11/25/20

Will There be an Armageddon? by Dave Miller, Ph.D.

 

https://apologeticspress.org/APContent.aspx?category=11&article=952

Will There be an Armageddon?

by  Dave Miller, Ph.D.

Many religionists insist that world history will culminate in a cataclysmic global holocaust known as “Armageddon,” followed by the “Millennium”—a 1000-year reign of Christ on Earth. They say that current events in the Middle East are arranging themselves in such a fashion that the Second Coming of Christ is imminent. Of course, this claim has been made repeatedly for many, many years—with no fulfillment forthcoming.

What does the Bible actually say about “Armageddon”? The term “armageddon” occurs only once in the New Testament: Revelation 16:16. In keeping with the literary genre of the book (i.e., apocalyptic), the term is used with figurative connotations. Revelation is literally packed with allusions to the Old Testament. In fact, “no book in the New Testament is so thoroughly steeped in the thought and imagery of the Hebrew Scriptures” (Swete, 1911, p. liii). But the writer does not use direct quotes from the Old Testament. Rather, he adapted, modified, and combined ideas from the Old Testament in order to apply them to the setting to which he addressed himself. He drew freely from Old Testament imagery, but placed a New Testament spin on them with a first century application.

For those who would be familiar with the Old Testament (as Asia Minor Christians would have been), the Holy Spirit capitalized on the meaning that this location possessed. In Hebrew, the term “Harmageddon” means “mountain (or hill) of Megiddo.” Was there a hill of Megiddo? Yes. In fact, Jews and students of Hebrew history were only too familiar with this prominent battlefield and vicinity. Many bloody encounters stained the soil of this region—scenes of military disaster. It was here that Deborah and Barak defeated the Canaanites (Judges 5:19). Gideon was victorious over the Midianites in this region (Judges 7). These positive accomplishments were etched into the Israelite consciousness. But there were other images evoked by Megiddo, for it also served as a place where national tragedy had occurred. Ahaziah died there after being pierced by Jehu’s arrow (2 Kings 9:27). And good King Josiah perished tragically at the hands of Pharaoh Necho (2 Kings 23:29). This last incident was especially poignant to the minds of the Jewish people, who mourned the loss of this great king, enshrining the event in the collective consciousness as an instance of national grief (Zechariah 12:11).

With this long historical background, Megiddo came to occupy a place in the minds of believers similar to places which immediately bring to the American mind definite and strong impressions: the Alamo, Pearl Harbor, etc. This significance was then utilized by the Holy Spirit to convey to struggling, persecuted Christians of Asia Minor near the end of the first century the sure outcome of the conflict then being waged between the forces of evil (Satan and imperial Rome) and the forces of righteousness (God, Christ, and faithful saints who were enduring persecution). These Christians were certainly in no need of assurance that some future global holocaust would occur which Christ would bring to an end 2,000 years removed from their suffering! These Christians were in dire need of assurance that Christ would come to their aid soon (see “shortly”—Revelation 1:1; 22:6). They needed encouragement to hang on, and to remain steadfast in the face of inhuman mistreatment. The symbol of Megiddo fitly symbolized the impending overthrow of an enemy empire, and engendered much needed assurance. Christians were given the solace that soon the outcome of the battle would be realized. The enemies of God and His People would be punished, while suffering saints would be comforted. Thus “armageddon” is purely symbolic, and in no way relates to dispensational dreams of a future world war. There will be no “Armageddon.”

REFERENCES

Swete, Henry (1911), Commentary on Revelation (Grand Rapids, MI: Kregel, 1977 reprint).

Will There be an "Antichrist"? by Dave Miller, Ph.D.

 

https://apologeticspress.org/APContent.aspx?category=11&article=1209

Will There be an "Antichrist"?

by  Dave Miller, Ph.D.

The long history of failed attempts to identify the so-called “Antichrist” would be humorous if it were not so tragic. Candidates for this personage have included Nero, Napoleon, Hitler, Mussolini, Stalin, Kruschev, and Saddam Hussein. The “mark of the beast” that the Antichrist allegedly causes people to receive has been associated with social security numbers, UPC barcodes, WWW—the World Wide Web, and even the IRS (a much more tempting postulation, to be sure). These endless shenanigans could be avoided if the Bible were taken seriously and impure motives were replaced by an honest pursuit of truth.

As a matter of fact, the term “antichrist” occurs only five times in Scripture, only in the writing of John, and only in two of his five books: 1 John 2:18,22; 4:3; 2 John 7. The implications are significant. Dispensationalists do not go to 1 and 2 John when they discuss the Antichrist. They go to Revelation, or 2 Thessalonians, or Daniel. They go to passages that do not even use the word Antichrist!

Contrary to current claims, John applied the term “antichrist” to more than one individual, and to individuals who were living then—in the first century! For example, 1 John 2:18 states that numerous antichrists had arisen in John’s day, and he therefore contended that “it is the last hour” (i.e., the final period of religious history commonly referred to as “the last days,” as in Acts 2:16-17). He then described their behavior as “not of God” (1 John 4:3). “Antichrists” were simply anyone who denied Christ (1 John 2:22). John, therefore, labeled any such deluded soul as “the deceiver” and “the antichrist” (2 John 7). Notice the use of the article. John was saying that people living in his own day who denied the incarnation of Jesus were to be regarded as the antichrist! Not just an antichrist—but the antichrist! The idea that the term “antichrist” is to be applied to some “future fuehrer” (Lindsey, 1970, pp. 87ff.) who will draw the world into a global holocaust is totally out of harmony with John’s inspired use of the term.

The primary passage that is used to support the notion of an antichrist is Revelation 13:1-10. Several points regarding the context of the book of Revelation and its proper interpretation lead to the understanding that the seven-headed sea beast was a symbol for the then monstrous emperor of Rome who was responsible for unleashing horrible atrocities upon Christians of Asia Minor in the latter years of the first century A.D. (Summers, 1951, pp. 174-175; Swete, 1911, pp. 161ff.). The two-horned land beast (Revelation 13:11-18), who enforced worship of the sea beast, referred to the official governmental organization known as the Roman Concilia that was responsible for supporting and regulating all details relative to emperor worship (Summers, pp. 178-179; Swete, pp. 168ff.). This evil legal entity was authorized to instigate economic sanctions against those who refused to appropriate the “mark” of the beast, “mark” being a symbol for the proof of their submission to Caesar worship (vs. 17). With this understanding of Revelation 13, it is unscriptural and unbiblical to identify the sea beast in Revelation 13 with some future revived Roman dictator known as the “Antichrist.”

A second passage that some say predicts an Antichrist is Daniel 9:24-27. Notice carefully the content of this marvelous prophecy. During the prophetic period that Daniel identified in terms of seventy symbolic weeks (vs. 24), transgression, sin, and iniquity would be “finished,” “ended,” and “reconciliation provided for.” This terminology clearly refers to Christ’s sacrifice upon the cross (Hebrews 9:26). The effect of Christ’s atoning work was that “everlasting righteousness” was ushered in. As Paul stated: “For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him” (2 Corinthians 5:21; cf. Jeremiah 23:5-6). Because of what Jesus did, individuals may now stand before God completely righteous through obedient faith. Likewise, “vision” and “prophecy” would be “sealed up.” This refers to the inevitable termination of Old Testament prophecy and its fulfillment in Christ’s appearance in human history: “Yes, and all the prophets from Samuel and those who follow, as many as have spoken, have also foretold these days” (Acts 3:24; Hebrews 1:1-2). Finally, the phrase in Daniel 9:24 that speaks of the “anointing” of the “most holy” refers to the public ministry and official crowning of Jesus as He took His place upon His throne to rule in His kingdom. Isaiah said: “The Spirit of the Lord God is upon Me, because the Lord has anointed Me to preach good tidings to the poor” (61:1). On the day of Pentecost, Peter said: “Therefore being exalted to the right hand of God” (Acts 2:33). Notice that Daniel summarized the entire seventy-week period by including all of these six factors in the seventy weeks.

Next, Daniel broke the seventy-week period into three segments: seven weeks, sixty-two weeks, and one week. Verse 25 pertains to the first two sections of the seventy-week period. During these two periods, that is during sixty-nine of the seventy prophetic weeks, a decree would go forth calling for the rebuilding of Jerusalem and the reconstruction of the temple that had been destroyed by the Babylonians (cf. Nehemiah 2:7-8; Ezra 1:1-3). Daniel made clear that these sixty-nine weeks of the prophetic period, during which the temple would be rebuilt and national Israel reestablished, would take one up to the appearance of the Messiah.

Verse 26 speaks of the final week of the seventy week prophetic period, for he said “after the sixty-two weeks.” “After” puts one into the final or seventieth week of Daniel’s remarks. Two significant events were to occur during this final week. First, the Messiah would be “cut off.” This definitely refers to Jesus’ death upon the cross: “He was cut off from the land of the living” (Isaiah 53:8). Second, a “prince” and his people would come and destroy the city and the sanctuary—an obvious allusion to the destruction of Jerusalem and the temple edifice in A.D. 70 by Titus and his Roman army.

Verse 27 alludes to the activation of the new covenant between the Messiah and “many,” that is, between Christ and those who are responsive to the demands of the new covenant. As the Hebrews writer said: “Behold the days are coming, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah” (8:8; cf. Acts 3:25). The New Testament teaches that the cutting off of the Messiah, the crucifixion, was the act that confirmed the covenant (Matthew 26:28; Hebrews 9:15-29), and brought an immediate end to the validity of the Old Testament practices of sacrifice and oblation (Colossians 2:14; Luke 23:45; Hebrews 10:18-20). Then Daniel alluded to the ruthless invasion of Jerusalem in the phrase “abomination of desolation.” Jesus quoted this phrase in Matthew 24:15 and Luke 21:20, and applied it to the Roman desecration and destruction of the Jerusalem temple in A.D. 70.

Thus, the fundamental purpose of Daniel’s seventy-weeks prophecy was to show God’s final and complete decree concerning the Israelite commonwealth. All of the events described in the prophecy were literally fulfilled over 1,900 years ago. As far as God is concerned, the logical end of the Old Testament and Judaism has occurred. Now He deals only with the spiritual children of Abraham, whether Jew or Gentile (Romans 4:11-12,16; 9:8). Daniel 9 gives no credence to the notion of a future Antichrist.

A third passage used to foster belief in an Antichrist is 2 Thessalonians 2:1-12. Whatever interpretation is placed upon this passage, its use to refer to a future personage is doomed to failure since Paul explicitly stated that he was referring to a person who would be the product of the circumstances of his own day, i.e., “already at work” (vs. 7). How could Paul have had in mind a future dictator that still has not arisen, though 2,000 years have transpired? One need go no further to know that 2 Thessalonians 2 does not refer to a future Antichrist.

History is replete with a variety of interpretations of this passage, the most prominent one likely being the view that the papacy is under consideration (see Workman, 1988, pp. 428-434; Eadie, 1877, pp. 340ff.). Another possibility is that the “falling away” (vs. 3), or apostasy, referred to the Jewish rejection of the “new and living way” of approach to God (Hebrews 10:20). The Jews were the single most adamant opponents to Christ and the infant church (John 8:37-44; Acts 7:51-53; 13:45-50; Romans 10:20-21; 11:7; 1 Thessalonians 2:14-16). This rebellion, or falling away, would not reach its “full” (Matthew 23:32) climax until the destruction of Jerusalem in A.D. 70, and the resulting dispersal of the Jewish people. Paul had already alluded to this Jewish apostasy in 1 Thessalonians 2:15-16. The pouring out of God’s wrath was the logical consequence of the first century Israelite failure to make the change to Christianity.

The “man of sin” or “son of perdition” (vs. 3) would have referred to the personification of Roman imperialism, and would have been equated with “the abomination of desolation” that Jesus, quoting Daniel 9, alluded to in Matthew 24:15 and Luke 21:20. Verse 4 would refer to the Roman general who introduced his idolatrous insignia into the Holy of Holies in A.D. 70.

That which was “withholding” (vs. 6), or restraining, this man of sin, at the time Paul was writing 2 Thessalonians in approximately A.D. 53, would have been the presence of the Jewish state. The ingenious design of God was that Christianity would appear to the hostile Roman government to be nothing more than another sect of the Jews. Thus Christianity was shielded for the moment (i.e., A.D. 30-70) from the fury of the persecuting forces of Rome, while it developed, spread, and gave the Jews ample opportunity to be incorporated into the elect remnant—the church of Christ (cf. Romans 11:26). Thus the nation of Israel was rendered totally without excuse in its rejection of Christianity, while at the same time serving as a restraining force by preventing Christianity from being perceived by the Romans as a separate, and therefore illegal, religion (religio illicita). Once the Jewish apostasy was complete, and God’s wrath was poured out upon Jerusalem, Christianity came to be seen as a distinct religion from Judaism. Increasingly, Christians found themselves brought into conflict with the persecution from “the wicked” or “lawless one” (vs. 8). In fact, after A.D. 70 (when the withholding effect of Judaism was removed), Roman opposition to Christianity gradually grew greater, culminating in the fierce and formidable persecution imposed by Caesar Domitian in the final decade of the first century.

Once the shield of Judaism was “taken out of the way” (vs. 7), and Christianity increasingly found itself subject to the indignities of governmental disfavor, the Lord was to come and “consume with the breath of His mouth” (vs. 8) the one who was responsible. This terminology is not an allusion to Christ’s Second Coming. Rather this verse refers to Christ’s coming in judgment on the Roman power. Such a use of the word “coming” to describe the display of God’s wrath upon people in history is not unusual (cf. Isaiah 19:1; Micah 1:3). Paul alluded to the government’s use of counterfeit miracles (vs. 9), and thus deceit (vs. 10)—reminiscent of the Roman Concilia’s employment of trickery and illusion to deceive people into worshipping the emperor in Revelation 13:13-15 during the last decade of the first century A.D. (see Barclay, 1960, 2:127-128; Hailey, 1979, pp. 294-295; Summers, 1951, pp. 178-179). Sufficient textual indicators exist in this passage to exclude the premillennial interpretation of a future “Antichrist.”

When studied in context, the passages that are used to bolster the dispensational scheme provide no such support. Those over the centuries who have applied these passages to papal authority, Napoleon, Mussolini, Hitler, Saddam Hussein, et al., have been shown to be wrong. Amazingly, the pattern continues among those who have not learned from the sad mistakes of the past.

REFERENCES

Barclay, William (1960), The Revelation of John (Philadelphia, PA: Westminster).

Eadie, John (1877), Commentary on the Epistles to the Thessalonians (Grand Rapids, MI: Baker, 1979 reprint).

Hailey, Homer (1979), Revelation (Grand Rapids, MI: Baker).

Summers, Ray (1951), Worthy Is the Lamb (Nashville, TN: Broadman).

Swete, Henry (1911), Commentary on Revelation (Grand Rapids, MI: Kregel, 1977 reprint).

Workman, Gary (1988), Studies in 1 and 2 Thessalonians and Philemon (Denton, TX: Valid Publications).

Will There be a Millennium? by Dave Miller, Ph.D.

 

https://apologeticspress.org/APContent.aspx?category=11&article=1253

Will There be a Millennium?

by  Dave Miller, Ph.D.

Many within Christendom are preoccupied with dispensational theology, having embraced the premillennial framework that teaches a coming “rapture,” “tribulation,” “antichrist,” “Armageddon,” and “millennium.” The millennium refers to an alleged thousand-year reign of Christ on Earth in which He will establish a literal, physical kingdom, and rule from Jerusalem. Is a thousand-year reign of Christ on Earth taught in the Word of God? The reader is urged to consider the following observations.

In the first place, several contextual indicators within the book of Revelation militate against the application of the book’s contents to a yet-future time. For example, the events of the book of Revelation were to “shortly take place”—an expression that occurs near the beginning as well as near the end of the book (1:1; 22:6). “Shortly” (en tachei) meant quickly, at once, without delay, soon, in a short time (Arndt and Gingrich, 1957, p. 814). Moffatt gave the meaning as “soon” and noted: “The keynote of the Apocalypse is the cheering assurance that upon God’s part there is no reluctance or delay; His people have not long to wait now” (n.d., 5:335).

Other passages where the term is used, confirm that a brief length of time is intended—not merely the rapidity with which the designated events occur. Regarding those disciples who cry out to God night and day for His intervention, Jesus assured: “He will avenge them speedily (en tachei)” (Luke 18:8). What comfort would be afforded if Jesus intended to convey the idea that relief may be long delayed, but when it finally did come, it would come in a quick fashion? When Peter was asleep in prison, bound with two chains between two soldiers, and an angel awoke him by striking him on the side and instructed him to “arise quickly (en tachei)!” (Acts 12:7), would Peter have understood the angel to mean that he could continue resting or sleeping for as long as he chose, just as long as when he did get ready to get up, he came up off the prison floor with a rapid motion? When Festus insisted that Paul be detained in Caesarea rather than transferred to Jerusalem, since “he himself was going there shortly (en tachei)” (Acts 25:4), would anyone have understood him to mean that he may delay his visit to Caesarea by years? Paul even used the term in contradistinction with being “delayed” (1 Timothy 3:14-15; cf. White, n.d., 4:117). Additional occurrences of the expression further underscore the meaning of “soon” (Acts 10:33; 17:15; 22:18; Romans 16:20).

Another contextual indicator within Revelation itself is the occurrence of the phrase: “for the time is near” (1:3; 22:10). Thayer said “near” (eggus) refers to “things imminent and soon to come to pass” (1901, p. 164; cf. Arndt and Gingrich, p. 213). Such a reference would necessarily pertain to the first century—not the twenty-first. Two or three thousand years would be too late for the desperate Christians of Asia Minor (see Summers, 1951, p. 99). Those who get caught up in “millennium mania” seem oblivious to the fact that the book was written to an original, immediate audience. Revelation was, in fact, written to the seven churches of Christ situated in Asia Minor (1:4). All seven are even named (1:11)! If the book was written to them, and if it was their spiritual condition that was the concern of the book, millenarians are incorrect in their contention that the book is devoted primarily, if not exclusively, to predictions of the end times. Though the Old Testament prophets predicted future events on occasion, their primary message was relevant to their immediate audience. Dispensationalists have trouble finding in Revelation a relevant message for a first-century audience. The apostle John recognized their need, and identified himself as their “companion” in the terrible tribulation they were then enduring (1:9). Not only was this tribulation going on at that time, but John further referred to himself and his readers as being in the kingdom at that time (1:9). Thus, Christ’s kingdom was already set up, in existence on Earth, and in full operating mode.

In addition to these contextual indicators, there is the statement of the angel to John: “Do not seal the words of the prophecy of this book” (Revelation 22:10). What did the angel mean? What he meant becomes apparent when one reflects upon the fact that Daniel was told to do the exact opposite of what John was told to do. After receiving a remarkable series of detailed prophecies, Daniel was told to “shut up the words, and seal the book until the time of the end” (Daniel 12:4, emp. added). Furthermore, he was instructed: “Go your way, Daniel, for the words are closed up and sealed till the time of the end” (vs. 9, emp. added). The reason Daniel was told to seal the book was because the fulfillment of the prophecies that had been revealed to him were hundreds of years off in the future—far from his own day. The predictions, therefore, would be of no immediate value to the initial recipients of the book. The book could be closed and placed on the shelf until those who would be living at the time of their fulfillment could appreciate the relevance of its predictions. In stark contrast, John was ordered: “Do not seal the words of the prophecy of this book” (22:10, emp. added). Why? The text answers—“for the time is at hand”! These words can hold no other meaning than that the bulk of Revelation was fulfilled in close proximity to the time they were written.

Still another significant contextual detail pertains to the use of the impersonal verb “must”: “things which must shortly take place” (1:1). Greek grammarian Ray Summers explained:

The verb translated “it is necessary’ or “must”…indicates that a moral necessity is involved; the nature of the case is such that the things revealed here must come to pass shortly…. The things revealed here must happen shortly, or the cause will be lost…. They were in need of assurance of help in the immediate present—not in some millennium of the distant and uncertain future (p. 99, emp. in orig.).

Indeed, the downtrodden, persecuted Christians of Asia Minor needed assistance right away. The dispensational framework would rob those first-century saints of the very comfort and reassurance they so desperately needed, deserved—and received!

One additional contextual feature is the use of the term “signified”: “And He sent and signified it by His angel to His servant John” (1:1). This term, as is evident from the English translation, means “to show by signs” (Vincent, 1890, 2:564; Summers, p. 99). The term, along with the Greek word translated “revelation” (apocalupsis), introduces the nature of this book. The book of Revelation reveals or unveils God’s message through signs or symbols. Placing a literal interpretation on the numbers, animals, objects, colors, and locations of Revelation—as dispensationalists routinely try to do—does violence to the true intent of the book. John’s Revelation declares itself to be a book of symbols, filled with figurative language, and not intended to be taken literally. In fact, as Swete observed, “much of the imagery of the Apocalypse is doubtless not symbolism, but merely designed to heighten the colouring of the great picture, and to add vividness and movement to its scenes” (1911, p. cxxxiii). A genuine recognition of this realization of this self-declared feature of the book excludes a literal interpretation of the number one thousand.

In addition to these preliminary contextual details (which are sufficient of themselves to dismiss the dispensationalism scheme from the book), chapter twenty contains specific features that assist the interpreter in pinpointing the meaning of the symbol of a “thousand-year reign.” It is surely noteworthy that in the entire Bible, the only allusion to a so-called thousand-year reign is Revelation 20:4,6—a fact that is conceded even by dispensationalists (e.g., Ladd, 1972, p. 267; Mounce, 1977, pp. 356-357). Yet an entire belief system has been built upon such scanty evidence. An examination of the setting and context yields surprising results. For example, a simple reading of the immediate context reveals that the theme of Revelation 20 is not “the thousand-year reign of Christ.” Rather, it is “victory over Satan.” Each of the symbols presents concepts that, when put together, relieve the fears of oppressed first-century Christians regarding their outcome. The key, abyss, and chain (vs. 1) are apocalyptic symbols for the effective limitation or containment of Satan in his ability to deceive the nations in the specific matter of emperor worship enforced by the government (see Swete, 1911, pp. xxxi, civ-cv). The symbol of one thousand years (vss. 2-7) is a high multiple of ten, representing ultimate completeness (see Summers, p. 23). John’s readers thus could know that the devil was to be completely restrained from deceiving the nations into worshipping the emperor. The thousand years symbolized the extended triumph of God’s kingdom on Earth over the devil, who was then operating through the persecuting powers of Rome. A thousand symbolic years of victory would lesson suffering in the minds of persecuted Christians.

“Loosing for a little season” (vs. 3) would have represented the revival of persecution under later emperors. “Thrones” (vs. 4) represented the victorious power of the oppressed. The persecuted saints were pictured on thrones, judging because of the victory of their cause. “Souls” (vs. 4)—not resurrected bodies, but disembodied spirits—represent those who were martyrs of the persecution. Their refusal to “receive the mark” meant they refused to worship Caesar, or to manifest those marks that would identify them as adherents of the false state religion of emperor worship. The “first resurrection” (vs. 5) referred to the triumphant resurrection of the cause for which the Christians of Revelation 20:4 had lived and died. Gog and Magog were symbolic of the enemies of God and Christ, the imagery drawn from Ezekiel 38 and 39. The “beloved city” (vs. 9) is an unmistakable reference to spiritual Israel, the church (John 4:20-21; Galatians 6:16).

Some allowance may be granted in the interpretation of these highly figurative symbols, without doing damage to other Bible doctrines, or reflecting adversely upon the Gospel system and the broader will of Deity. However, the thousand years must not be perceived as a yet-future period. There is simply no biblical support for doing so. The figure represents an important concept for those to whom it was first directed. It has meaning for people living today only in that context. There will be no one thousand-year reign of Jesus Christ on Earth.

REFERENCES

Arndt, William and F.W. Gingrich (1957), A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago, IL: University of Chicago Press).

Ladd, George E. (1972), A Commentary on the Revelation of John (Grand Rapids, MI: Eerdmans).

Moffatt, James (no date), “The Revelation of St. John the Divine,” ed. Nicoll, W. Robertson, The Expositor’s Greek Testament (Grand Rapids, MI: Eerdmans).

Mounce, Robert (1977), The Book of Revelation (Grand Rapids, MI: Eerdmans).

Summers, Ray (1951), Worthy is the Lamb (Nashville, TN: Broadman Press).

Swete, Henry B. (1911), Commentary on Revelation (Grand Rapids, MI: Kregel, 1977 reprint).

Thayer, Joseph H. (1901), A Greek-English Lexicon of the New Testament (Grand Rapids, MI: Baker, 1977 reprint).

Vincent, M.R. (1890), Word Studies in the New Testament (Grand Rapids, MI: Eerdmans, 1946 reprint).

White, Newport (no date), “The First and Second Epistles to Timothy,” The Expositor’s Greek Testament, ed. W. Robertson Nicoll, (Grand Rapids, MI: Eerdmans).

"THE GOSPEL OF MARK" Jesus Heals A Paralytic (2:1-12) by Mark Copeland

  


 "THE GOSPEL OF MARK"

Jesus Heals A Paralytic (2:1-12) 
 
 INTRODUCTION

1. Among the miracles of Jesus, one of the better known is the healing of a paralytic...
   a. Found in all three synoptic gospels - Mt 9:1-8; Mk 2:1-12; Lk 5:17-26
   b. In which a man was let down through a roof by his friends to be healed by Jesus

2. The occasion produced a range of emotions...
   a. Jesus charged with blasphemy by some
   b. God glorified with amazement by others

[The healing of the paralytic contains several valuable lessons for us
today.  Turning to Mark's account of the miracle (Mk 2:1-12), let's first read and examine...]

I. THE NARRATIVE

   A. HELPFUL FRIENDS...
      1. The place:  the miracle occurs in Capernaum - Mk 2:1-2
         a. Described as "His own city" - Mt 9:1; cf. Mt 4:13
         b. Located on the western shore of the Sea of Galilee
         c. Served as the base for His public ministry in Galilee
         d. Preaching in a house, which soon overflowed with listeners
      2. The paralytic:  His friends carry him to Jesus - Mk 2:3-4
         a. Totally immobile, confined to a stretcher, unable to enter
         b. With great effort, his four friends let him down through the roof
      3. The pardon:  Jesus forgives him of his sins - Mk 2:5
         a. Jesus observes the faith of the paralytic and his friends
         b. He replies, "Son, your sins are forgiven you."
         c. Matthew adds, "...be of good cheer..." - Mt 9:2
      -- It seems strange Jesus forgave him first rather than healed
         him, but Jesus' purpose will be revealed as we proceed

   B. HOSTILE FOES...
      1. The disdain of the scribes:  blasphemy! - Mk 2:6-7
         a. Luke mentions both scribes and Pharisees - Lk 5:21
         b. They reasoned in their hearts, not speaking
         c. Silently accusing Jesus of blasphemy, for only God can forgive sin
      2. The defense of the Savior:  He has power to forgive sin - Mk 2:8-10
         a. Jesus knew their hearts, their reasoning - cf. Jn 2:24-25
         b. Which is easier to say (and do):  to forgive or to heal?
         c. Both require divine authority and power
         d. Jesus has power to do both!
      -- Here is Jesus' purpose in forgiving before healing is revealed:
         to make known His divine power to forgive sins

   C. HAPPY FINALE...
      1. For the paralytic:  healed! - Mk 2:11-12a
         a. Jesus tells him to arise, take up his bed, and go home
         b. Which he does immediately, in the presence of all!
         c. Luke adds that he went "glorifying God" - Lk 5:25
      2. For the people:  amazed! - Mk 2:12
         a. The crowd has never seen anything like this!
         b. Matthew adds their amazement was that God had given such
            power to men - Mt 9:8
         c. Luke adds their amazement was joined with fear - Lk 5:26
         d. They also were "glorifying God" - Lk 5:25
      -- A man healed, people amazed, Jesus' power made known, but most
         of all, God is glorified!

[From helpful friends to hostile foes to a happy finale, the healing of
the paralytic is a wonderful story. But it is more than just a story.
There are lessons to be gleaned.  Here, then, are...]

II. SOME LESSONS

   A. THE POWER OF CHRIST TO FORGIVE SINS...
      1. On earth, Jesus demonstrated His power to forgive sins
         a. Not only in the case of the paralytic - Mk 2:5,10-11
         b. But also with the woman who washed and anointed His feet - Lk 7:44-48
         c. And for the thief on the cross - Lk 23:39-43
      2. From heaven, Jesus continues to have power to forgiven sins
         a. Made possible by the shedding of His blood - Mt 26:28; Ep 1:7
         b. Offered to those who respond to His gospel - Mk 16:16; Ac 2:38; 10:42-43; 22:16
         c. Ever available to those who walk with God - 1Jn 1:7,9
      -- Have we looked to Jesus for the forgiveness of our sins?

   B. THE PRECIOUSNESS OF FRIENDS WITH FAITH...
      1. The paralytic was blessed with friends with faith
         a. Jesus saw "their faith" - Mk 2:5
         b. Evidenced by their great effort to assist their paralyzed friend
         c. Without them, the paralytic would have been unable to come to Jesus
      2. Do we have and appreciate friends with faith?
         a. In His church, Jesus provides us with many friends with faith
         b. Brethren ready to assist and serve us in time of need
         c. Does our involvement in the local church indicate that we
            appreciate such friends? - cf. He 10:24-25
         d. If a brother is in need, can they rely on our faith? - e.g., Ga 6:1-2
      -- Nurture your network of friends with faith, and share your faith with them!

   C. THE PRIVILEGES SO EASILY SQUANDERED...
      1. The miracle occurred in the city of Capernaum
         a. Described as Jesus' "own city" - Mt 9:1
         b. There He did many wonderful works
            1) Healed the centurion's servant - Mt 8:5-13
            2) Healed Peter's mother-in-law - Mt 8:14-15
            3) Cast out many spirits in the demon-possessed - Mt 8:16
            4) From Cana He healed the nobleman's son at Capernaum - Jn 4:46-54
         c. Yet those in the city brought judgment upon themselves - cf. Mt 11:23-24
      2. Have we squandered our privileges?
         a. Living in a country where God's Word is freely accessible?
         b. Blessed to be near a congregation of fellow Christians?
         c. Having many opportunities to grow and serve in the work of the Lord?
         d. "...For everyone to whom much is given, from him much will
            be required; and to whom much has been committed, of him
            they will ask the more." - Lk 12:48
      -- We have been given much by the Lord, let us give much in return!

CONCLUSION

1. The healing of the paralytic reveals a man...
   a. Who was in need
   b. Who was blessed with good friends
   c. Who was forgiven of his sins by Jesus Christ

2. We all are like that paralyzed man...
   a. With needs only Jesus can fulfill
   b. Who needs forgiveness that only Jesus has power to bestow
   c. With friends of faith willing to help

But are we like the paralyzed man in regards to faith?  His faith led to
Jesus fulfilling his needs.  May we have the same faith today...!  

Executable Outlines, Copyright © Mark A. Copeland, 2016

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Sowing Discord Among Brethren by Ken Weliever, The Preacherman

 

https://thepreachersword.com/2015/11/19/sowing-discord-among-brethren/


Sowing Discord Among Brethren

Discord Among Brethren

Perhaps you’ve heard the story about a man who was stranded on a desert island for many, many years. One day, while strolling along the beach, he spotted a ship in the distance. This had never happened in all the time he was on the island, so he was very excited about the chance of being rescued.

Immediately, he built a fire on the beach and generated as much smoke as possible. It worked! Soon, the ship was heading his way. When the ship was close enough to the island, a dinghy was dispatched to investigate the situation. The man on the island was overjoyed with the chance to be rescued and met his saviors as they landed.

After some preliminary conversation the ship’s Captain asked the man  how he had survived for so many years.

He replied by telling of his exploits for food and how he was able to make a fine house to live in. In fact, the man said, “You can see my home from here. It’s up there on the ridge.”

He pointed the men in the direction of his home. They looked up and saw three buildings. They inquired about the building next to the man’s house and he replied, “That’s my church – I go there to worship on Sundays.”

When asked about the third building, the man replied, “That’s where I used to go to church.”

Indeed. Some people can’t even get along with themselves, let alone other people. Or even their own brethren in Christ.

Discord, dissension, and division among brethren is dangerous and deadly. In fact, our God of love considers it so serious that the Bible actually says that He hates it.

“These six things the Lord hates, Yes, seven are an abomination to Him: A proud look, A lying tongue, Hands that shed innocent blood, A heart that devises wicked plans, Feet that are swift in running to evil, A false witness who speaks lies, And one who sows discord among brethren.” (Prov 6:16-19)

Commenting on this passage Jeff Strite wrote, “Each and every sin listed in this passage tells of wicked people who hurt others. Others who are made in the image of God. Imagine someone hurting someone in your family who you love. Doing mean and painful things that damage that special someone. Wouldn’t you get angry and wouldn’t you feel a bit of hatred for someone who would be so mean and cruel to your loved one? ”

“Of course you would,” concluded Jeff. “You would take it personal. You would hate. And God takes it kind of personal. He hates it.”

There are many different kinds of seeds that result in discord among brethren The seed of pride, that my opinion is better than others, is divisive. The seed of selfishness that demands my way. Or else. The seeds of whispering, gossip and carefully spoken innuendo quickly produce an ungodly harvest dividing good brethren.

Discord violates the unity of Believers for which Christ prayed (John 17). It disturbs the oneness of the Body for which Paul pled (Eph 4:1-16). It destroys the badge of discipleship, the bond of love, that should identify us as followers of Jesus (Jn 13:34-35).

Discord impairs the purpose for which God called us. It interrupts our focus on ministry. It is a detriment to our fellowship. It weakens our worship. It retards our spiritual growth. And it disrupts our mission of saving souls.

Discord hurts everyone in the Family. It results in weariness of the mind. A burden on the heart. A heaviness of spirit. A nagging spiritual ache that seeks relief, but is not soothed. It just hurts.

Robert Pearce once wrote, “Let my heart be broken with the things that break the heart of God.” Discord among God’s people breaks His heart. It should break our heart too.

–Ken Weliever, The Preacherman

FREE-BREAD BY STEVE FINNELL

 

https://steve-finnell.blogspot.com/2017/02/free-bread-by-steve-finnell-your-local.html

FREE-BREAD BY STEVE FINNELL

Your local grocery store is offering free-bread to anyone who meets the requirements: 1. Bread is free only from Monday to Saturday of the current week. 2. You must be at the store in person to collect your free-bread.

Questions: 1. Will free-bread be given to those who died on Friday because they did not have time to go to the grocery store? No, requirements are requirements. 2. Will those who died on Friday without collecting their free-bread be sent to free-bread  purgatory so friends and clergy can pray for their free-bread? No, requirements are requirements. 3. Will free-bread be given to the dead if those who are alive collect free-bread by proxy? No, requirements are requirements. 4. Will free-bread be given to those who do not go the grocery store because going to the store is a work and the bread would not be free if you had to be obedient to the grocery store requirements? No. rules are rules. 5. Did the grocery store select which individuals would get the free-bread and all others were to be excluded? No, anyone who met the requirements got free-bread. 6: Will those who think all you have to do to receive free-bread is have faith in free-bread and you will get free-bread? No, requirements are requirements.

God offers the free gift of salvation! You just have to meet the requirements.

1. Faith: John 3:16
2. Repentance: Acts 2:38, Acts 3:19
3. Confession. Romans 10:9
4. Immersion in water: Acts 2:38, Mark 16:16, 1 Peter 3:21

FIRST CORINTHIANS by Paul Southern

 

https://www.oldpaths.com/Archive/Southern/Paul/1901/cor1.html

FIRST CORINTHIANS

  1. THE TITLE
  2. This book is called I Corinthians because it is the first of two letters addressed to the church of God at Corinth (I Corinthians 1:1).

  3. THE WRITER
  4. In I Corinthians 1:1 we learn that Paul, "an apostle of Christ Jesus," was the writer. The lesson sheet on Romans reviews his life.

  5. TIME AND PLACE OF WRITING
  6. According to best chronology, and from statements found in Acts 19, it has been generally concluded that Paul wrote the letter from Ephesus in the spring of A.D. 57.

  7. THE CITY OF CORINTH
  8. At the time Paul visited it, Corinth was the chief city of Greece, with around 400,000 inhabitants. It had two harbors and enjoyed great commercial activity. Its metropolitan population included Jews, Greeks, Italians, Romans, Syrians, Egyptians, sailors, traders and slaves. Its wealth was as proverbial as the vice and profligacy of its inhabitants. Religion and philosophy had been prostituted, and intellectuality was placed above moral life. Pagan vices were prevalent and idolatry was rampant. Such a premium was placed on prostitution that the expression "a Corinthian woman" became synonymous with a harlot.

  9. THE CHURCH AT CORINTH
  10. Paul established the Corinthian church on his second missionary tour (Acts 18:1-18). About three years prior to this letter he entered Corinth alone. Later he was joined by Silas and Timothy from Macedonia. For eighteen months Paul worked night and day. While there he made his home with Aquila and Priscilla, who were tent-makers. As a result of his labors, "many of the Corinthians hearing believed, and were baptized" (Acts 18:8). After leaving Corinth, Paul came to Ephesus and later went back to Jerusalem and Antioch (Acts 18:18-22). In the meantime, Apollos worked some with the church at Corinth (Acts 18:24-28; 19:1).

  11. OCCASION OF THE LETTER
  12. On his third tour Paul returned to Ephesus where he spent three years (Acts 19; 20:31). While he was there, some members of the Corinthian church, Stephanas, Fortunatus, Achaicus, and members of the house of Chloe (1:1; 16:17), visited him and brought unfavorable news concerning moral and spiritual conditions in Corinth. The city was one of the most wicked of ancient times, and many shameful practices and departures had developed in the church. News regarding such an unfavorable situation served as the occasion for this letter.

  13. PURPOSE OF THE LETTER
  14. The purpose of the letter was to correct the immoral practices and doctrinal errors which had developed in the congregation. The Corinthian correspondence is an excellent textbook on local church life.

  15. OUTLINE OF CONTENTS
    1. The cause, curse and cure of divisions (Chs. 1-4).
    2. Fornication in the church (Ch. 5).
    3. Lawsuits in the church (Ch. 6).
    4. Marriage and divorce evils (Ch. 7)
    5. The sin of idolatry (Chs. 8 and 10).
    6. Defense of Paul's apostolic authority (Ch. 9).
    7. Woman and her place in the worship (11:2-16; 14:34-46).
    8. Desecration of the Lord's Supper (11:17-34).
    9. Jealousies over spiritual gifts (Chs. 12-14).
    10. Defense of faith in the resurrection (Ch. 15).
    11. Collections for the saints, personal matters, benediction (Ch. 16).

  16. EXERCISES FOR STUDENT ACTIVITY
    1. Discuss the difference between earthly and heavenly wisdom.
    2. What does Paul mean by "the foolishness of preaching?"
    3. Discuss the dangers of following men.
    4. Explain Paul's attitude toward marriage. Was he opposed to marriage under all conditions?
    5. Can a practice be right in one place and wrong in another?
    6. What does Paul teach concerning the matter of rights?
    7. Discuss the nature of love as to its supremacy, its marks, its power and its permanence.
    8. In the light of I Corinthians 12-14, explain the absence of spiritual gifts in the church today.
    9. Study Paul's description of the resurrected body.

Published in The Old Paths Archive
(http://www.oldpaths.com)


Life is tough by Gary Rose

 


Life is tough. However, we can (and most often do) learn from our difficulties. I think its ironic that failure, hardship and pain can result in good things. We all know that when we learned to walk we often fell as we learned. In our life as a Christian, we sin, are corrected (by either God or our brethren) and hopefully NEVER repeat our error. In the process, we hurt and our fellow Christians do as well.


In the book of 1st Corinthians, someone committed a sin with a family member. Paul rebuked the sin and the person who committed the action repented. There was pain, but the end result was that the sinner was restored. In Paul’s second letter to Corinth, Paul says of the matter…


2 Corinthians 2 ( World English Bible )

1 But I determined this for myself, that I would not come to you again in sorrow.

2 For if I make you sorry, then who will make me glad but he who is made sorry by me?

3 And I wrote this very thing to you, so that, when I came, I wouldn’t have sorrow from them of whom I ought to rejoice; having confidence in you all, that my joy would be shared by all of you.

4 For out of much affliction and anguish of heart I wrote to you with many tears, not that you should be made sorry, but that you might know the love that I have so abundantly for you.

5 But if any has caused sorrow, he has caused sorrow, not to me, but in part (that I not press too heavily) to you all.

6 Sufficient to such a one is this punishment which was inflicted by the many;

7 so that on the contrary you should rather forgive him and comfort him, lest by any means such a one should be swallowed up with his excessive sorrow.

8 Therefore I beg you to confirm your love toward him.


2 Corinthians 7 ( WEB )

8 For though I made you sorry with my letter, I do not regret it, though I did regret it. For I see that my letter made you sorry, though just for a while.

9 I now rejoice, not that you were made sorry, but that you were made sorry to repentance. For you were made sorry in a godly way, that you might suffer loss by us in nothing.

10 For godly sorrow works repentance to salvation, which brings no regret. But the sorrow of the world works death.

11 For behold, this same thing, that you were made sorry in a godly way, what earnest care it worked in you. Yes, what defense, indignation, fear, longing, zeal, and vengeance! In everything you demonstrated yourselves to be pure in the matter.

12 So although I wrote to you, I wrote not for his cause that did the wrong, nor for his cause that suffered the wrong, but that your earnest care for us might be revealed in you in the sight of God.


Through all this difficulty with the church at Corinth good things came of it. The church exercised discipline towards a wayward member and that person changed his ways (repented). And later the church showed love and forgiveness towards the wayward one.


Good came from all this and not just for them, but for us as well, for there is a lesson here for both Christians and churches everywhere. Confront sin and once the offender has repented show love towards him or her.


I know that all these things are hard to do, but they are worth doing. Like I said at the beginning: Life is tough.