Pneumatology (The Doctrine of the Holy Ghost)

Pneumatology

The Doctrine of the Holy Spirit

By A. J. Watkins M.Div. © 1999

I. What Does the Holy Spirit Do?

The function of the Holy Spirit in the New Testament age is well known and several books have been written on the subject. Of more significant import is what the Spirit’s job may have been prior to Pentecost. The only available book on the Holy Spirit in the Old Testament was done in 1976 by Leon J. Wood. It was entitled The Holy Spirit in the Old Testament and was published by Zondervan. It is a useful book, but not without its faults. Leon J. Wood writes:

“The evidence that spiritual renewal, or regeneration, was true of such Old Testament people lies mainly in two directions. One is that these people lived in a way possible only for those who had experienced regeneration, and the other is the avenue of logical deduction that argues back from New Testament truth. For some reason, the Old Testament itself does not speak of the matter directly. Chafer is quite correct when he asserts: “The Old Testament will be searched in vain for record of Jews passing from an unsaved to a saved state, or for any declaration about the terms upon which such a change would be secured.” Then, because this is true, he states “No positive declaration can be made” whether Old Testament people were regenerated or not. Chafer’s conclusion, however, is unwarranted in view of the two lines of support mentioned….”

Wood also writes that regeneration, indwelling, sealing, filling, and empowering all occurred prior to Pentecost. He argues that only the baptism of the Spirit, which made all believers one in Christ, had yet to occur at Pentecost. I believe Wood’s position on these matters is unwarranted, and that Chafer in fact is closer to the truth. I believe that the Spirit’s primary activity in the lives of Old Testament saints was to empower them for service. The other activities, from baptism to indwelling had to await the day of Pentecost. Wood’s misunderstanding of the work of the Spirit prior to Pentecost. is related to his failure to consider two critical New Testament passages, neither of which is mentioned in his book:

While Apollos was at Corinth, Paul took the road through the interior and arrived at Ephesus. There he found some disciples and asked them, “Did you receive the Holy Spirit when you believed?”

They answered, “No, we have not even heard that there is a Holy Spirit.”

So Paul asked, “Then what baptism did you receive?”

“John’s baptism,” they replied.

Paul said, “John’s baptism was a baptism of repentance. He told the people to believe in the one coming after him, that is, in Jesus.” On hearing this, they were baptized into the name of the Lord Jesus. When Paul placed his hands on them, the Holy Spirit came on them, and they spoke in tongues and prophesied. There were about twelve men in all (Acts 19:1-7)

This passage seems clearly to indicate that under the Old Covenant the Holy Spirit was not behaving in the same way as afterward. There had been no sealing, indwelling, or baptism of these disciples of John, people who were truly redeemed believers in God. It was not until Christianity was explained to them that the Holy Spirit came.

The next passage, Acts 1:4-5, explicitly indicates that the coming of the Holy Spirit was a new work. The disciples had to wait for the Spirit to come:

On one occasion, while he was eating with them, he gave them this command: “Do not leave Jerusalem, but wait for the gift my Father promised, which you have heard me speak about. For John baptized with water, but in a few days you will be baptized with the Holy Spirit.”

That the baptizing and indwelling work of the Holy Spirit was promised as something yet future would tend to indicate that this activity was something which had not occurred before. Joel 2:28-32, which Peter quoted in Acts 2:14-21, makes clear that something new occurred with the coming of the Spirit. Peter claimed that what had happened on the day of Pentecost was the fulfillment of an Old Testament promise. The reader should also look at the description of the New Covenant as recorded in Jeremiah 31:31-34. John 7:39 is also instructive on this point:

By this he meant the Spirit, whom those who believed in him were later to receive. Up to that time the Spirit had not been given, since Jesus had not yet been glorified.

So what did the Holy Spirit do in the Old Testament? Nine functions (at least) can be listed.

1. The Holy Spirit came upon people to empower them for specific tasks (Judges 6:34; 1 Chron. 12:18; 2 Chron. 24:20).

a) interpretation of dreams (Gen. 41:38, Dan. 5:11)

b) special skills (Ex. 31:1-7)

c) prophesy (1 Sam. 10:6, 2 Sam. 23:23, Ezekiel 11:5, 24, Joel 2:28-29)

2. The Spirit of God was involved in creating the universe (Gen. 1:2, Prov. 8:22-31, Ps. 33:6, Is. 40:12, 13).

3. The Spirit gave wisdom (Prov. 8, Is. 11:1-3). mind=ruah.

4. The Spirit moved people geographically (Ezekiel 2:2, 3:12-15, 11:24, 37:1, 37:14, 43:5).

5. Brings righteousness (Psalm 143:10; Isaiah 4:4).

6. Gives life (Gen. 2:7, Job 33:4).

7. Sustains life (Psalm 104:10-14, 30).

8. Takes life (Is. 40:7; Psalm 104:29; Job 34:14-15).

9. The Spirit is omnipresent (Ps. 139:7-10).

 

bible-and-wind

II. The Gender of the Holy Spirit

The question of the gender of the Holy Spirit is rarely if ever discussed for the simple reason that the Spirit’s masculinity is naturally assumed from the masculinity of God: God is masculine and is always addressed as “he”, so surely the same must be true of the Holy Spirit, a member of the Trinity. Like most theologians I had always assumed this to be true. I don’t know that anyone ever formally taught me that “the Spirit is masculine”; it would hardly seem necessary.

One of the languages I had to study in school was Syriac, a dialect of Aramaic written with rounded letters reminiscent of modern Arabic. Syriac was the language of people living in northern Mesopotamia, from at least 300 BC until the time Arabic became dominant in the region, around 1000 AD. Most of the Syriac documents available today were produced by a Monophysite branch of Christianity, today known as the Syrian Orthodox Church (monophysitism is the belief that Christ had but one nature). One striking puzzlement of the texts, at least to me, was the constant reference to the Holy Spirit as “she”. I was aware, of course, that in Aramaic (and hence in the dialect known as Syriac) the natural gender of the word “spirit” was feminine; however, I was surprised to discover that this “accident” of grammar had resulted in a whole theology constructed around the femininity of the third person of the Godhead.

An example of Syriac theology is found in the apocryphal Acts of Thomas; it is usually assumed that this particular work was influenced by speculative gnostic Judaism because it contains the notion, that associated with God was a wisdom, or creative power – a spirit – which was feminine. In an invocation accompanying baptism, Thomas calls for the Holy Spirit:

Come, holy name of Christ that is above every name;

Come, power of the Most High and perfect compassion;

Come, thou highest gift;

Come, compassionate mother;

Come, fellowship of the male;

Come, thou (f.) that dost reveal the hidden mysteries;

Come, mother of seven houses, that thy rest may be in the eighth house.

(Acts of Thomas 2:27)

Come, silence that dost reveal the great deeds of the whole greatness;

Come thou that dost show forth the hidden things

And make the ineffable manifest;

Holy Dove that bearest the twin young;

Come, hidden Mother;

Come, thou that art manifest in thy deeds

and dost furnish joy and rest for all that are joined with thee;

Come and partake with us in this Eucharist

Which we celebrate in thy name,

and in the love-feast in which we are gathered together at thy call.

(Acts of Thomas 5:50)

After reading such materials I decided that Syrian Orthodox Christianity was somewhat heretical (though perhaps only through an “accident” of grammar), and so I wanted nothing to do with Syriac literature. I would find something else on which to do my dissertation.

I had decided to take the class through the book of Judges. As we read along, I noticed something odd about Judges 3:10:

The Spirit of Yahweh came upon Caleb’s younger brother…

In English, this passage from Judges doesn’t appear startling, but in Hebrew something strange leapt out at me: “came upon” was a third person FEMININE verb, indicating it’s subject “Spirit” was being understood as a feminine noun. Hebrew is not like Aramaic in its use of the word “spirit”. While the word is exclusively feminine in Aramaic, in Hebrew it is sometimes masculine. Therefore, the question that came to mind was why had the author of Judges chosen here to make the Spirit of Yahweh feminine, when he could just as easily have made it masculine? Oh well.

I just shrugged my shoulders and went on, not overly concerned. Occasionally, I thought, one finds something inexplicable in the Bible: no big deal. But then came Judges 6:34. Again, “Spirit of Yahweh” was feminine.

At this point I decided to consult the concordance. Much to my surprise, every occurrence of “Spirit of Yahweh” in Judges is feminine. As I pondered that, I recalled Genesis 1:2, the first occurrence of “Spirit of God” in the Bible, and realized to my shock that it too is feminine.

Back to the concordance! Out of 84 OT uses of the word “spirit”, in contexts traditionally assumed to be references to the Holy Spirit, 75 times it is either explicitly feminine or indeterminable (due to lack of a verb or adjective). Only nine times can “spirit” be construed as masculine, and in those cases it is unclear that it is a reference to God’s Holy Spirit anyway. (Please see Appendix 3 for a complete list and detailed discussion of the usages.)

The New Testament references to the Holy Spirit are not helpful for conclusively deciding on the gender of the Holy Spirit, since “spirit” in Greek is neuter, and so is referred to as “it” by the New Testament writers.

The conclusion of all this is that our traditional assumption of a masculine Spirit is questionable; in fact, the evidence seems overwhelming that the Spirit should be viewed as “She”, which does seem to make sense, since the other two members of the Godhead are labeled “Father” and “Son”.

 

Rio Christ

What are the theological implications of a feminine Holy Spirit? There are four:

1. A feminine Holy Spirit clarifies how women can also be said to be created in the “image of God”. It has long been recognized that he Godhead must include some feminine aspects, since Genesis 1:26-27 explicitly states that both men and women were created in God’s image.

2. A feminine Holy Spirit explains the identity of the personified wisdom in Proverbs 8:12-31:

I, wisdom, dwell together with prudence;

I possess knowledge and discretion.

To fear Yahweh is to hate evil;

I hate pride and arrogance,

evil behavior and perverse speech.

Counsel and sound judgment are mine;

I have understanding and power.

By me kings reign

and rulers make laws that are just;

by me princes govern,

and all nobles who rule on earth.

I love those who love me,

and those who seek me find me.

With me are riches and honor,

enduring wealth and prosperity.

My fruit is better than fine gold;

what I yield surpasses choice silver.

I walk in the way of righteousness,

along the paths of justice,

bestowing wealth on those who love me

and making their treasuries full.

Yahweh possessed me at the beginning of his work,

before his deeds of old;

I was appointed from eternity,

from the beginning,

before the world began.

Where there were no oceans, I was given birth,

when there were no springs abounding with water;

before the hills, I was given birth,

before he made the earth or its fields

or any of the dust of the world.

I was there when he set the heavens in place,

when he marked out the horizon on the face of the deep,

when he established the clouds above

and fixed securely the fountains of the deep,

when he gave the sea its boundary

so the waters would not overstep his command,

and when he marked out the foundations of the earth.

Then I was the craftsman at his side.

I was filled with delight day after day,

rejoicing in his whole world

and delighting in mankind….

Some commentators have tried to tie this personification of wisdom to the idea of Christ as divine “Word” [Gk. logos]. Unfortunately for this theory, the genders of the words in question get in the way. The gender of the word “wisdom” is feminine, and is therefore personified as a woman. This makes a direct identification of “wisdom” with “Christ” virtually impossible.

Other commentators have pictured “wisdom” as a created being, like an angel; better have been those who argue that the personification of wisdom in Proverbs 8 is simply a literary device, without objective reality.

However, if the Holy Spirit is feminine, then the identification is relatively easy: Genesis 1:2 pictures the Spirit of God hovering over the deep, active in creating the world, just as Proverbs describes. Both the Old and New Testament connect the idea of teaching and imparting wisdom with the function of the Holy Spirit (Ex. 31:3; 35:31; Acts 6:3; Ephesians 1:17; Luke 12:12; and John 14:25-26).

3. The third benefit of recognizing the femininity of the Holy Spirit is that it explains the subservient role that the Spirit plays. The Bible seems to indicate that the Spirit does not speak for itself or about itself; rather the Spirit only speaks what it hears. The Spirit is said to have come into the world to glorify Christ (See John 16:13-14 and Acts 13:2). In contrast, it should be noted that the Scripture represents both the Father and Son speaking from and of themselves.

4. Finally, a feminine Holy Spirit, with a Father and Son as the rest of the Trinity, may help explain why the family is the basic unit of human society.

 

SunlightBreakthrough

III. Other Tasks of the Holy Spirit

1. Enabled Mary to conceive Jesus.

The angel answered, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you. So the holy one to be born will be called the Son of God. (Luke 1:35)

2. The Holy Spirit was the author of Scripture

Matt. 5:17, 2 Timothy 3:16; 2 Pet. 1:21, Act. 2:16

3. The Holy Spirit is the interpreter of Scripture

1 Corinthians 2:10-14, Ephesians 1:17

IV. What Does the Holy Spirit Do Now?

On the day of Pentecost the Holy Spirit gave birth to the Church as a body of living members of which Christ is the risen, exalted and living Head. (Acts 2:1-4). The foundation of the Church is the death and resurrection of Christ. (1 Corinthians 12:12-27; Ephesians 1:20-23; 2:15-16). The “new man” is the Church.

The Holy Spirit possessed and indwelt the church as the temple of God. The Holy Spirit indwells the whole church and individual believers simultaneously (Ephesians 2:19-22; Romans 8:1, 11; John 14:17; 2 Corinthians 1:22).

The Holy Spirit confers gifts and graces upon the Church for life, fruitfulness and service (John 6:63). The Lord’s life is brought to us by the Holy Spirit. (Romans 8:2). The life of Christ is “the law of the Spirit” (Galatians 5:22-23). The Holy Spirit is the fruit bearer; the word “fruit” is singular, not plural.

The Holy Spirit imparts anointing, illumination, and guidance for the Church (2 Corinthians 1:21; 1 John 2:20, 27; Rom 8:14). The Holy Spirit’s strategic relationship to the understanding of the truth. The Holy Spirit is the One who seals and anoints (associated with sealing). The Holy Spirit sets apart the child of God for the ministry of God.

The Holy Spirit presides over and directs the Church into the will and plan of God. This explains apostolic ministry in missions (Acts. 13:1-3; 15:28; 20:28; 1 Corinthians 12:8-11).

The Holy Spirit baptizes the believer into the Body of Christ (Matthew 16:18, Acts 1:4-5, 2:3, 2:47, 11:15; 1 Corinthians 12:13; 6:15-17; Ephesians 2:16; 4:4-5, 16; 5:30-32; Colossians 1:24; 2:19; Galatians 3:27).

Pentecost

On one occasion, while he was eating with them, he gave them this command: “Do not leave Jerusalem, but wait for the gift my Father promised, which you have heard me speak about. For John baptized with water, but in a few days you will be baptized with the Holy Spirit.” (Acts 1:4-5)

But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.” (Acts 1:8)

When the day of Pentecost came, they were all together in one place. Suddenly a sound like the blowing of a violent wind came from heaven and filled the whole house where they were sitting. They saw what seemed to be tongues of fire that separated and came to rest on each of them. All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them. Now there were staying in Jerusalem God-fearing Jews from every nation under heaven. (Acts 2:1-5)

Convicts the World

But I tell you the truth: It is for your good that I am going away. Unless I go away, the Counselor will not come to you; but if I go, I will send him to you. When he comes, he will convict the world of guilt in regard to sin and righteousness and judgment: in regard to sin, because men do not believe in me; in regard to righteousness, because I am going to the Father, where you can see me no longer; and in regard to judgment, because the prince of this world now stands condemned. (John 16:7-11)

The Holy Spirit reveals the truth of the Gospel and brings people to God. That such is necessary is clear from statements such as Romans 3:10-18 (see also: 1 Corinthians 2:14, Romans 8:5-7, 2 Corinthians 4:4, Ephesians 4:18)

As it is written: “There is no one righteous, not even one; there is no one who understands, no one who seeks God. All have turned away, they have together become worthless; there is no one who does good, not even one.”

“Their throats are open graves; their tongues practice deceit.” “The poison of vipers is on their lips.”

“Their mouths are full of cursing and bitterness.”

“Their feet are swift to shed blood; ruin and misery mark their ways, and the way of peace they do not know.”

“There is no fear of God before their eyes.”

The Holy Spirit makes use of the Bible to reach people with the message of the gospel. Without the Word, conversion is unlikely. Consider the statement Abraham made to the rich man after he begged him to send Lazarus back from the dead to his family:

“He answered, ‘Then I beg you, father, send Lazarus to my father’s house, for I have five brothers. Let him warn them, so that they will not also come to this place of torment.’

“Abraham replied, ‘They have Moses and the Prophets; let them listen to them.’

“‘No, father Abraham,’ he said, ‘but if someone from the dead goes to them, they will repent.’

“He said to him, ‘If they do not listen to Moses and the Prophets, they will not be convinced even if someone rises from the dead.'” (Luke 16:27-31)

Consider also Romans 1:16, 10:14-17, and Psalm 119:105. Apart from a biblical ministry there is no Gospel.

Salvation depends upon faith in Christ. Righteousness is available only through Christ and judgment comes upon the one without Christ. God, has, however, revealed himself to some extent to the entire world, whether they have heard the Gospel message from the Bible or not. This general revelation, and general call to the human race to repent and turn to God is referred to sometimes as “common” grace. This is clear from Paul’s words in Romans 1:17-32:

For in the gospel, a righteousness from God is revealed, a righteousness that is by faith from first to last, just as it is written: “The righteous will live by faith.”

The wrath of God is being revealed from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness, since what may be known about God is plain to them, because God has made it plain to them. For since the creation of the world God’s invisible qualities-his eternal power and divine nature-have been clearly seen, being understood from what has been made, so that men are without excuse.

For although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened. Although they claimed to be wise, they became fools and exchanged the glory of the immortal God for images made to look like mortal man and birds and animals and reptiles.

Therefore God gave them over in the sinful desires of their hearts to sexual impurity for the degrading of their bodies with one another. They exchanged the truth of God for a lie, and worshiped and served created things rather than the Creator-who is forever praised. Amen.

Because of this, God gave them over to shameful lusts. Even their women exchanged natural relations for unnatural ones. In the same way the men also abandoned natural relations with women and were inflamed with lust for one another. Men committed indecent acts with other men, and received in themselves the due penalty for their perversion.

Furthermore, since they did not think it worthwhile to retain the knowledge of God, he gave them over to a depraved mind, to do what ought not to be done. They have become filled with every kind of wickedness, evil, greed and depravity. They are full of envy, murder, strife, deceit and malice. They are gossips, slanderers, God-haters, insolent, arrogant and boastful; they invent ways of doing evil; they disobey their parents; they are senseless, faithless, heartless, ruthless. Although they know God’s righteous decree that those who do such things deserve death, they not only continue to do these very things but also approve of those who practice them.

This is also reflected in what Psalm 19:1-4a:

The heavens declare the glory of God;

the skies proclaim the work of his hands.

Day after day they pour forth speech;

night after night they display knowledge.

There is no speech or language where their voice is not heard.

Their voice goes out into all the earth,

their words to the ends of the world.

There are serious limitations to common grace, or what is called general revelation. It is not efficacious knowledge of the Gospel. It does not necessitate salvation in the heart. It involves the general call (Matthew 22:14) “Many are called, but few chosen.” (see also Romans 1:32, Matthew 9:13, 13:20 and Hebrews 6:4). It is not equivalent to the believer’s illumination generally, but is restricted to the Gospel. It provides none of the normal Christian experiences which are the fruit of the spirit. It involved general phenomena, from the universal fear of God in general ignorance to the brink of salvation with full information.

It should be kept in mind, too, that no one can have an excuse. Essentially, if an individual fails to respond to the light or the call that God has given generally in the universe at large, then God is not obligated to give any additional light or information. Like the relatives of the rich man in torment, if they won’t listen to the Bible, then why would they listen to a dead man raised to life? If an individual doesn’t respond in faith to what he can see of God’s goodness and power in the creation, then why would God feel obligated to give any more information?

When he comes, he will convict the world of guilt in regard to sin and righteousness and judgment (John 16:8)

Common grace is not sufficient to save, but it is sufficient to condemn. Ryrie illustrated it this way: you offer a man a hundred dollars, but he refuses to take it. This is your basis for refusing to offer him anymore.

The light of God is visible to all; if a person rejects the light of natural revelation, then why would God bother to give him special revelation?

Common grace is a ministry of the Holy Spirit that reveals the truth of God to humanity wherever and whenever given in any form.

Armenians would say that everyone has enough grace to accept Christ, if they want to. Calvinists, in contrast, would say that common grace is sufficient only to render human beings inexcusable for their unbelief (Romans 1:16).

Efficacious grace is given to a person when the Lord brings that one to himself. It is the ministry of the Holy Spirit which is certainly effectual in revealing the Gospel and in leading to saving faith. (Ephesians 2:8-9). Efficacious grace secures the salvation of the one who has been chosen by God. It is the instantaneous work of God empowering the human will and inclining the human heart to faith in Christ. It is irresistible (Romans 9:19 and John 3:8). Once God has determined that a person will belong to him, that person will no longer be able to resist the call.

 

Be still and know

Indwells Believers (and Anoints)

But when he, the Spirit of truth, comes, he will guide you into all truth. He will not speak on his own; he will speak only what he hears, and he will tell you what is yet to come. He will bring glory to me by taking from what is mine and making it known to you. All that belongs to the Father is mine. That is why I said the Spirit will take from what is mine and make it known to you. (John 16:13-15)

You, however, are controlled not by the sinful nature but by the Spirit, if the Spirit of God lives in you. And if anyone does not have the Spirit of Christ, he does not belong to Christ. But if Christ is in you, your body is dead because of sin, yet your spirit is alive because of righteousness. And if the Spirit of him who raised Jesus from the dead is living in you, he who raised Christ from the dead will also give life to your mortal bodies through his Spirit, who lives in you. (Romans 8:9-11)

Anointing is the initial act of indwelling; two other words come to mind with this concept: baptism and filling. In a careful study of the two terms, there seems little difference between filling and the baptism of the Holy Spirit. Both seem to be initial acts of God upon believers that unite them with Christ. It is something that occurs at salvation, but it also seems to be an ongoing process. Some people make a distinction between baptism and filling. Baptism in such thinking is what occurs at salvation, when a person becomes a Christian. Filling can be a daily occurrence, and involves surrender and openness to the will of God. Others talk about salvation as one experience, and baptism as a secondary experience, when a person receives a spiritual gift, usually, in the minds of those with this theological persuasion, the gift of tongues.

However, it is clear from scripture that an individual must have the Holy Spirit in order to be a Christian. Consider Romans 8:9

You, however, are controlled not by the sinful nature but by the Spirit, if the Spirit of God lives in you. And if anyone does not have the Spirit of Christ, he does not belong to Christ.

Union With Christ

If we have been united with him like this in his death, we will certainly also be united with him in his resurrection. (Romans 6:5)

Romans 6:5. The phrase “in Christ” with its equivalents such as “in Him” “in Whom” “in Christ Jesus” and so on appear in the New Testament no less than 130 times. It is found twelve times in the first chapter of Ephesians alone. Union with Christ is very closely associated with the doctrines of 1) regeneration and 2) the indwelling of the Holy Spirit.

Union with Christ is achieved by the baptism of the Holy Spirit. 1 Corinthians 12:12-13 discusses the way in which believers are made members of the church which is Christ’s body. Neither the church nor the baptizing of the Spirit were known prior to the death of Christ. In Romans 6:3-6 the placing of believers in Christ is mentioned and union with Christ is plainly the issue in verse 5. Water baptism is in view as a figure of the words “in the likeness of his death” (vs. 5)

Union with Christ is inseparable from the doctrine of adoption. Romans 8:15 speaks of “the Spirit of adoption” which we interpret to mean “the Spirit Who Adopts”. The text thus means that the Holy Spirit places believers in the church as mature and responsible sons. At the rapture and resurrection, Christians will receive the final benefit of adoption, which is the resurrected body (Romans 8:23). Galatians 4:5 and Ephesians 1:5 support the concept of this age enjoying a position of responsible adult sons.

Union with Christ is identified as a new Creation. 2 Corinthians 5:17 and Galatians 6:15 refer to the unique believer in this age who is “in Christ”. Both passages are positional and speak of the Risen Christ and His members. Resurrection is in view in Romans 8:23.

Union with Christ is the motive for Christian living. The figures of marriage (Romans 7:4; Ephesians 5:32), the vine and the branches (John 15:1-8), the Head and the body (Colossians 1:18, 234; 2:6-7), etc. indicate that the believer is to cultivate Christ likeness (2 Corinthians 3:18; 2 Peter 3:18; 1 John 3:1-3) on the premise that we should live what we are in Christ. There may be no more sublime truth to be embraced than that of which our Lord spoke in John 14:20. “At that day (i.e. Pentecost) you shall know that I am in my Father, and you are in me, and I am in you.” This is the very heart of the doctrine of union with Christ.

 

SUNSET LAKE

The Filling of the Holy Spirit

“From the viewpoint of practice and experience, the filling with the Spirit is the most important aspect of the doctrine of the Holy Spirit” according to Ryrie. (Ephesians 5:18, Acts. 2:4, 33; Acts. 4:8, 31; 6:3; 13:9)

Filling is experiential truth. It is not the promise of salvation but of Christian living. The other ministries of the Sprit (efficacious grace, regeneration, indwelling and anointing, sealing and baptism) are commonly called positional truth. This ministry involves practical living.

Propositional truth is one of the basic distinctions between law and grace (Romans 9:30-10:4).

What are some prohibitions and admonition of the Spirit-filled life? We are told to “grieve not” the Holy Spirit in Ephesians 4:30. This is dealing in terms of love, not anger. The issue is sin in the Christian’s life, or the entertaining of sin in the believer’s heart. The remedy is confession (1 John 1:9)

Some scriptures dealing with Sin in a believer’s life include John 13:1-15, 1 John 1:5-10, 1 Corinthians 11:31-34, Hebrews 12:1-4, Psalm 51:1-10, Luke 15:1-32, and 2 Corinthians 7:7-10. It is important to keep in mind that these are not legalistic dos and don’ts. Rather, the nature of a Christian’s life, which has the indwelling Spirit of God, will be one where such behavior will be minimal, precisely because it grieves the Holy Spirit. Where the non-Christian may have a conscience, the Christian now has God inside him or her. Talk about feeling bad when you sin! A Christian who sins is very unhappy because of the indwelling Holy Spirit.

In a similar vein, the Christian is told to “quench not” the Holy Spirit in 1 Thessalonians 5:19. This doesn’t mean to extinguish, but rather “to stifle” or “to suppress”. The issue and answer is yielding to the will of God (Ephesians 5:15-17)

Two strategic Scriptures: Romans 12:1-2 and Romans 6:1-14 (this is almost a commentary on 1 Thes. 5:19 – “continue in sin” has the sense of `the sin nature’ as opposed to being now in the Spirit.)

We are also told to “walk in the Spirit” in such passages as Galatians 5:16-25, Ephesians 5:15-18 (see also 2:10, 4:2), and Romans 8:1-4 (see also Romans 6:4). A Christian who tries to resist the Spirit will not ultimately be successful; that is, sooner or later, the Spirit will come to dominate. Secondly, walking in the Spirit, not grieving the Spirit, and not quenching the Spirit are the normal and happiest conditions of the human life who has been converted to Christ.

Having God living inside us has some inevitable consequences. What are these results of the filling of the Spirit? Many positive things: we are in the process of sanctification (Galatians 5:22-23, John 15:1-5, Romans 8:4, and 1 John 3:1-3). Not that we are sinless now, but that is the process that God has us involved with. The Holy Spirit spends a lifetime teaching us (1 John 2:27 and 1 Corinthians 2:9-3:2), giving us guidance (Genesis 24:27, Romans 8:14, Galatians 5:18, Exodus 13:17-18, Psalm 103:7, and Proverbs 3:5-6), and giving us assurance (Romans 8:16, Galatians 4:6, 1 John 3:24 and 4:13). The Holy Spirit allows us to worship God in Spirit and in truth (Ephesians 5:18-20 and John 4:24); the Holy Spirit makes our prayers possible and meaningful (Romans 8:26), and empowers us for service (John 7:38-39 and Ephesians 2:10, among others).

 

Planets

Regenerates

The Holy Spirit is the one responsible for our regeneration or our conversion. We are born of God (John 1:12, 13; the Father is the author of regeneration; cf. 1 John 4:7; 5:1, 4, 12, 18; 3:9; 2:29). We are born anew, again, or from above according to John 3:3-5; 2 Corinthians 3:6 argues that “the Spirit gives life”. The Holy Spirit is the personal agent.

1 Peter 1:23 tells us that in Christ we are not of corruptible seed

What is involved in regeneration? The Holy Spirit imparts a new nature which involves eternal life (2 Peter 1:4). It is not just a quickening of the old nature (Ephesians 2:3; 4:24; Phil. 1:6; Colossians 2:13; 2 Corinthians 5:17)

Differences exist between nature and personality. God takes us, not simply our nature. Upon rebirth, we keep our own nature, the seed of Adam, and we receive the life of Christ (including Christ Himself) and become the residence of the Holy Spirit. “Making alive” doesn’t mean transforming our nature. We partake of the divine nature. Ephesians 2:10 indicates that it is not an improvement but a creation.

There are three things involved in regeneration:

1. New birth (John 3:3-8)

2. Resurrection (Romans 6:13; Ephesians 2:5; John 5:21; 2 Corinthians 5:17)

3. Creation (Ephesians 2:10; 4:24; 2 Corinthians 5:17)

There are three persons involved in regeneration: the Father (John 5:21 and James 1:17), the Son (John 5:21and 2 Corinthians 5:17), and the Holy Spirit (John 3:5 and Titus 3:5).

Seals

The Holy Spirit is said to seal us to the day of redemption. (see 2 Corinthians 1:21-22, Ephesians 1:13-14 and Ephesians 4:30).

Fruit

But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control. Against such things there is no law. (Galatians 5:22-23)

Gifts

For by the grace given me I say to every one of you: Do not think of yourself more highly than you ought, but rather think of yourself with sober judgment, in accordance with the measure of faith God has given you. Just as each of us has one body with many members, and these members do not all have the same function, so in Christ we who are many form one body, and each member belongs to all the others. We have different gifts, according to the grace given us. If a man’s gift is prophesying, let him use it in proportion to his faith. If it is serving, let him serve; if it is teaching, let him teach; if it is encouraging, let him encourage; if it is contributing to the needs of others, let him give generously; if it is leadership, let him govern diligently; if it is showing mercy, let him do it cheerfully. (Romans 12:3-8)

Now about spiritual gifts, brothers, I do not want you to be ignorant. You know that when you were pagans, somehow or other you were influenced and led astray to mute idols. Therefore I tell you that no one who is speaking by the Spirit of God says, “Jesus be cursed,” and no one can say, “Jesus is Lord,” except by the Holy Spirit. There are different kinds of gifts, but the same Spirit. There are different kinds of service, but the same Lord. There are different kinds of working, but the same God works all of them in all men. Now to each one the manifestation of the Spirit is given for the common good. To one there is given through the Spirit the message of wisdom, to another the message of knowledge by means of the same Spirit, to another faith by the same Spirit, to another gifts of healing by that one Spirit, to another miraculous powers, to another prophecy, to another distinguishing between spirits, to another speaking in different kinds of tongues, and to still another the interpretation of tongues. All these are the work of one and the same Spirit, and he gives them to each one, just as he determines.

The body is a unit, though it is made up of many parts; and though all its parts are many, they form one body. So it is with Christ. For we were all baptized by one Spirit into one body-whether Jews or Greeks, slave or free – and we were all given the one Spirit to drink.

Now the body is not made up of one part but of many. If the foot should say, “Because I am not a hand, I do not belong to the body,” it would not for that reason cease to be part of the body. And if the ear should say, “Because I am not an eye, I do not belong to the body,” it would not for that reason cease to be part of the body. If the whole body were an eye, where would the sense of hearing be? If the whole body were an ear, where would the sense of smell be? But in fact God has arranged the parts in the body, every one of them, just as he wanted them to be. If they were all one part, where would the body be? As it is, there are many parts, but one body.

The eye cannot say to the hand, “I don’t need you!” And the head cannot say to the feet, “I don’t need you!” On the contrary, those parts of the body that seem to be weaker are indispensable, and the parts that we think are less honorable we treat with special honor. And the parts that are unpreventable are treated with special modesty, while our presentable parts need no special treatment. But God has combined the members of the body and has given greater honor to the parts that lacked it, so that there should be no division in the body, but that its parts should have equal concern for each other. If one part suffers, every part suffers with it; if one part is honored, every part rejoices with it.

Now you are the body of Christ, and each one of you is a part of it. And in the church God has appointed first of all apostles, second prophets, third teachers, then workers of miracles, also those having gifts of healing, those able to help others, those with gifts of administration, and those speaking in different kinds of tongues. Are all apostles? Are all prophets? Are all teachers? Do all work miracles? Do all have gifts of healing? Do all speak in tongues? Do all interpret? But eagerly desire the greater gifts.

And now I will show you the most excellent way.

If I speak in the tongues of men and of angels, but have not love, I am only a resounding gong or a clanging cymbal. If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but have not love, I am nothing. If I give all I possess to the poor and surrender my body to the flames, but have not love, I gain nothing.

Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It is not rude, it is not self-seeking, it is not easily angered, and it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, and always perseveres.

Love never fails. But where there are prophecies, they will cease; where there are tongues, they will be stilled; where there is knowledge, it will pass away. For we know in part and we prophesy in part, but when perfection comes, the imperfect disappears. When I was a child, I talked like a child; I thought like a child, I reasoned like a child. When I became a man, I put childish ways behind me. Now we see but a poor reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known.

And now these three remain: faith, hope and love. But the greatest of these is love.

Follow the way of love and eagerly desire spiritual gifts, especially the gift of prophecy. For anyone who speaks in a tongue does not speak to men but to God. Indeed, no one understands him; he utters mysteries with his spirit. But everyone who prophesies speaks to men for their strengthening, encouragement and comfort. He who speaks in a tongue edifies himself, but he who prophesies edifies the church. I would like every one of you to speak in tongues, but I would rather have you prophesy. He who prophesies is greater than one who speaks in tongues, unless he interprets, so that the church may be edified.

Now, brothers, if I come to you and speak in tongues, what good will I be to you, unless I bring you some revelation or knowledge or prophecy or word of instruction? Even in the case of lifeless things that make sounds, such as the flute or harp, how will anyone know what tune is being played unless there is a distinction in the notes? Again, if the trumpet does not sound a clear call, who will get ready for battle? So it is with you. Unless you speak intelligible words with your tongue, how will anyone know what you are saying? You will just be speaking into the air. Undoubtedly there are all sorts of languages in the world, yet none of them is without meaning. If then I do not grasp the meaning of what someone is saying, I am a foreigner to the speaker, and he is a foreigner to me. So it is with you. Since you are eager to have spiritual gifts, try to excel in gifts that build up the church.

For this reason anyone who speaks in a tongue should pray that he may interpret what he says. For if I pray in a tongue, my spirit prays, but my mind is unfruitful. So what shall I do? I will pray with my spirit, but I will also pray with my mind; I will sing with my spirit, but I will also sing with my mind. If you are praising God with your spirit, how can one who finds himself among those who do not understand say “Amen” to your thanksgiving, since he does not know what you are saying? You may be giving thanks well enough, but the other man is not edified.

I thank God that I speak in tongues more than all of you. But in the church I would rather speak five intelligible words to instruct others than ten thousand words in a tongue.

Brothers, stop thinking like children. In regard to evil be infants, but in your thinking be adults. In the Law it is written:

“Through men of strange tongues

and through the lips of foreigners

I will speak to this people,

but even then they will not listen to me,” says the Lord.

Tongues, then, are a sign, not for believers but for unbelievers; prophecy, however, is for believers, not for unbelievers. So if the whole church comes together and everyone speaks in tongues, and some who do not understand or some unbelievers come in, will they not say that you are out of your mind? But if an unbeliever or someone who does not understand comes in while everybody is prophesying, he will be convinced by all that he is a sinner and will be judged by all, and the secrets of his heart will be laid bare. So he will fall down and worship God, exclaiming, “God is really among you!”

What then shall we say, brothers? When you come together, everyone has a hymn, or a word of instruction, a revelation, a tongue or an interpretation. All of these must be done for the strengthening of the church. If anyone speaks in a tongue, two-or at the most three – should speak, one at a time, and someone must interpret. If there is no interpreter, the speaker should keep quiet in the church and speak to himself and God.

Two or three prophets should speak, and the others should weigh carefully what is said. And if a revelation comes to someone who is sitting down, the first speaker should stop. For you can all prophesy in turn so that everyone may be instructed and encouraged. The spirits of prophets are subject to the control of prophets. For God is not a God of disorder but of peace.

As in all the congregations of the saints, women should remain silent in the churches. They are not allowed to speak, but must be in submission, as the Law says. If they want to inquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church.

Did the word of God originate with you? Or are you the only people it has reached? If anybody thinks he is a prophet or spiritually gifted, let him acknowledge that what I am writing to you is the Lord’s command. If he ignores this, he himself will be ignored.

Therefore, my brothers, be eager to prophesy, and do not forbid speaking in tongues. But everything should be done in a fitting and orderly way. (1 Corinthians 12-14)

God also testified to it by signs, wonders and various miracles, and gifts of the Holy Spirit distributed according to his will. (Hebrews 2:4)

It was he who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers, to prepare God’s people for works of service, so that the body of Christ may be built up until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ.

Then we will no longer be infants, tossed back and forth by the waves, and blown here and there by every wind of teaching and by the cunning and craftiness of men in their deceitful scheming. Instead, speaking the truth in love, we will in all things grow up into him who is the Head, that is, Christ. From him the whole body, joined and held together by every supporting ligament, grows and builds itself up in love, as each part does its work. (Ephesians 4:11-16)

For in him you have been enriched in every way-in all your speaking and in all your knowledge – because our testimony about Christ was confirmed in you. Therefore you do not lack any spiritual gift as you eagerly wait for our Lord Jesus Christ to be revealed. (1 Corinthians 1:5-7)

Above all, love each other deeply, because love covers over a multitude of sins. Offer hospitality to one another without grumbling. Each one should use whatever gift he has received to serve others, faithfully administering God’s grace in its various forms. If anyone speaks, he should do it as one speaking the very words of God. If anyone serves, he should do it with the strength God provides, so that in all things God may be praised through Jesus Christ. To him be the glory and the power forever and ever. Amen. (1 Peter 4:8-11)

 

bald-eagle flight

Some gifts:

1. Teaching – Romans 12:7, 1 Corinthians 12:28; Eph 4:11

2. Ministering – Romans 12:7; 1 Corinthians 12:28

3. Administration or leadership – Romans 12:8; 1 Corinthians 12:28, Heb. 13:7; 1 Thes. 5:12-13; 1 Corinthians 13:2

4. Evangelism – Ephesians 4:11 (2 Timothy 4:5 – Timothy did not seem to have this gift)

5. Pastor – Ephesians 4:11; 1 Timothy 3:1-7; Titus 1:5-90.

6. Exhortation – Romans 12:8

7. Giving Romans 12:8

8. Showing mercy Rom 12:8 (relief of sick and needy)

9. Helps – 1 Corinthians 12:28; 2 Timothy 1:16

10. Faith – Romans 12:3-6; 1 Corinthians 12:8-10

11. Apostleship – 2 Corinthians 12:12, Heb. 2:4; 1 Corinthians 9:1; Act. 14:14, Phil. 2:25

12. Prophecy 1 Corinthians 12:28; 14:3; 14:29; Romans 12:6

Agabus – Acts. 11:27-28; 21:10-11

Barnabus, Simeon, Lucius, Manaen – Acts 13:1

Daughters of Philip Acts 12:9

Judas and Silas Acts 15:32 (as well as Barnabus and Paul)

13. Miracles – 1 Corinthians 12:28; Acts. 13:11

14. Healing – 1 Corinthians 12:9, 28, 30 (see Acts. 5:12-16, Acts. 8:13, Acts 19:11-12)

15. Tongues Acts 2:1-13 (Joel 2:29); Act. 10:46; Acts. 19:6; 1 Corinthians 14

1 Cor 14 indicates that tongues were to be regulated. In context, some would argue that the speaking (in 34) of women is related to tongues’ speaking. For an alternate view, see the article by Ted Bisceglia, “Silence.”

The one basic position that unites all Pentecostals is their odd belief that “the baptism of the Holy Spirit” is a distinct experience which all believers may and should have following conversion. The biblical point of view is that the baptism of the Holy Spirit is the moment of conversion and tongues, rather than a sign of the baptism, are merely one of at least fifteen other possible gifts that a person might get.

Some people image that Apostleship, prophecy, miracles, healing and tongues were temporary gifts that ceased functioning after the apostolic age. Why? Primarily in reaction to the excesses and abuses in some churches. Rather than seeking to argue for the appropriate use of the gifts of tongues, it is easier to simply forbid them. This is remarkably similar to the position of first century Judaism, which sought to protect the law by building hedges around it.

That is, in order to prevent the breaking of a law in the Bible, the ancient Rabbis devised added laws, that if kept, would make it impossible to even come close to violating the scriptural prohibition. So, for instance, the Jewish people, to this day, do not pronounce God’s name, Yahweh. Instead, whenever they come upon it in the Bible, they say “adonai” or “ha-shem”, meaning, respectively, “lord” and “the name.” By never pronouncing God’s name, they are assured of never violating the commandment prohibiting the taking of God’s name in vain.

Likewise, the kosher regulation to keep milk and meat products completely separate, and to never consume a meal with both items in attendance, goes back to the concern not to violate Exodus 23:19, Exodus 34:26, and Deuteronomy 14:21:

Bring the best of the first fruits of your soil to the house of the LORD your God. “Do not cook a young goat in its mother’s milk.” (Exodus 23:19)

It is far easier just to toss out the possibility to tongues, than to struggle with their proper application and use. Unfortunately, the single passage used to try to argue that tongues no longer exist, 1 Corinthians 13:8, seems useable only if you’ve decided in advance that that is the intent; one must, in my opinion, twist the text to get it to indicate that tongues would cease before the second coming of Christ – especially when one considers that in the very next chapter Paul discusses their proper application and use, and makes the profound statement, hard for those who believe tongues are wrong to get around:

Therefore, my brothers, be eager to prophesy, and do not forbid speaking in tongues. (1 Corinthians 14:39).

The caveat, of course, follows in the next verse 40: “But everything should be done in a fitting and orderly way.” The only reason for desiring the end of one of God’s gifts is because it is misunderstood, unliked and makes some people uncomfortable, especially since it is so commonly abused. Frankly, I suspect that most instances of tongues speaking has little if anything to do with God’s Holy Spirit and everything to do with peer pressure, pride, and emotional hype simply because the gift of tongues is given to a select few who can speak and to others who can interpret what is being said for the ministry.

All the best and God Bless,

 

A.J. “therightrevrhino” Watkins D.Min.

 

Two Mind Renewing Recordings That Will Inspire You To Be Better

Rio Christ

Click on the link below and enjoy two messages in one sitting that focuses on issues that we all deal with daily no matter where we are on the planet living out our lives.  Listen in and enjoy.

Click Here:  GIANTS KEEP COMING & WHAT ARE YOU THINKING ABOUT

All The Best and God Bless,

A. J. Watkins D.Min.

At the Door

When-I-say-I-am-a-Christian-

At the Door

Revelation 3:20-21

King James Version, Webster’s Dictionary, Adam Clark Commentary

This message is penned and broadcast to remind us that no matter what we are doing in our lives, Jesus is standing at the door and knocking. We may not want to allow the HOLY GHOST in just yet, but this message is here to encourage you to allow Jesus into you heart and mind and renew your way of seeing things in life. It empowers you to allow the Holy Ghost to enter in and make a difference in your life because as long as the Lord is “supping” with you, you cannot help but to succeed in obtaining whatever goals you set for yourselves. All the best and God bless.

CLICK  ON THE  BLUE WORDS TO THE RIGHT AND ENJOY THE SPIRITUAL RIDE:  AT THE DOOR

A.J. “therightrevrhino” Watkins D.Min.

Be The Difference 2nd Corinthians 8:9

Boardwalk

 

BE THE DIFFERENCE

2nd Corinthians 8:9

King James Version Utilized, John Gill Expository, and Charles Eardman Commentary

This message reminds us to take action when we see something done wrong in a ministry. It encourages us to take calculated steps in getting the proper things changed in our society one neighborhood at a time. It implores us to take inventory of ourselves first to make sure that our hearts and minds are in order before challenging the enemy and the social ills he has infected society with to cause chaos and confusion. Listen in and become the difference in your life and others around you.

All the best and God bless you all who listen in and take action.  Click above and enjoy the ride.  

A.J. “therightrevrhino” Watkins M.Div.

Hallelujah Holla Recorded At KKVV Radio

Show Sign

“THE HALLELUJAH HOLLA SHOW RECORDED 2 FEBRUARY 2014”

This radio broadcast has been put together to include a dual look into the realm of God.  The show will have both a “spiritual” insight  from a professional life coach and is concluded with a message of revelation, reconciliation, and restoration.  It is our prayer that this show will assist you as individuals to break free of both mental and religious slavery and build a personal relationship with God and with yourselves.  Click on the link below and enjoy the show.  We will grow from here.  All the best and God bless.

Click Here:  http://www.ustream.tv/recorded/43401933

A.J. “therightrevrhino” Watkins M.Div.

No Matter How High You Get You’ll Still Look Up To God

fireheart

No Matter How High You Get, You’ll Look Up To God
1st Samuel 15:22-23; Obadiah 1:3-4
King James Version & Matthew Henry Commentary

This message reminds us to remain humble when we are blessed and trusted to lead God’s people. It reminds us that people can sometimes change for the worse once they become comfortable with power and prestige. The message also reminds us that when we become too “high-minded”, God has a way of humbling us and sometimes that experience can cause us extreme embarrassment in the public eye. Stay Humble My Friends!

A.J. “therightrevrhino” Watkins M.Div.

Listen in and enjoy the ride.

THE SEVEN SEALS IN THE REVELATION

Angel war

SEVEN SEALS

KING JAMES VERSION; MATTHEW HENRY COMMENTARY; GREEK LEXICON

JAMES MOFFET TRANSLATION; A W TOZER STUDY GUIDES UTILIZED

PASTOR A. J. WATKINS M.DIV

SIMONTON GENESIS MINISTRIES INC. © 2013

Rev 5:1-5

The Sealed Book. ( A.D. 95.)

1 And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. 2 And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? 3 And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. 4 And I wept much, because no man was found worthy to open and to read the book, neither to look thereon. 5 And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.

Hitherto the apostle had seen only the great God, the governor of all things, now,

I. He is favored with a sight of the model and methods of his government, as they are all written down in a book which he holds in his hand; and this we are now to consider as shut up and sealed in the hand of God. Observe, 1. The designs and methods of divine Providence towards the church and the world are stated and fixed; they are resolved upon and agreed to, as that which is written in a book. The great design is laid, every part adjusted, all determined, and everything passed into decree and made a matter of record. The original and first draught of this book is the book of God’s decrees, laid up in his own cabinet, in his eternal mind: but there is a transcript of so much as was necessary to be known in the book of the scriptures in general, in the prophetical part of the scripture especially, and in this prophecy in particular. 2. God holds this book in his right hand, to declare the authority of the book, and his readiness and resolution to execute all the contents thereof, all the counsels and purposes therein recorded. 3. This book in the hand of God is shut up and sealed; it is known to none but himself, till he allows it to be opened. Known unto God, and to him alone, are all his works, from the beginning of the world; but it is his glory to conceal the matter as he pleases. The times and seasons, and their great events, he hath kept in his own hand and power. 4. It is sealed with seven seals. This tells us with what inscrutable secrecy the counsels of God are laid, how impenetrable by the eye and intellect of the creature; and also points us to seven several parts of this book of God’s counsels. Each part seems to have its particular seal, and, when opened, discovers its proper events; these seven parts are not unsealed and opened at once, but successively, one scene of Providence introducing another, and explaining it, till the whole mystery of God’s counsel and conduct be finished in the world.  LegionAngel

II. He heard a proclamation made concerning this sealed book. 1. The crier was a strong angel; not that there are any weak ones among the angels in heaven, though there are many among the angels of the churches. This angel seems to come out, not only as a crier, but as a champion, with a challenge to any or all the creatures to try the strength of their wisdom in opening the counsels of God; and, as a champion, he cried with a loud voice, that every creature might hear. 2. The cry or challenge proclaimed was, “Who is worthy to open the book, and to loose the seals thereof? v. 2. If there by any creature who thinks himself sufficient either to explain or execute the counsels of God, let him stand forth, and make the attempt.” 3. None in heaven or earth could accept the challenge and undertake the task: none in heaven, none of the glorious holy angels, though before the throne of God, and the ministers of his providence; they with all their wisdom cannot dive into the decrees of God: none on earth, no man, the wisest or the best of men, none of the magicians and soothsayers, none of the prophets of God, any further than he reveals his mind to them: none under the earth, none of the fallen angels, none of the spirits of men departed, though they should return to our world, can open this book. Satan himself, with all his subtlety, cannot do it; the creatures cannot open it, nor look on it; they cannot read it. God only can do it.

III. He felt a great concern in himself about this matter: the apostle wept much; it was a great disappointment to him. By what he had seen in him who sat upon the throne, he was very desirous to see and know more of his mind and will: this desire, when not presently gratified, filled him with sorrow, and fetched many tears from his eyes. Here observe, 1. Those who have seen most of God in this world are most desirous to see more; and those who have seen his glory desire to know his will. 2. Good men may be too eager and to hasty to look into the mysteries of divine conduct. 3. Such desires, not presently answered, turn to grief and sorrow. Hope deferred makes the heart sick.

IV. The apostle was comforted and encouraged to hope this sealed book would yet be opened. Here observe, 1. Who it was that gave John the hint: One of the elders. God had revealed it to his church. If angels do not refuse to learn from the church, ministers should not disdain to do it. God can make his people to instruct and inform their teachers when he pleases. 2. Who it was that would do the thing—the Lord Jesus Christ, called the lion of the tribe of Judah, according to his human nature, alluding to Jacob’s prophecy (Gen 49:10), and the root of David according to his divine nature, though a branch of David according to the flesh. He who is a middle person, God and man, and bears the office of Mediator between God and man, is fit and worthy to open and execute all the counsels of God towards men. And this he does in his mediatorial state and capacity, as the root of David and the offspring of Judah, and as the King and head of the Israel of God; and he will do it, to the consolation and joy of all his people.

 

Rev 5:6-14

The Sealed Book. ( A.D. 95.)

6 And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. 7 And he came and took the book out of the right hand of him that sat upon the throne. 8 And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. 9 And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; 10 And hast made us unto our God kings and priests: and we shall reign on the earth. 11 And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; 12 Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. 13 And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever. 14 And the four beasts said, Amen. And the four and twenty elders fell down and worshipped him that liveth forever and ever.

Here, I. The apostle beholds this book taken into the hands of the Lord Jesus Christ, in order to its being unsealed and opened by him. Here Christ is described, 1. By his place and station: In the midst of the throne, and of the four beasts, and of the elders. He was on the same throne with the Father; he was nearer to him than either the elders or ministers of the churches. Christ, as man and Mediator, is subordinate to God the Father, but is nearer to him than all the creatures; for in him all the fullness of the Godhead dwells bodily. The ministers stand between God and the people. Christ stands as the Mediator between God and both ministers and people. 2. The form in which he appeared. Before he is called a lion; here he appears as a lamb slain. He is a lion to conquer Satan, a lamb to satisfy the justice of God. He appears with the marks of his sufferings upon him, to show that he interceded in heaven in the virtue of his satisfaction. He appears as a lamb, having seven horns and seven eyes, perfect power to execute all the will of God and perfect wisdom to understand it all and to do it in the most effectual manner; for he hath the seven Spirits of God, he has received the Holy Spirit without measure, in all perfection of light, and life, and power, by which he is able to teach and rule all parts of the earth. 3. He is described by his act and deed: He came, and took the book out of the right hand of him that sat on the throne (v. 7), not by violence, nor by fraud, but he prevailed to do it (as v. 5), he prevailed by his merit and worthiness, he did it by authority and by the Father’s appointment. God very willingly and justly put the book of his eternal counsels into the hand of Christ, and Christ as readily and gladly took it into his hand; for he delights to reveal and to do the will of his Father.  SunlightBreakthrough

II. The apostle observes the universal joy and thanksgiving that filled heaven and earth upon this transaction. No sooner had Christ received this book out of the Father’s hand than he received the applauses and adorations of angels and men, yea, of every creature. And, indeed, it is just matter of joy to all the world to see that God does not deal with men in a way of absolute power and strict justice, but in a way of grace and mercy through the Redeemer. He governs the world, not merely as a Creator and Lawgiver, but as our God and Saviour. All the world has reason to rejoice in this. The song of praise that was offered up to the Lamb on this occasion consists of three parts, one part sung by the church, another by the church and the angels, the third by every creature.

1. The church begins the doxology, as being more immediately concerned in it (v. 8), the four living creatures, and the four-and-twenty elders, the Christian people, under their minister, lead up the chorus. Here observe, (1.) The object of their worship—the Lamb, the Lord Jesus Christ; it is the declared will of God that all men should honour the Son as they honour the Father; for he has the same nature. (2.) Their posture: They fell down before him, gave him not an inferior sort of worship, but the most profound adoration. (3.) The instruments used in their adorations—harps and vials; the harps were the instruments of praise, the vials were full of odours or incense, which signify the prayers of the saints: prayer and praise should always go together. (4.) The matter of their song: it was suited to the new state of the church, the gospel-state introduced by the Son of God. In this new song, [1.] They acknowledge the infinite fitness and worthiness of the Lord Jesus for this great work of opening and executing the counsel and purposes of God (v. 9): Thou art worthy to take the book, and to open the seals thereof, every way sufficient for the work and deserving the honour. [2.] TraditionalchurchThey mention the grounds and reasons of this worthiness; and though they do not exclude the dignity of his person as God, without which he had not been sufficient for it, yet they chiefly insist upon the merit of his sufferings, which he had endured for them; these more sensibly struck their souls with thankfulness and joy. Here, First, They mention his suffering: “Thou wast slain, slain as a sacrifice, thy blood was shed.” Secondly, The fruits of his sufferings. 1. Redemption to God; Christ has redeemed his people from the bondage of sin, guilt, and Satan, redeemed them to God, set them at liberty to serve him and to enjoy him. 2. High exaltation: Thou hast made us to our God kings and priests, and we shall reign on the earth, v. 10. Every ransomed slave is not immediately preferred to honour; he thinks it a great favour to be restored to liberty. But when the elect of God were made slaves by sin and Satan, in every nation of the world, Christ not only purchased their liberty for them, but the highest honour and preferment, made them kings and priests—kings, to rule over their own spirits, and to overcome the world, and the evil one; and he has made them priests, given them access to himself, and liberty to offer up spiritual sacrifices, and they shall reign on the earth; they shall with him judge the world at the great day.

2. The doxology, thus begun by the church, is carried on by the angels; they take the second part, in conjunction with the church, v. 11. They are said to be innumerable, and to be the attendants on the throne of God and guardians to the church; though they did not need a Saviour themselves, yet they rejoice in the redemption and salvation of sinners, and they agree with the church in acknowledging the infinite merits of the Lord Jesus as dying for sinners, that he is worthy to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. (1.) He is worthy of that office and that authority which require the greatest power and wisdom, the greatest fund, all excellency, to discharge them aright; and, (2.) He is worthy of all honour, and glory, and blessing, because he is sufficient for the office and faithful in it.

Be still and know3. This doxology, thus begun by the church, and carried on by the angels, is resounded and echoed by the whole creation, v. 13. Heaven and earth ring with the high praises of the Redeemer. The whole creation fares the better for Christ. By him all things consist; and all the creatures, had they sense and language, would adore that great Redeemer who delivers the creature from that bondage under which it groans, through the corruption of men, and the just curse denounced by the great God upon the fall; that part which (by a prosopopoeia) is made for the whole creation is a song of blessing, and honour, and glory, and power, (1.) To him that sits on the throne, to God as God, or to God the Father, as the first person in the Trinity and the first in the economy of our salvation; and, (2.) To the Lamb, as the second person in the Godhead and the Mediator of the new covenant. Not that the worship paid to the Lamb is of another nature, an inferior worship, for the very same honour and glory are in the same words ascribed to the Lamb and to him that sits on the throne, their essence being the same; but, their parts in the work of our salvation being distinct they are distinctly adored. We worship and glorify one and the same God for our creation and for our redemption.

We see how the church that began the heavenly anthem, finding heaven and earth join in the concert, closes all with their Amen, and end as they began, with a low prostration before the eternal and everlasting God. Thus we have seen this sealed book passing with great solemnity from the hand of the Creator into the hand of the Redeemer.

 CHAP. VI

burning bookThe book of the divine counsels being thus lodged in the hand of Christ, he loses no time, but immediately enters upon the work of opening the seals and publishing the contents; but this is done in such a manner as still leaves the predictions very abstruse and difficult to be understood. Hitherto the waters of the sanctuary have been as those in Ezekiel’s vision, only to the ankles, or to the knees, or to the loins at least; but here they begin to be a river that cannot be passed over. The visions which John saw, the epistles to the churches, the songs of praise, in the two foregoing chapters, had some things dark and hard to be understood; and yet they were rather milk for babes than meat for strong men; but now we are to launch into the deep, and our business is not so much to fathom it as to let down our net to take a draught. We shall only hint at what seems most obvious. The prophecies of this book are divided into seven seals opened, seven trumpets sounding, and seven vials poured out. It is supposed that the opening of the seven seals discloses those providences that concerned the church in the first three centuries, from the ascension of our Lord and Saviour to the reign of Constantine; this was represented in a book rolled up, and sealed in several places, so that, when one seal was opened, you might read so far of it, and so on, till the whole was unfolded. Yet we are not here told what was written in the book, but what John saw in figures enigmatical and hieroglyphic; and it is not for us to pretend to know “the times and seasons which the Father has put in his own power.” In this chapter six of the seven seals are opened, and the visions attending them are related; the first seal in ver. 1,2, the second seal in ver. 3,4, the third seal in ver. 5,6, the fourth seal in ver. 7,8, the fifth seal in ver. 9-11, the sixth seal in ver. 12,13, &c.

Rev 6:1-2

The Opening of the Seals. ( A.D. 95.)

1 And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. 2 And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer.

Here, 1. Christ, the Lamb, opens the first seal; he now enters upon the great work of opening and accomplishing the purposes of God towards the church and the world. 2. One of the ministers of the church calls upon the apostle, with a voice like thunder, to come near, and observe what then appeared. 3. We have the vision itself, v. 2. (1.) The Lord Jesus appears riding on a white horse. White horses are generally refused in war, because they make the rider a mark for the enemy; but our Lord Redeemer was sure of the victory and a glorious triumph, and he rides on the white horse of a pure but despised gospel, with great swiftness through the world. (2.) He had a bow in his hand. The convictions impressed by the word of God are sharp arrows, they reach at a distance; and, though the ministers of the word draw the bow at a venture, God can and will direct it to the joints of the harness. This bow, in the hand of Christ, abides in strength, and, like that of Jonathan, never returns empty. (3.) A crown was given him, importing that all who receive the gospel must receive Christ as a king, and must be his loyal and obedient subjects; he will be glorified in the success of the gospel. When Christ was going to war, one would think a helmet had been more proper than a crown; but a crown is given him as the earnest and emblem of victory. (4.) He went forth conquering, and to conquer. As long as the church continues militant Christ will be conquering; when he has conquered his enemies in one age he meets with new ones in another age; men go on opposing, and Christ goes on Prayer skyconquering, and his former victories are pledges of future victories. He conquers his enemies in his people; their sins are their enemies and his enemies; when Christ comes with power into their soul he begins to conquer these enemies, and he goes on conquering, in the progressive work of sanctification, till he has gained us a complete victory. And he conquers his enemies in the world, wicked men, some by bringing them to his foot, others by making them his footstool. Observe, From this seal opened, [1.] The successful progress of the gospel of Christ in the world is a glorious sight, worth beholding, the most pleasant and welcome sight that a good man can see in this world. [2.] Whatever convulsions and revolutions happen in the states and kingdoms of the world, the kingdom of Christ shall be established and enlarged in spite of all opposition. [3.] A morning of opportunity usually goes before a night of calamity; the gospel is preached before the plagues are poured forth. [4.] Christ’s work is not all done at once. We are ready to think, when the gospel goes forth, it should carry all the world before it, but it often meets with opposition, and moves slowly; however, Christ will do his own work effectually, in his own time and way.

 Rev 6:3-8

The Opening of the Seals. ( A.D. 95.)

3 And when he had opened the second seal, I heard the second beast say, Come and see. 4 And there went out another horse that was red: and power was given to him that sat thereon to take peace from the earth, and that they should kill one another: and there was given unto him a great sword. 5 And when he had opened the third seal, I heard the third beast say, Come and see. And I beheld, and lo a black horse; and he that sat on him had a pair of balances in his hand. 6 And I heard a voice in the midst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny; and see thou hurt not the oil and the wine. 7 And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see. 8 And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth.

The next three seals give us a sad prospect of great and desolating judgments with which God punishes those who either refuse or abuse the everlasting gospel. Though some understand them of the persecutions that befell the church of Christ, and others of the destruction of the Jews, they rather seem more generally to represent God’s terrible judgments, by which he avenges the quarrel of his covenant upon those who make light of it.

I. Upon opening the second seal, to which John was called to attend, another horse appears, of a different colour from the former, a red horse, v. 4. This signifies the desolating judgment of war; he that sat upon this red horse had power to take peace from the earth, and that the inhabitants of the earth should kill one another. Who this was that sat upon the red horse, whether Christ himself, as Lord of hosts, or the instruments that he raised up to conduct the war, is not clear; but this is certain, 1. That those who will not submit to the bow of the gospel must expect to be cut in sunder by the sword of divine justice. 2. That Jesus Christ rules and commands, not only in the kingdom of grace, but of providence. And, 3. That the sword of war is a dreadful judgment; it takes away peace from the earth, one of the greatest blessings, and it puts men upon killing one another. Men, who should love one another and help one another, are, in a state of war, set upon killing one another.

Pyramid Truths

II. Upon opening the third seal, which John was directed to observe, another horse appears, different from the former, a black horse, signifying famine, that terrible judgment; and he that sat on the horse had a pair of balances in his hand (v. 5), signifying that men must now eat their bread by weight, as was threatened (Lev 26:26), They shall deliver your bread to you by weight. That which follows in v. 6, of the voice that cried, A measure of wheat for a penny, and three measures of barley for a penny, and see thou hurt not the oil and the wine, has made some expositors think this was not a vision of famine, but of plenty; but if we consider the quantity of their measure, and the value of their penny, at the time of this prophecy, the objection will be removed; their measure was but a single quart, and their penny was our sevenpence-halfpenny, and that is a large sum to give for a quart of wheat. However, it seems this famine, as all others, fell most severely upon the poor; whereas the oil and the wine, which were dainties of the rich, were not hurt; but if bread, the staff of life, be broken, dainties will not supply the place of it. Here observe, 1. When a people loathe their spiritual food, God may justly deprive them of their daily bread. 2. One judgment seldom comes alone; the judgment of war naturally draws after it that of famine; and those who will not humble themselves under one judgment must expect another and yet greater, for when God contends he will prevail. The famine of bread is a terrible judgment; but the famine of the word is more so, though careless sinners are not sensible of it.

III. Upon opening the fourth seal, which John is commanded to observe, there appears another horse, of a pale colour. Here observe, 1. The name of the rider—Death, the king of terrors; the pestilence, which is death in its empire, death reigning over a place or nation, death on horseback, marching about, and making fresh conquests every hour. 2. The attendants or followers of this king of terrors—hell, a state of eternal misery to all those who die in their sins; and, in times of such a general destruction, multitudes go down unprepared into the valley of destruction. It is an awful thought, and enough to make the whole world to tremble, that eternal damnation immediately follows upon the death of an impenitent sinner. Observe, (1.) There is a natural as well as judicial connection between one judgment and another: war is a wasting calamity, and draws scarcity and famine after it; and famine, not allowing men proper sustenance, and forcing them to take that which is unwholesome, often draws the pestilence after it. (2.) God’s quiver is full of arrows; he is never at a loss for ways and means to punish a wicked people. (3.) In the book of God’s counsels he has prepared judgments for scorners as well as mercy for returning sinners. (4.) In the book of the scriptures God has published threatenings against the wicked as well as promises to the righteous; and it is our duty to observe and believe the threatenings as well as the promises.

IV. After the opening of these seals of approaching judgments, and the distinct account of them, we have this general observation that God gave power to them over the fourth part of the earth, to kill with the sword, and with hunger, and with death, and with the beasts of the earth, v. 8. He gave them power, that is, those instruments of his anger, or those judgments themselves; he who holds the winds in his hand has all public calamities at his command, and they can only go when he sends them and no further than he permits. To the three great judgments of war, famine, and pestilence, is here added the beasts of the earth, another of God’s sore judgments, mentioned Ezek 14:21, and mentioned here the last, because, when a nation is depopulated by the sword, famine, and pestilence, the small remnant that continue in a waste and howling wilderness encourage the wild beasts to make head against them, and they become easy prey. Others, by the beasts of the field, understand brutish, cruel, savage men, who, having divested themselves of all humanity, delight to be the instruments of the destruction of others.

Rev 6:9-17

The Opening of the Seals. ( A.D. 95.)

9 And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: 10 And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? 11 And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellow servants also and their brethren, that should be killed as they were, should be fulfilled. 12 And I beheld when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood; 13 And the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind. 14 And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places. 15 And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains; 16 And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: 17 For the great day of his wrath is come; and who shall be able to stand?

In the remaining part of this chapter we have the opening of the fifth and the sixth seals.

I. The fifth seal. Here is no mention made of any one who called the apostle to make his observation, probably because the decorum of the vision was to be observed, and each of the four living creatures had discharged its duty of a monitor before, or because the events here opened lay out of the sight, and beyond the time, of the present ministers of the church; or because it does not contain a new prophecy of any future events, but rather opens a spring of support and consolation to those who had been and still were under great tribulation for the sake of Christ and the gospel. Here observe,

1. The sight this apostle saw at the opening of the fifth seal; it was a very affecting sight (v. 9): I saw under the altar the souls of those that were slain for the word of God, and for the testimony which they held. He saw the souls of the martyrs. Here observe, (1.) Where he saw them—under the altar; at the foot of the altar of incense, in the most holy place; he saw them in heaven, at the foot of Christ. Hence note, [1.] Persecutors can only kill the body, and after that there is no more that they can do; their souls live. [2.] God has provided a good place in the better world for those who are faithful to death and are not
allowed a place any longer on earth. [3.] Holy martyrs are very near to Christ in heaven, they have the highest place there. Lightshinebible[4.] It is not their own death, but the sacrifice of Christ, that gives them a reception into heaven and a reward there; they do not wash their robes in their own blood, but in the blood of the Lamb. (2.) What was the cause in which they suffered—the word of God and the testimony which they held, for believing the word of God, and attesting or confessing the truth of it; this profession of their faith they held fast without wavering, even though they died for it. A noble cause, the best that any man can lay down his life for—faith in God’s word and a confession of that faith.

2. The cry he heard; it was a loud cry, and contained a humble expostulation about the long delay of avenging justice against their enemies: How long, O Lord, holy and true, dost thou not judge and avenge our blood on those that dwell on the earth? v. 10. Observe, (1.) Even the spirits of just men made perfect retain a proper resentment of the wrong they have sustained by their cruel enemies; and though they die in charity, praying, as Christ did, that God would forgive them, yet they are desirous that, for the honour of God, and Christ, and the gospel, and for the terror and conviction of others, God will take a just revenge upon the sin of persecution, even while he pardons and saves the persecutors. (2.) They commit their cause to him to whom vengeance belongeth, and leave it in his hand; they are not for avenging themselves, but leave all to God. (3.) There will be joy in heaven at the destruction of the implacable enemies of Christ and Christianity, as well as at the conversion of other sinners. When Babylon falls, it will be said, Rejoice over her, O thou heaven, and you holy apostles and prophets, for God hath avenged you on her, ch. 18:20.

3. He observed the kind return that was made to this cry (v. 11), both what was given to them and what was said to them. (1.) What was given to them—white robes, the robes of victory and of honour; their present happiness was an abundant recompence of their past sufferings. (2.) What was said to them—that they should be satisfied, and easy in themselves, for it Canopyforestwould not be long ere the number of their fellow-sufferers would be fulfilled. This is a language rather suited to the imperfect state of the saints in this world than to the perfection of their state in heaven; there is no impatience, no uneasiness, no need of admonition; but in this world there is great need of patience. Observe, [1.] There is a number of Christians, known to God, who are appointed as sheep for the slaughter, set apart to be God’s witnesses. [2.] As the measure of the sin of persecutors is filling up, so is the number of the persecuted martyred servants of Christ. [3.] When this number is fulfilled, God will take a just and glorious revenge upon their cruel persecutors; he will recompense tribulation to those who trouble them, and to those that are troubled full and uninterrupted rest.

II. We have here the sixth seal opened, v. 12. Some refer this to the great revolutions in the empire at Constantine’s time, the downfall of paganism; others, with great probability, to the destruction of Jerusalem, as an emblem of the general judgment, and destruction of the wicked, at the end of the world; and, indeed, the awful characters of this event are so much the same with those signs mentioned by our Saviour as foreboding the destruction of Jerusalem, as hardly to leave any room for doubting but that the same thing is meant in both places, though some think that event was past already. See Matt 24:29,30. Here observe,

1. The tremendous events that were hastening; and here are several occurrences that contribute to make that day and dispensation very dreadful:—(1.) There was a great earthquake. This may be taken in a political sense; the very foundations of the Jewish church and state would be terribly shaken, though they seemed to be as stable as the earth itself. (2.) The sun became black as sackcloth of hair, either naturally, by a total eclipse, or politically, by the fall of the chief rulers and governors of the land. (3.) The moon should become as blood; the inferior officers, or their military men, should be all wallowing in their own blood. (4.) The stars of heaven shall fall to the earth (v. 13), and that as a fig-tree casteth her untimely figs, when she is shaken of a mighty wind. The stars may signify all the men of note and influence among them, though in lower spheres of activity; there should be a general desolation. (5.) The heaven should depart as a scroll when it is rolled together. This may signify that their ecclesiastical state should perish and be laid aside for ever. (6.) Every mountain and island shall be moved out of its place. The destruction of the Jewish nation should affect and affright all the nations round about, those who were highest in honour and those who seemed to be best secured; it would be a judgment that should astonish all the world. This leads to,

2. The dread and terror that would seize upon all sorts of men in that great and awful day, v. 15. No authority, nor grandeur, nor riches, nor valour, nor strength, would be able to support men at that time; yea, the very poor slaves, who, one would think, had nothing to fear, because they had nothing to lose, would be all in amazement at that day. Here observe, (1.) The degree of their terror and astonishment: it should prevail so far as to make them, like distracted desperate men, call to the mountains to fall upon them, and to the hills to cover them; they would be glad to be no more seen; yea, to have no longer any being. (2.) The cause of their terror, namely, the angry countenance of him that sits on the throne, and the wrath of the Lamb. Observe, [1.] That which is matter of displeasure to Christ is so to God; they are so entirely one that what pleases or cross on the hilldispleases the one pleases or displeases the other. [2.] Though God be invisible, he can make the inhabitants of this world sensible of his awful frowns. [3.] Though Christ be a lamb, yet he can be angry, even to wrath, and the wrath of the Lamb is exceedingly dreadful; for if the Redeemer, that appeases the wrath of God, himself be our wrathful enemy, where shall we have a friend to plead for us? Those perish without remedy who perish by the wrath of the Redeemer. [4.] As men have their day of opportunity, and their seasons of grace, so God has his day of righteous wrath; and, when that day shall come, the most stout-hearted sinners will not be able to stand before him: all these terrors actually fell upon the sinners in Judea and Jerusalem in the day of their destruction, and they will all, in the utmost degree, fall upon impenitent sinners, at the general judgment of the last day.

CHAP. VII

The things contained in this chapter came in after the opening of the six seals, which foretold great calamities in the world; and before the sound of the seven trumpets, which gave notice of great corruptions arising in the church: between these comes in this comfortable chapter, which secures the graces and comforts of the people of God in times of common calamity. We have, I. An account of the restraint laid upon the winds, ver. 1-3. II. The sealing of the servants of God, ver. 4-8. III. The songs of angels and saints on this occasion, ver. 9-12. IV. A description of the honour and happiness of those who had faithfully served Christ, and suffered for him, ver. 13, &c.

Rev 7:1-12

The Vision of Heaven. ( A.D. 95.)

1 And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. 2 And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, 3 Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. 4 And I heard the number of them which were sealed: and there were sealed a hundred and forty and four thousand of all the tribes of the children of Israel. 5 Of the tribe of Juda were sealed twelve thousand. Of the tribe of Reuben were sealed twelve thousand. Of the tribe of Gad were sealed twelve thousand. 6 Of the tribe of Aser were sealed twelve thousand. Of the tribe of Nepthalim were sealed twelve thousand. Of the tribe of Manasses were sealed twelve thousand. 7 Of the tribe of Simeon were sealed twelve thousand. Of the tribe of Levi were sealed twelve thousand. Of the tribe of Issachar were sealed twelve thousand. 8 Of the tribe of Zabulon were sealed twelve thousand. Of the tribe of Joseph were sealed twelve thousand. Of the tribe of Benjamin were sealed twelve thousand. 9 After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; 10 And cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb. 11 And all the angels stood round about the throne, and about the elders and the four beasts, and fell before the throne on their faces, and worshipped God, 12 Saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever. Amen.

Here we have, I. An account of the restraint laid upon the winds. By these winds we suppose are meant those errors and corruptions in religion which would occasion a great deal of trouble and mischief to the church of God. Sometimes the Holy Spirit is compared to the wind: here the spirits of error are compared to the four winds, contrary one to another, but doing much hurt to the church, the garden and vineyard of God, breaking the branches and blasting the fruits of his plantation. The devil is called the prince of the power of the air; he, by a great wind, overthrew the house of Job’s eldest son. Errors are as bible-and-windwind, by which those who are unstable are shaken, and carried to and fro, Eph 4:14. Observe, 1. These are called the winds of the earth, because they blow only in these lower regions near the earth; heaven is always clear and free from them. 2. They are restrained by the ministry of angels, standing on the four corners of the earth, intimating that the spirit of error cannot go forth till God permits it, and that the angels minister to the good of the church by restraining its enemies. 3. Their restraint was only for a season, and that was till the servants of God were sealed in their foreheads. God has a particular care and concern for his own servants in times of temptation and corruption, and he has a way to secure them from the common infection; he first establishes them, and then he tries them; he has the timing of their trials in his own hand.

II. An account of the sealing of the servants of God, where observe, 1. To whom this work was committed—to an angel, another angel. While some of the angels were employed to restrain Satan and his agents, another angel was employed to mark out and distinguish the faithful servants of God. 2. How they were distinguished—the seal of God was set upon their foreheads, a seal known to him, and as plain as if it appeared in their foreheads; by this mark they were set apart for mercy and safety in the worst of times. 3. The number of those that were sealed, where observe, (1.) A particular account of those that were sealed of the twelve tribes of Israel—twelve thousand out of every tribe, the whole sum amounting to a hundred and forty-four thousand. In this list the tribe of Dan is omitted, perhaps because they were greatly addicted to idolatry; and the order of the tribes is altered, perhaps according as they had been more or less faithful to God. Some take these to be a select number of the Jews who were reserved for mercy at the destruction of Jerusalem; others think that time was past, and therefore it is to be more generally applied to God’s chosen remnant in the world; but, if the destruction of Jerusalem was not yet over (and I think it is hard to prove that it was), it seems more proper to understand this of the remnant of that people fireheartwhich God had reserved according to the election of grace, only here we have a definite number for an indefinite. (2.) A general account of those who were saved out of other nations (v. 9): A great multitude, which no man could number, of all nations, and kindreds, and people, and tongues. Though these are not said to be sealed, yet they were selected by God out of all nations, and brought into his church, and there stood before the throne. Observe, [1.] God will have a greater harvest of souls among the Gentiles than he had among the Jews. More are the children of the desolate than of the married woman. [2.] The Lord knows who are his, and he will keep them safe in times of dangerous temptation. [3.] Though the church of God is but a little flock, in comparison of the wicked world, yet it is no contemptible society, but really large and to be still more enlarged.

III. We have the songs of saints and angels on this occasion, v. 9-12, where observe,

1. The praises offered up by the saints (and, as it seems to me, by the Gentile believers) for the care of God in reserving so large a remnant of the Jews, and saving them from infidelity and destruction. The Jewish church prayed for the Gentiles before their conversion, and the Gentile churches have reason to bless God for his distinguishing mercy to so many of the Jews, when the rest were cut off. Here observe, (1.) The posture of these praising saints: they stood before the throne, and before the Lamb, before the Creator and the Mediator. In acts of religious worship we come nigh to God, and are to conceive ourselves as in his special presence; and we must come to God by Christ. The throne of God would be inaccessible to sinners were it not for a Mediator. (2.) Their habit: they were clothed with white robes, and had palms in their hands; they were invested with the robes of justification, holiness, and victory, and had palms in their hands, as conquerors used to appear in their triumphs: such a glorious appearance will the faithful servants of God make at last, when they have fought the good fight of faith and finished their course. (3.) Their employment: they cried with a loud voice, saying, Salvation to our God who sitteth upon the throne, and to the Lamb. This may be understood either as a hosannah, wishing well to the interest of God and Christ in the church and in the world, or as a hallelujah, giving to God and the Lamb the praise of the great salvation; both the Father and the Son are joined together in these praises; the Father contrived this salvation, the Son purchased it, and those who enjoy it must and will bless the Lord and the Lamb, and they will do it publicly, and with becoming fervor.

2. Here is the song of the angels (v. 11,12), where observe, (1.) Their station—before the throne of God, attending on him, and about the saints, ready to serve them. (2.) Their posture, which is very humble, and expressive of the greatest reverence: They fell before the throne on their faces, and worshipped God. Behold the most excellent of all the creatures, who never sinned, who are before him continually, not only covering their faces, but falling down on their faces before the Lord! What humility then, and what profound reverence, become us vile frail creatures, when we come into the presence of God! We should fall down before him; there should be both a reverential frame of spirit and a humble behavior in all our addresses to God (3.) Their praises. They consented to the praises of the saints, said their Amen thereto; there is in heaven a perfect harmony between the angels and saints; and then they added more of their own, saying, Blessing, and glory, and wisdom, and thanksgiving, and honor, and power, and might, be unto our God for ever and ever. Amen. Here, [1.] They acknowledge the glorious attributes of God—his wisdom, his power, and his might. [2.] They declare that for these his divine perfections he ought to be blessed, and praised, and glorified, to all eternity; and they confirm it by their Amen. We see what the work of heaven is and we ought to begin it now, to get our hearts tuned for it, to be much in it, and to long for that world where our praises, as well as happiness, will be perfected.

Rev 7:13-17

Honor and Happiness of the Saints. ( A.D. 95.)

13 And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they? 14 And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. 15 Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them. 16 They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. 17 For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.

Here we have a description of the honour and happiness of those who have faithfully served the Lord Jesus Christ, and suffered for him. Observe,

I. A question asked by one of the elders, not for his own information, but for John’s instruction: ministers may learn from the people, especially from aged and experienced Christians; the lowest saint in heaven knows more than the greatest apostle in the world. Now the question has two parts:—1. What are these that are arrayed in white robes? 2. Whence came they? It seems to be spoken by way of admiration, as Song 3:6, Who is this that cometh out of the wilderness! Faithful Christians deserve our notice and respect; we should mark the upright.

II. The answer returned by the apostle, in which he tacitly acknowledges his own ignorance, and sues to this elder for information: Thou knowest. Those who would gain knowledge must not be ashamed to own their ignorance, nor to desire instruction from any that are able to give it.

III. The account given to the apostle concerning that noble army of martyrs who stood before the throne of God in white robes, with palms of victory in their hands: and notice is taken here of, 1. The low and desolate state they had formerly been in; they had been in great tribulation, persecuted by men, tempted by Satan, sometimes troubled in their own spirits; they had suffered the spoiling of their goods, the imprisonment of their persons, yea, the loss of life itself. The way to heaven lies through many tribulations; but tribulation, how great soever, shall not separate us from the love of God. Tribulation, when gone through well, will make heaven more welcome and more glorious. 2. The means by which they had been prepared for the great honor and happiness they now enjoyed: they had washed their robes, and made them white in the blood of the dove_in_flightLamb, v. 14. It is not the blood of the martyrs themselves, but the blood of the Lamb, that can wash away sin, and make the soul pure and clean in the sight of God. Other blood stains; this is the only blood that makes the robes of the saints white and clean. 3. The blessedness to which they are now advanced, being thus prepared for it. (1.) They are happy in their station, for they are before the throne of God night and day; and he dwells among them; they are in that presence where there is fullness of joy. (2.) They are happy in their employment, for they serve God continually, and that without weakness, drowsiness, or weariness. Heaven is a state of service, though not of suffering; it is a state of rest, but not of sloth; it is a praising delightful rest. (3.) They are happy in their freedom from all the inconveniences of this present life. [1.] From all want and sense of want: They hunger and thirst no more; all their wants are supplied, and all the uneasiness caused thereby is removed. [2.] From all sickness and pain: they shall never be scorched by the heat of the sun any more. (4.) They are happy in the love and guidance of the Lord Jesus: He shall feed them, he shall lead them to living fountains of waters, he shall put them into the possession of everything that is pleasant and refreshing to their souls, and therefore they shall hunger and thirst no more. (5.) They are happy in being delivered from all sorrow or occasion of it: God shall wipe away all tears from their eyes. They have formerly had their sorrows, and shed many tears, both upon the account of sin and affliction; but God himself, with his own gentle and gracious hand, will wipe those tears away, and they shall return no more for ever; and they would not have been without those tears, when God comes to wipe them away. In this he deals with them as a tender father who finds his beloved child in tears, he comforts him, he wipes his eyes, and turns his sorrow into rejoicing. This should moderate the Christian’s sorrow in his present state, and support him under all the troubles of it; for those that sow in tears shall reap in joy; and those that now go forth weeping, bearing precious seed, shall doubtless come again rejoicing, bringing their sheaves with them. 

 CHAP. VIII

We have already seen what occurred upon opening six of the seals; we now come to the opening of the seventh, which introduced the sounding of the seven trumpets; and a direful scene now opens. Most expositors agree that the seven seals represent the interval between the apostle’s time and the reign of Constantine, but that the seven trumpets are designed to represent the rise of antichrist, at some time after the empire became Christian. In this chapter we have, I. The preface, or prelude, to the sounding of the trumpets, ver. 1-6. II. The sounding of four of the trumpets, ver. 7, &c.).

Rev 8:1-6

The Seven Trumpets. ( A.D. 95.)

1 And when he had opened the seventh seal, there was silence in heaven about the space of half a hour. 2 And I saw the seven angels which stood before God; and to them were given seven trumpets. 3 And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. 4 And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. 5 And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. 6 And the seven angels which had the seven trumpets prepared themselves to sound.

In these verses we have the prelude to the sounding of the trumpets in several parts.

I. The opening of the last seal. This was to introduce a new set of prophetical iconisms and events; there is a continued chain of providence, one part linked to another (where one ends another begins), and, though they may differ in nature and in time, they all make up one wise, well-connected, uniform design in the hand of God.

II. A profound silence in heaven for the space of half an hour, which may be understood either, 1. Of the silence of peace, that for this time no complaints were sent up to the ear of the Lord God of sabaoth; all was quiet and well in the church, and therefore all silent in heaven, for whenever the church on earth cries, through oppression, that cry comes up to heaven and resounds there; or, 2. A silence of expectation; great things were upon the wheel of providence, and the church of God, both in heaven and earth, stood silent, as became them, to see what God was doing, according to that of Zech 2:13, Be silent, O all flesh, before the Lord, for he has risen up out of his holy habitation. And elsewhere, Be still, and know that I am God.

III. The trumpets were delivered to the angels who were to sound them. Still the angels are employed as the wise and willing instruments of divine Providence, and they are furnished with all their materials and instructions from God our Saviour. As the angels of the churches are to sound the trumpet of the gospel, the angels of heaven are to sound the trumpet of Providence, and every one has his part given him.

IV. To prepare for this, another angel must first offer incense, v. 3. It is very probable that this other angel is the Lord Jesus, the high priest of the church, who is here described in his sacerdotal office, having a golden censer and much incense, a fullness of merit in his own glorious person, and this incense he was to offer up, with the prayers of all the saints, upon the golden altar of his divine nature. Observe, 1. All the saints are a praying people; none of the children of God are born dumb, a Spirit of grace is always a Spirit of adoption and supplication, teaching us to cry, Abba, Father. Ps 32:6, For this shall every one that is godly pray unto thee. 2. Times of danger should be praying times, and so should times of great expectation; both our fears and our hopes should put us upon prayer, and, where the interest of the church of God is deeply concerned, the littoral_explosion volcanichearts of the people of God in prayer should be greatly enlarged. 3. The prayers of the saints themselves stand in need of the incense and intercession of Christ to make them acceptable and effectual, and there is provision made by Christ for that purpose; he has his incense, his censer, and his altar; he is all himself to his people. 4. The prayers of the saints come up before God in a cloud of incense; no prayer, thus recommended, was ever denied audience or acceptance. 5. These prayers that were thus accepted in heaven produced great changes upon earth in return to them; the same angel that in his censer offered up the prayers of the saints in the same censer took of the fire of the altar, and cast it into the earth, and this presently caused strange commotions, voices, and thunderings, and lightnings, and an earthquake; these were the answers God gave to the prayers of the saints, and tokens of his anger against the world and that he would do great things to avenge himself and his people of their enemies; and now, all things being thus prepared, the angels discharge their duty.


The Right Rev RhinoIt is my prayer that some light has been shed on the Seven Seals from this writing and you will be able to share it with other Christians and Believers.  You can always donate to this ministry by clicking the “DONATE” button on the top left of this page of the “HELP US GROW” button with the rhino on it.  However, we are more concerned with your spiritual growth and walk with God and we pray this will enhance and enrich that walk as you march towards your various destinies.  All the best and God bless.

A. J. “therightrevrhino” Watkins M.Div.