In The News: No More Leggings

Posted on February 16, 2015 by Bryan Hodge

It is not every day that the news media reports on what a religious blogger has written. However, twenty-five year old Veronica Partridge of Oregon has gained the attention of the news media, both in the United States and Europe. She posted an article entitled, “Why I Chose To No Longer Wear Leggings” on January 5, 2015 (veronicapartridge.com). Her article has brought strong reactions – some positive, others negative.

In her article she shared her personal story about why she decided to no longer wear yoga pants or leggings in public. She had a conversation with a few others, including both men and women. “The conversation was about leggings and how when women wear them it creates a strong attraction for a man to look at a woman’s body and make them to think lustful thoughts.” She then had a conversation with her husband. “I asked my husband his thoughts on the subject… he told me, ‘When I walk into a place and there are women wearing yoga pants everywhere, it’s hard not to look. I try not to, but it is not easy.’” She thought about this and reasoned, “If it is difficult for my husband who loves, honors, and respects me to keep his eyes focused ahead, then how much more difficult could it be for a man that may not have the same self-control?   Sure, if a man wants to look, they are going to look, but why entice them? Is it possible that the thin, form-fitting yoga pants or leggings could make a married (or single) man look at a woman in a way he should only look at his wife? And at that moment I made a personal vow to myself and to my husband. I will no longer wear thin, form-fitting yoga pants or leggings in public. The only time I feel (for myself) it is acceptable to wear them, is if I am in the comfort of my own home or if I am wearing a shirt long enough to cover my rear end… I feel that I am honoring God and my husband in the way that I dress.”

What does the Bible say about modesty?

  1. The subject of modesty applies to both men and women. God made both Adam and Eve “tunics of skin and clothed them” (Genesis 3:21). He wanted the priests to maintain modesty (Exodus 20:26; 28:41-43).
  2. How one dresses conveys a message (Genesis 38:14-15).
  3. We should dress with regards to others. We are to be “with shamefacedness” (KJV), “with propriety” (NKJV). This word is defined to mean “Having regards to others… precedes and prevents the shameful act” (Thayer); “Having regards for others… restrains a good man from an unworthy act” (Vine’s).
  4. We should dress with regards to self. We should be “with sobriety” (KJV); “moderation” (NKJV); “discreetly” (NASB); “self-control” (ESV). This word is defined to mean “curbing one’s desires and impulses, self-control, temperate” (Thayer); “that habitual inner self-government, with its constant reign on all passions and desires, which would hinder the temptations to these from arising” (Vine’s).
  5. We should dress as those professing godliness (1 Timothy 2:10).
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Revelation: All Things New

Posted on February 13, 2015 by Bryan Hodge

“Now I saw a new heaven and a new earth, for the first heaven and the first earth had passed away.  And there was no more sea.” (21:1)

The phrase “a new heaven and a new earth” refers to a new realm of existence.  The phrase is used in the Bible to refer: (1) A new realm of existence post-exile (Isaiah 65:17-19; 66:22-23).  Some believe that it refers to a new life in Canaan land for the Israelites (Albert Barns; Adam Clark).  Others believe that its full meaning is achieved in the church (Matthew Henry, Wayne Jackson).  (2) A new realm of existence for the faithful after the heavens are dissolved with fire and the elements melt with fervent heat (2 Peter 3:11-13; Revelation 21:1).  It is a new realm of existence following Judgment (Revelation 20:11-15).

The sea was no more.  This seems to refer to hades, the place of the dead (cf. Revelation 20:13-14).  Others think that it means the distance or separation from God is removed (cf. Revelation 4:6; 15:4; 21:1).

“Then I, John, saw the holy city, New Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband” (21:2).

The language, “I… saw… coming down” is language of a vision (cf. 10:1-2; 18:1-2; 20:1-2; 21:2).  The vision pictures the city coming down to man from God.  James Coffman commented, “When humanity’s long and pitiful dream of some golden age, some fair Utopia, is finally realized it will not be from man’s devices, but ‘down out of heaven from God.'”  The city is pictured as a bride adorned for her husband.  This city is composed of the faithful (cf. Revelation 3:4-5; 19:7-8).  This, no doubt, is that city of which Abraham and Sarah wanted to be part (Hebrews 11:10,16).

“And I heard a loud voice from heaven, saying ‘Behold the tabernacle of God is with men, and He will dwell with them, and they shall be His people.  God Himself will be with them and be their God.  And God will wipe away every tear from their eyes; there shall be no more death, nor sorrow, nor crying.  There shall be no more pain, for the former things have passed away.’ Then he who sat on the throne said, ‘Behold, I make all things new'” (21:3-5a).

Things are new.  The sorrows of the first heaven and first earth are gone.  Very similar language was used of post-exile Israel (Isaiah 65:19).  Foy Wallace Jr. commented, “Israel had been weeping with their harps hanging on the willows in Babylon; but upon their return to their land the weeping and tears of exile would be wiped away.  It was the same metaphorical representation in Revelation 7:17 and 22:4.”  Death itself would be no more (cf. 1 Corinthians 15:26, 54; 2 Timothy 1:9-10).

The word “new” is not neos, meaning new in time; but it is Kainos, meaning new in quality or form.  This refers to a new quality of life.

“I am the Alpha and the Omega, the Beginning and the End.  I will give of the fountain of the water of life freely to him who thirsts” (21:6).  “And he showed me a pure river of water of life, proceeding from the throne of God and of the Lamb… on either side of the river, was the tree of life, which bore twelve fruits, each tree yielding its fruit every month.  The leaves of the tree were for the healing of the nations” (22:1-2).

God provides for our needs.  The tree of life is there (cf. Genesis 2:9; 3;24).  Paradise is restored (Revelation 2:7 cf. Genesis 3:8 Douay).

“I saw no temple in it, for the Lord God Almighty and the Lamb are its temple.  The city had no need of the sun or of the moon to shine in it, for the glory of God illuminated it.  The Lamb is its light” (21:22-23).  “There shall be no night there: They need no lamp nor light of sun, for the Lord God gives them light” (22:5).

Man is in the presence of God’s glory.  He needs no temple to communicate with God.  James Coffman commented, “All devices for communicating with God will be unnecessary in the glorified state.”

“Its gates shall not be shut at all by day (there is no night there)” (21:25).

Ancient cities shut their gates at night for security reasons.  There is no need to do so in this city.  There is no night.  Moreover, “there shall by no means enter it anything that defiles, or causes an abomination or a lie” (Revelation 21:27).  He keeps the city safe.

“He who overcomes shall inherit all things” (21:7; cf. 2:7; 2:11; 2:17;2:26; 3:5; 3:12; 3:21; 12:11).  “Blessed are those who do His commandments, that they may have the right to the tree of life, and may enter through the gates into the city” (22:14).

Access into this city is conditional.  Will you be there?

 

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The Last Verses of Mark (Mark 16:9-20)

Posted on February 11, 2015 by Bryan Hodge

“Go into all the world and preach the gospel to every creature. He who believes and is baptized will be saved; but he who does not believe will be condemned” (Mark 16:15-16).

Do these verses belong in the Bible?  Are they genuine?  Many do not believe that they are.  Three major arguments are set forth against these verses: (1) Two ancient manuscripts, the Vaticanus and the Sinaiticus, do not contain these verses.  (2) The vocabulary is different from the rest of the book of Mark.  These verses contain 17 words not found elsewhere in this book.  (3) It is alleged that Eusebius denied the canonicity of these verses.

Here is a response to these arguments: (1) While it is true that the fourth century manuscripts – Vaticanus and Sinaiticus – do not contain these verses, “the vast majority of Greek mms. do contain Mk. 16:9-20” (ed. Terry Hightower, A Handbook of bible Translation, p. 690).  The fifth century manuscript, Alexandrius contains these verses.  Second century translations contain these verses.  “The Peshito Syriac (which dates to the second century) contains it.  That is a full 200 years before Sinaiticus and Vaticanus” (ibid).  Moreover, the Vaticanus leaves unfilled space sufficient for Mark 16:9-20.  “It is the only vacant column in the whole manuscript” (John Burgon, The Last Twelve Verses of Mark, p. 165).  Spaces were never left in manuscripts (Hightower, p, 690).  This seems to indicate that the copyist had knowledge of these verses.  “The earliest Christian writings which show acquaintance with Mark assume their (Mark 16:9-20, B.H.) genuineness” (Donald Guthrie, New Testament Introduction, pp. 89-90).  Papias (c 70-163 A.D.) and Justin Martyr (100-165 A.D.) seem to allude to these verses (studytoanswer.net).  Irenaeus (130-202A.D.) quotes Mark 16:19 (ibid).  Tatian (120-180 A.D.) includes these verses in his Diatessaron (c. 175 A.D.), which is a harmony of the four accounts of Jesus’ life (ibid).  Tertullian (166-220 A.D.) refers to Mark 16:19 (ibid).

(2) The vocabulary argument is misleading.  While it is true that there are 17 words which appear in the last twelve verses of Mark (Mark 16:9-20) which do not appear in the rest of the book, there are also 17 words which appear in the previous twelve verses (Mark 15:44-16:8) which do not appear elsewhere in the book (Robert Taylor, Jr., Challenging Dangers of Modern Versions, p. 51).  There are nine unique words which appear in the last twelve verses of Luke (Hightower, p. 701).  There are 175 words which appear in 1 Timothy, 2 Timothy, and Titus which do not appear elsewhere in Paul’s writings.  The context determines the words.  Here are some of the words which are unique (in the original language) to Mark’s last twelve verses: went (Mark 16:10, 12); believe not (Mark 16:11, 16); had seen (Mark 16:11, 14); afterward (Mark 16:14); eleven (Mark 16:14); confirming (Mark 16:20); following (Mark 16:20).  What does this prove?

(3) Eusebius (263-314 A.D.) reported that most of the manuscripts with which he was familiar lacked these verses.  “It should be noted that the statement made by Eusebius occurs in a context in which he offered two possible solutions to an alleged contradiction (between Matthew 28:1 and Mark 16:9) posed by Marius one solution was to dismiss Mark’s words on the grounds it is not contained in all texts.  But Eusebius did not share this solution…” (Dave Miller, Is Mark 16:9-20 Inspired?, Apologetics Press).

It is my belief that these verses are genuine; but not all are convinced.  If the one you are studying with objects to this passage, remember that there are other passages that can be used.  Other passages teach the necessity of baptism (John 3:5; Acts 2:38; Acts 22:16; Galatians 3:26-28 cf. Ephesians 1:3, 7 cf. 2 Timothy 2:10; 1 Peter 3:20-21).  Other passages teach the purpose of miracles (Hebrews 2:3-4; Romans 15:18-19; 1 Corinthians 2:4-5; 1 Thessalonians 1:5, etc).

Significant textual variations exist in the following passages: Mark 16:9-20; Luke 23:34a; John 5:3-4; John 7:53-8:11; Acts 8:37; and 1 John 5:7-8.  It is important to keep in mind that no doctrine is affected.  F.F. Bruce remarked, “The variant readings… affect no material question of historic fact or of Christian faith and practice” (F.F. Bruce, The New Testament Documents: Are They Reliable?” pp. 19-20).

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Revelation: 1,000 Years

Posted on February 9, 2015 by Bryan Hodge

“Then I saw an angel coming down from heaven, having the key to the bottomless pit and a great chain in his hand. He laid hold of the dragon… and bound him for a thousand years… so that he should deceive the nations no more till the thousand years were finished” (Revelation 20:1-3).

Satan is bound in some way. However, we should understand that one may be bound and still have some power or influence. Example: Paul was bound (Colossians 4:3), yet was still able to proclaim the Gospel (Acts 28:31; Philippians 1:12-14), and convert a soul (Philemon 10). Example: A dog may be bound with a chain. However, if one ventures inside the length of that chain, then he might find that the dog still has power. Example: A woman is bound to her husband (Romans 7:2; 1 Corinthians 7:39), and a man to his wife (1 Corinthians 7:27). This does not mean that they are restricted in every way, but they are restricted in some sense. They are not free to marry another.

In what respect was Satan bound? In everything? No. The reference is that he would be restricted from deceiving the nations into a wide-spread persecution of Christians (Revelation 20:3 cf. 20:7-10).

The thousand years are not to be taken as a literal length of time. No one that I know takes the great chain or keys as literal. Foy Wallace, Jr. commented, “There are twenty figures of speech in the nineteenth and twentieth chapters alone. In a series of symbols such as these, it is not reasonable to make a literal application of the thousand years and a figurative application of all the rest of the symbols, without a contextual or historical reason for doing so” (The Book of Revelation, p. 403).

The term “thousand” simply denotes many years, or a long period of time (cf. Deuteronomy 7:9; Psalm 50:10; Psalm 90:4). My understanding is – the church was going to come out of persecution and experience a long unprecedented period of relative peace (cf. Revelation 19:19, 20).

“And I saw thrones, and judgment was committed to them. Then, I saw the souls of those who had been beheaded for their witness to Jesus and for the word of God… and they lived and reigned for a thousand years” (Revelation 20:4).

Notice what this does not say. It does not mention Christ’s second coming. It does not mention human in bodies reigning with Jesus on this earth. It does not say anything about Jesus living on earth.

Instead, this pictures the petition of the martyrs being granted (cf. Revelation 6:9-10). It pictures the cause of Christ triumphing.

“But the rest of the dead did not live again until the thousand years were finished” (Revelation 20:5).

This is not referring to the resurrection from the grave (John 5:28-29). Such will occur for both the righteous and unrighteous in the same “hour,” not a thousand years apart, or a thousand and seven years apart.

This is referring to the fact that the cause of the unrighteous does not live again until the thousand years are finished. This fits the context (cf. Revelation 20:7).

“Now when the thousand years have expired, Satan will be released from his prison and will go out to deceive the nations… the devil… was cast into the lake of fire and brimstone” (Revelation 20:7-10).

This may refer to difficult and wicked times returning before the end. James Burton Coffman commented, “Very near the end, faith shall practically vanish from the earth. When the son or man cometh, shall he find faith on the earth?” (Luke 18:8)” (Commentary on Revelation, p. 415).

However, Satan will be defeated in the end. We should always remember this.

“Blessed and holy is he who has part in the first resurrection. Over such the second death has no power? (Revelation 20:6).

Two deaths are implied. The second death refers to eternal separation from God (cf. Revelation 20:12-14). The first death, no doubt, refers to physical death.

Two resurrections are implied. The first does not refer to the resurrection from the grave (Revelation 20:4 cf. 20:5b-6). It refers to the ones who overcome (Revelation 2:11 cf. 20:6), and were honored. Foy Wallace Jr. remarked, “Just as Israel’s deliverance from the bondage of Babylon was referred to in Ezekiel 37 as a resurrection out of their grave; and the broken dominion of the lords was a resurrection from oppression, of Isaiah 26; so overcoming these persecutions, triumphing over death and martyrdom, in the victorious cause of Christ, was called a resurrection in Revelation 20.” (The Book of Revelation, p. 415-f). The second resurrection no doubt refers to the resurrection from the grave.

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Revelation: The Harlot and the Bride

Posted on February 6, 2015 by Bryan Hodge

Two very different women are portrayed in the book of Revelation. Let’s notice…

The Harlot (Revelation 17)

Dress: “The woman was arrayed in purple and scarlet, and adorned with gold and precious stones” (17:4). The woman is wearing the same color as the beast (cf. 17:3), the same color used to describe sin (Isaiah 1:18). The garments and jewelry may represent wealth, or it may represent the attire of a harlot.

Position: She sat on many waters (17:1). That is, she had dominion over many people, nations, and tongues (17:15, 18). She sat on a scarlet beast (17:3). This beast had seven heads and ten horns (17:3 cf. 13:1). The seven heads represent seven mountains (17:9). Rome was built upon seven mountains: Palatine, Aventine, Caelian, Esquiline, Viminal, Quirinal, and Capitoline. She had dominion in this city.

Deeds: Her cup was full of abominations and filthiness of her fornication (17:4). Harlotry, fornication, and adultery are sometimes used symbolically of spiritual unfaithfulness (Isaiah 1:21; Jeremiah 2:20; 3:9; Ezekiel 16:15-16, 25-26; Hosea 2:2; 4:15-18; Nahum 3:4, etc.). She seduced the kings of the earth, and the earth’s inhabitants to partake in her fornication (17:2). This woman was involved in the persecution of the saints (17:6). Remember that the same was true of the beast of the earth (13:15-18).

Methods: “The three instruments of destruction that Satan employs against the people of God are persecution, deception, and seduction” (Hodwin, The Overcomers, p. 175). The E.S.V. Study Bible makes the following observation: The beast=intimidating violence; The false prophet=deceptive heresy; The prostitute=beguiling affluence. It seems to me that these three are one. However, they are described under different figures to describe different means of opposing truth.

Name: She wore on her head a name identifying her with Babylon (17:5). Rome has already been cross-referenced with Babylon [The four beasts of Daniel 7 became one beast in Revelation 13. This beast was on seven mountains (13:1 cf. 17:9)]. Babylon served as a cryptic way of referring to a world power, and that world power was Rome.

Identity: She was associated with Rome (17:3 cf. 17:9). She was over nations (17:1 cf. 17:15, 18). (1) Some understand the harlot to be emperor worship. (2) Others understand this to be speaking of the Roman church. Either way, remember that one of the greatest opponents of God’s faithful was false religion (13:11-17 cf. 19:20; 20:10). It seems to me that the harlot is just another description on the beast of the earth (13:11-18).

Location: She was in the wilderness (17:3). This is where the persecuted church was seen (12:6). Depending on the position taken – this either refers to the church becoming corrupt, or this refers to this harlot appearing to tempt the church.

THE BRIDE (Revelation 19)

Dress: “To her it was granted to be arrayed in fine linen, clean and bright (19:8). Those who overcame were to be dressed in white (3:4-5). The ones spoken of had overcome the wicked one (1 John 2:13-14), the dragon (12:7-12), and the temptations and trials of this life (1 John 5:4 cf. 2:15-17). “They overcame him (the dragon) by the blood of the lamb, and by the Word of their testimony, and they did not love their lives to the death” (12:11).

Position: She “has made herself ready” (19:7).

Deeds: “The fine linen is the righteous acts of the saints” (19:8).

Identity: This is the church. We are currently espoused to Christ (2 Corinthians 11:2). He wants to receive his bride, “not having spot or wrinkle or any such thing, but… holy and without blemish” (Ephesians 5:27). May we keep ourselves “unspotted from this world” (James 1:27).

The garments were white, representing purity (Isaiah 1:18).   The garments had been cleansed with blood. “Those are the ones who come out of the great tribulation, and washed their robes and made them white in the blood of the lamb” (7:14). They maintained purity despite the great tribulation with which they were attacked. “The fine linen is the righteous acts of the saints” (19:8). May we be so clothed when He comes.

Location: It is her wedding day. We are currently espoused to Christ (2 Corinthians 11:2).  One day He will come for His bride. Will he find us to be “a chaste virgin” (2 Corinthians 11:2)? Will He find us “not having spot or wrinkle or any such thing…but…holy and without blemish” (Ephesian 5:27)?

 

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Revelation: Armageddon

Posted on February 4, 2015 by Bryan Hodge

“And they gathered together to the place called in Hebrew, Armageddon” (Revelation 16:16).

John saw an unholy alliance, an axis of evil gathered for war. This axis of evil consisted of three evil forces: (1) The dragon (16:13), which is defined as the Devil (12:9). (2) The beast (16:13), which represents a corrupt and persecuting government, particularly Rome (13:1-10; 19:19 cf. Daniel 7 cf. Daniel 2). (3) The false prophet (16:13), which represents false religion, particularly either the cult of emperor worship, or the corrupt Roman church (13:11-18 cf. 16:13; 19:20; 20:10).

Three unclean spirits like frogs come out of the mouths of the dragon, beast, and false prophet (16:13). Frogs reminds one of how Pharaoh’s magicians produced frogs imitating Aaron (Exodus 8). Perhaps this refers to false propaganda, and counter speech to God’s will.

(H)ar Maggedon literally means hill(s) or mountain(s) of Megiddo(n). The plains of Esdraelon, also known as the plains of Megiddo to the area, was a valley approximately 20 miles long and 14 miles wide which was surrounded by hills and mountains and containing a small hill named Megiddo. Baker’s Bible Atlas says of this area, “(It) served as the key to the defense of the Jordan Valley (from the S) and the coastal plain (from the N)” (p. 306). Due to its strategic location, it was the scene of many famous battles in Israelite history. (I) It was here that God gave Deborah and Barak victory the Canaanite commander Sisera (Judges 4-5). Sisera forces included 900 chariots of iron (Judges 4:13). “Not a shield or spear was seen among forty thousand in Israel” (Judges 5:8). God’s people faced a powerful foe, an over-whelming force; Yet, God gave them victory. (2) It was here that God gave Gideon’s small force of 300 victory over the multitudes of Midianites (Judges 7). Megiddo was a famous battlefield much like Gettysburg or Vicksburg.

The axis of evil was in war against The King of Kings and Lord of Lords, and his army (19:11-16). The beast and false prophet were defeated (19:17-21). Finally, the devil, himself, was also defeated (20:1-10).

Does this refer to a literal physical warfare, and a battlefield? Here are some reasons not to understand this as literal: (1) The book of Revelation is a signified book (Revelation 1:1).  (2) Many details are acknowledged, even by Armageddon literalist, as figurative. The dragon, beast, and frogs are understood as figurative language (16:13). I know of none who thinks that Jesus fights this battle on a literal white horse with a literal two-edged sword wielded from his mouth (19:15, 21). Why take Armageddon as literal?  (3) Many places in the Revelation record are understood to be figurative. Babylon, Egypt, Sodom (14:8; 11:8) are so understood. Why should Armageddon be understood as literal? (4) Wayne Jackson notes, “The use of geographical points to emphasize spiritual truths is a common biblical phenomenon… Take, for example, the word ‘hell’ (Greek, gehenna)… which was the valley of Hinnom… the city dump” (The Armageddon Hysteria, Christian Courier, April 1991). (5) The literal hill of Megiddo, located within the plains of Esdraelon, or even the entire plains seems much too small for over two hundred million to gather (cf. 9:16), as some are anticipating.

The great message – The early Christians had many opponents. The devil was against them. Earthly governments were sometimes against them. False religions were set against them. However, these opponents would ultimately be defeated. The victory belongs to the one called King of Kings and Lord of Lords. In this context Christians are urged to stay faithful. Jesus says, “I am coming as a thief. Blessed is he who watches, and keeps his garments” (16:15). Cf. Watch – Matthew 24:42; 25:13; cf. garments – James 1:27; Revelation 3:5; 3:18; 7:13-14; 19:7-8.

 

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Someone Sees You

Posted on February 2, 2015 by Bryan Hodge

Have you heard the folktale “Someone Sees You”? Here it is as recorded in The Book of Virtues by William J. Bennett…

Once upon a time a man decided to sneak into his neighbor’s fields and steal some wheat. “If I take just a little from each field, no one will notice,” he told himself, “but it will add up to a nice pile of wheat for me.” So he waited for the darkest of night, when thick clouds lay over the moon, he crept out of his house. He took his youngest daughter with him.

“Daughter,” he whispered, “you must stand guard, and call out if anyone sees me.”

The man stole into the first field to begin reaping, and before long the child called out, “Father, someone sees you!”

The man looked all around, but he saw no one, so he gathered his stolen wheat and moved on to the second field.

“Father, someone sees you!” the child cried again.

The man stopped and looked all around, but once again he saw no one. He gathered more wheat, and moved to a third field.

A little while passed and the daughter cried out, “Father, someone sees you!”

Once more the man stopped his work and looked in every direction, but he saw no one at all, so he bundled his wheat and crept into the last field.

“Father, someone sees you!” the child called again.

The man stopped his reaping, looked all around, and once again saw no one. “Why in the world do you keep saying someone sees me?” he angrily asked his daughter. “I’ve looked everywhere and I don’t see anyone.”

“Father,” murmured the child, “Someone sees you from above.”                                          (The Book of Virtues, p. 604)

Let us remember that our deeds are never completely unseen. Consider the following passages…

  1. “The eyes of the LORD are in every place, keeping watch on the evil and the good” (Proverbs 15:3).
  2. “O LORD, You have searched me and know me. You know my sitting down and my rising up; You understand my thought afar off. You comprehend my path and my lying down, and are acquainted with all my ways. For there is not a word on my tongue, but behold, O LORD, You know it all together…Where can I go from Your Spirit? Or where can I flee from Your presence? …If I say, ‘surely the darkness shall fall on me,’ even the night shall be light about me; indeed, the darkness shall not hide from You, but the night shines as the day; the darkness and the light are both alike to You” (Psalm 139:1-4,7,11-12).
  3. “I say to you that for every idle word men may speak, they will give account of it in judgment (Matthew 12:36).
  4. “For God will bring every work into judgment, including every secret thing” (Ecclesiastes 12:14).
  5. “God will judge the secrets of men by Jesus Christ, according to my gospel” (Romans 2:16).
  6. “Some men’s sins are clearly evident, preceding them to judgment, but those of some follow later. Likewise, the good works of some are clearly evident, and those that are otherwise cannot be hidden” (1 Timothy 5:24-25).

May we live each day as if we are doing all that we in the presence of God. We are. One day we will give account for the things we have done (2 Corinthians 5:10).

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Revelation: The 144,000 and a Great Multitude

Posted on January 30, 2015 by Bryan Hodge

The Jehovah Witnesses have built an entire system of eschatology (end time doctrine) based upon a distinction between the 144,000 and the Great Multitude (Revelation 7; 14). (1) They believe that a literal 144,000 will inherit heaven. These are the one’s “redeemed from the earth” (Revelation 14:13). According to them, these compose the “little flock” that would be given the kingdom (Luke 12:32). (2) They believe that the Great Multitude will be rewarded on earth (cf. Matthew 5:5). They point out that the words “from the earth” (cf. Revelation 14:13) are not connected with the Great Multitude. They write, “The Bible plainly shows that some of these, that is, the 144,000, will share in heavenly glory with Christ Jesus, while the others will enjoy the blessings of heaven down here on earth” (Let God Be True, p. 298). These are supposedly the “other sheep” (John 10:16). Included in this flock would be: David (Acts 2:29, 34); Job (Job 14:13-15); and John the Baptizer (Matthew 11:11); “In fact, all faithful men and women who died before Jesus had the hope of living again on earth, not in heaven” (You Can Live Forever in Paradise on Earth, p. 122-123). (3) Moreover, they teach that the Lord’s supper is only to be observed by the 144,000. No one else has the right. They write, “Who should partake of these memorial emblem? Logically, only these in the New Covenant – that is, those who have the hope of going to heaven … God’s Holy Spirit convinces such ones that they have been selected… what about those who have the hope of living forever in paradise on earth? They obey Christ’s command and attend the Lord’s evening meal, but they come as respectful observers, not partakers” (What Does The Bible Really Teach? P. 207-208).

The 144,000

There are several reasons to conclude that the 144,000 should not be taken as a literal number in Revelation 7 and 14. (1) The book of Revelation is a book of symbols (Revelation 1:1). (2) If literal, then only those of the tribes of the children of Israel will be included (Revelation 7:4-ff). It is interesting to observe that this list mentions a tribe of Joseph (Revelation 7:8). There was no literal tribe of Joseph. It counts the Levites (Revelation 7:7); Yet, the Levites should not be counted (see Numbers 1:4-16; 47-49). The tribes of Ephraim and Dan are not included. All of this strongly suggests that literal tribes are not in view. Even the Jehovah Witnesses admit this (Reasoning From Scriptures, p. 166-167). (3) If literal, then only virgin men are included (Revelation 14:4). No women are included. (4) If literal, then the same exact number for each tribe is saved in heaven.

 Why 144,000? “Robert Mounce comments that the 12 tribes are squared and multiplied by 1,000 which is ‘a two-fold way of emphasizing completeness’” (p. 168, recorded in Revelation by Wayne Jackson, p. 175).

 Who are the 144,000? Some believe that they are the redeemed out of physical Israel. Others believe that this symbolizes spiritual Israel of God (Galatians 6:16; 1 Peter 2:9 cf. Deuteronomy 14:2).

The Great Multitude

Some believe that the Great Multitude is the church in contrast with the 144,000 which is the redeemed out of Israel. This is not unreasonable.

Others suggest that the 144,000 and the Great Multitude are just different ways of considering the some group. It is suggested that John heard the number 144,000 (Revelation 7:4), but he looked on a great multitude (Revelation 7:9). “John said he merely heard the number 144,000. But what he saw when he looked was a great multitude” (Mile Hadwin, The Overcomers, p. 74).

Consider these points  – (1) Both groups are described as before the throne of God (Revelation 14:1-3; Revelation 7:15). This throne is in heaven (Revelation 4:2). (2) The multitude serves God night and day in the temple (Revelation 7:15). Yet, the temple is in heaven (Revelation 11:19). (3) The Great Multitude have washed their robes in the blood of the Lamb (Revelation 7:14). Yet, those who have washed their robes have a right to the tree of Life and may enter into the city (Revelation 22:14 NWT) and that city is where the throne is (Revelation 22:1-3), and that is in heaven (Revelation 4:2).

Little Flock/Other Sheep

The “little flock” (Luke 12:32) refers to the fact that few will truly follow (cf. Matthew 7:13-14). There is nothing in this contest about two destinies for the faithful.

The “other sheep” (John 10:16) refers to Gentiles (cf. Matthew 10:5-6). There is nothing in this context which suggests two destinies for the faithful.

David, etc.

The reason that David had not entered into heaven is that such was not ready (John 14:3; Hebrews 9:8; 9:11-12; 9:23-26; 10:19-20). Even the apostles, who according to the Jehovah Witnesses are a part of the 144,000, needed Jesus to go and prepare a place for them (John 14:1-3).

The dead go to Hades. One day Hades will be no more (Revelation 20:11-15). This is where Jesus, himself, initially went (Luke 23:43 cf. Acts 2:30-31).

Earth

This present earth will be destroyed (1 Peter 3:10-11). We will be given a new heavens and a new earth (2 Peter 3:13), that is – a new realm of existence. We are encouraged “thus we shall always be with the Lord” (1 Thessalonians 4:13-17).

Lord’s Supper

Where is the passage which hints that some (even most Christians) are not to partake, but only watch others partake? This is a strange doctrine.

Encouragement

While it is true that statistically, few will be saved (Matthew 7:13-14; Luke 13:23-24), the saved, collectively speaking, form “a great multitude… of all nations, tribes, peoples, and tongues” (Revelation 7:9). We are not alone. “Therefore… since we are surrounded by so great a cloud of witnesses, let us lay aside every weight, and the sin which so easily ensnares us, and let us run with endurance the race that is set before us” (Hebrews 12:1). This is the great lesson to be learned.

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Revelation: The Mark of the Beast

Posted on January 28, 2015 by Bryan Hodge

“Here is wisdom. Let him who understands calculate the number of the beast, for it is the number of a man: His number is 666” (Revelation 13:18).

This is not the number of man in general. No, this beast is a persecutor of faithful men.

The name is to be “calculated”. This same word is translated “count” in Luke 14:28. One should understand that the Hindu-Arabic numeral system, which originated in India c. 500 A.D., was not used in the first century by the Romans, Greeks, Hebrews or anyone else. Letters from the languages were commonly given an assigned value.

Which languages assigned numerical value should be used to calculate this name? (1) English? No, it did not exist. (2) Hebrew? This book was not written in Hebrew. (3) Latin? This book was not written in Latin. (4) Greek? This is the language in which this book was written. Moreover, the Greek alphabet is mentioned four times (Revelation 1:8; 1:11; 21:6; 22:13). This seems the most reasonable system to use.

In the Greek the number 666 is written out (hexakosioi hexekonta hex). However, what names would equate to this number? Irenaeus (130-202 A.D.) suggested Lateinos (the Greek spelling of the Roman Latinus, the reputed founder of the Latin race). David Vaughn Elliot writes, “Latin is a designation of a people, a kingdom, individuals in the Kingdom, a language, and a church… For over fifteen hundred years, Latin has been a distinguishing mark of the Catholic Church. Roman and Latin are two ways of identifying the same thing. Roman identifies the location; Latin the language” (Nobody Left Behind, p. 216 – 218).

Remember, the best from the beast from the earth is a false or corrupt religious system (Revelation 13:11-12 cf. 16:13; 19:20; 20:10). Moreover, it appears to be connected with Rome.

“He caused all, both small and great, rich and poor, free and slave, to receive a mark on their right hand or on their foreheads and that no one may buy or sell except one who has the mark or the name of the beast, or the number of his name” (Revelation 13:16-17).

Some understand this figuratively. David Vaughn Elliot writes, “Behind the forehead is the brain, the mind; the hand is the action member of the body. The symbolism seems to contemplate the ability to think and the ability to do. It is a matter of belief and action. The mark is a representation of those who yield their minds and bodies into service of the beast, of those who accept the teaching and obey the commands of the beast” (p. 220). The Israelites were to have the law on their hand and between their eyes (Deuteronomy 6:6, 8; 11:18; cf. Proverbs 3:1, 3; 6:20-21; 7:2-3).

Others have understood this to be a literal mark. (1) Some think this had to do with emperor worship and the trade guilds in Asia associated with such. (2) Others have tied this to the Catholic sign of the cross made on the forehead by the right hand.

Whatever the mark, do not miss the greater point. There would be great pressure to submit to the beast (Revelation 13:15-17). The warning is don’t. “If anyone worships the beast and his image, and receives his mark on his forehead or on his hand, he himself shall also drink of the wrath of God… and the smoke of their torment ascends forever and ever; and they have not rest day or night, who worship the beast and his image, and whoever receives the mark of his name” (Revelation 14:9, 11). In contrast – “Here is the patience of the saints; here are those who keep the commandments of God and the faith of Jesus… Blessed are the dead who die in the Lord… they may rest from their labors and their works follow them” (Revelation 14:12-13). Never compromise the truth. Never serve error.

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Overcome Evil With Good

Posted on January 26, 2015 by Bryan Hodge

“If your enemy is hungry, feed him; if he is thirsty, give him drink; for in so doing you will heap coals of fire on his head.   Do not be overcome by evil, but overcome evil with good” (Romans 12:20-21).

It seems to me that some have a perverse view of what it means to “heap coals of fire” on one’s enemy. Some think that this teaches that if you want to get back at your enemy, then be kind to them, and God will really heap the fire of punishment on them in hell. This might be considered a way to get revenge. This cannot be the correct view. The Bible teaches that we are to love our enemies and even pray for them (Matthew 5:43-46; Luke 6:27-28). Jesus did (Luke 23:34). We are not even to rejoice at our enemies’ destruction (Proverbs 24:17-18; Job 31:29-30). Can one truly be loving his enemies if the very reason he shows any kindness to them is to bring misery to them in hell? I think not.

It seems to me that the key to understanding these words is to consider the words which follows – “Do not be overcome by evil, but overcome evil with good” (Romans 12:21). Instead of allow our enemies to cause us to do evil, we are to seek to change them with good behavior. Kind and righteous behavior sometimes changes enemies (1 Samuel 26:18-21; Proverbs 15:1; 16:7; 1 Peter 2:11-12). “The right way to destroy an enemy is to make him a friend” (K.C. Moser, The Gist of Romans, p. 115).

What does the heaping coals on the head mean? Here are two reasonable possibilities: (1) Just as hard metal softens under heat, by doing good one might soften a hard head. (2) The coals refer to pain which leads to repentance. Barnes commented, “Coals of fire are doubtless emblematical of ‘pain.’ …Burning coals heaped on a man’s head would be an expression of intense agony… the ‘effect’ of doing good to an enemy would be to produce pain. But the pain would result from shame, remorse of conscience, a conviction of the evil of his conduct… that may lead to repentance.” (Commentary on Romans, p. 395). Your good conduct may shame your enemy for his behavior (Titus 2:7-8), and even lead him to Christ (1 Peter 2:11-12). Both of these views lead to the same end, overcoming evil with good.

Let us strive to heap coals of fire each and every day. May we seek to overcome evil with good.

 

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