NET), The Biblical Studies Foundation, www.bible.org, Dallas, 1998, unless otherwise noted.

2 All Old Testament Biblical quotations taken from:The Holy Scriptures, according to the Masoretic Text, The Jewish Publication Society of America, Philadelphia, 1955.

Related Topics: Soteriology (Salvation)

God Works Through Trials (James 1:1-13)

Introduction

As I have reflected over the events of the past few days and months I was drawn to the first chapter of James. In the first 13 verses we are given some understanding of the purpose of trials that come our way.

  • The good that has come from trials.
  • The comfort we can have in trials.

So this passage speaks to us to help us in our time of trial when we need understanding and comfort. And yet in a real way I have also thought that the life of our friend and loved one actually was a living example of this passage:

  • As she and her family demonstrated before us the reality of this portion of God's Word.
  • I shall never be able to read these verses without thinking of (Name) and how her life reflected this passage.

So for a few minutes, think with me as we look into God's Word. (Read verses 2-4) The Lord would first of all have us know that there is. . .

Purpose in Trials
(verses 2-4)

1. When difficult times come into our lives and we find ourselves unable to comprehend/to understand; the enemy is quick to throw doubts/questions into our minds.

2. We find ourselves questioning God's goodness/God's wisdom in allowing these things to happen.

3. We may even be bitter and angry with God for allowing this to happen to us and wonder if He really understands.

4. But God's word confidently reminds us that God does understand . . .

  • Things do not just happen haphazardly to the Christian.
  • With no meaning/no purpose.

5. God is in control and as Paul reminds us no one or nothing can separate us from God's love. Rom. 8--even the most difficult of circumstances.

6. James reminds us that God wants us to trust Him in the trials of life.

  • For as we trust Him in the trials God can use the difficult trial to mold us:
  • To mature us.
  • So that we will be more like Jesus Christ our Savior.

7. Isaiah the prophet said in trying to comprehend God's ways: "For my thoughts are not your thoughts. Neither are your ways my ways, saith Jehovah. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts." (Isa. 55:8-9)

8. God would have us trust Him in the difficult trials:

  • For even though we cannot understand He loves us and He is in control.
  • He will use this trial to help us grow spiritually and to help us mature and become more like Jesus Christ.

9. Trust Him! Keep your eyes on Him! And God will use even this trial for His glory.

10. But James goes on to tell us that not only does God have purpose in trials--but also that God gives wisdom in trials.

Wisdom in Trials
(verses 5-11)

(Read verses 5 and 6)

1. James recognizes that we may not always be able to see the purpose in trials or see the good that can come from trials.

2. When we find ourselves unable to see the good and the purpose in trials we are to:

  • Keep on asking Him for wisdom.
  • In faith.
  • And our God who loves to give will respond so that we can see the good and the purpose in trials.

3. Then James illustrates and says:

  • That even a poor man has much good in his trial of poverty if he knows God--the owner of the universe.
  • And a rich man through he lose everything can rejoice in the good of having learned not to place his faith in riches which quickly pass away.

4. God has been very good to us in allowing us to see the good even in this difficult trial.

  • For so much good has already come from this trial:
  • As a church family we are growing spiritually and united together.
  • As individuals we have seen faith in action and we have learned lessons we shall never forget.
  • As we have seen at least three people come to Jesus Christ through faith. (As NAME shared her vital faith with Jesus Christ with others)

5. Yet in the days to come we will continue to need wisdom to see the purpose and the good in this trial.

  • James exhorts us to keep on asking God in faith for wisdom.
  • And our generous loving God will give us the wisdom needed.

(But finally James reminds us that not only does God have a purpose in trials; and gives wisdom in trials but thirdly there is comfort in trials.)

Comfort in Trials
(verse 12)

(Read verse 12)

1. James here reminds us that this life is not all there is to life.

  • That right will be commended.
  • That due reward will be give for faithfulness.

2. We often live as if we are the living on the way to the dying.

3. But God's word makes it very clear that we are the dying on the way to the living.

4. What is in store then for one who knows Jesus Christ as his personal Savior and passes from this life?

  • Phil. l tells us that when a Christian departs he is with Christ.
  • II Cor. 5 tells that when we are absent from the body we are present with the Lord
  • And I Corinthians 15 and I Thessalonians 4 tells us that someday that body which for the present sleeps in the grave will be resurrected and united with our soul/spirit and in this glorified state we will be with the Lord forever.
  • And there rewards will be given for endurance through trials and for faithfulness to God in difficult times.

5. So today we sorrow - but we sorrow not as others who have no hope.

  • We have the assurance of the word of God that (name) is with Christ.
  • (Name) had trusted Jesus Christ as her personal Savior from sin.

6. But I cannot help but think that perhaps some of you are not prepared to face death and you are not prepared to meet Jesus Christ face to face. Nor are you ready to face a trial like (Name) has faced with peace in your heart.

  • The strength that enabled this dear one to face her trial with confidence and assurance was not her own.
  • It came as she allowed the life of her Savior to live His life through her. It came from a confidence that she was ready to meet her Savior.
  • She had made her peace with God through faith in Christ and desired above all else to glorify Him with her life.

7. I invite you right where you are sitting to invite Christ into your life as your Savior from sin.

  • Jesus Christ died as your substitute paying the penalty for your sin.
  • But He asks you ;by an act of your will to trust Him as your personal Savior from sin.
  • If you do this, on the authority of God's word you are a new creature/born again and prepared to meet your Savior.

Conclusion

James (The Holy Spirit of God) in the quietness of this hour reminds us that . . .

l. There is purpose in trials:

  • God is still in control
  • He has not forsaken us but wants us to trust Him so we can mature.

2. God has and will give us wisdom to see the purpose and the good in this trial--As we ask in faith.

3. And there is comfort in knowing that this life is not all there is--that absent from the body means present with the Lord.

4. These truths were demonstrated before us in the life of (Name). (Name) faith in Christ enabled her to face her trial with the peace that passes understanding. Phil. 4:7

5. And I trust that now as her family as her family and friends we may lay hold of the same Savior and the same truths from God's word to enable us to bear this trial together.

Related Topics: Funerals

6. O Livro Profético

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Revelação (Apocalipse)

Introdução

Com o livro da Revelação, temos a conclusão e consumação da Bíblia enquanto revelação de Deus ao homem. Do mesmo modo que Génesis é o livro dos primórdios, Revelação é o livro da consumação, antecipando os eventos do fim dos tempos, o regresso do Senhor, o Seu reinado final e o estado eterno. Ao avançar-se na Bíblia, vai sendo introduzido e desenvolvido um conjunto de grandes temas, começando com Génesis e ideias como o céu e a terra; o pecado, sua maldição e a tristeza; o homem e sua salvação; Satanás, sua queda e condenação; Israel, sua eleição, bênção e disciplina; as nações, Babilónia e o babilonianismo; os reinos e o Reino. Porém, em última análise, todos estes encontram o seu cumprimento e resolução no Livro da Revelação. Os evangelhos e as epístolas começam a unir estes pontos, mas é apenas quando chegamos a Revelação que todos convergem numa grande consumação. Podemos esquematizar isto como se segue:

Autor e Título:

De acordo com o próprio livro, o nome do autor era João (1:4, 9; 22:8). Era um profeta (22:9) e líder, conhecido nas igrejas da Ásia Menor, a quem escreveu o livro da Revelação (1:4).

Tradicionalmente, este João tem sido identificado como o Apóstolo João, um dos discípulos de Nosso Senhor. A diferença de estilo relativamente ao Evangelho de João deve-se apenas à diferença na natureza deste livro, enquanto literatura apocalíptica.

Um pai da Igreja primitiva, Ireneu, afirma que João se instalou primeiro em Éfeso, sendo mais tarde preso e banido para a Ilha de Patmos, no Mar Egeu, para trabalhar nas minas, e que tal ocorreu durante o reinado do imperador romano Domiciano. Isto apoia a declaração do próprio autor quanto a escrever a partir de Patmos por causa do seu testemunho de Cristo (1:9).

Data: 90s d.C.

Domiciano reinou em Roma de 81 a 96 d.C.. Uma vez que Ireneu nos diz que João escreveu a partir de Patmos durante o reinado de Domiciano, e dado que tal é confirmado por outros escritores da Igreja primitiva, tais como Clemente de Alexandria e Eusébio, a maioria dos estudiosos conservadores acredita que o livro foi redigido entre 81-96 d.C.. Tal faria dele o último livro do Novo Testamento, logo após o Evangelho de João e suas epístolas (1, 2 e 3 João). Outros estudiosos conservadores crêem que foi escrito muito antes, por volta de 68, ou antes da destruição de Jerusalém.

Tema e Propósito:

A compreensão que se faz do tema depende, em certo grau, do método de interpretação de Revelação (confira abaixo). Segundo a perspectiva futurista de interpretação, o tema proeminente do livro diz respeito ao conflito com o mal, sob a forma de personalidades humanas energizadas por Satanás e respectivo sistema mundial, bem como à vitória triunfante do Senhor, que derrubará estes inimigos de modo a estabelecer o Seu reino, tanto no Milénio (os 1,000 anos de Revelação 20) como na eternidade.

Tal é conseguido levando o leitor e os ouvintes (1:3) aos bastidores, através das visões dadas a João, de modo a demonstrar a natureza demoníaca e a fonte do mal terrível que existe no mundo. Porém, Revelação demonstra ainda o poder conquistador que repousa no Leão da tribo de Judá, a Raiz de David. Este Leão é também o Cordeiro de pé, como que imolado, mas vivo, zangado, trazendo o julgamento da imponente santidade de Deus contra um mundo rebelde e pecaminoso.

Contudo, no estudo deste livro, a verdadeira questão é a forma como a pessoa o interpreta. Ryrie sintetiza as quatro perspectivas principais quanto à interpretação de Revelação, escrevendo:

Existem quatro pontos de vista principais a respeito da interpretação deste livro: (1) preterista, que olha as profecias do livro como já cumpridas durante a história antiga da Igreja; (2) histórica, que entende o livro como retratando o panorama da história da Igreja, desde os dias de João até ao fim dos tempos; (3) idealista, que considera o livro como sendo uma revelação ilustrada de grandes princípios em conflito constante, sem referência a eventos concretos; e (4) futurista, vendo a maioria do livro (Rv. 4-22) como uma profecia a aguardar cumprimento. A perspectiva futurista é a que se utiliza nestas notas, com base no princípio de interpretação literal do texto.1

Para mais acerca da interpretação deste livro e sua importância, consulte Studies in Revelation, disponível no website da Biblical Studies Foundation em www.bible.org.

Independentemente do método de interpretação, a maioria reconhece que foi redigido para assegurar os destinatários acerca do derradeiro triunfo de Cristo sobre todos os que se levantam contra Ele e o Seu povo.

Palavras-Chave:

Conforme declarado no título do livro, e uma vez que o mesmo revela a pessoa e obra de Cristo no Seu serviço à Igreja actual (capítulos 1-3) e futura (4-22), a palavra ou conceito-chave é a Revelação de Jesus Cristo.

Versículos-Chave:

  • 1:7. Eis que vem com as nuvens, e todo o olho o verá, até os mesmos que o trespassaram; e todas as tribos da terra se lamentarão sobre ele. Sim. Ámen.
  • 1:19-20. Escreve as coisas que tens visto, e as que são, e as que, depois destas, hão de acontecer: 1:20 o mistério das sete estrelas, que viste na minha dextra, e dos sete castiçais de ouro. As sete estrelas são os anjos das sete igrejas, e os sete castiçais, que viste, são as sete igrejas.
  • 19:11-16. E vi o céu aberto, e eis um cavalo branco; e o que estava assentado sobre ele chama-se Fiel e Verdadeiro; e julga e peleja com justiça. 19:12 E os seus olhos eram como chama de fogo; e sobre a sua cabeça havia muitos diademas; e tinha um nome escrito, que ninguém sabia senão ele mesmo; 19:13 e estava vestido de uma veste salpicada de sangue; e o nome pelo qual se chama é a Palavra de Deus; 19:14 e seguiam-no os exércitos no céu, em cavalos brancos, e vestidos de linho fino, branco e puro; 19:15 e da sua boca saía uma aguda espada, para ferir com ela as nações; e ele as regerá com vara de ferro; e ele mesmo é o que pisa o lagar do vinho do furor e da ira do Deus Todo-Poderoso; 19:16 e no vestido e na sua coxa tem escrito este nome: Rei dos reis, e Senhor dos senhores.

Capítulos-Chave:

Decidir quais os capítulos-chave num livro como Revelação não é fácil, mas os capítulos 2-3, contendo as mensagens de promessas e avisos enviadas às sete igrejas, são certamente capítulos-chave. Adicionalmente, os capítulos 4-5, que preparam o leitor para o grande conflito revelado nos capítulos que se seguem, são também fundamentais. Neles vemos como apenas o Senhor Jesus, o Leão e o Cordeiro, é digno de abrir o livro dos selos, derramando o seu conteúdo sobre a terra. Por fim, os capítulos 19-22 são importantes na medida em que nos apresentam o fim da história, radicalmente diferente daquilo que vemos hoje em dia.

...Em Revelação 19-22, os planos de Deus para os últimos dias e para toda a eternidade são registados com termos explícitos. O estudo cuidadoso e a obediência aos mesmos trarão as bênçãos prometidas (1:3). As palavras de Jesus, "Eis que venho cedo", deverão ser guardadas no lugar mais alto da mente e no fundo do coração.2

Intervenientes-Chave:

Dado os papeis que desempenham, há um conjunto de intervenientes-chave neste livro. Tais são, antes de tudo, o Senhor Jesus, seguido de João, o autor, e também as duas testemunhas, a besta que sai do mar e o falso profeta. Finalmente, estas personagens formam um grupo importante em conjunto com a esposa que, no capítulo 19, regressa com o Senhor.

Como Cristo É Visto em Revelação:

Uma vez que Revelação é, de facto, "A Revelação de Jesus Cristo", demonstra a Sua glória, sabedoria e poder (1), retrata a Sua autoridade sobre a Igreja (2-3) e o Seu poder e direito de julgar o mundo (5-19). Enquanto revelação de Cristo, está carregada de títulos descritivos. Em particular, descreve Jesus Cristo (1:1) como a testemunha fiel, o primogénito de entre os mortos, o soberano dos reis da terra (1:5), o primeiro e o último (1:17), aquele que vive (1:18), o Filho de Deus (2:18), santo e verdadeiro (3:7), o Ámen, a Testemunha fiel e verdadeira, o Princípio da criação de Deus (3:14), o Leão da tribo de Judá, o Descendente de David (5:5), um Cordeiro (5:6), Fiel e Verdadeiro (19:11), o Verbo de Deus (19:13), Rei dos reis e Senhor dos senhores (19:16), Alfa e Ómega (22:13), a Estrela Radiosa da Manhã (22:16) e o Senhor Jesus Cristo (22:21).

Plano Geral:

I. Prólogo (1:1-8)

II. As Coisas Passadas (1:9-20)

III. As Coisas Presentes (2-3)

A. A Mensagem para Éfeso (2:1-7)

B. A Mensagem para Esmirna (2:8-11)

C. A Mensagem para Pérgamo (2:12-17)

D. A Mensagem para Tiatira (2:18-29)

E. A Mensagem para Sardes (3:1-6)

F. A Mensagem para Filadélfia (3:7-13)

G. A Mensagem para Laodiceia (3:14-22)

IV. As Coisas Preditas (4:1-22:5)

A. O Período de Tribulação (4:1-19:21)

1. O Trono no Céu (4:1-11)

2. O Livro Selado com Sete Selos e o Leão Que Também É um Cordeiro (5:1-14)

3. Os Juízos Selados (6:1-17)

4. Interlúdio: Os Redimidos da Tribulação (7:1-17)

5. Os Primeiros Quatro Juízos da Trombeta (8:1-13)

6. A Quinta e Sexta Trombetas e os Primeiros Dois Ais (9:1-20)

7. O Anjo e o Pequeno Livro (10:1-11)

8. O Templo, as Duas Testemunhas e a Sétima Trombeta (11:1-19)

9. O Conflito Angélico (12:1-17)

10. A Besta e o Falso Profeta (13:1-18)

11. Anúncios Especiais (14:1-20)

12. Prelúdio às Últimas Sete Pragas (15:1-8)

13. Os Juízos das Taças (16:1-21)

14. O Juízo da Babilónia Religiosa (17:1-18)

15. O Juízo da Babilónia Comercial (18:1-24)

16. A Segunda Vinda de Cristo (19:1-21)

B. O Reinado de Cristo (Milénio) e o Grande Trono Branco (20:1-15)

1. Satanás Aprisionado (20:1-3)

2. Santos Ressuscitados (20:4-6)

3. Pecadores em Rebelião (20:7-9)

4. Satanás Condenado (20:10)

5. Pecadores Julgados (20:11-15)

C. O Estado Eterno (21:1-22:5)

1. A Descida da Nova Jerusalém (21:1-8)

2. A Descrição da Nova Jerusalém (21:9-27)

3. As Alegrias da Nova Jerusalém (22:1-5)

D. Epílogo (22:6-21)


1 Ryrie, p. 2009.

2 Wilkinson/Boa, p. 513.

Related Topics: Canon, Introductions, Arguments, Outlines, Prophecy/Revelation

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13. Raining Bread from Heaven (Exodus 16:1-36)

Related Media

Life of Moses (13)

May 13, 2018

Ed Bulkley begins his book, Why Christians Can’t Trust Psychology [Harvest House, 1993] with a fictional story of a young pastor who delivers a zinger of a sermon based on 2 Timothy 3:16-17, which says that Scripture equips us for every good work, and 2 Peter 1:3-4, which promises that through the promises in His Word, God has given us all that we need for life and godliness. Everyone in the church congratulated him for such a powerful message.

But that week, a woman about 30 years old who had visited the church for the first time, came to see him. She proceeded to tell him her troubled history of being sexually abused by her father and by other men when she was a child. The trauma of her upbringing was affecting all of her life and threatening her marriage.

The pastor explained to her that he was not trained to counsel such difficult cases, but he would refer her to a professional Christian counselor who could help her. She replied that she had been to numerous Christian psychologists and psychiatrists who had recommended various therapies and prescribed various drugs. But none of this had helped. When she heard his sermon, she was hopeful that he could show her how the Bible could help her. But he didn’t know what to say. She left his office without hope.

Pastor Bulkley goes on to show how Scripture really is able to do what it promises: to equip believers for every good deed and to provide us with all that we need for life and godliness. He refutes the modern myth that it requires a trained, licensed psychotherapist to give competent counsel to troubled believers.

I believe that that story illustrates the main point of the story of God raining bread from heaven to feed His people in the wilderness for 40 years:

God has infinite supplies of grace in Christ to meet all your needs, but you must daily make the effort to lay hold of Him.

The manna which God supplied for Israel clearly points to Jesus Christ, who said (John 6:35), “I am the bread of life; he who comes to Me will not hunger, and he who believes in Me will never thirst.” Either that claim is true or it is a nice “spiritual” thought that has no application to how we actually live.

But the Bible repeatedly claims to provide what Francis Schaeffer called “substantial healing” for psychological problems and for the total person (True Spirituality [Tyndale House], chapters 10 & 11). Or, as John MacArthur argued (Our Sufficiency in Christ [Word Publishing], 1991, p. 20):

“My grace is sufficient for you,” the Lord said to the apostle Paul (2 Cor. 12:9). The average Christian in our culture cynically views that kind of counsel as simplistic, unsophisticated, and naïve. Can you imagine one of today’s professional radio counselors simply telling a hurting caller that God’s grace is enough to meet the need? … Many Christians seeking a sense of fulfillment have turned away from the rich resources of God’s all-sufficient grace and are engrossed instead in a fruitless search for contentment in hollow human teachings.

Exodus 16 provides four main truths for us:

1. God leads you into places of need so that you will look to Him to meet those needs.

Note Exodus 16:1-2:

Then they set out from Elim, and all the congregation of the sons of Israel came to the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departure from the land of Egypt. The whole congregation of the sons of Israel grumbled against Moses and Aaron in the wilderness.

At Elim, Israel enjoyed twelve springs of water and seventy date palms (Exod. 15:27). The Bible does not report any grumbling there, but Israel wasn’t in need there, so they didn’t need to trust God. But as soon as they headed out into the wilderness of Sin (the Hebrew word has nothing to do with the English word “sin”), the whole congregation grumbled again. This time their need was not water, but food. They accused Moses of bringing them into the wilderness to kill them with hunger. Note four practical truths:

A. When you recognize a need in your life, your choices are to grumble or to go to the Lord in thankful prayer.

Clearly, God led Israel into this wilderness where there was no food, just as He had been leading them at every step since their departure from Egypt (Exod. 13:17, 18, 21; 14:15). But the Israelites blamed Moses of bringing them into the wilderness (v. 3). So he told them (v. 6) that when God met their need for food that evening, they would know that it was the Lord, not Moses, who led them out of Egypt.

When we face a need in our lives, we can blame some person or circumstance for our problem, just as Israel blamed Moses. Or, we can acknowledge that the Lord brought us into this situation of need and go to Him in thankful prayer, asking Him to be our sufficiency in meeting our need.

Many of you know that when I first began serving this church, I faced a difficult time where some elders were trying to fire me because I opposed one of them for his pro-choice position on abortion. As I walked toward the church door for a showdown meeting that would determine my future here, I was praying for God’s peace, but I was still anxious in spite of a gracious confirmation that the Lord had given me that He would take care of me.

I was silently reciting Philippians 4:6-7: “Be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all comprehension, will guard your hearts and your minds in Christ Jesus.” Two words in verse 6 jumped out at me: “with thanksgiving.” The Lord pointed out, “I haven’t heard you thank Me for this trial!” I paused and thanked the Lord for this opportunity to trust Him to supply my needs. At that meeting, all four of the elders who opposed me resigned and left the church. So when we face a need, whether major or minor, our only choices are to grumble or to go to the Lord in thankful prayer.

B. Grumbling reveals the inward condition of your heart.

If you’ve got a cup full of coffee and the cup gets bumped, what spills out? Coffee! If you’ve got a heart full of discontentment and a difficult person or situation bumps your life, what comes out? Discontentment, or grumbling. In other words, your grumbling is symptomatic of a deeper issue, namely, that you’re not learning how to be content whether you’re being filled or going hungry (Phil. 4:11-12). George Muller used to say that the first business of every morning should be to secure happiness in God (A. T. Pierson, George Muller of Bristol [Revell], p. 314-315). A grumbling heart reveals that you’re not doing that!

C. Grumbling has a way of spreading among God’s people, so be on guard.

Verse 2 says that “the whole congregation” grumbled against Moses and Aaron. That doesn’t mean that every person was grumbling, but it does mean that most of them were. Grumbling has a way of spreading among God’s people. Someone shares a gripe about something in the church and it reminds you of something else that you don’t like. You pass on to someone else the first person’s complaint and then add yours to it. Pretty soon the complaints snowball and the whole church is grumbling.

Although grumbling is usually against some individual or especially against the leaders, it really is against the Lord (Exod. 16:2, 7, 8), who hears it all (four times: Exod. 16:7, 8, 9, 12). Of course, there is a proper way to bring legitimate concerns to church leaders. We’re not perfect leaders and this isn’t a perfect church, so if there is a problem, we need to know about it. But grumblers, as I said, reveal the state of their hearts. They aren’t looking for solutions; they’re just venting. In Exodus 15, their complaint was bitter water. God met that need. In chapter 16, it’s no food. The Lord rained bread from heaven. In chapter 17, it will again be no water. The Lord provides water from the rock. But the people kept on grumbling. So if you’re tempted to grumble, check your heart and be on guard because it spreads and contaminates many.

D. Grumblers often exaggerate how good life was when they were enslaved to sin and don’t see the eternal benefits of trusting in God.

The grumblers compared their lack of food in the wilderness with the pots of meat and bread to the full that they enjoyed in Egypt (Exod. 16:3). Hello? They were slaves in Egypt, but they make it sound as if things were great back then! But life wasn’t as idyllic as they’re making it sound!

But, let’s assume for the sake of argument, that life was smoother when you were an unbeliever. Maybe your job was going well, but when you became a Christian, you got fired and now are in a crummy job or no job. Maybe your romantic life was satisfying, but now you can’t find a suitable Christian girl or guy to date. Maybe your relationship with your parents was okay back then, but now it’s strained. You feel like life was a lot better back then and you’re tempted to “go back to Egypt”!

Does the Bible address that situation? Read Psalm 73! The psalmist was despairing as he saw the prosperity of the wicked, while he was encountering new problems every day since he had begun to follow the Lord. He says that he almost stumbled, until he went into the sanctuary of God. There he gained the eternal focus: He realized that God would cast down the wicked to destruction, but He would receive the psalmist into eternal glory. So if you’re grumbling and tempted to go back to the world, get to “the sanctuary.” Get alone with God and His Word and regain the eternal perspective! God leads you into places of need so that you will look to Him to meet those needs.

2. When you look to the Lord, you’ll see His grace and glory to be your sufficiency.

The Lord responded to the people’s grumbling with His amazing grace: He promised to rain bread from heaven on them and to provide meat that evening (Exod. 16:4, 6, 8). Then as Aaron spoke to the congregation, they all looked toward the wilderness and saw the glory of the Lord in the cloud (Exod. 16:10). The Lord told Moses to tell the people that at twilight they would eat meat and in the morning they would be filled with bread. And the point of this was not merely to meet their need for food. Rather (Exod. 16:12), it was so that “you shall know that I am the Lord your God.” Greater than your need for food is the need to know that the Lord is your God.

God’s meeting the needs of this grumbling congregation without their even asking Him shows the importance of knowing experientially that He deals with you in His grace. Paul wrote to Timothy (2 Tim. 2:1), “You therefore, my son, be strong in the grace that is in Christ Jesus.” To be strong in His grace, you must be clear and stand firmly on the gospel of God’s grace: that He freely gives us eternal life apart from anything we are or anything we do. It is not merited. In fact, God gives His grace to undeserving, ungodly enemies (Rom. 4:5; 5:6-10; 1 Tim. 1:13-15)! And you must live daily in His grace, not falling into the trap of legalism, where you base your relationship with God on your outward performance of manmade rules.

But God was not only incredibly gracious to these grumbling people, He also showed them His glory (Exod. 16:10). This was probably a light in the cloud, brighter than the usual light that shone from it. God’s glory was a revelation of His greatness and power. Whenever in the Bible people got a glimpse of God’s glory, the uniform response was fear. When Jesus was transfigured before Peter, James, and John, “they fell face down to the ground and were terrified” (Matt. 17:6). When John later saw the risen Savior in His glory, he reports (Rev. 1:17), “When I saw Him, I fell at His feet like a dead man.” In his Gospel, he wrote (John 1:14), “And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth.” Jesus reveals God’s grace and glory to us. When we see all that He is for us, it’s enough. We have in Him all that we need.

Exodus 16 repeatedly emphasizes the sufficiency of God’s provision for these needy, grumbling people. He would rain bread from heaven on them (v. 4). He would give them “bread to the full” (v. 8). They would be “filled with bread” (v. 12). They were to gather “every man as much as he should eat” (v. 16). “Every man gathered as much as he should eat” (v. 18). Morning by morning every man gathered “as much as he should eat” (v. 21). Apparently, the manna was nutritionally sufficient, like breast milk for an infant. The quail only came twice, but the manna met their nutritional needs for 40 years (v. 35).

This repeated emphasis shows that God is not stingy with His resources. He “is able to do far more abundantly beyond all that we ask or think” (Eph. 3:20)! He “has blessed us with every spiritual blessing in the heavenly places in Christ” (Eph. 1:3)! “His divine power has granted to us everything pertaining to life and godliness” (2 Pet. 1:3).

Also, Moses tells us what the manna tasted like (Exod.16:31): “wafers with honey.” That description satisfies our curiosity, but also it teaches us an important lesson: Psalm 19:10 says that God’s Word is “sweeter also than honey and the drippings of the honeycomb.” Psalm 34:8 puts it, “O taste and see that the Lord is good; how blessed is the man who takes refuge in Him!” Or (Ps. 119:103), “How sweet are Your words to my taste! Yes, sweeter than honey to my mouth!” Moses later explained (Deut. 8:3), “He humbled you and let you be hungry, and fed you with manna which you did not know, nor did your fathers know, that He might make you understand that man does not live by bread alone, but man lives by everything that proceeds out of the mouth of the Lord.” He went on to promise them that the Lord would bring them into a good land of abundance, where they would eat and be satisfied. God’s word is sufficient and satisfying for life and godliness!

So the manna teaches us that we are to look to the Lord to satisfy our every need and that when we taste of His grace and glory, we are satisfied with His goodness. This is because …

3. The manna points to Jesus Christ, the true bread of life that comes down out of heaven to satisfy your soul.

After Jesus’ feeding of the 5,000, John 6 reports that the Jews challenged Jesus to give them a sign so that they might believe in Him (as if He hadn’t given them a great enough sign already!). Referring to Exodus 16, they said (John 6:31), “Our fathers ate the manna in the wilderness; as it is written, ‘He gave them bread out of heaven to eat.’” Jesus replied (John 6:32-33):

“Truly, truly, I say to you, it is not Moses who has given you the bread out of heaven, but it is My Father who gives you the true bread out of heaven. For the bread of God is that which comes down out of heaven, and gives life to the world.”

For the wrong reason they replied (John 6:34), “Lord, always give us this bread.” Jesus responded (John 6:35), “I am the bread of life; he who comes to Me will not hunger, and he who believes in Me will never thirst.”

Don’t miss the staggering magnitude of that claim! Whoever comes to Jesus will not hunger and the one who believes in Him will never thirst! No mere man could make such an amazing claim! He will satisfy all who come to Him and believe on Him! But the Jews responded by grumbling. Jesus rebuked them and added (John 6:48-51):

“I am the bread of life. Your fathers ate the manna in the wilderness, and they died. This is the bread which comes down out of heaven, so that one may eat of it and not die. I am the living bread that came down out of heaven; if anyone eats of this bread, he will live forever; and the bread also which I will give for the life of the world is My flesh.”

He was not talking about eating the communion bread, but rather about personally trusting in Him and His death on the cross for eternal life. And He was pointing to the truth that as we truly feed on Him for all of our daily needs, we enjoy sweet, nourishing bread even as we walk in a barren wilderness. Do you know the satisfaction of daily feeding on Jesus as your bread of life?

Thus, God leads you into places of need so that you will look to Him to meet those needs. When you look to the Lord, you see His grace and glory to be your sufficiency. The manna points to Jesus Christ, the true bread of life that comes down out of heaven to satisfy your soul. Finally,

4. You must daily make the effort to lay hold of Christ as bread for your soul.

The manna didn’t just float down into everyone’s mouth. It was free and abundant, but the people had to get up and gather it every day before the sun melted it. It was a test of faith to see whether they would obey God or not (Exod. 16:4, 19-20, 27-29). They were to gather about two liters each every morning, but on Friday morning, they were to gather four liters so that they didn’t need to gather any on the Sabbath. This wasn’t the full instruction regarding the Sabbath that would follow later, but it was a test to see if Israel would obey God’s command and trust Him to provide each day and twice as much for the Sabbath. The Sabbath was God’s gift so that the people could rest that day (Exod. 16:29-30).

We’re not under the Old Testament Sabbath laws, but there is a principle that we would be wise to follow: set aside one day each week to gather with God’s people for worship and edification (Heb. 10:24-25). God commanded Moses to put some of the manna in a jar in front of the Ark of the Testimony after the Tabernacle was constructed so that later generations would be reminded of how He fed them with the manna (Exod. 16:32-34). Of course, the people couldn’t go into the holy of holies and see the jar of manna, but the high priest could tell them that it was there. The Ark was where the atoning blood was sprinkled. In a similar way, we are to come before the Lord often to remember His provision for us at the cross as we eat the bread representing His body and drink the wine representing His shed blood.

Also, I can’t think of a more important habit for you to develop than daily to feed on the Lord Jesus Christ through His Word. As Peter exhorted (1 Pet. 2:2-3), “Like newborn babies, long for the pure milk of the word, so that by it you may grow in respect to salvation, if you have tasted the kindness of the Lord.” Make the effort every day to feed on the Lord Jesus Christ, the living bread.

Conclusion

John MacArthur states (ibid.):

Evangelicalism is infatuated with psychotherapy. Emotional and psychological disorders supposedly requiring prolonged analysis have become almost fashionable… Virtually everywhere you look in the evangelical subculture, you can find evidence that Christians are becoming more and more dependent on therapists, support groups and other similar groups.

This shift in the church’s focus did not grow out of some new insight gained from Scripture. Rather, it has seeped into the church from the world. It is an attack at the most basic level, challenging Christians’ confidence in the sufficiency of Christ.

Or, as Philip Ryken puts it (Exodus [Crossway], p. 430), “The meaning of the manna is that all we need is Jesus.” God has unlimited supplies of grace in Christ, but you must daily make the effort to lay hold of Him.

Application Questions

  1. Some argue, “We go to medical doctors for physical needs; why not go to psychologists for our emotional needs.” Why is this invalid? (See my “Christians & Psychology” article.)
  2. Meditate on Jesus’ claim (John 6:35) that if we come to Him and believe on Him we will never hunger or thirst. How can you apply this to your personal needs?
  3. God told Paul (2 Cor. 12:9), “My grace is sufficient for you.” What does that promise really mean? How did Paul apply it?
  4. What would you need to change in your schedule to make your first business every day to secure happiness in God? Do it!

Copyright, Steven J. Cole, 2018, All Rights Reserved.

Unless otherwise noted, all Scripture Quotations are from the New American Standard Bible, Updated Edition © The Lockman Foundation

Related Topics: Christian Life, Grace

Q. Is It Right To Ask God For A Sign?

Answer

Dear *****,

Interesting question. Let me take a stab at it.

Overall, asking God for a sign is not presented in a positive light. This would be the case with Gideon in the Old Testament. It is interesting to note, however, that God gave Gideon a confirming sign (or indication of His fulfilled promise) in Judges 2:9-14, knowing that his faith was weak.

Wrongly asking for signs was typical for the scribes, Pharisees, and Sadducees in the New Testament:

38 Then some of the scribes and Pharisees said to Him, “Teacher, we want to see a sign from You.” 39 But He answered and said to them, “An evil and adulterous generation craves for a sign; and yet no sign will be given to it but the sign of Jonah the prophet; 40 for just as JONAH WAS THREE DAYS AND THREE NIGHTS IN THE BELLY OF THE SEA MONSTER, so will the Son of Man be three days and three nights in the heart of the earth (Matthew 12:38-40).

14 And He was casting out a demon, and it was mute; when the demon had gone out, the mute man spoke; and the crowds were amazed. 15 But some of them said, “He casts out demons by Beelzebul, the ruler of the demons.” 16 Others, to test Him, were demanding of Him a sign from heaven (Luke 11:14-16).

Even Herod was hoping for a sign from Jesus:

8 Now Herod was very glad when he saw Jesus; for he had wanted to see Him for a long time, because he had been hearing about Him and was hoping to see some sign performed by Him (Luke 23:8).

When the disciples asked Jesus what sign would precede His coming, Jesus did not answer directly (see Matthew 24:3ff.).

We know that Paul did not present sign-seeking in a positive light:

21 For since in the wisdom of God the world through its wisdom did not come to know God, God was well-pleased through the foolishness of the message preached to save those who believe. 22 For indeed Jews ask for signs and Greeks search for wisdom; 23 but we preach Christ crucified, to Jews a stumbling block and to Gentiles foolishness, 24 but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God (1 Corinthians 1:21-24).

We should likewise remember that there are false signs and wonders, produced by Satan and his minions to draw people away (Matthew 24:24; 2 Thessalonians 2:9; Revelation 13:11-14; 19:20).

Having said this, signs are not always presented negatively:

God told Ahaz to ask for a sign, and not doing so was viewed as commendable (Isaiah 7:10-16).

Repeatedly in the Old and New Testaments God performed signs which were meant to prompt faith and obedience (see Exodus 4:1-9, 28-31; Deuteronomy 4:32-35; Joshua 24:16-18, etc.).

Jesus repeatedly performed signs to authenticate His claim to be Israel’s Messiah (John 2:11, 23, etc.). Likewise, the apostles performed many signs as well (see Acts 2:2-4, 43; 6:8, etc.). In order to validate the gospel, the apostles did ask God to perform signs through them, so that many would be saved (Acts 4:24-31).

When asking for a sign is “putting God to the test” (demanding that God jump through our hoops), then it is clearly sin (see Numbers 14:22; Deuteronomy 6:16; Psalm 78:18), which is exactly what Satan attempted to prompt Jesus to do (Matthew 4:7; Luke 4:12).

I think it is less than commendable for a saint to ask for a sign when God has already given a promise, or directed our steps through His Word. But when God’s will is not clear, I don’t think it is wrong to ask God to make His will clear to us. That might result in a sign, or in some other means of His confirming His Will.

I hope this helps,

Bob Deffinbaugh

Related Topics: Christian Life

Q. Did God Turn His Back On Jesus?

Answer

Dear Brother,

Thanks for your note and the spirit with which it was written. My understanding is that Jesus bore our punishment, which was due to our sin. Every unbeliever must bear the wrath of God for their sin, because they reject the payment Jesus has made. They are, as is often said, separated from God eternally. I believe you can rightly say that God turns His back on guilty sinners. When Jesus took our place, He bore the penalty that was due us. Thus, God turned His back on Jesus (in our place). That is what I understand is being said not only in Psalm 22:2, but as it is quoted by our Lord on the cross:

46 About the ninth hour Jesus cried out with a loud voice, saying, “ELI, ELI, LAMA SABACHTHANI?” that is, “MY GOD, MY GOD, WHY HAVE YOU FORSAKEN ME?” Matthew 27:46

If you can say that God rejected Christ, who became sin on our behalf (2 Corinthians 5:21), we must also say that by means of the resurrection God showed His satisfaction with the sacrifice of Christ and thus His approval. God may have turned His back on Jesus on the cross, but His face (so to speak) is shining on Him in the resurrection and ever after.

I hope this is helpful,

Bob

Related Topics: Atonement, Character of God, Hamartiology (Sin)

Introduction to Hebrew Poetry

I. INTRODUCTION

A. This type of literature makes up 1/3 of the Old Testament.  It is especially common in the "Prophets" (all but Haggai and Malachi contain poetry) and "Writings" sections of the Hebrew canon.

B. It is very different from English poetry. English poetry is developed from Greek and Latin poetry, which is primarily sound-based. Hebrew poetry has much in common with Canaanite poetry. It is basically thought-based in balanced, parallel lines.

C. The archaeological discovery north of Israel at Ugarit (Ras Shamra) has helped scholars understand OT poetry. This poetry from the 15th century b.c. has obvious literary connections with biblical poetry. 

II. GENERAL CHARACTERISTICS OF POETRY

A. It is very compact.

B. It tries to express truth, feelings or experiences in imagery.

C. It is primarily written not oral. It is highly structured. This structure is expressed in:

1. balanced lines (parallelism)

2. word plays

3. sound plays 

III. THE STRUCTURE (R. K. Harrison, Introduction to the Old Testament, pp.965-975)

A. Bishop Robert Lowth in his book, Lectures on the Sacred Poetry of the Hebrews (1753) was the first to characterize biblical poetry as balanced lines of thought.  Most modern English translations are formatted to show the lines of poetry.

1. synonymous – the lines express the same thought in different words:

a. Psalm 3:1; 49:1; 83:14; 103:13

b. Proverbs 19:5; 20:1

c. Isaiah 1:3,10

d. Amos 5:24; 8:10

2. antithetical – the lines express opposite thoughts by means of contrast or stating the positive and the negative:

a. Psalm 1:6; 90:6

b. Proverbs 1:29; 10:1,12; 15:1; 19:4

3. synthetic – the next two or three lines develop the thought – Ps. 19:7-9

4. chiasmic – a pattern of poetry expressing the message in a descending and ascending order.  The main point is found in the middle of the pattern.

B. Charles A. Briggs in his book, General Introduction to the Study of Holy Scripture (1899) developed the next stage of analysis of Hebrew poetry:

1. emblematic – one clause literal and the second metaphorical, Ps. 42:1; 103:3

2. climactic or stair-like – the clauses reveal truth in an ascending fashion, Ps. 19:7-14; 29:1-2; 103:20-22

3. introverted – a series of clauses, usually at least four are related by the internal structure of line 1 to 4 and 2 to 3 – Ps. 30:8-10a

C. G. B. Gray in his book, The Forms of Hebrew Poetry (1915), developed the concept of balanced clauses further by:

1. complete balance – where every word in line one is repeated or balanced by a word in line two – Psalm 83:14 and Isaiah 1:3

2. incomplete balance where the clauses are not the same length - Ps. 59:16; 75:6

D. Today there is a growing recognition of literary structural pattern in Hebrew called a chiasm, which usually denotes a number of parallel lines (a.b,b,a; a,b,c,b,a) forming an hour glass shape, often the central line(s) is emphasized.

E. Type of sound patterns found in poetry in general, but not often in eastern poetry

1. play on alphabet (acrostic, cf. Ps. 9,34,37,119; Pro. 31:10ff; Lamentations 1-4)

2. play on consonants (alliteration, cf. Ps. 6:8; 27:7; 122:6; Isa. 1:18-26)

3. play on vowels (assonance, cf. Gen. 49:17; Exod. 14:14; Ezek. 27:27)

4. play on repetition of similar sounding words with different meanings (paronomasia)

5. play on words which, when pronounced, sound like the thing they name (onomatopoeia)

6. special opening and close (inclusive)

F. There are several types of poetry in the Old Testament.  Some are topic related and some are form related.

1. dedication song – Num. 21:17-18

2. work songs – (alluded to but not recorded in Jdgs. 9:27); Isa. 16:10; Jer. 25:30; 48:33

3. ballads – Num. 21:27-30; Isa. 23:16

4. drinking songs – negative, Isa. 5:11-13; Amos 6:4-7 and positive, Isa. 22:13

5. love poems – Song of Songs, wedding riddle - Jdgs. 14:10-18, wedding song - Psalm 45

6. laments/dirge – (alluded to but not recorded in 2 Sam. 1:17 and 2 Chr. 35:25) 2 Sam. 3:33; Ps. 27, 28; Jer. 9:17-22; Lam.; Ezek. 19:1-14; 26:17-18; Nah. 3:15-19)

7. war songs – Gen. 4:23-24; Exod. 15:1-18,20; Num. 10:35-36; 21:14-15; Jos. 10:13; Jdgs. 5:1-31; 11:34; 1 Sam. 18:6; 2 Sam. 1:18; Isa. 47:1-15; 37:21

8. special benedictions or blessing of leader – Genesis 49; Num. 6:24-26; Deuteronomy 32; 2 Sam. 23:1-7

9. magical texts – Balaam, Num. 24:3-9

10. sacred poems – Psalms

11. acrostic poems – Ps. 9,34,37,119; Pro. 31:10ff; and Lamentations 1-4

12. curses – Num. 21:22-30

13. taunt poems – Isa. 14:1-22; 47:1-15; Ezek. 28:1-23

14. a book of war poems (Jashar) – Num. 21:14-15; Josh. 10:12-13; 2 Sam. 1:18 

IV. GUIDELINE TO INTERPRETING HEBREW POETRY

A. Look for the central truth of the stanza or strophe (this is like a paragraph in prose.)  The RSV was the first modern translation to identify poetry by stanzas. Compare modern translations for helpful insights.

B. Identify the figurative language and express it in prose.  Remember this type of literature is very compact, much is left for the reader to fill in.

C. Be sure to relate the longer issue-oriented poems to their literary context (often the whole book) and historical setting.  Try to express the central truth in your own words.

D. Judges 4 & 5 are very helpful in seeing how poetry expresses history.  Judges 4 is prose and Judges 5 is poetry of the same event (also compare Exodus 14 & 15).

E. Attempt to identify the type of parallelism involved, whether synonymous, antithetical, or synthetic. This is very important.

 

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