tag:blogger.com,1999:blog-311476812024-03-05T06:31:27.606-05:00BaptistGadflyACTS 17:11-"...IN THAT THEY RECEIVED THE WORD WITH ALL READINESS OF MIND, AND SEARCHED THE SCRIPTURES DAILY, WHETHER THOSE THINGS WERE SO."Stephen Garretthttp://www.blogger.com/profile/10866698322854892197noreply@blogger.comBlogger1119125tag:blogger.com,1999:blog-31147681.post-51958173840532653212021-12-12T10:18:00.002-05:002021-12-12T10:18:21.870-05:00By Faith A Partaker Of The Divine Nature<div><i>"as His divine power has given to us all things that pertain to life and godliness, through the knowledge of Him who called us by glory and virtue, by which have been given to us exceedingly great and precious promises, that through these you may be partakers of the divine nature, having escaped the corruption that is in the world through lust."</i> (II Peter 1: 3-4 nkjv)</div><div><br /></div><div>Peter clearly is talking about <i>"regeneration,"</i> or being born again, though he does not use those terms. Rather he speaks of it when he speaks of God giving <i>"life" </i>and things that pertain to it, and when he speaks of becoming <i>"partakers of the divine nature,"</i> wherein one escapes the moral corruption that is in the world. </div><div><br /></div><div>He says that this regeneration, this partaking of the divine nature, is by means of ('by") the given promises of God. But, how by the promises? Is it not by hearing of those promises (in the gospel or word of God) and believing them? Are we to believe that people are partakers of the divine nature who know not the promises, much less believe in them? Can it be said of any unbeliever that he is a partaker of the divine nature via the promises? No. Yet, our Hardshell brothers say yes. Peter says that this regeneration, this spiritual life, comes as a result of hearing and believing the promises and by <i>"the knowledge of"</i> the God who called them and made the promises. </div><div><br /></div><div>Simply put, this text uproots the regeneration (or life) before faith view. Life is through faith knowledge of Christ. Partaking of the divine nature results from faith in the promises. Paul spoke of believers as being they who are <i>"partakers of his promise in Christ by the gospel."</i> (Eph. 3: 6) How partakers? By faith in the promise. He also said <i>"them who through faith and patience inherit the promises." </i>(Heb. 6: 12) Is the promise of spiritual life not one of those promises?</div><div><br /></div><div>What think ye?</div>Stephen Garretthttp://www.blogger.com/profile/10866698322854892197noreply@blogger.com0tag:blogger.com,1999:blog-31147681.post-78344667403316341852021-12-12T10:16:00.001-05:002021-12-12T10:16:08.216-05:00Quickened By Faith<i>"Buried with him in baptism, wherein also you are <b>risen with him through the faith</b> of the operation of God, who has raised him from the dead."</i> (Col. 2: 12 kjv)<div><br /></div><div>To be<i> "risen" </i>is to be spiritually resurrected, to becoming alive from a previous death, or quickened. How is this effected in an individual? Paul says he is risen through faith in the working of God. Here are some ways translators have rendered <i>"the operation of God"</i> (KJV):</div><div><br /></div><div><i>"<b>risen with Him through the faith</b> wrought by the operation of God"</i> (KJV21)<br /><p><i>"</i><i><b>risen with Him </b></i><i><b>through faith</b> in the working of God"</i> (ASV)</p><p><i> "</i><i><b>risen with Him </b></i><i><b>through faith</b> in the powerful working of God"</i> (ESV)</p><p><i>"</i><i><b>risen with Him </b></i><i><b>through faith</b> in the working of God"</i> (NASB)</p><p><i>"</i><i><b>risen with Him </b></i><i><b>through your faith</b> in the working of God"</i> (NIV)</p><p><i> "</i><i><b>risen with Him </b></i><i><b>through faith</b> in the working of God"</i> (NKJV)</p><p>Whether if be<i> "faith wrought by the working of God"</i> (genitive of source) or <i>"faith in the working of God"</i> (objective genitive) faith is still the faith that brings spiritual resurrection, quickening, or regeneration. Regeneration is here plainly said to be<i> "through faith."</i> The faith is both worked by God and is faith in the working of God. <i>"Faith in the working of God" </i>is similar to Hebrews 11: 6.</p><p><i>"But without faith it is impossible to please him: for he that comes to God must believe that he is, and that he is a rewarder of them that diligently seek him."</i></p><p>One must believe and trust that God will do as he has promised, that he will save, that he will make new, that he will work in him and for him, that he will reward and do his promised work.</p><p>This text is another that clearly shows that regeneration is <i>"through faith."</i> Is that not clearly the case? How could anyone who believes in regeneration before faith deny it? We are risen from death in sin <i>"through faith."</i> </p></div>Stephen Garretthttp://www.blogger.com/profile/10866698322854892197noreply@blogger.com0tag:blogger.com,1999:blog-31147681.post-73426684263366417692021-12-12T10:14:00.003-05:002021-12-12T10:14:31.227-05:00Repentance Unto Life<div class="separator" style="clear: both; text-align: center;"><a href="https://wp.biologos.org/wp-content/uploads/2018/09/john_calvin_by_holbein.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="624" data-original-width="800" height="312" src="https://wp.biologos.org/wp-content/uploads/2018/09/john_calvin_by_holbein.jpg" width="400" /></a></div><br /><div style="text-align: center;"><b>John Calvin</b></div><div style="text-align: center;"><b>1509 - 1564</b></div><div style="text-align: center;"><i style="text-align: left;"><b>"by repentance I understand regeneration"</b></i></div><div style="text-align: center;"><i style="text-align: left;"><b><br /></b></i></div>"<i>When they heard these things they became silent; and they glorified God, saying, “Then God has also granted to the Gentiles<b> repentance to life</b>.”</i> (Acts 11: 18) <p>I do not want to enter into a discussion of what is meant by God <i>"granting"</i> repentance, an issue between Calvinists and Arminians. Rather, I want to focus on how this text deals with the<i> "ordo salutis."</i> In the text <i>"repentance"</i> (which presupposes faith) is <i>"unto life,"</i> which is all the same as <i>"unto regeneration"</i> or <i>"unto quickening."</i> It is not <i>"life unto repentance"</i> but <i>"repentance unto life."</i> </p><p>The <i>"life"</i> of this text cannot be restricted to eschatological life, the life that will be given in the resurrection, chiefly to the body. I take the statement to be that the repentance that had been given to Gentile believers and the life produced by it are viewed as completed acts. The repentance is coextensive with the life. From the moment that there was genuine repentance there was spiritual life from spiritual death. Life is from faith and repentance. </p><p>Repentance is a turning. It is both a turning away and a turning to. The sinner in faith turns away from sin, from unbelief, from belief in false gods, from a course of sin and disobedience. At the same time the sinner turns to God in faith, turns to righteousness, turns to Christ. Turning away from sin and unbelief involves dis-attaching (disunion or separation) oneself from what is false and attaching (union) oneself to what is true and right. It is a turning of the nature of the sinner, the conquering of his <i>"bent"</i> to sin. By union with sin we are dead spiritually. By union with righteousness, with Christ, we are alive spiritually.</p><p>In spite of the fact that the text <b>plainly says that repentance precedes life</b>, many will affirm that the text affirms that regeneration precedes repentance and life. I cannot but stand bewildered at this. If a man is regenerated before he repent then he is a dead regenerate, for life comes from repentance and faith.</p><p>Wrote Calvin in his Institutes (chapter three, titled "REGENERATION BY FAITH. OF REPENTANCE" - See <a href="https://www.ccel.org/ccel/calvin/institutes.v.iv.html" target="_blank">here</a>):</p><p><i>"Although we have already in some measure shown <b>how faith possesses Christ, and gives us the enjoyment of his benefits</b>, the subject would still be obscure were we not to add an exposition of <b>the effects resulting from it</b>. The sum of the Gospel is, not without good reason, made to consist in repentance and forgiveness of sins; and, therefore, where these two heads are omitted, any discussion concerning faith will be meager and defective, and indeed almost useless. Now, <b>since Christ confers upon us, and we obtain by faith, both free reconciliation and newness of life</b>, reason and order require that I should here begin to treat of both."</i> </p><p>What do we receive <i>"by faith"? </i>Both reconciliation (justification) and newness of life (regeneration). All comes from union with Christ and union is by faith.</p><p>Calvin continued:</p><p><i>"The shortest transition, however, will be from faith to repentance; <b>for repentance being properly understood it will better appear how a man is justified freely by faith alone, and yet that holiness of life, real holiness, as it is called, is inseparable from the free imputation of righteousness</b>. That<b> repentance not only always follows faith, but is produced by it, ought to be without controversy</b> (see Calvin in Joann. 1:13). For since pardon and forgiveness <b>are offered by the preaching of the Gospel</b>, in order that the sinner, delivered from the tyranny of Satan, the yoke of sin, and the miserable bondage of iniquity, may pass into the kingdom of God, it is certain that no man can embrace the grace of the Gospel without retaking himself from the errors of his former life into the right path, and making it his whole study to practice repentance. Those who think that repentance precedes faith instead of flowing from, or being produced by it, as the fruit by the tree, have never understood its nature, and are moved to adopt that view on very insufficient grounds."</i></p><p>With Calvin faith preceded justification and repentance, and with Calvin repentance and regeneration were virtually the same. He taught regeneration by faith, the very title of this chapter in his Institutes.</p><p>Wrote Calvin:</p><p><i>"Wherefore, it seems to me, that repentance may be not inappropriately defined thus: A real conversion of our life unto God, proceeding from sincere and serious fear of God; and <b>consisting in the mortification of our flesh and the old man, and the quickening of the Spirit</b>."</i></p><p>Notice how Calvin says that conversion consists in being quickened. All the first Calvinists and Reformers interpreted evangelical conversion to be regeneration. </p><p>Wrote Calvin:</p><p><i>"We must now explain the third part of the definition, and show what is meant when we say that <b>repentance consists of two parts—viz. the mortification of the flesh, and the quickening of the Spirit</b>...<b>Both of these we obtain by union with Christ</b>. For if we have true fellowship in his death, our old man is crucified by his power, and the body of sin becomes dead, so that the corruption of our original nature is never again in full vigor (Rom. 6:5, 6). If we are partakers in his resurrection, we are raised up by means of it to newness of life, which conforms us to the righteousness of God. <b>In one word, then, by repentance I understand regeneration</b>, the only aim of which is to form in us anew the image of God, which was sullied, and all but effaced by the transgression of Adam." </i></p><p>Repentance <i>"consists"</i> in being <i>"quickened" </i>(regenerated), and it results from union with Christ by faith. That is the original Calvinist and Reformed position.</p><p>Calvin wrote:</p><p><i>"Moreover if it is true, and nothing can be more certain, than that a complete summary of the Gospel is included under these two heads—viz. <b>repentance and the remission of sins</b> </i>(justification and regeneration SG)<i>, do we not see that the Lord justifies his people freely, and <b>at the same time </b>renews them to true holiness by the sanctification of his Spirit? John, the messenger sent before the face of Christ to prepare his ways, proclaimed, “repent, for the kingdom of heaven is at hand,” (Mt. 11:10; 3:2). By inviting them to repentance, he urged them to acknowledge that they were sinners, and in all respects condemned before God, that thus they <b>might be induced earnestly to seek the mortification of the flesh, and a new birth in the Spirit</b>. By announcing the kingdom of God <b>he called for faith</b>, since by the kingdom of God which he declared to be at hand, he meant <b>forgiveness of sins, salvation, life, and every other blessing</b> which we obtain in Christ..."</i></p><p>Sinners are to be <i>"induced" </i>to<i> "seek" </i>a <i>"new birth in the Spirit"</i>? The first Calvinists, like Calvin, had no problem with believing this without being Arminian or Pelagian. I would that today's Calvinists would go back to what Calvin taught in this regard.</p><p>Calvin wrote:</p><p><i>"Repentance is preached in the name of Christ, when men learn, through the doctrines of the Gospel, that all their thoughts, affections, and pursuits, are corrupt and vicious; and that, therefore, if they would enter the kingdom of God they must be born again. Forgiveness of sins is preached when men are taught that Christ “is made unto us wisdom, and righteousness, and sanctification, and redemption,” (1 Cor. 1:30), that on his account they are freely deemed righteous and innocent in the sight of God. Though <b>both graces are obtained by faith</b> (as has been shown elsewhere), yet as the goodness of God, by which sins are forgiven, is the proper object of faith, it was proper carefully to distinguish it from repentance."</i></p><p>That is my view and the view of many of the greatest Calvinist writers.</p><p>Calvin wrote:</p><p><i>"Wherefore, in regard to <b>the whole process of regeneration</b>, it is not without cause we are called God’s “workmanship, created in Christ Jesus unto good works, which God has before ordained that we should walk in them,”</i> (Eph. 2:10)</p><p>Though most see regeneration as an instantaneous act, and certainly not a <i>"process,"</i> yet Calvin did. Certainly the <i>"renewing"</i> is both initial (once for all) and continuous. So too we may speak of regeneration.</p><p>Acts 11: 18 uproots the born again before faith (or repentance) view.</p>Stephen Garretthttp://www.blogger.com/profile/10866698322854892197noreply@blogger.com0tag:blogger.com,1999:blog-31147681.post-9012421450825491982021-05-28T10:12:00.006-04:002021-05-28T10:13:24.864-04:00Thoughts On Critical Race Theory<p>In the heated debate over <i>"Critical Race Theory"</i> (involving "institutional" or "structural" racism), it seems to me that the focus is on the wrong place. The right place is to talk about <i>"hate."</i> People have been hating one another since the fall of man in the Garden of Eden. It characterizes humanity in its fallen depraved state. Wrote the inspired apostle Paul:</p><p><i>"To <b>speak evil of no man</b>, to be no brawlers, but gentle, shewing all meekness unto all men. For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, <b>living in malice</b> and envy, <b>hateful</b>, and <b>hating one another</b>." </i>(Titus 3: 2-3 KJV)</p><p>We are simply prone or disposed to hate due to our depraved nature. We do what we do because of who we are. Hate is in our hearts. We hate God (the true God) and his strict rules. We hate others who we think do not treat us fairly or respectfully. We are daily filled with resentment. </p><p>Do some people hate others because of their race or ethnicity? Yes. Is it anything new? No. Will the world's best thinkers and wise men give us the cure for this inbred hate? No. </p><p>What real difference does it matter if I hate my neighbor because he is black, white, brown, red, etc., or if I hate him for some other similar reason? If I hate fat people, is that not as bad? If I hate Democrats or Republicans, how is that any better than race hatred? </p><p>Every race is guilty of hatred against other races and ethnic groups. Blacks hate whites. Whites hate blacks. It is not one sided. </p><p>One of the signs of the times for the consummation of the present age and the return of the Lord Jesus Christ was given by Christ in his Olivet discourse, saying that one of those signs involved <i>"nation rising against nation,"</i> or ethnic group against ethnic group (the Greek word denoting ethnic groups rather than nation states). There will be a greater hatred and warfare among ethnic groups in the very last days. </p>Stephen Garretthttp://www.blogger.com/profile/10866698322854892197noreply@blogger.com2tag:blogger.com,1999:blog-31147681.post-7967115912165761972021-02-02T15:14:00.003-05:002021-02-02T15:18:49.242-05:00Gill on Efforts at Revival<p><i>"It is proper, in declining times, for good men to bestir themselves and be in action, to attempt the revival of religion, to do all that in them lies to support the cause of God, and to vindicate his honour and glory."</i> </p><p>(Gill in commentary on Psalm 119:126)</p><p>I do not believe that the Hardshells will agree with Gill on this, as they have historically decried all efforts of Christians to bring revival. </p><p>Further, it seems to me, based upon this statement, that Gill, had he been alive at the time, would have denounced what the first Hardshells said against such efforts at revival.</p><p>Reprint from <a href="https://old-baptist-test.blogspot.com/2016/05/gill-on-efforts-at-revival.html" target="_blank">The Old Baptist Test</a></p>Stephen Garretthttp://www.blogger.com/profile/10866698322854892197noreply@blogger.com0tag:blogger.com,1999:blog-31147681.post-30748704762260798542020-12-14T09:14:00.003-05:002020-12-17T08:48:51.689-05:00Thoughts On Acts 17: 18<p><i>"Then certain philosophers of the Epicureans, and of the Stoicks, encountered him. And some said, What will this babbler say? other some, He seems to be a setter forth of strange gods: because he preached to them Jesus, and the resurrection."</i> (Acts 17: 18)</p><p><b>Babbler</b> </p><p>(σπερμολόγος)
<i>Lit., seed-picker: a bird which picks up seeds in the streets and markets; hence <b>one who picks up and retails scraps of news</b></i>. (Vincent)</p><p><i>"the word came to be used for an idle good for nothing fellow, and for one that<b> picked up tales and fables, and carried them about for a livelihood</b>. So Demosthenes, in a way of reproach, called Aeschincs by this name; and such an one was the apostle reckoned: or the metaphor is taken from little birds, as the sparrow, &c. that pick up seeds, and live upon them, and are of no value and use. Harpocratian says (d), there is a certain little bird, of the jay or jackdaw kind, which is called <span style="color: red;">"Spermologos"</span> (the word here used), from its picking up of seeds, of which Aristophanes makes mention; and that from this a base and contemptible man, and one that lives by others, is called by this name: from whence we may learn in what a contemptuous manner the apostle was used in this polite city, by these men of learning."</i> (Gill)</p><p>Paul was no babbler. This was a false accusation. The Sophists, they were generally the babblers, and were hired for their skill in babbling! I have run into preachers in the church who seemed to be mere babblers.</p><p><b>Setter Forth</b></p><p><i>"He seemeth to be a setter forth." "Setter forth"</i> is from the Greek word καταγγελεὺς (katangeleus) (1 Occurrence) and means a <i>"proclaimer."</i> </p><p>That is what good teachers of the bible should be! Setter forths! Proclaimers and explainers. Exegetes.</p><p><b>Strange Gods</b></p><p><i>"A setter forth of strange gods"</i></p><p>On this statement Adam Clark wrote:<br /><br /><i>"<b>Strange gods</b> - Ξενων <span style="color: red;">δαιμονιων</span>, <b>Of strange or foreign demons</b>. That this was strictly forbidden, both at Rome and Athens, see on Acts 16:21; (note). <b>There was a difference, in the heathen theology, between <span style="color: red;">θεος</span>, god, and <span style="color: red;">δαιμων</span>, demon: the θεοι, were such as were gods by nature: the δαιμονια, were men who were deified</b>. This distinction seems to be in the mind of these philosophers when they said that the apostles seemed to be<span style="color: red;"> <b>setters forth of strange demons</b>,</span> because they preached unto them Jesus, <b>whom they showed to be a man</b>, suffering and dying, but afterwards raised to the throne of God. <b>This would appear to them tantamount with the deification of heroes</b>, etc., who had been thus honored for their especial services to mankind."</i> (Commentary)</p><p><i>"Strange demons"</i> is a more correct translation than <i>"strange gods."</i> Who were the demons? They were, as I have shown in other postings (See <a href="https://old-baptist-test.blogspot.com/2019/12/who-are-demons.html" target="_blank">Who Are The Demons?</a>, and <a href="http://baptistgadfly.blogspot.com/2009/02/who-are-demons.html" target="_blank">here</a>), summarily described by Campbell described by Campbell when he said: </p><p><i>"...the term demon, from simply indicating a knowing one, became <b>the title of a human spirit </b>when divested of the appendages of its clay tenement, because of its supposed initiation into the secrets of another world. <b>Thus a separated spirit became a genius, a demigod, a mediator, a divinity </b>of the ancient superstition according to its acquirements in this state of probation."</i> (Campbell, in the second posting above)</p><p>In ancient Greek thinking there were beings called <i>"hemitheoi"</i> beings who were <i>"half-gods"</i> or demigods.</p><p>Jesus was human and was God and to the pagan Greek mind this would make Jesus a <i>"demon god,"</i> a being who was once only human but became immortal and godlike. </p>Stephen Garretthttp://www.blogger.com/profile/10866698322854892197noreply@blogger.com0tag:blogger.com,1999:blog-31147681.post-20789269739533332402020-10-10T10:36:00.003-04:002020-10-10T10:36:41.305-04:00Black Horse Of The Apocalypse VII<div class="separator" style="clear: both; text-align: center;">
<a href="https://encrypted-tbn0.gstatic.com/images?q=tbn%3AANd9GcSqieQa0c22Hwga5t_3Q4EcKBXLHdImXztzDA&usqp=CAU" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="185" data-original-width="272" height="272" src="https://encrypted-tbn0.gstatic.com/images?q=tbn%3AANd9GcSqieQa0c22Hwga5t_3Q4EcKBXLHdImXztzDA&usqp=CAU" width="400" /></a></div>
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<span style="text-align: start;"><i><b>"To execute upon them the judgment written"</b></i></span></div>
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<span style="text-align: start;">(Psalm 149: 9)</span><br />
<span style="text-align: start;"><i style="text-align: start;"><b>"the hour of testing</b> to come upon the whole world" </i></span><br />
<span style="text-align: start;"><i style="text-align: start;"><b>"to test those who dwell on the earth</b>."</i></span></div>
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(Rev. 3: 10)</div>
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<i>"And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, <b>To execute judgment upon all</b>, and<b> to convince all that are ungodly among them of all their ungodly deeds </b>which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. These are murmurers, complainers, walking after their own lusts; and their mouth speaketh great swelling words, having men's persons in admiration because of advantage. But, beloved, remember ye the words which were spoken before of the apostles of our Lord Jesus Christ; How that they told you there should be mockers in the last time, who should walk after their own ungodly lusts."</i> (Jude 1: 14-18 KJV)<br />
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In the previous chapter we ended with showing how the judgments of the red and black horse riders (pale horse rider also, yet to be looked at in next series) were intended by God to give one final lesson (test or exam, we might say) to either learn God's lessons and be saved, or not learn them and be damned.<br />
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We ended by discussing those Apocalyptic <i>"Hard Lessons For The Evil World"</i> and <i>"God's Lesson To Omega Man."</i> One of those lessons is to teach men that God is Lord and Sovereign and that all the good man has is from him, they being gifts of grace, love, and kindness during this time of God's forbearance and longsuffering. In other words, it was designed so that, by the awful judgments of the four horsemen, men might learn that they <i>"live not by bread alone but by every word of God."</i> Let us now enlarge upon this before proceeding to other considerations of the prophecy.<br />
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In the prophecy of Enoch the subject of which he speaks is the coming of the Lord, chiefly his second coming. This coming is <i>"with ten thousands (myriads) of his saints (or 'sanctified ones')" </i>and so helps to show that the coming of the Lord is his second and not his first.<br />
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The purpose of the coming is to bring about trial and judgment, a <i>"final test"</i> for mankind. It is to <i>"execute judgment"</i> upon <i>"the ungodly."</i> Involved in this execution of judgment is the purpose <i>"to convince all"</i> the ungodly in regard to their sins. <b>Teaching involves unteaching</b>. The Lord will, via his coming Apocalyptic judgments, <b>attack the false beliefs and false science of the world of ungodly men</b>. He will attack <i>"their hard speeches which ungodly sinners have spoken against him" </i>and <i>"their great swelling words" </i>which <i>"their mouth speaketh," </i>being <i>"mockers in the last time who should walk after their own ungodly lusts." </i>(<i>"After their lusts"</i> meaning in accordance with their hedonistic and narcissistic beliefs about life and pleasure). <div><br /></div><div><b>God will be <i>speaking </i>to the ungodly world through these judgments</b>, prosecuting and witnessing to them, all the while attacking what they are<i> saying</i> through their words and actions. It will be a test, a final test, a time of trial and examination such as the world has only seen once before (in the Deluge, and that was but a type or prefigurement of the final deluge of fire and manifold judgment).<div><br /><div>In the long ago the Lord by the prophet testified:<br />
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<i>"Yea, they have chosen their own ways, and their soul delighteth in their abominations. <b>I also will choose their delusions, and will bring their fears upon them</b>; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not."</i> (Isa. 66: 3-4) <br />
<br /><b>This language is fully applicable to the times of the four horsemen</b>. The Omega generation will be ungodly (the number of the elect, or godly, being few), a people who have <i>"chosen their own ways" </i>and who <i>"delight in their abominations,"</i> and the Lord will bring upon them specified calamities, namely <i>"delusions"</i> and the objects of <i>"their fears."</i> It is because men did not answer God when he called them (via his prophets, Christ, and the apostles), did not<i> "hear,"</i> or heed what God <i>"spake"</i> to them. They <i>"did evil before mine eyes,"</i> that is, they acted brazenly as rebels against the rule of God and heaven, and for all this God promises to send judgment.</div><div><br /></div><div>Do men not fear the possibility of final judgment? The Apocalypse? Do they not fear violence and the absence of civil peace? Do they not fear death and famine? Do they not fear pestilence and suffering? Do they not fear the very things described under the coming of the four horsemen? Yea, of all the judgments of the Apocalypse? We have already seen how the red horse rider's<i> "taking peace from the earth" </i>so that men are <i>"killing one another" </i>involves the world being under a <i>delusion</i> sent by God as a judgment trial, a kind of insanity or madness. Certainly the famine and death of the black horse rider and the pestilence, suffering, and death of the pale horse rider, are cases where God is bringing the fears of the world upon them.</div><div><br /></div><div>Wrote the Psalmist:<br />
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<i>"He that sitteth in the heavens shall laugh: the Lord shall have them in derision. Then <b>shall he speak unto them in his wrath</b>, and vex them in his sore displeasure." </i>(Psa. 2: 4-5) <br />
<br /><b>God is <i>speaking</i> to the final generation through the judgments of the Apocalypse</b> and the four horsemen represent the beginning of sorrows. This is God's language for the time of judgment. His message is to be read in these judgments. </div><div><br /></div><div><i>""He shall speak" - not in articulate words, not by a voice from heaven, not even by a commissioned messenger, but by accomplished facts."</i> (Pulpit Commentary)</div><div><br /></div><div><i>"shall at last speak out unto them, not in his word, but in his providences; and not in love, as to his own people, when he chastises them, but in great wrath, inflicting severe and just punishment."</i> (Gill)</div><div><br /></div><div><i>"Heb.<b> He shall tell them, viz. a piece of his mind</b>, to their small comfort."</i> (John Trapp Complete Commentary)</div><div><br /></div><div><i>"Shall he speak to them in his wrath; he shall severely rebuke them, not so much verbally as really, <b>by dreadful judgments.</b> For God’s speaking is oft put for his actions; and so here it is explained by vexing in the next branch. Or, he shall pronounce a terrible sentence against them."</i> (Matthew Poole's English Annotations on the Holy Bible)
</div><div><br /></div><div>Notice that he will not only speak to them in wrath but will<i> "vex" </i>them in sore displeasure.<i> "Vex"</i> is from the Hebrew<i> bahal </i>means <i>"to disturb, alarm, terrify, hurry, be disturbed, be anxious, be afraid, be hurried, be nervous."</i> He will terrify the last ungodly generation with terrors of death and destruction.</div><div><div><br /></div></div><div>Wrote the Psalmist:</div><div><br /><i>"To <b>execute upon them the judgment written</b>: this honour have all his saints. Praise ye the LORD." </i>(Psa. 149: 9)<br />
<br />The words <i>"to execute upon them the judgment written"</i> is similar to the words of Enoch "<i>to execute judgment upon all.<b>"</b></i></div><div><br /></div><div>The difference is in the added word <i>"written." </i>He will execute judgment,<i> "the <b>written</b> judgment."</i> Where is this writing? The reference is surely to the general testimony of the law and prophets concerning the ultimate judgement of the nations, or of the world at the time of the last generation. It is that what is written in the law in general as what is threatened to wicked men, particularly in those scriptures (writings) of the Old Testament that preceded the time of the writing of the 149th Psalm. </div><div><br /></div><div>The various judgments connected with the Apocalypse (including the four horsemen) are exactly what is foretold in the Old Testament, being elaborated upon by the later prophets who wrote after the time when Psalm 149 was written. As we have seen God promised the very judgments that we see occurring under the four horsemen, such as the shooting of God's arrows of judgment, his sending civil war and terrible violence, famine and disease, and death by the beasts of the earth. </div><div><br /></div><div>There is much dispute about the implications of Psalm 149. This is because the prophetic verse, if taken out of context, has been used by some to justify the righteous in killing or slaughtering the ungodly peoples. The verse says that the judgment, though it is God's judgment, coming from him, is executed by the saints. </div><div><br /></div><div><i>"Let the high praises of God be in their mouth, and a two-edged sword in their hand; To execute vengeance upon the heathen, and punishments upon the people; To bind their kings with chains, and their nobles with fetters of iron; To execute upon them the judgment written: this honour have all his saints. Praise ye the Lord."</i> (6-9)</div><div><br /></div><div>It is the saints, who have God's <i>"high praises"</i> in their mouths, who with a "<i>a two-edged sword in their hand</i>" and <i>"fetters of iron"</i> (prepared for binding the criminals of heaven) capture, arrest, and <i>"execute"</i> the judgment of heaven's court. The time for this is not now, for <i>"the weapons of our warfare are not carnal" </i>but spiritual. (II Cor. 10: 4) It was true at times in the Old Testament when the Lord told Israel to slay the ungodly heathen, but it is not true now for Christians. The time for the fulfillment of this prophecy is in the time of the Apocalypse and second coming.</div><div><br /></div><div>When the Lord delivered his people from slavery in Egypt, God said - <i>"against all the gods of Egypt I will <b>execute judgment</b>: I am the LORD."</i> (Exo. 12: 12) Notice again the word <i>"execute." </i>God executes and he does this through judgments, through the agencies of angels and sanctified believers in Jesus. In Psalm 49 we have the words <i>"to <b>execute vengeance </b>upon the heathen, and punishments upon the people"</i> (vs. 7) and in Micah we have God's promise: <i>"And I will <b>execute vengeance in anger and fury </b>upon the heathen, such as they have not heard."</i> (5: 15)</div><div><br /></div><div>Thus, in the second and third horsemen, we have sword and famine and they are seen as parts of the promised written judgment. The intent of these varied and foreordained judgments and calamities is to convince all of God's sovereignty and the lordship of Christ, the incarnate and glorified Son of God. He will teach men by demonstrating the judgment lessons with power.</div></div></div>Stephen Garretthttp://www.blogger.com/profile/10866698322854892197noreply@blogger.com0tag:blogger.com,1999:blog-31147681.post-12217383011855365212020-08-31T10:06:00.002-04:002020-08-31T10:06:57.663-04:00Black Horse Of The Apocalypse VI<div class="separator" style="clear: both; text-align: center;">
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<i style="text-align: start;"><b><span style="color: red;">"they shall eat bread by weight, and with care"</span></b></i><br />
<i style="text-align: start;"><span style="font-style: normal; text-align: start;">(Eze 4: 16)</span></i><br />
<i style="text-align: start;"><i style="text-align: start;"><b><span style="color: red;">"I will destroy your food supply"</span></b></i></i></div>
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<span style="text-align: start;">(Lev. 26: 26)</span></div>
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<i>"Moreover he said unto me, Son of man, behold, <b>I will break the staff of bread</b> in Jerusalem: and <b><span style="color: red;">they shall eat bread by weight, and with care</span></b>; and they shall drink water <b>by measure</b>, and with astonishment: <b>That they may want (lack) bread and water</b>, and be astonied one with another, and <b>consume away for their iniquity.</b>"</i> (Eze 4: 16-17)<br />
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Commented Dr. Gill on these verses:<br />
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<i>"<span style="color: red;">behold, I will break the staff of bread in Jerusalem</span>: that is, take away bread, which is the staff of life, the support of it, and which strengthens man's heart; and also the nourishing virtue and efficacy from what they had. <b>The sense is, that the Lord would both deprive them of a sufficiency of bread, the nourishment of man; and not suffer the little they had to be nourishing to them</b>; what they ate would not satisfy them, nor do them much good; see (Leviticus 26:26 ) (Isaiah 3:1 ); and <b><span style="color: red;">they shall eat bread by weight, and with care</span></b>; that they might not eat too much at a time, but have something for tomorrow; </i><br />
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<i><span style="color: red;">and consume away for their iniquity</span>; their flesh upon them <b>black through famine</b>, putrid and noisome; and they wasting, pining, and consuming; reduced to skin and bones; and disagreeable to look upon; and all because of their sins and iniquities."</i> (Commentary)<br />
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Though the famine mentioned by Ezekiel concerned <i>"Jerusalem" </i>and her citizens yet it describes the famine that is coming under the black horse rider of the Apocalypse. Under the black horse rider we see wheat and barley, <i>"bread,"</i> being carefully weighed.<br />
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At this point in our look at the black horse rider and his judgment, we plan to address the following questions.<br />
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<b>Questions</b><br />
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1. What food is scarce? What crops?<br />
2. What "harm" or "damage" is done to these food sources and supplies?<br />
3. What food stuffs are particularly mentioned?<br />
4. What about the food stuffs not particularly mentioned?<br />
5. Why the command to "damage not the olive oil and the wine"?<br />
6. What earthly power is controlling food distribution (or the scales)?<br />
7. What effect will the famine have on the previous murdering under the red horse?<br />
8. How long will the bloodshed and famine last?<br />
9. How many will die by the famine and sword?<br />
10. Will the righteous suffer as the wicked?<br />
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<b>Assumptions</b><br />
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1. People will still be working for a day's supply is given for a day's wage.<br />
2. Commerce, buying and selling, will still be occurring.<br />
3. Some authority is in control of rationing food.<br />
4. All food crops harmed except for grapes and olives.<br />
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In the first chapter in this series on the black horse rider, I cited from Seiss. Recall his words:<br />
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<i>"The arrival of things at such a pass, accordingly argues a severity of hard times, distress, and want, <b>almost beyond the power of imagination to depict</b>. Yet, it is but<b><span style="color: red;"> the natural result of the state of things under the red horse</span></b>. <b>The two are closely connected as cause and effect</b>. Take away peace from the earth, and inaugurate universal wars, civil strifes, and bloody feuds, and terrible scarcity of the means of subsistence must follow."</i><br />
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As has been pointed out previously, it seems more natural for the famine to precede the civil strife and manslaughter. But, with the four horsemen, the strife precedes the famine, a thing Seiss addressed, saying that the famine is <i>"the natural result of the state of things under the red horse." </i>We also observed, however, that Seiss has also been cited as affirming that the first four seals are opened rapidly, each seal being opened immediately upon the opening of the others, so that the effect is that the four horsemen may be said to appear together.<br />
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We also observed how it is likely that the judgment of each horse rider continues along with the others. In other words, the bloodshed and absence of peace does not stop when the black horse rider comes, but rather <b>the red horse rider keeps right on riding but this time accompanied by the black horse rider</b>.<br />
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No doubt but that the famine will in some cases increase the mutual manslaughter, people killing to steal another's supply of wheat and barley. On the other hand, when people get weak from malnutrition, they are not as able to kill another, and so there will rather be a decrease in the manslaughter.<br />
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One wonders also how the populous can still keep working, receiving their <i>"day's wage,"</i> when they become weak and ill. One wonders about the elderly, the disabled. Will they be denied a day's supply of food because they are not working? Will it be a case of <i>"lifeboat ethics"?</i> More on that later.<br />
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It seems clear that the coming of the white, red, and black horse riders, with their judgments, acts like <i>"Dominoes,"</i> and/or a <i>"Slippery Slope," </i> where things go <i>"spiraling"</i> out of control. There is, in the coming judgments of the Apocalypse, beginning with the four horsemen, a chain of events that, once initiated, cannot be halted.<br />
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<b>The Food Supply</b><br />
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The foods specifically mentioned are wheat, barley, wine, and oil (probably olive oil). There is no mention of meat nor of fruits and vegetables other than grapes and olives. No other grains are mentioned, such as oats, rice, sorghum, millet, rye, etc.<br />
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It seems unlikely that it is only wheat and barley that are harmed or damaged by the judgment of the black horse rider. The words <i>"harm not the wine and oil"</i><b> imply that all other crops are harmed</b>. Everything is harmed except the vine and olive tree. If wheat and barley are in scant supplies, then so it is likely other grains, fruits and vegetables, will also be <i>"harmed" </i>or <i>"damaged."</i><br />
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We know that there are several causes for the famine. In one sense, it is the sin of the world. In another sense, it is the judgment act of God. But, what second causes are there? What means does the Lord use to damage the food supply? Drought? Civil chaos?<br />
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The food supply has often been an object of God's wrath when punishing sinners. In the long ago the Lord warned the Israelites:<br />
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<i>“And if, in spite of all this, you still disobey me, <b>I will punish you seven times over for your sins</b>. 19 I <b>will break your proud spirit </b>by making the skies as unyielding as iron and the earth as hard as bronze. 20 All your work will be for nothing, <b><span style="color: red;">for your land will yield no crops, and your trees will bear no fruit</span></b>. 21 “If even then you remain hostile toward me and refuse to obey me, I will inflict disaster on you <b>seven times over for your sins</b>. 22 I will send wild animals that will rob you of your children and destroy your livestock. <b>Your numbers will dwindle, and your roads will be deserted</b>. 23 “And if you fail to learn the lesson and continue your hostility toward me, 24 then <b>I myself will be hostile toward you</b>. I will personally <b>strike you with calamity seven times over for your sins</b>. 25<b><span style="color: red;"> I will send armies against you to carry out the curse </span></b>of the covenant you have broken. When you run to your towns for <b>safety</b>, I will send a plague to destroy you there, and you will be handed over to your enemies. 26<b><span style="color: red;"> I will destroy your food supply</span></b>, so that ten women will need only one oven to bake bread for their families. <b>They will ration your food by weight, and though you have food to eat, you will not be satisfied</b>. 27 “If in spite of all this you still refuse to listen and still remain hostile toward me, 28 then I will<b> give full vent to my hostility</b>. I myself will punish you seven times over for your sins. 29 <b>Then you will eat the flesh of your own sons and daughters</b>. 30 I will destroy your pagan shrines and knock down your places of worship. <b>I will leave your lifeless corpses piled on top of your lifeless idols</b>,[a] and I will despise you. 31 I will make your cities desolate and destroy your places of pagan worship."</i> (Lev. 26: 20-31 NLT)<br />
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Though these curses and punishments are threatened against Israel for her disobedience to the Sinai Covenant yet they are applicable to all men in that all men have covenant obligations to render faith and allegiance to their Creator. In this description of God's judgment he threatens the <i>"food supply."</i> It is the same kind of judgment upon the food supply that is coming at the time of the black horse rider.<br />
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Notice that more than once, due to the increased disobedience of the people (or as the Lord says, <i>"for your sins"</i>) and for their continued refusal to repent, the Lord promises to increase the severity of the judgments <i>"seven times over." </i><br />
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The Lord says that he will be <i>"hostile"</i> (or furious) towards the rebellious Israelites, to <i>"give full vent to my hostility (fury)" </i>This is in keeping with what we observed in previous chapters about God being cruel, terrible, severe, etc.<br />
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The Lord will employ <i>"armies"</i> who will <i>"carry out"</i> or execute <i>"the curse,"</i> which curse includes devastation to the food supply. Recall that we have already referred to the various locust <i>"armies"</i> sent by God to destroy the crops, via the prophecy of Joel. Further, as we have observed, the white horse rider refers to the coming of Christ in judgment, and so the red, black, and pale horses are but agents of the judgments determined and executed by Christ, and each of these three calvary riders may be viewed as generals who are in charge of other heavenly angels who will help to bring about the calamities described.<br />
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<b>Hard Lessons For The Evil World</b><br />
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<i>"Yea,<b><span style="color: red;"> in the way of thy judgments, O Lord, have we waited for thee</span></b>; the desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: <b><span style="color: red;">when thy judgments are in the earth</span></b>, <b>the inhabitants of the world</b> will <b>learn </b>righteousness."</i> (Isa. 26: 8-9)<br />
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<b>What are the judgments of the four horsemen designed to teach the Omega wicked generation? </b>What lessons does the Lord want the inhabitants of the earth to<i> "learn" </i>by these awful judgments of the Apocalypse? Further, do they accept the teaching God is giving them? Or, do they rebel against it?<br />
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On the above words of the prophet, Barnes said:<br />
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<i>"the punishments which he inflicted were<b> intended to lead people to learn righteousness</b>...Learn righteousness - <b>The design is to warn, to restrain, and to reform them</b>." </i>(Commentary) <br />
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Wrote John Calvin:<br />
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<i>"<span style="color: red;">The inhabitants of the earth will learn righteousness</span>. We must observe the reason assigned, when he says that “the inhabitants of the earth learn righteousness from the judgments of God,” meaning that <b>by chastisements men are taught to fear God</b>. <b><span style="color: red;">In prosperity they forget him, and their eyes are as it were blinded by fatness; they grow wanton and petulant, and do not submit to be under authority</span></b>; and therefore the Lord restrains their insolence, and teaches them to obey. In short, the Prophet confesses that he and others were trained, by God’s chastisements, to yield submission to his authority, and to intrust themselves to his guardianship; because if God do not, with uplifted arm, claim his right to rule, no man of his own accord yields obedience."</i> (Commentary)<br />
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These comments are in keeping with what we have observed about the wicked prosperity of the very last days and of the judgments that shall come upon it. The prophet's words tell us, in so many words, that <i>"God’s judgments are the best schoolmasters."</i> (John Trapp commentary) But, as we will see, the Omega generation will be most hardened in their sins and enmity against God and his Christ, and rather than reforming or repenting of their wicked behavior, they rather curse and blaspheme God who they finally recognize is sending these awful calamities of judgment.<br />
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Wrote another:<br />
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<i>"<span style="color: red;">For when thy judgments are in the earth, the inhabitants of the world will learn righteousness</span>: and good reason it is that we should thus desire and seek thee in the way of thy judgments, because<b> this is the very design of thy judgments, that men should thereby be awakened to learn and return to their duty</b>; and this is a common effect of them, that <b>those who have been careless in prosperity, are made wiser and better by afflictions</b>."</i> (Matthew Poole's English Annotations on the Holy Bible) <br />
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But why does God visit us with judgments? Not that He delights in the miseries of His creatures. <i>“He afflicteth not willingly, nor grieveth the children of men.”</i> He would rather <i>“draw them by the cords of love”; and “by His goodness lead them to repentance.”</i><br />
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It is, as we have observed, it is in order that God uproot unrighteousness and in justice judge the world.<br />
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<b>God's Lesson To Omega Man</b><br />
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<i>"Jesus answered, “It is written: ‘Man shall not live on bread alone, but on every word that comes from the mouth of God.’”</i> (Matt. 4: 4)<br />
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This is one lesson the Lord intends to teach the Omega generation!<br />
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The bible teaches that it is God <i>"<b><span style="color: red;">who supplies seed to the sower and bread for food</span></b>." </i>(2 Corinthians 9:10 NIV) It teaches that <i>"he gives to all life, and breath, and all things."</i> (Acts 17: 25)<br />
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The Lord warned by Moses:<br />
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<i>"But thou shalt remember the LORD thy God: <b>for it is he that giveth thee power to get wealth</b>."</i> (Duet. 8: 18)<br />
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John the Baptist taught similarly, saying:<br />
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<i>"A man can receive nothing, except it be <b>given him from heaven</b>."</i> (John 3: 27)<br />
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But, this is a truth that man has forgotten. For, like Israel, the creature has <i>"forgotten his Maker"</i> (Hosea 8: 14) Not only is he not thankful to his Creator, he actually is at war with him. This is why fallen man is called a <i>"rebel" </i>in scripture. Yet, the Lord warns:<br />
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<i>"If you are willing and obedient, you will <b>eat the good things of the land</b>; but if you resist and rebel, you will be <b>devoured by the sword.</b>” For the mouth of the LORD has spoken.</i>" (Isa. 1: 19-20)<br />
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When the red and black horse riders appear, then masses around the world will be <i>"devoured by the sword"</i> and will not any longer <i>"eat the good things of the land." </i>And why? Because the world will be full of <i>"rebels"</i> who <i>"resist"</i> God, who are unwilling and disobedient.<br />
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<b>The World's Reaction</b><br />
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<i>"And the rest of the men which were not killed by these plagues <b>yet repented not </b>of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: <b>Neither repented</b> they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts."</i> (Rev. 9: 20-21)<br />
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Throughout the varied judgments of the coming Apocalypse we are sometimes told of the reaction that these judgments are having upon the wicked inhabitants of the earth. The above is the first. Though it is mentioned only in chapter nine, yet it truly characterizes the reaction of the people up to that time and must include the reaction of the earth's peoples under the calamities of the four horsemen. Notice that it is repeated that they did not <i>"repent." </i>They kept right on doing those things that were the cause of the judgments. Though the judgments are designed to teach the people their errors and to teach them the way of salvation and righteousness, yet the people are bad students, failing to get the lesson. They do not react as the Ninevites, who repented in sackcloth over the announced doom that the prophet brought to them from the Lord.<br />
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<i>"And men were scorched with great heat, and <b>blasphemed the name of God</b>, which hath power over these plagues: and <b>they repented not to give him glory</b>...And <b>blasphemed the God of heaven </b>because of their pains and their sores, and <b>repented not of their deeds</b>...And there fell upon men a great hail out of heaven, every stone about the weight of a talent: and <b>men blasphemed God </b>because of the plague of the hail; for the plague thereof was exceeding great."</i> (Rev. 16: 9, 11, 21)<br />
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Notice that this is said in chapter 16 when many more awful judgments have come on the earth. Have the people finally learned their lesson and repented? No, they rather become more hardened in their sin and rebellion against the Lord.<br />
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Notice these other statements by the sufferers of the judgments:<br />
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<i>"And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and<b> the remnant were affrighted, and gave glory to the God of heaven</b>." </i> (Rev.11: 13)<br />
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<i>"Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; <b>for thy judgments are made manifest</b>." </i>(Rev. 15: 4)<br />
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The first verse gives us some hope that some of the earth's wicked inhabitants will begin to <i>"get the lesson,"</i> or<i> "get the point," </i>recognize the judgment as coming from God, and rather than blaspheming God, as others, <i>"give glory to the God of heaven."</i><br />
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Several times the Lord said (Lev. 26) <i>"if you fail to learn the lesson."</i> It seems that the Omega generation will indeed <i>"fail to learn the lesson."</i></div>
Stephen Garretthttp://www.blogger.com/profile/10866698322854892197noreply@blogger.com0tag:blogger.com,1999:blog-31147681.post-80070748121569832662020-08-26T12:34:00.002-04:002020-08-26T12:34:24.689-04:00All Is Vanity - A New Birth Lesson<i>Vanity of vanities, says the Preacher,</i><br />
<i>vanity of vanities! All is vanity.</i><br />
<i>What does man gain by all the toil</i><br />
<i>at which he toils under the sun? </i>(Eccl. 1: 2-3 ESV)<br />
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Looking back on the time of my being "drawn" by the Father as a young adolescent, I see how my being brought into union with Christ, and my rebirth in his image, first began with an "awakening." I became aware of the vanity of life. What a realization that was! Life seemed hopeless. Going on the assumption that the present life in the flesh was everything, there being no sense of an afterlife, or better life after death, I saw that life itself was vanity. We are born to die. What a realization! And what of human life?<br />
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Yes, I saw, as a young man, that there were good things about life, fun and games, pleasures, but I also saw all the evil in the world, all the suffering. Life just did not seem worth living, the pleasures gained by living did not seem to justify all the evils of living. All was "vanity and vexation of spirit" to me. But, then, I was able to understand the Gospel, to know something about God and his plans and purposes, about the causes of death and suffering, etc.<br />
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It made sense to me! It gave me joy and a purpose to know that this life was but a time of probation and that a better life, an eternal life, was promised to all who accepted God's grace and sovereignty and put trust in his Son, the Lord Jesus Christ. This I was glad to do. I remember the conviction I was under. I remember praying for forgiveness and promising God repentance. I remember when the Lord and I made a covenant. I asked him to come into my heart. He did. Nothing has ever been the same. Nothing else matters but finishing my service to the Lord Jesus to whom I committed my trust.<br />
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Yes, this world is all vanity. But, I look for "the world to come," for the "new Jerusalem," the "heavenly city," for "the new heavens and the new earth," for the eternal kingdom of God and heaven. Then there will no longer be any "vanity and vexation of spirit."Stephen Garretthttp://www.blogger.com/profile/10866698322854892197noreply@blogger.com0tag:blogger.com,1999:blog-31147681.post-29699552062793363542020-08-25T17:29:00.002-04:002020-08-25T19:58:00.404-04:00Black Horse Of The Apocalypse V<div style="text-align: center;">
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<i>"I will <b>consume them by the sword, and<span style="color: red;"> by the famine</span>, and by the pestilence</b>." </i></div>
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(Jer. 14: 12)</div>
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<i>"Before their face the people shall be much pained:<b> all faces shall gather blackness</b>."</i></div>
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(Joel 2: 6)</div>
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<b>The Black Death Of Famine</b></div>
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<i>"<b>Black, in the Scriptures, is the image of fear, of famine, of death</b>. Lamentations 5:10; "<b><span style="color: red;">our skin was black like an oven, because of the terrible famine</span></b>." Jeremiah 14:2; "because of the drought Judah mourneth, and the gates thereof languish; <b>they are in deep mourning (literally, black) for the land</b>." Joel 2:6; "<b><span style="color: red;">all faces shall gather blackness</span></b>." Nahum 2:10; "the knees smite together, and there is great pain in all loins, and <b><span style="color: red;">the faces of them all gather blackness</span></b>." Compare Revelation 6:12; Ezekiel 32:7. See also Bochart, Hieroz. P. i. lib. ii. c. vii. pp. 106, 107. From the color of the horse here introduced we should naturally look for some dire calamity, though the nature of the calamity would not be designated by the mere use of the word "black." <b>What the calamity was to be must be determined by what follows in the symbol.</b> Famine, pestilence, oppression, heavy taxation, tyranny, invasion - any of these might be denoted by the color of the horse."</i> (Barnes Commentary on Rev. 6: 5-6)</div>
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It must be kept in mind that the famine that comes with the <b>black horse rider is a judgment from God</b> upon a sinful world. In the Lord's first great worldwide destruction he <i>"brought in the flood upon the world of the ungodly."</i> (II Peter 2: 5) In the judgments of the Apocalypse, including that of the black horse rider, God will again bring worldwide destruction <i>"upon the world of the ungodly."</i><br />
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<i>"For the hurt of the daughter of my people am I hurt; <b>I am black</b>; astonishment hath taken hold on me." </i>(Jer. 8: 21)<br />
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Black is associated with the negative aspects of human experience, such as death, and so accounts for people wearing black clothing, the clothing of mourning, at ceremonies for the dead, or at funerals. It is also a color associated with disease and famine, with deep lamentations (hence the association of sackcloth, which is black, with such mourning), all of which are the results of sin. On the above words of the prophet ("I am black") we have these comments from the commentaries:<br />
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<i>"I am black — I<b> look ghastly, as those who are dying</b>." </i>(Benson Commentary) <br />
<i>"black—<b>sad in visage with grief</b> (Joe 2:6)."</i> (JFB)<br />
<i>"I am black; <b>I am as those that are clad in deep mourning</b>, Psalm 38:6 Jeremiah 14:2."</i> (Matthew Poole's)<br />
<i>"I am black; <b>with grief and sorrow</b>. The Targum is,"<b>my face is covered with blackness, black as a pot</b>.'" </i>(Gill)<br />
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Of the judgment of God upon the crops via the various kinds of locusts narrated in the Book of Joel, we have this testimony concerning the locust <i>"armies" </i>God sent: <i>"Before their face the people shall be much pained:<b> all faces shall gather blackness</b>." </i>(Joel 2: 6) Such will be the <i>"face of the people" </i>of the planet (except for a favored few) at the time when the famine of the black horse rider comes. Recall too the words of Jeremiah - <i>"our <b>skin was black like an oven</b>, because of<b> the terrible famine</b>."</i><br />
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Some think that a good God would never inflict such an evil upon men. They think God is being too harsh, too strict and severe in his punishments, to do such. Of course, as we know, even in human courts the guilty often think their punishment is either undeserved or too severe. But, God is severe in his judgments, but they are nevertheless deserved by fallen man.<br />
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<b>The Severity Of God</b><br />
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On the <i>"severity" </i>of God Paul wrote:<br />
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<i>"Behold therefore the goodness and<b> severity of God</b>: <b>on them which fell, severity</b>; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off."</i> (Rom. 11: 22)<br />
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<i>Severe</i> does not mean <i>unjust </i>nor <i>"cruel and unusual punishment."</i> <b>The severity of the judgment will be in proportion to the severity of the evil of men</b> upon whom it is executed. Men have been severe in their judgments (criticisms) of God, of each other, and of the good and righteous. Thus, men do not get more than they deserve in the day of tribulation and wrath. Nor do they get less than they deserve. They get exactly what they deserve.<br />
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Further, God is the judge of what is too harsh and severe. Men have no right to question God's just judgments or call him to account. God answers to no man. All answer to him. Only a fool would try to convince God that he has acted too harshly, cruelly, and severely in condemning him. Few criminals acknowledge the justice of their punishment.<br />
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<i>"Behold, the day of the LORD cometh, <b><span style="color: red;">cruel </span></b>both with wrath and<b><span style="color: red;"> fierce </span></b>anger, to lay the land desolate: and he shall destroy the sinners thereof out of it."</i> (Isa. 13: 9)<br />
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Is God cruel and fierce? Apparently so. But, <b>the cruelty of the Lord</b> is not cruel in the sense of unjust or unfair. The Hebrew word translated<i> "cruel" </i>involves<i> "terror." </i>God is both cruel and terrible in his judgments. Wrote the Psalmist:<br />
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<i>"For <b>the LORD most high is terrible</b>; he is a great King over all the earth."</i> (Psa. 47: 2)<br />
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By <i>terrible</i> is meant causing intense fear and foreboding. In this sense God also is <i>"awful," </i>not in the sense of bad, but in the sense of inspiring awe.<br />
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When we think about God being strict and severe, what we are really talking about is his <i>"having judgment without mercy."</i> (James 2: 13) To have judgment without mercy, or leniency, is to be severe, strict, and exacting. Merciless execution of punishment is indeed cruel and terrible, but so too is the crime of humanity in rejecting its creator and his proffered salvation. The wrath of man is cruel. But, God's wrath is justly cruel and is far more marvelous than that of depraved man. Notice these words of the prophet Jeremiah:<br />
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<i>"All thy lovers have forgotten thee; they seek thee not;<b><span style="color: red;"> for I have wounded thee with the wound of an enemy, with the chastisement of a cruel one</span></b>, <b>for the multitude of thine iniquity</b>; <b>because thy sins were increased</b>."</i> (Jer. 30: 14)<br />
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Here the Lord testifies that he had sent wounding and chastisement as <i>"of a cruel one." </i>But, again, notice how the cruelty of the Lord is just retribution for it is <i>"for the multitude"</i> and <i>"increase"</i> of the <i>"iniquity"</i> and <i>"sins"</i> of the people.<br />
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The day of judgment under the four horsemen will see what is called the <i>"fierce anger of the LORD"</i> by the prophets.<br />
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<b>By Sword & Famine</b><br />
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<i>"They shall <b>die of grievous deaths</b>; they shall not be lamented; neither shall they be buried; but they shall be as dung upon the face of the earth: and <b><span style="color: red;">they shall be consumed by the sword, and by famine</span></b>; and their carcases shall be meat for the fowls of heaven, and for the beasts of the earth."</i> (Jer. 16: 4)<br />
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This has been God's previous means of punishment in Israel's history and in the history of other nations over whom the Lord reigns. But it will be superbly so at the time of the end when the red and black horse riders appear with their awful calamities.<br />
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<i>"When I shall <b>send upon them the evil arrows of famine</b>, which shall be for their destruction, and which I will send to destroy you: and I will increase the famine upon you, and will<b> break your staff of bread</b>: So will I <b>send upon you famine and evil beasts</b>, and they shall bereave thee; and pestilence and blood shall pass through thee; and I will <b>bring the sword upon thee</b>. I the LORD have spoken it."</i> (Eze. 5: 16-17)<br />
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There are many verses in the old testament that couple together the sword and the famine, the very things we see with the coming of the red and black horse riders. In the above verse, a verse we called attention to when we discussed the white horse rider with his <i>"evil arrows of famine</i>" shot from his <i>"toxon,"</i> the arrows are sword and famine. Further, the above promised judgment is not for sinners in Israel alone but are the very same which will be sent upon the Omega generation of <i>"this evil age."</i> Further, the sword and the famine are also linked with sending <i>"evil beasts," </i>the very thing we see in the coming of the deathly green or pale horse. Ezekiel also wrote of this oracle from Jehovah:<br />
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<i>"Son of man, when the land sinneth against me by trespassing grievously, then will I stretch out mine hand upon it, and will <b>break the staff of the bread thereof, and will send famine</b> upon it, and will cut off man and beast from it."</i> (Eze. 14: 13)<br />
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Notice again the attack upon <i>"the bread,"</i> which is also what we see with the black horse rider, who is measuring out in meagre quantities both wheat and barley, grains used for making bread. But, more on that later. Notice again the reason for this famine. It is for <i>"the land sinning against me by trespassing grievously."</i> Also, notice again the coupling of sword and famine. Notice also that the purpose of the famine is to <i>"cut off man and beast"</i> from the land. Wrote Isaiah:<br />
<i><br /></i><i>"These <b><span style="color: red;">two things are come unto thee</span></b>; who shall be sorry for thee? desolation, and destruction, and <b>the famine, and the sword</b>: by whom shall I comfort thee?"</i> (Isa. 51: 19)<br />
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These<i> "two things"</i> are what we see in the sword of the red horse and the famine and scales of the black horse. Though there are four things seemingly mentioned in the above text, yet there are really only two. Wrote Dr. Gill:<br />
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<i>"desolation, and destruction, and the famine, and the sword; which may be the two things before mentioned, <b>for though there are four words, they are reducible to two things, desolation, which is the sword, and by it, and destruction, which is the famine</b>, and comes by that, as Kimchi observes: or the words may be rendered thus, "desolation, and destruction, <b><span style="color: red;">even the famine and the sword</span></b>"; so that there is no need of making these things four, and of considering them as distinct from the other two..."</i> (Commentary)<br />
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Now notice this sampling of other verses that couple the sword and famine together.<br />
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<i>"Therefore thus saith the LORD of hosts, Behold, I will punish them: the young men shall die<b> by the sword</b>; their sons and their daughters shall <b>die by famine</b>."</i> (Jer. 11: 22)<br />
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<i>"And it shall come to pass, if they say unto thee, Whither shall we go forth? then thou shalt tell them, Thus saith the LORD; <b>Such as are for death, to death; and such as are for the sword, to the sword; and such as are for the famine, to the famine</b>; and such as are for the captivity, to the captivity."</i> (Jer. 15: 2)<br />
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<i>"And<b> I will send the sword, the famine, and the pestilence</b>, among them, till they be consumed from off the land that I gave unto them and to their fathers."</i> (Jer. 24: 10)<br />
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In this verse we have all three horse riders depicted by the sword (red horse), famine (black horse), and pestilence (pale horse).<br />
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<i>"They have belied the LORD, and said, It is not he; neither shall evil come upon us; neither shall we see <b>sword nor famine</b>." </i>(Jer. 5: 12)<br />
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<i>"Therefore thus saith the LORD of hosts, Behold, I will punish them: the<b> young men shall die by the sword</b>; their <b>sons and their daughters shall die by famine</b>."</i> (Jer. 11: 22)<br />
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<i>"I will consume them <b>by the sword, and by the famine</b>, and by the pestilence."</i> (Jer. 14:12)<br />
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<i>"And I will <b>send the sword, the famine</b>, and the pestilence, among them, till they be consumed from off the land that I gave unto them and to their fathers."</i> (Jer. 24: 10)<br />
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The famine and the sword are rewards for rebellion against God. Let us consider these words of the prophet Obadiah:<br />
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<i>"For the day of the LORD is near upon all the heathen:<b> as thou hast done, it shall be done unto thee</b>: thy<b> reward</b> shall return upon thine own head." </i>(Oba. 1:15)<br />
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When the sword and famine come to the world through the coming of the red and black horse riders, then it will be sent as <i>"reward,"</i> for the doing unto sinners what they have done to God, his word, and unto their fellow man.Stephen Garretthttp://www.blogger.com/profile/10866698322854892197noreply@blogger.com0tag:blogger.com,1999:blog-31147681.post-8893028309088839782020-08-22T09:52:00.002-04:002020-08-22T09:52:13.378-04:00Black Horse Of The Apocalypse IV<div class="separator" style="clear: both; text-align: center;">
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<i style="text-align: start;"><b>"they shall be consumed by the sword, and by famine"</b></i></div>
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<span style="text-align: start;"> (Jer. 16: 4)</span></div>
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<i>"I will <b>kill thy root with famine</b>, and he shall slay thy remnant" </i></div>
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(Isa. 14: 30)</div>
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In regard to the famine that is coming (via the black horse) we have emphasized how the world will be <i>feasting</i> (in a way displeasing to God), enjoying a <i>"frat party"</i> atmosphere, up to that time. Then suddenly severe global famine comes. The world will go <i>"from feast to famine"</i> in a short period of time. Solomon warned - <i>"for riches certainly make themselves wings; they fly away as an eagle toward heaven."</i> (Prov. 23: 5) Sufficiency of food for all, like riches, will<i> "fly away"</i> when the four horsemen ride into our world in terrible judgment.<br />
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As we have observed in regard to the circumstances that led to the numerous sins of Sodom, one of them was having<i> "excess of food."</i> Not having enough is bad, as all would agree. But, how many would agree that having too much is also bad in many cases? When the black horse rider comes, then the world will go from having plenty, or too much, to not having enough, to having scant supplies.<br />
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Having considered already the intemperate and gluttonous times that precede the Apocalyptic judgment of the red and black horses, we add these pertinent words of the prophet to that previous description of the <i>"fat cats"</i> of the last days.<br />
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<i>"Yea, they are <b>greedy dogs which can never have enough</b>, and they are shepherds that cannot understand: <b>they all look to their own way, every one for his gain</b>, from his quarter. <b>Come ye, say they, I will fetch wine, and we will fill ourselves with strong drink</b>; and <b>to morrow shall be as this day, and much more abundant</b>."</i> (Isa. 56: 11-12)<br />
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The religious and governmental leaders of the above texts are characterized; And, the description of them is also a description of the character of the world's citizens at the time of the coming sword of the red horse rider and of the famine of the black horse rider. The description is similar to other passages that we have already studied and which describes the evil characteristics of the Omega generation.<br />
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<i>"<span style="color: red;">Yea, they are greedy dogs</span> - Margin, '<b>Strong of appetite</b>.' Literally, 'Strong of soul' (עזי־נפשׁ ‛azēy-nephesh. Jerome renders it, Canes impudentissimi. So the Septuagint, Κύνες ἀναιδεῖς τῇ ψυχῇ Kunes anaideis tē psuchē - 'Dogs impudent in soul.' They were <b>greedy and insatiable in that which the soul or the appetite demands</b>. The idea here is, that the prophets to whom reference is here made were <b>sensual, and disposed to gorge themselves; living only for carnal indulgence, insensible to the rights of others, and never satisfied</b>."</i> (Barnes Notes)<br />
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Surely if there was ever a description of a Hedonistic people it is here in these words of the prophet. Surely the final generation will be Hedonistic on a scale never before seen. People today are never satisfied, <i>"can never have enough," </i>and they are selfish, caring for no one but themselves, and are totally given over to serving their own carnal desires. As Solomon said, <i>"<b>the eyes of man are never satisfied</b>."</i> (Prov. 27: 20) On these words Dr. Gill commented: <i>"so neither<b> the eyes of the carnal mind, or the lusts of it, which are insatiable things</b>, let the objects of them be what they will; as in an ambitious man, a covetous person, or an unclean one."</i> (Commentary)<br />
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Men today think that if they can simply make enough money that they will be <i>"satisfied." </i>They work hard, oftentimes <i>"by hook or crook,"</i> to obtain freedom from want and care, longing for the day they dream of, a day when they can<i> "relax," </i>and to <i>"take it easy,"</i> to <i>"live on easy street" </i>for awhile, to be served rather than to serve (or to employ rather than being employed), etc. Yet, Solomon also warned:<br />
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<i>"<b>He that loveth silver shall not be satisfied with silver</b>; nor <b>he that loveth abundance with increase</b>: this is also vanity."</i> (Eccl. 5: 10)<br />
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Rich people are no better than poor people, morally speaking. They also do not enjoy more peace and contentment than the poor or the not so rich. The rich are not exempt from family troubles, nor with addiction evils, nor with lack of self control, nor with other numerous consequences of being human and sinful. People who thought that wealth would bring them wealth find, once they have become wealthy and self sufficient, that it did not solve all their problems. Ironically, it often brings further tribulation. They thought it would <i>"satisfy" </i>but find out that it does not. The reason is, of course, is that they do not know<i> "contentment."</i><br />
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Wrote the prophet:<br />
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<i>"Shall I acquit someone with dishonest scales, with a bag of false weights? <b>Your rich people are violent</b>; your <b>inhabitants are liars and their tongues speak deceitfully.</b> Therefore, <b><span style="color: red;">I have begun to destroy you, to ruin you because of your sins</span></b>. You <b>will eat but not be satisfied</b>; your <b>stomach will still be empty</b>. You will <b>store up but save nothing, because what you save I will give to the sword</b>."</i> (Mic 6:11-14 NIV)<br />
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<b>These same words may be spoken by the Lord unto today's wicked generation</b>. Much ill gotten gain with very few honest people in the world! Notice how the judgment of the Lord was against <i>"your rich people" </i>specifically and the <i>"inhabitants" </i>in general and is economic in nature. What would our description of today's rich people be? Would it be all that different from that given by Micah the prophet? What also would be our description of most of the world's citizens as respects honest dealings? Again, would it be all that better than as described above?<br />
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Barnes also added these thoughts on our opening text (Isa. 56: 11-12):<br />
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<i>"<span style="color: red;">Come ye, say they</span> - (compare the notes at Isaiah 22:13). That is, one says to another, 'I will fetch wine;' or as we would say, 'I will take another glass.' The object is to <b>describe a drinking-bout, or carousal, when the glass is shoved around, and there is drinking to excess</b>. The language<b> denotes the state of exhilaration and excitement when sitting at the table, and already under the influence of wine</b>." </i><br />
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Again, of this kind of <i>"lifestyle"</i> we have already spoken much about. Recall how the apostle described the people of the world in the last days in these words:<br />
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<i>"People will be lovers of themselves, lovers of money, boastful, proud, abusive, disobedient to their parents, ungrateful, unholy, without love, unforgiving, slanderous, without self-control, brutal, not lovers of the good, treacherous, rash, conceited, lovers of pleasure rather than lovers of God" </i>(II Tim. 3: 2-4 NIV).<br />
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The same apostle spoke of how true love (agape) does not <i>"rejoice in iniquity"</i> (I Cor. 13: 6). <i>"Rejoice in iniquity"?</i> Is that not a description of the <i>"rejoicing"</i> (happiness, enjoyment) that characterizes sinners who are today lost in sin and depravity? Paul not only spoke of<i> "rejoicing not </i><i>in iniquity"</i> but also of how love <i>"rejoices in the truth,"</i> in what is right and real. Those who rejoice in iniquity do not rejoice in what is right and real, but in what is false and myth. These unrealities, call them dreams or aspirations, are false beliefs and realities; And, <b>in these men take mental refuge</b>. So said the prophet in the long ago:<i> "for we have <b>made lies our refuge</b>, and under falsehood have we hid ourselves."</i> (Isa. 28: 15)<br />
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As we have pointed out, <b>being wealthy is generally a temptation that few escape</b>. Wrote the apostle:<br />
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<i>"But<b> they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts</b>, which drown men in destruction and perdition. For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and <b>pierced themselves through with many sorrows</b>."</i> (1 Tim. 6: 9-10)<br />
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Taking the principle above and applying it to the world in general, we can say that the Omega generation will be one given to luxury and extravagance and that this state will precede the bloodshed and famine under the coming of the red and black horse riders. The world will, being rich, at the time of the end,<i> "fall into temptation (trial) and a snare (trap)," </i>and will experience<i> "many foolish and hurtful lusts"</i> and <i>"pierce themselves through with many sorrows,"</i> such as we see under the judgments that begin the Apocalypse via the four horsemen.<br />
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Wrote the prophet Jeremiah:<br />
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<i>"How shall I pardon thee for this? thy children have forsaken me, and sworn by them that are no gods: <b>when I had fed them to the full, they then</b> committed adultery, and assembled themselves by troops in the harlots' houses. They were <b>as fed horses in the morning</b>: every one neighed after his neighbour's wife. Shall I not visit for these things? saith the LORD: and<b> shall not my soul be avenged on such a nation as this</b>?" </i>(Jer. 5: 7-9)<br />
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Notice that it is when the people had been <i>"fed to the full"</i> that they were led astray. Sinners today, with so much wealth on every hand, and likewise <i>"fed to the full,"</i> arise each day as <i>"fed horses,"</i> ready to go <i>"neighing"</i> (lusting). Upon these the Lord promises vengeance, and this is what we see in the coming famine under the black horse rider. Then it will be like that described by Jeremiah who wrote:<br />
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<i>"The tongue of the sucking child cleaveth to the roof of his mouth for thirst: the young <b>children ask bread</b>, and no man breaketh it unto them. <b>They that did feed delicately are desolate in the streets</b>: they that were brought up in scarlet embrace dunghills. For the punishment of the iniquity of the daughter of my people is greater than the punishment of the sin of Sodom, that was overthrown as in a moment, and no hands stayed on her."</i> ( Lam 4: 4-6)<br />
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They will also be living<i> "after the manner of the Zidonians." </i><br />
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<i>"Then the five men departed, and came to Laish, and saw the people that were therein, how they<b> dwelt careless, after the manner of the Zidonians, quiet and secure</b>; and <b>there was no magistrate in the land, that might put them to shame in any thing</b>; he and they were far from the Zidonians, and had no business with any man."</i> (Judges 18: 7)<br />
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Every man at the time of the coming judgment of the four horsemen will be <i>"doing their own thing," </i>being fully <i>"Libertine,"</i> or <i>"Libertarian,"</i> even anarchists and antinomians. Again, in the Book of Judges we read where the people did <i>"<b>every man did that which was right in his own eyes</b>" </i>(Judges 21: 25)<br />
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<b>Famine Is The Fruit Of Covetousness</b><br />
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<i>"For from the least of them even unto the greatest of them <b>every one is given to covetousness</b>." </i>(Jer. 6: 13)<br />
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OT word for covetousness is <i>betsa`</i>and means <i>"profit, unjust gain, gain (profit) acquired by violence" </i>(Strong) The NT Greek word is
<i>pleonexia </i>and means <i>"greedy desire to have more, covetousness, avarice." </i>And, people are addicted or <i>"given to" </i>their covetousness. It controls them.<br />
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Wrote Dr. Henry Morris:<br />
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<i>“And He said unto them, Take heed, and beware of covetousness: for a man’s life consisteth not in the abundance of the things which he possesseth” (Luke 12:15).</i><br />
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<i><b>The sin of covetousness perhaps has been the most besetting sin of the human race since Eve</b>, and God finally wrote it into the Decalog itself: “Thou shalt not covet” (Exodus 20:17). The apostle Paul even made the sweeping statement: “The love of money is the root of all evil” (I Timothy 6:10). “For no covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God” (Ephesians 5:5).</i><br />
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<i>In view of such warnings, the Christian should indeed greatly beware of covetousness. Nevertheless, <b>one of the distressing characteristics predicted for the “last days” is a great increase of covetousness, even among professing Christians</b>. “In the last days...men shall be lovers of their own selves, covetous...Having a form of godliness, but denying the power thereof” (II Timothy 3:1,2,5).</i><br />
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<i>It is sad to see so many modern “Christian” movements promoting what might be called a “prosperity cult,”<b> teaching that “gain is godliness.”</b> Stressing “positive mental attitude,” “self-help,” “creative visualization,” and various other supposed spiritual psychotherapies, these modern false teachers and their affluent life styles have deluded multitudes of coveting Christians into thinking they have some sort of divine right to material prosperity.</i><br />
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<i>The Greek word for “covetous,” describing men of the last days (II Timothy 3:2) is the same as that for “love of money” (I Timothy 6:10), an <b>undue attention to material things</b>. It is also used (in negative form) in Hebrews 13:5, and this is the true Christian standard. “Let your conversation be without covetousness; and <b>be content with such things as ye have</b>: for He hath said, I will never leave thee, nor forsake thee.”</i> (Covetousness In The Latter Days BY Dr. HENRY M. MORRIS - <a href="https://www.icr.org/article/21332" target="_blank">here</a>)<br />
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The word <i>"content"</i> is from the Greek <i>arkeō </i>and <i>"primarily signifies "to be sufficient, to be possessed of sufficient strength, to be strong, to be enough for a thing;" hence, "to defend, ward off;" in the Middle Voice, "to be satisfied, contented with," Luk 3:14, with wages; 1Ti 6:8, with food and raiment; Hbr 13:5, with "such things as ye have;" negatively of Diotrephes, in 3 Jo 1:10, "not content therewith."</i>(Vine)<br />
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Rather than having contented citizens in the world today we rather have <i>"malcontents."</i> We also have rampant<i> "materialism,"</i> which is <i>"a doctrine that the only or the highest values or objectives lie in material well-being and in the furtherance of material progress."</i><br />
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Notice these verses on covetousness:<br />
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<i>"For <b>the iniquity of his covetousness </b>was I <b>wroth, and smote him</b>: I hid me, and was wroth, and he went on frowardly in the way of his heart."</i> (Isa. 57: 17)<br />
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<i>"<b>Woe to him that coveteth an evil covetousness </b>to his house, that he may set his nest on high, that he may be delivered from the power of evil!"</i> (Hab. 2: 9)<br />
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<i>"<b>Let your conversation be without covetousness</b>; and<b> be content with such things as ye have</b>: for he hath said, I will never leave thee, nor forsake thee."</i> (Heb. 13: 5)<br />
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<i>"And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and <b>be content with your wages</b>."</i> (Luke 3: 14)<br />
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We have already observed how one of the characteristics of people at the time of the end time judgment is one of being <i>"covetous." </i>Further, the Bible says that <i>"covetousness is idolatry."</i> (Col. 3: 5)Stephen Garretthttp://www.blogger.com/profile/10866698322854892197noreply@blogger.com0tag:blogger.com,1999:blog-31147681.post-7261689117374357072020-08-18T13:44:00.002-04:002020-08-18T15:49:02.793-04:00Black Horse Of The Apocalypse III<div class="separator" style="clear: both; text-align: center;">
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<i><b>"take thine ease, eat, drink, and be merry"</b></i></div>
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<i style="text-align: start;"><b>"Let us eat and drink, for tomorrow we die!”</b></i></div>
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<i>"And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully: And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits? And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods. And I will say to my soul, Soul, thou hast much goods laid up for many years; <b>take thine ease, eat, drink, and be merry</b>. But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided? So is he that layeth up treasure for himself, and is not rich toward God."</i> (Luke 12: 16-21)<br />
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We have lots or <i>"rich" </i>people today! This judgment is not made by comparing the average person's economic condition with that of billionaires, but with comparing it to those of previous generations. By that standard, even the <i>"poor" </i>of today are rich. Even the poor of today have interior running water with bathrooms, electricity, refrigerators and other appliances, good food to eat from all parts of the world, which things the wealthy of former generations knew nothing about. Even in <i>"developing countries" </i>(that have suffered the most famine in the twentieth century and onward, such as countries in Africa and Asia), people live better today than ever before.<br />
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The world today then is typified in the prosperous fool described by the Lord in the above story. People today are able to enjoy a short work week (unheard of till the 20th century) and have <i>"leisure"</i> time (a thing that only the rich were able to enjoy till modern times), and live in comfortable air conditioned homes, are able to retire early with their<i> "nest eggs" </i>and to say <i>"take it easy." </i>Have fun and enjoy. Simply<i> "eat, drink, and be merry!" </i><br />
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This calls to mind these words of Ezekiel:<br />
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<i>"Behold,<b> this was the iniquity of thy sister Sodom, pride, fulness of bread, and abundance of idleness </b>was in her and in her daughters, <b>neither did she strengthen the hand of the poor and needy</b>. And they were<b> haughty</b>, and <b>committed abomination before me</b>: therefore I took them away as I saw good."</i> (Eze. 16: 49-50)<br />
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This is predominantly the state of the world at the time of the coming of the judgments of the four horsemen of the Apocalypse of Christ. Many of these characteristics have been referred to in previous chapters on the white and red horses. But the characteristics now to be considered are her having <i>"fulness of bread"</i> and <i>"abundance of idleness,"</i> both descriptive of times of prosperity. Yet, this prosperity was not the result of being blessed for godly living, but in spite of it.<br />
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Even <i>"the wicked live, grow old,"</i> and are <i>"mighty in power,"</i> that is, in wealth. (Job 21: 7) In fact, as we have shown, most of the righteous have been of the poorer classes. Further, what did the Sodomites spend their<i> "free time"</i> doing? They spent their time <i>"fulfilling the lusts of the flesh and of the mind." </i>They certainly did not spend it in good deeds, such as in feeding the poor and needy. In their prosperity they <i>"committed abomination" </i>openly and defiantly before the Lord, which included idolatry and all kinds of sexual immorality and perversion.<br />
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Jesus said that the poor would always be existent in this world. (Mark 14: 7) So, we are not looking for a time when all poverty will be eliminated (except after Jesus comes, of course, and we see the new heavens and earth). Rather, we are looking for that time of <i>"peace and safety,"</i> and end time prosperity, which will be the state of the world at the time when the red and black horse riders ride into our world. Then, ironically, things will be amazingly reversed.<br />
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In the last hundred years, via industrialization and technological advancements, the world has gone <i>"from rags to riches."</i> But, when the red and black horse riders come we will see the world quickly go <i>"from riches to rags." </i>The height of the prosperity will be great but so also will be the depth of the famine and deprivation. It will be a great fall; From the heights of human glory to the lowest level of shame when worldwide civil war and famine abound!<br />
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Wrote the prophet Isaiah:<br />
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<i>"And in that day did the Lord GOD of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth: And behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine: <b>let us eat and drink; for to morrow we shall die</b>."</i> (Isa. 22: 12-13)<br />
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The words highlighted above are cited by the Apostle Paul:<br />
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<i>"If, in the manner of men, I have fought with beasts at Ephesus, what advantage is it to me? If the dead do not rise, <b>“Let us eat and drink, for tomorrow we die!”</b> </i>(I Cor. 15: 32)<br />
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This attitude prevailed in Sodom. It prevailed in the world at the time of the great deluge. It has appeared in many heathen states throughout history. It will yet prevail at the time of the end when the black horse rider brings loss of basic foods and things necessary for survival and good health. Behind this attitude is a belief that this life is what is important, any <i>"after life"</i> being merely thought of as a possibility, and therefore such belief leads to Hedonism. As we have seen in this series on the four horsemen, people in the last days will, on a grand scale, be <i>"lovers of pleasures"</i> (II Tim. 3: 4), especially <i>"the pleasures of sin"</i> (Heb. 11: 25). They will be living indulgent lifestyles, <i>"fulfilling the desires of the flesh and of the mind."</i> (Eph. 2: 3)<br />
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Moses, however, warned of the <b>dangerous state of material prosperity</b>, writing:<br />
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<i>"When you have eaten your fill and have built fine houses and live in them, and when your herds and flocks have multiplied, and your silver and gold is multiplied, and all that you have is multiplied, <b>then do not exalt yourself, forgetting the Lord your God</b>, who brought you out of the land of Egypt, out of the house of slavery</i><i>."</i> (Deut. 8:12-14)<br />
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This is similar to the words of Solomon previously cited about how the temptation of being rich is to forget the Lord and to feel no need of him. Moses warns the people against forgetting God in times of prosperity.<br />
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At the time of global prosperity, the world will be feasting, <i>"living in sensuality, passions, drunkenness, orgies, drinking parties, and lawless idolatry"</i> (I Peter 4: 3, English Standard Version). And then suddenly and unexpectedly, wham! Here comes bloodshed and famine! It makes one think of the judgment of God upon the murmuring and complaining Israelites. Wrote Moses:<br />
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<i>"And <b>while the flesh was yet between their teeth, ere it was chewed, the wrath of the LORD was kindled against the people</b>, and the <b>LORD smote the people with a very great plague</b>."</i> (Num. 11: 33)<br />
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<i>"While the flesh was in their teeth"! </i>It may be said too of that generation that will experience the judgment of the black horse rider - <i>"while they feasted and drunk came sudden famine and want"!</i><br />
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It also recalls the time in the Book of Daniel when Belteshazzar <i>"made a feast," </i>the kind that a fat rich king would make, or a Hollywood immoral<i> "fat cat"</i> or rich <i>"playboy"</i> might make, and when he was filled with food and drink, and toasting all the false gods, he saw the handwriting of God upon the wall that announced his and his kingdom's doom. (See Daniel 5) Recall also that Job's sons and daughters, who do not seem to be godly as their father, were <i>"feasting"</i> in the eldest son's house when they were destroyed by agents of the Devil. So too will the handwriting be on the wall at the time of the red and black horse riders. So too the world will be feasting, with their fine foods in their mouths, when God sends forth famine and death.<br />
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<b>Destroying The Strong & Fat Ones</b><br />
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<i>"I will feed my flock, and I will cause them to lie down, saith the Lord GOD. I will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen that which was sick: but<b> I will destroy the fat and the strong</b>; I <b>will feed them with judgment</b>."</i> (Eze. 34: 15-16)<br />
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Who are <i>"the fat"</i> and <i>"the strong"</i> upon whom the Lord promises judgment and destruction? Surely they are <i>"the rich in this world," </i>of whom the Psalmist spoke, saying of them: <i>"Behold, these are <b>the ungodly, who prosper in the world; they increase in riches</b>."</i> (Psa. 73: 12) By their wealth they have power over many people, and more often than not they use that power corruptly to increase their wealth and control over the people.<br />
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These<i> "fat cats"</i> have often been seen in high government positions where they use their political power to increase their wealth. The world at the time of the coming of the black horse of famine will suffer an attack by God upon the whole <i>"world of the ungodly"</i> (II Peter 2: 5), but particularly upon <i>"the rich and strong ones."</i> When one looks at the many trials and calamities of the day of wrath and judgment in the Apocalypse he sees how <i>"the rich" </i>are often particularly singled out for judgment. But, as we have seen, the world will be full of rich people, for nearly all countries will enjoy a standard of living higher than that of kings and rich men of ancient times. There will be in the end times, however, the super rich.<br />
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The irony in the above words is obvious. God says to those who have been <i>"feeding"</i> themselves with the finest of food and the best of earthly enjoyments (the rich) -<i> "I will feed you with judgment."</i> They will eat the judgments he has prepared for them.<br />
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On the above verse we have these good comments from the Commentaries:<br />
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<i>"The fat and the strong.—<b>While fatness is in general an emblem of prosperity, it is frequently used in Scripture, as here, for that prosperity which begets hardness of heart and forgetfulness of God</b>. (See Deuteronomy 32:15; Acts 28:27, &c.)"</i> (Ellicott's Commentary for English Readers) <br />
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<i>"fat...strong—that is, those<b> rendered wanton by prosperity</b> (De 32:15; Jer 5:28), who use their strength to oppress the weak. Compare Eze 34:20, "the fat cattle" (Isa 10:16). The image is from fat cattle that wax refractory."</i> (JBF Commentary)<br />
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In company with the above verse, notice these words of the prophet Jeremiah:<br />
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<i>"As a cage is full of birds, so are their houses full of deceit: <b>therefore they are become great, and waxen rich</b>. They are <b>waxen fat, they shine</b>: yea, they overpass the deeds of the wicked: they judge not the cause, the cause of the fatherless, yet <b>they prosper</b>; and the right of the needy do they not judge."</i> (Jer. 5:27-28)<br />
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This picture of the wicked prospering, often by <i>"ill gotten gain,"</i> in the above text, is also a picture of the character of the world's citizens at the time of the four horsemen.<br />
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<b>Fattened For Slaughter</b><br />
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<i>"Now listen, you <b>rich people</b>, weep and wail because of<b> the misery that is coming on you</b>. 2 Your wealth has rotted, and moths have eaten your clothes. 3 Your gold and silver are corroded. Their corrosion will testify against you and eat your flesh like fire. You have hoarded wealth in the last days. 4 Look! The wages you failed to pay the workers who mowed your fields are crying out against you. The cries of the harvesters have reached the ears of the Lord Almighty. 5 You have lived on earth in luxury and self-indulgence. <b><span style="color: red;">You have fattened yourselves in the day of slaughter</span></b>.[a] 6 You have condemned and murdered the innocent one, who was not opposing you."</i> (James 5: 1-6 NIV)<br />
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The world at the time of the coming judgment of the four horsemen, particularly of the black horse of famine and want, will be ungodly and will have <i>"fattened" </i>themselves for <i>"the day of slaughter,"</i> or as we say today, <i>"fattened for the kill."</i> Wrote Barnes:<br />
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<i>"The meaning is, that they appeared to have been<b> fattening themselves, like stall-fed beasts, for the day of slaughter</b>. As cattle are carefully fed, and are <b>fattened with a view to their being slaughtered</b>, so they seemed to have been<b> fattened for the slaughter that was to come on them</b> -<b> the day of vengeance</b>. Thus many now live."</i> (Commentary)<br />
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Will the world not be <i>"fattened for slaughter"</i> at the time of the end?<br />
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Barnes said further:<br />
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<i>"<span style="color: red;">As in a day of slaughter</span> - There has been much variety in the interpretation of this expression...But probably <b>the more correct idea is, that they had fattened themselves as for the day of destruction</b>; that is, <b>as animals are fattened for slaughter.</b> They lived only to eat and drink, and to enjoy life. But, by such a course, they were as certainly preparing for perdition, as cattle were prepared to be killed by being stall-fed."</i> (Ibid)<br />
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The prophet Jeremiah in his deprecation against the ungodly prayed the Lord:<br />
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<i>"pull them out like sheep for the slaughter, and <b>prepare them for the day of slaughter</b>." </i>(Jer. 12: 3)<br />
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On these words Dr. Gill wrote:<br />
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<i>"<span style="color: red;">Pull them out like sheep for the slaughter</span>; either out of the fold, or from a fat pasture; so fat sheep are plucked from the rest, in order to be killed: <b>this shows that their riches, affluence, and plenty, served but to ripen them for ruin and destruction, and were like the fattening of sheep for slaughter</b>; which the prophet, by this imprecation, suggests and foretells would be their case, as a righteous judgment upon them; see ( James 5:5) . Prepare them for the day of slaughter; or, "sanctify them"; set them apart for it."</i> (Commentary)Stephen Garretthttp://www.blogger.com/profile/10866698322854892197noreply@blogger.com0tag:blogger.com,1999:blog-31147681.post-26597004433421288822020-08-15T12:19:00.000-04:002020-08-15T12:19:06.385-04:00Morning Star Rising<i>"We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, <b>until </b>the day dawn, and <b>the day star arise in your hearts</b>." </i>(II Peter 1:19)<br />
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We have introduced the study of what is meant by "until the day star arise in your hearts." Let us continue it.<br />
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Said one commentator:<br />
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<i>"But it is hard to see how the Second Coming arises in the heart of the believer." </i>(Mark Dunagan Commentary on the Bible)<br />
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That this is true in regard to many bible commentators on the passage is not denied. However, the difficulty in seeing the connection between the experience of the morning star rising in the hearts of Christians and the day dawning is due to the fact that <b>the subject it encompasses has received little attention by writers on the second coming</b>.<br />
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That subject involves<b> the experiences of Christians who are left alive, or remain, unto the coming of that day</b>.<br />
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What does the bible say about<b> the state of Christianity at the time of the morning star rising</b>, and when the day is beginning to dawn on this dark world? What about the <b>Omega or last generation</b> of Christians? Are there any clues as to the state and character of these Christians of the last generation?<br />
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We know that<b> the bible has much to say about the state of the lost, or of the world, at the time of Christ's return</b>. But, what about <b>the state of the church?</b> Before addressing these questions, let us look at some commentary on our text.<br />
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Heinrich Meyer's Critical and Exegetical Commentary on the New Testament<br />
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<i>"The words: ἕως οὔ κ. τ. λ., show that for the believer another condition of matters will commence.<b> The time when the day dawns in the hearts of the Christians, and the morning star arises, and when consequently they can do without the light, has been variously determined</b>. According to Dorner, it is “<span style="color: red;">a time within the development of the Christian life</span> in the individual; that time, namely, when what is matter of history shall become living knowledge, influencing entirely the whole life” (Lehre v. d. Pers. Christi, 2 ed. part I. p. 104). But such a separation of the development of the Christian life of his readers into two periods can the less be assumed here, that the author would thus accuse them of still possessing a purely outward Christianity, <b>and it can hardly be supposed that he should have considered the word of prophecy as unnecessary for the advanced Christian</b>. <span style="color: red;"><b>Early commentators already correctly applied the words to the Parousia</b></span>. It is erroneous, however, to understand them of that event itself, for with the advent the morning passes into the perfect day. <b>The point of time which Peter has in view is that immediately preceding the second coming</b>, the time when the σημεῖον </i>(sign) <i>of the Son of man appears (Matthew 24:30), when believers are to lift up their heads because their ἀπολύτρωσις draweth nigh (Luke 21:28), <b>when accordingly the morning star which ushers in the day shall arise in their hearts</b>; similarly Wiesinger and Brückner."</i><br />
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Yes, indeed, have the commentators "been variously" different in ascertaining the "time" for the day star rising and thus of its significance. There is no question in my mind that the day star rising in the hearts of believers is an event that takes place in the last hour of the night and immediately before the morning of the day.<br />
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Schaff's Popular Commentary on the New Testament<br />
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<i>"<b>The reference, therefore, seems to be to the day of Christ’s Second Coming,</b> in comparison with which the present state of the world is the time of night and darkness. The prophetic word to which believers are to give earnest heed is a lamp which is to go on shining<b> until the Christ of whom it testifies appears</b>. The fact that this is the ministry it is meant to serve is the reason why they ought to give such heed to it. And <b>when</b> the day of the Lord’s Advent, which shall be like the rising of dawn upon the world, <b>is about to enter</b>, as enter it certainly shall, <b>its signs shall make themselves known to Christ’s own flock—in their hearts shall rise a light and assurance like the day-star</b>, which comes with the day and attests its full entrance. <b>Those, therefore, are right who think that the particular point of time in view is that immediately heralding the Second Advent itself</b>, ‘the time when the sign of the Son of man appears (Matthew 24:30), when believers are to lift up their heads because their redemption draweth nigh (Luke 21:28), <b>when accordingly the morning-star which ushers in the day shall arise in their hearts</b>’ (Huther)."</i><br />
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Again, this is my view exactly. The fulfillment of the prediction for the day star to arise in the heart can only be with the final generation of believers, to those who "are alive and are left unto the coming of the Lord."<br />
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Gill's commentary:<br />
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<i>"and the day star arise in your hearts; or "the sun", as the Syriac version renders it; not Christ, the morning star, the dayspring from on high, and the sun of righteousness, <b>who was already risen upon them</b>; nor the grace of God implanted in their hearts, by which they were already called out of darkness, and made light in the Lord; <b>but as the day star is the bringer of light, as the word used signifies, or the forerunner of the day, so it here intends the immediate signs and forerunners of the coming of Christ; which when observed in their hearts, and by their understandings, as being come to pass, they may lift up their heads with joy, because their redemption draws near, Luke 21:28 </b>and so the Ethiopic here renders it, "and redemption, arise for you in your hearts". Now till this time the sure word of prophecy concerning Christ's second coming is to be "taken heed unto", as a lamp, light, and torch, to direct us to it, to encourage us to love it, long for it, and hasten to it: and in so doing we shall "do well"; it will be well for the glory of God and Christ, this being setting our seals to them as true; and well for ourselves to keep up our faith, hope, and expectation of it, unmoved."</i><br />
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Gill here puts the fulfillment of the day star rising at the time immediately preceding the coming of Christ and of that new day.<br />
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Commentators at preceptaustin.com:<br />
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<i>"The second coming of Christ will have not only an externally transforming impact on the universe (2Pe 3:7, 8, 3:9, 10, 11, 12, 13-See notes 2Pe 3:7-8, 3:9, 10, 11-13), <b>but also an internally transforming impact (in your hearts) on those believers who are alive when Jesus returns</b>, forever removing any of their remaining doubts. The perfect, albeit limited, revelation of the Scriptures will be replaced with the perfect and complete revelation of Jesus Christ at the second coming (Jn 14:7, 8, 9, 10, 11; 21:25).</i><br />
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<i><b>At that time</b> believers will have perfect knowledge and all prophecy will be abolished</i><br />
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<i>for now we see in a mirror dimly, but then face to face; now (we) know in part, but then (we) will know fully just as (we) also have been fully known. (1Cor 13:14)</i><br />
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<i>Hiebert has an interesting comment on the somewhat difficult to interpret phrase "in your hearts" writing that "<span style="color: red;">The truth that Christ is coming again must first arise in their hearts, like the morning star, giving assurance of coming day</span>. Assured of His anticipated return, they will be alert to detect the gleams of dawn breaking through the darkness. <b>Those who disregard the light of prophecy will not understand the significance of these harbingers of coming day</b>. Such a living hope must have a transforming impact upon daily life." </i>(preceptaustin - <a href="https://www.preceptaustin.org/2_peter_119-21" target="_blank">here</a>)<br />
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<i>Vine adds that phosphoros "is used of the morning star, as the light–bringer, 2 Pet. 1:19, where it indicates the arising of the light of Christ as the Personal fulfilment, in the hearts of believers, of the prophetic Scriptures concerning His Coming to receive them to Himself. (Vine, W E: Vine's Complete Expository Dictionary of Old and New Testament Words. 1996. Nelson)</i><br />
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I agree with these comments.<br />
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Believing strongly as I do that I may yet see the coming of the Lord and of that glorious day, I am looking for the Lord's "knocking" and for the day star to rise in my heart! I look forward to being an eyewitness and participant in the events scheduled by God for the "end of days." Are you eagerly watching for the signs of his coming? Are you prepared for that day? The rock caves will not hide from the day of the Lord's vengeance, wrath, and tribulation. Only in Jesus, the "rock of ages," can one be safe. Many believers will have to give their lives for their allegiance to Christ in these last days. Others will be kept safe and secure, and even empowered in miraculous ways.<br />
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(The above was originally posted <a href="https://old-baptist-test.blogspot.com/2020/03/morning-star-rising.html">here</a>)Stephen Garretthttp://www.blogger.com/profile/10866698322854892197noreply@blogger.com0tag:blogger.com,1999:blog-31147681.post-14951938518800904332020-08-14T12:03:00.000-04:002020-08-14T12:03:05.657-04:00Black Horse Of The Apocalypse II<div class="separator" style="clear: both; text-align: center;">
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<i style="text-align: left;"><b>"Their visage is blacker than a coal - </b></i><i style="text-align: left;"><b>their skin cleaveth to their bones"</b></i></div>
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<i>"<b>Their visage is blacker than a coal</b>; they are not known in the streets:<b> their skin cleaveth to their bones; it is withered, it is become like a stick</b>. They that be slain with the sword are better than they that be <b>slain with hunger</b>: for<b> these pine away, stricken through for want </b>of the fruits of the field."</i> (Lam. 4: 8-9)<br />
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Such famines as described in the above words of Jeremiah have existed in communities and states since the beginning of civilization. Some famines have affected many nations at once, being caused often by drought, insects, disease in plants and animals, wars, etc. What is unique, however, about the famine under the coming of the black horse rider is that it is <b>global in scale</b>. It is also a famine that follows upon the heels of global violence and manslaughter.<br />
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It is <b>highly ironic that obesity is a common problem around the world today</b>, in the days that immediately precede the coming famine under the black horse rider. In the days preceding the black horse rider the world experiences prosperity on a scale never before experienced. People will have <i>"waxed fat,"</i> to use a scriptural expression.<br />
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<i>"Fat" </i>or <i>"fatness" </i>are words used many times in scripture for <i>obesity</i>, but also to denote a people that are well fed, who are far off from famine. Thus, when the famine under the black horse rider comes people will go from fatness and obesity to skin and bones! All because they have sinned grievously against the Lord and have rejected his Son and our only Savior, the Lord Jesus Christ, and his calls to repentance.<br />
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<b>Waxed Fat & Kicking</b><br />
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<i>"Give me neither poverty nor riches; feed me with food convenient for me: <b>Lest I be full, and deny thee, and say, Who is the LORD? </b>or lest I be poor, and steal, and take the name of my God in vain."</i> (Prov. 30: 8-9)<br />
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The general population of the world today lives better than at any time in the history of the world. Men credit this fact to man's ability to evolve, to his power to reason, to his natural abilities, and will not give credit to God. They are rich in comparison to all preceding generations. According to the words of Solomon, however, the danger in <i>"having riches"</i> and being <i>"full" </i>is that men will be likely to <i>"deny" </i>the Lord, and to mock at any possibility of having knowledge of him. Thus it has been in the case of the chosen people Israel, as well as many other nations who have been blessed by God with freedom from want.<br />
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Notice these words of Moses:<br />
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<i>"So the LORD alone did lead him, and there was no strange god with him. He made him ride on the high places of the earth, that he might eat the increase of the fields; and he made him to suck honey out of the rock, and oil out of the flinty rock; Butter of kine, and milk of sheep, with fat of lambs, and rams of the breed of Bashan, and goats, with the fat of kidneys of wheat; and thou didst drink the pure blood of the grape. <b>But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered with fatness</b>; then he forsook God which made him, and lightly esteemed the Rock of his salvation."</i> (Duet. 32: 12-15)<br />
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<i>"They are said to<b> "wax fat"</b>, enjoy <b>great outward prosperity, to abound in temporal good things</b>...thou art<b> waxen fat, thou art grown thick, thou art covered with fatness</b>; which is repeated and expressed by different words, both for the certainty of it, and <b>to denote their great affluence of good things</b>, and<b> so the more to aggravate their impiety and ingratitude</b>, next observed." </i>(Gill's Commentary)<br />
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The world at the time when the red and black horses ride will have become fat, enjoying prosperity on a scale never seen before. In describing <i>"fat" </i>or well fed people, we note these scriptures:<br />
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<i>"Their <b>eyes stand out with fatness</b>: they <b>have more than heart could wish.</b>"</i> (Psa. 73: 7)<br />
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How different is the picture of the famished! Look at the picture at the top of this chapter. Look at the description of the bodies of the famished by Jeremiah! Then, compare it with this description of those who have plenty to eat. Their <i>"eyes stand out with fatness"</i> and <i>"they have more than heart could wish."</i> The Psalmist speaks of being <i>"<b>fat and flourishing</b>." </i>(Psa. 92: 14) He also spoke, on the other hand, of his being physically<i> "weak through fasting," </i>saying <i>"<b>my flesh faileth of fatness</b>."</i> (Psa. 109: 24) Isaiah prophesied saying:<br />
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<i>"And in that day it shall come to pass, that the glory of Jacob shall be <b>made thin</b>, and <b>the fatness of his flesh shall wax lean</b>."</i> (Isa. 17: 4)<br />
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These words are comparable to those of Jeremiah given at the head of this chapter where he said<i><b>"their visage is blacker than a coal</b>; they are not known in the streets:<b> their skin cleaveth to their bones; it is withered, it is become like a stick</b>." </i>Here starvation is described as being <i>"made thin,"</i> and a case where <i>"the fatness of his flesh shall wax lean."</i><br />
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It is not sinful to be rich. Many godly men and women in scripture have been rich. In all cases, however, the godly rich were always helping the poor and sharing their abundance. Further, the Lord promises prosperity, or fatness, to those who follow his teachings and heed his wisdom. Notice these verses on that point.<br />
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<i>"The <b>liberal soul shall be made fat</b>: and he that watereth shall be watered also himself."</i> (Prov. 11: 25)<br />
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<i>"The soul of the sluggard desireth, and <b>hath nothing</b>: but the soul of the diligent shall be <b>made fat.</b>"</i> (Prov. 13: 4)<br />
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Here we see how working hard and being liberal brings fatness and good nourishment, freedom from want of food and general deprivation. It is not being rich that is sinful and immoral, but it is simply that <b>riches, like power, corrupts</b>. Very few who have become rich in this world escape degeneration and as Solomon said, keep themselves from denying the Lord and manifesting gross ignorance of him. It is also what Moses described when he said <i>"Jeshurun waxed fat and kicked."</i> On this John Calvin wrote:<br />
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<i>"Moses here severely censures the<b> ingratitude</b> of the people,<b> because when filled with delicacies, they began to wax wanton against God</b>; for, according to the vulgar proverb, <b><span style="color: red;">satiety breeds violence</span></b>; but this arises from men’s detestable depravity, who ought rather to be inclined to humility and gentleness by the loving-kindness of God, since the more abundantly <b>He supplies us with food</b>, the more does He invite us to show forth the affection that becomes children, inasmuch as He thus more closely and familiarly declares Himself to be our Father. <b><span style="color: red;">Intolerable, then, is the impiety of profane persons, who increase in insolence against Him, when they have gorged themselves with an abundance of all good things</span></b>. They are here compared to restive horses, which, if they are well fed, without exercise, kick under their rider, and are rendered almost intractable."</i> (Commentary)<br />
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Though it is not true in every case, yet it is so in most;<b> prosperity can be dangerous for your spiritual well being</b>. Not all prosperity is the result of righteous and wise living, though it is one of the fruits of it. <b>Many wicked people prosper</b> and are <i><b>"fat."</b></i> In fact, if we are to believe the record of scripture in many places, being rich in this world and having plenty to eat, makes it less likely that one is of the elect, or of the saved. Said the apostle:<br />
<i><br /></i><i>"Hath not God<b> chosen the poor of this world rich in faith</b>, and heirs of the kingdom which he hath promised to them that love him?"</i> (James 2: 5)<br />
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Jesus also taught that most rich people will fail of entering into the kingdom of God.<br />
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<i>"And again I say unto you, It is easier for a camel to go through the eye of a needle, than <b>for a rich man to enter into the kingdom of God</b>." </i>(Matt. 19: 24)<br />
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Paul also testified:<br />
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<i>"For ye see your calling, brethren, how that <b>not many wise men after the flesh, not many mighty, not many noble, are called</b>."</i> (I Cor. 1: 26)<br />
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He did not write<i> "not any," </i>thank God, but <i>"not many."</i> Few of the rich in this world are friends of God but are generally in league with Babylon and with <i>"the god of this age."</i><br />
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One good commentary gives a lengthy commentary upon the words of Moses in Duet. 32 and the words <i>"Jeshurun waxed fat and kicked"</i> under the sub heading<i> "Worldly prosperity.</i>" It says:<br />
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<i>I. A community realising worldly prosperity. Worldly prosperity sometimes comes to a man--</i><br />
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<i>1. Irrespective of his efforts.</i><br />
<i>2. By his honest efforts.</i><br />
<i>3. By his dishonest efforts.</i><br />
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<i>II. A community abusing worldly prosperity.</i><br />
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<i>1. In sympathy they withdrew from God.</i><br />
<i>2. In life they disregarded God.</i><br />
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<i>On the<b> dangers of prosperity</b></i><br />
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<i>Two main themes run through this song, strongly contrasted, like a cord of bright gold and a black cord twined together. The one which takes the lead is the gracious kindness of the Lord to Israel in the wonderful works wrought for their deliverance and exaltation, and the benefits of all kinds bestowed upon them. Then over against this stands Israel’s gross misimprovement of these blessings, Israel’s ingratitude and apostasy, with <b>the judgments which naturally followed their unfaithfulness</b>. The text is the turning point of this wonderful composition. Up to this verse the strain has been (in the main) exultant and cheering, celebrating the lofty distinction to which Israel had been raised; now it becomes sad, threatening, and bewailing an unparalleled declension. How did this come about? <b>It is all contained in these few words, which have a solemn warning for ourselves: “Jeshurun waxed fat, and kicked.”</b> Jeshurun, “the upright one,” the people who had been called and set apart to be a holy nation, aiming at righteousness, and who hitherto had been distinguished by a measure of integrity, <b><span style="color: red;">became corrupted through prosperity</span></b>.</i><br />
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<i>I. Let us regard men in their social capacity, and with respect to their general worldly interests, and <b>observe how they are commonly affected by abundant prosperity</b>. History is full of instances to show how national character has deteriorated as the wealth and power of a nation have increased. A people, while struggling for existence and contending for liberty, have displayed all the virtues of industry and frugality, of energy and courage, of public spirit and self-denying regard for the common good. Thus they establish their commonwealth and grow strong and powerful. <b>Then riches flow in; luxury follows in their train; the sons soon forget the virtues of their fathers, or despise them</b>; then parties are formed; each class, each individual, is ambitious to cope with or outshine the other. All the petty passions of our nature soon spring up into rank activity. Selfishness reigns, the general good is forgotten, and principles which once were held in honour are derided and spurned." </i>(The Biblical Illustrator)<br />
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The last generation, the Omega generation, which shall live to see the coming of the Apocalypse and all its varied judgments, will have <i>"waxed fat"</i> through the blessing of God and yet, have <i>"kicked"</i> or stubbornly rebelled against him. They do not ascribe to him, as they should, the reason for their prosperity and their being well fed and nourished. Mankind's <i>"fruitful seasons" </i>are undeserved gifts of God and if men forget this fact, they are sure to suffer for it. Testified Paul:<br />
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<i>"Nevertheless he left not himself without witness, in that <b>he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness</b>."</i> (Acts 14: 17)<br />
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How dreadful is the sin of man in the very last days! A time when men will have been so highly blessed with <i>"fruitful seasons" </i>and being <i>"filled with food,"</i> and <i>"filled with gladness in heart"!</i> Do they thank God for it and render until him the praise he is due?<br />
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The Bible says much about gratitude as well as the lack of it. Ingratitude is a sin with severe repercussions. The record of such<b> fat ingrates</b> is this:<br />
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<i>“Although they knew God, they neither glorified him as God <b>nor gave thanks to him</b>.”</i> (Rom. 1: 21)<br />
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Oh the vile ingratitude of man in the last days! What height of arrogance! The characteristics of these arrogant and ungrateful souls is that they will be <i>"lovers of self, lovers of money, proud, arrogant, abusive, disobedient to their parents, <b>ungrateful</b>, unholy."</i> (II Tim. 3: 2)<br />
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The <i>"goodness of God" </i>in giving man his food and his enjoyments was in order to draw men to God via repentance.<br />
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<i>"Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?"</i> (Rom. 2: 4)<br />
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Not only are men ingrates in regard to giving God his thanks, but they have gone even further in their kicking and rebellion by their actual<i> "despising"</i> what are <i>"the riches of his goodness,"</i> and <i>"the riches of his forbearance,"</i> and the <i>"riches of his longsuffering."</i> And, not only despising God and his gifts, there is no turning to him (repentance), but a further turning away from him.<br />
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In some respects, the wicked men who shall experience the judgments of the seven seals are to be pitied, for the judgments are severe and terrible. But, when one considers the great depravity of the people of that final wicked generation, then tendency to pity is removed. They get what they deserve for <i>"true and righteous (just) are his judgments" </i>(Rev. 19: 2). When the Lord comes in Apocalyptic judgment, he will then deal with<i> "the fat ones"</i> who have kicked at his word and sovereignty. But, more on that in the next chapter.</div>
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Stephen Garretthttp://www.blogger.com/profile/10866698322854892197noreply@blogger.com0tag:blogger.com,1999:blog-31147681.post-22120262211917756662020-08-12T11:25:00.000-04:002020-08-12T11:25:06.356-04:00Black Horse Of The Apocalypse I<div class="separator" style="clear: both; text-align: center;">
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<span style="text-align: left;"><i>"<b><span style="color: red;">he called for a famine upon the land</span></b>: he<b> brake the whole staff of bread</b>"</i></span></div>
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(Psa. 105: 16)</div>
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<i>"And when he had opened the third seal, I heard the third beast say, Come and see. And I beheld, and lo a <b>black horse</b>; and he that sat on him had a<b> pair of balances in his hand</b>. 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."</i> (Rev. 6: 5-6)<br />
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<b>This has not yet been fulfilled</b>. Those who think so are simply in error. Notice this commentary (emphasis mine):<br />
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<i>"<b>The black horseman of this seal still rides in the world today</b>, the fact being that at perhaps no other time in human history were more people threatened by the specter of starvation than at this very moment. Is the present, therefore, in any exclusive way to be identified with the rider? No. <b>The black horseman has been riding in all generations and will continue to do so until the end</b>."</i> (Coffman's Commentaries on the Bible)<br />
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This person sees a continuous fulfillment <i>"in all generations,"</i> from the fall of man till the end of time. But, this is totally untenable. The third seal's opening is what brings the black horse rider. <b>That seal has not yet been opened</b>. It was not opened at the beginning of human history, nor is it open now, but will be opened with the other six when the Lord comes again in judgment. Only a Futurist view of this prophecy is justifiable.<br />
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Wrote Dr. John Gill:<br />
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<i>"or rather of a famine, not in a spiritual sense, of hearing of the word, but <b>in a literal sense</b>; see Lamentations 4:7; not what was at the siege of Jerusalem, or in the times of Claudius Caesar, Acts 11:28;<b> but in the times of the Emperor Severus, and others, as the historians of those times, and the writings of Tertullian show</b>; when the Heathens ascribed the scarcity that was among them to the wickedness of the Christians, whereas it was a judgment upon them for their persecution of them." </i><br />
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Gill, though he does not see a continuous riding of the black horse rider through time, yet he, like others, attempts to find a fulfillment in history. Yet, <b>nothing of the scale of famine under the black horse rider has ever been realized</b>. Again, we must insist that<b> the judgments of the four horsemen are worldwide in scope</b>. They involve the <i>"inhabitants of the earth."</i> That would include all of them. As the flood judgment was universal, so too are the judgments of the Apocalypse.<br />
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Wrote Seiss in "The Apocalypse" :<br />
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<i>"But the breaking of the third seal starts another horse — <b>“a black horse”</b> — at whose appearance the seer is moved to exclamation: “And I saw, and, behold, a black horse, and he that sat on him having a pair of balances in his hand.”</i><br />
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<i>More feeling is expressed at the appearance of this power, because a more general and unmanageable plague is the subject of contemplation. Long ago did Jeremiah say: <span style="color: red;">“<b>They that be slain with the sword are better than they that be slain with hunger</b>; for these pine away, stricken through for want of the fruits of the field.” </span>(Lamentations 4:9.) <b>Black is the colour of dearth and famine</b>. When Jeremiah contemplated Judah and his gates “black unto the ground,” it was a picture “concerning the dearth.” (Jeremiah 14:1, 2.) The same prophet says: <span style="color: red;">“Our </span><b>skin was black</b><span style="color: red;"> like an oven, because of the terrible famine.”</span> (Lamentations 5:10.) It is the hue of mourning; and the rest of the description identifies it as mourning by reason of scarcity."</i><br />
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Though the word <i>"famine" </i>is not used in the text about the black horse rider, yet all agree that famine is depicted by the imagery of the scales weighing grains for rationing. Other factors also demonstrate it. Certainly <b>the color black signifies famine and the death resulting from it. </b>This the scriptures cited by Seiss show. Notice these words of the prophet:<br />
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<i>"Thus saith the LORD of hosts; Behold, I will <b>send upon them the sword, the famine, and the pestilence</b>, and will <b>make them like vile figs</b>, that cannot be eaten, they are so evil."</i> (Jer. 29: 17)<br />
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<i>"Vile"</i> figs are figs that have died and decomposed and in the<b> final stage of decomposition the dead plant (or animal) becomes blackened</b>. Such fruit is not only worthless but repugnant and is put as far away as possible from its rotting smell and putrid sight.<br />
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Those who escape murderous death under the judgment of the red horse rider may well die in the famine that will attend the slaughter and the civil upheaval. And, as the prophet said, to die by famine is far worse than being slain by the sword. The bodies of those dying from famine become <i>"nothing but skin and bones."</i> Their bodies become like wilted figs or fruit, and they become ashen or blackened in their color.<br />
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Notice also in this passage how the three judgments of sword, famine, and pestilence are the three we see in the red, black, and pale horses. But, more on that later.<br />
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Seiss continued:<br />
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<i>"The rider of this black horse carries a pair of balances in his hand. There is <b>close and careful weighing</b>: and<b> the things weighed are the common articles of food</b>. John also “heard as if a voice in the midst of the four Living ones, saying: A choenix of wheat for a denarius, and three choenixes of barley for a denarius.” When things are plentiful, exact weight or measure is not regarded. The Spirit, as given to Christ, was given without measure. So, also, in Joseph’s gathering of corn, and in David’s gathering of copper for the temple. And when corn is abundant, it is sold by gross measure, and no attention is paid to a few hundred grains, one way or the other. But <b>when it becomes high in price and scarce, then it is strictly weighed</b>, and every ounce is taken into account. And, in numerous places in Scripture, the <b>weighing out of the bread to be eaten, is given as one of the marks of great scarcity and want</b>. (Leviticus 26:20; Ezekiel 4:10, 16).</i><br />
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<i>But <b>the picture is further shown to be one of scarcity</b>, by the prices of provisions which John heard declared. <b>People do not generally suppose that God has much to do with price lists</b>. They go up and down, and millions higgle over them every day, but no one thinks of anything Divine connected with them. <b>But whether men realize it or not, price lists are made in heaven</b>. John hears the rates of corn and bread announced by the same heavenly powers by which these mystic horses are called into action. Whatever the weather, the crops, the quantities of money in the country, the extent of speculation in the market, or other subordinate causes may have to do with it, the prime and all-controlling cause is the decree of the throne. <b>It is God, from whom we have our daily bread, and it is by His will that it is plentiful and cheap, or scarce and costly</b>."</i><br />
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The awfulness of this final great famine is due to 1) its enormity, involving the whole world, or all the inhabitants of the earth, which is today over 12 billion people, and 2) its severity, cutting the world's supply of basic food stuffs to meagre remnants, and 3) the time in which it occurs, being a time immediately following the greatest time of prosperity the world has ever seen. People go from having plenty to having hardly anything. A time where silver and gold will do one very little good, where the rich are also suffering want of basic needs.<br />
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What Seiss says above about how <i>"price lists are made in heaven"</i> is worth considering further. Prior to the coming of the four horsemen, people all over the world will have been enjoying goods plenty, the average person living better than kings have done in primitive times. Russian czars in the middle ages could scarcely eat bananas. Yet, people today in all parts of the world are able to eat food that is grown in other parts of the world. Spices are abundant today as never before in the history of the world. But, men do not generally thank God for such prosperity.<br />
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Modern commerce, with its refrigeration and transportation technologies, has not only brought humankind cheap prices for most goods, and liberation from much poverty and famine, but also a dramatic societal change. Before the modernization of our present world most people lived in an agrarian society, living on farms where they produced most of their meats and other food stuffs. Today, however, food production is done by giant corporations for the most part, and individuals are totally dependent upon them and the economic system for their necessary food.<br />
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Yes, God is in control of economies. Notice these words of the prophet:<br />
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<i>"You have sown much, and harvested little; you eat, but you never have enough; you drink, but you never have your fill; you clothe yourselves, but no one is warm; and <b>he who earns wages earns wages to put them into a bag with holes</b>."</i> (Hag. 1: 6 NKJV)<br />
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Because of the judgment of God for sin, Israel suffered economically. Her <i>"harvests"</i> being not blessed, the yield is scant; And, people do not <i>"have enough"</i> means for basic survival, and what little is gained in wages is soon lost, put as it were into a bag with holes, inflation devaluing currency. In Germany in the days preceding the rise of Hitler (1921-23), inflation, or<i> "hyperinflation,"</i> was so bad that one had to bring a wheelbarrow full of Deutschmarks just to buy a loaf of bread. Others even burned the money as it was cheaper than fuel in heating! Money does not avail in times of extreme famine. You can't eat silver and gold. No wonder the prophet spoke of people throwing their silver and gold into the streets in such times! (Eze. 7: 19)<br />
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Instead of putting wages into a bag with holes, Jesus said:<br />
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<i>"Sell what you have and give alms;<b> provide yourselves money bags which do not grow old</b>, a treasure in the heavens that does not fail, where no thief approaches nor moth destroys."</i> (Luke 12: 33).<br />
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The world has rejected heavenly treasure for money and possessions. But, earthly treasures are so far different from heaven's treasures. Recall these words of the Lord:<br />
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<i>"And he said unto them, Take heed, and beware of covetousness: for a man's life consisteth not in the abundance of the things which he possesseth."</i> (Luke 12: 15)<br />
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There is a being <i>"rich in this world"</i> ( I Tim. 6: 17) contrasted with being <i>"rich towards God"</i> (Luke 12: 21), or being <i>"rich in faith"</i> (James 2: 5) or <i>"rich in good works"</i> (I Tim. 6: 18).<br />
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<b>God's judgment of nations often involves economic destruction</b>. The ten plagues sent upon the Egyptians certainly wrecked the Egyptian economy. The Book of Joel shows that one of the <i>"armies" </i>of the Lord are the various kinds of locusts, sent by God to destroy the food supplies and the crops, which brings famine and death.<br />
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Seiss continued:<br />
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<i>"<b>The prices here given, are judgment prices</b>, indicative of extreme scarcity and distress. A choenix is about a pint and a half of our measure, and is the ordinary allowance of wheat to a man for one day’s scanty subsistence. A denarius was the ordinary wages for a full day’s labour. And <b>when a choenix of wheat costs a denarius, it is as much as a man can do to earn the bread he himself consumes</b>, leaving nothing for his family or for his other wants."</i><br />
<i><br />"Judgment prices"!</i> Ponder that for awhile!<br />
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Seiss continued:<br />
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<i>"But even at these ruinous rates, there is not wheat enough. People have to betake themselves to barley — the food of horses and beasts of burden. Yet the barley is as difficult of procurement as the wheat. In ordinary times, a denarius would buy twenty-four choenixes of barley; but here a denarius will buy but three — the scanty allowance for a day’s subsistence for a slave. The arrival of things at such a pass, accordingly argues<b> a severity of hard times, distress, and want, almost beyond the power of imagination to depict</b>. Yet, <b><span style="color: red;">it is but the natural result of the state of things under the red horse</span></b>. <b>The two are closely connected as cause and effect</b>. <b><span style="color: red;">Take away peace from the earth, and inaugurate universal wars, civil strifes, and bloody feuds, and terrible scarcity of the means of subsistence must follow</span></b>."</i><br />
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One would almost think that the black horse of famine would precede the violent slaughter of the red horse, rather than the other way. Yet, as we have observed, these four horsemen appear rather synonymously or so quickly on the heels of each as to be so for all practical purposes. But, it is rather that widespread lawlessness causes economic chaos, such as we see on a very small scale now with the Coronavirus pandemic and mass rioting. Food chains have been disrupted along with many aspects of the economy so that many grocery shelves are empty.<br />
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Consider also that when food becomes scarce, it is fought after. Thus, murder and famine go hand in hand, both promoting the other.</div>
Stephen Garretthttp://www.blogger.com/profile/10866698322854892197noreply@blogger.com0tag:blogger.com,1999:blog-31147681.post-23445064439279583192020-08-08T18:39:00.002-04:002020-08-08T18:39:53.681-04:00Red Horse Of The Apocalypse XIII<div class="separator" style="clear: both; text-align: center;">
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<i><b><span style="color: red;">"wars and commotions - </span></b></i><i>upon the earth <b><span style="color: red;">distress of nations, with perplexity"</span></b></i></div>
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<i>"But when ye shall hear of <b><span style="color: red;">wars and commotions</span></b>, be not terrified: for these things must first come to pass; but the end is not by and by. Then said he unto them,<b><span style="color: red;"> Nation (or race) shall rise against nation (race)</span></b>, and kingdom against kingdom...and upon the earth <b><span style="color: red;">distress of nations, with perplexity</span></b>; the sea and the waves roaring; Men's hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken."</i> (Luke 21: 9-11; 25-26)<br />
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The coming of the judgment of the red horse rider will see the beginning of the fulfillment of these prophetic words of the Lord Jesus Christ. The time of widespread murder and violence under the red horse rider will be exceeding great as we have observed.<br />
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J. A. Seiss wrote in his commentary on red horse rider ("The Apocalypse" - emphasis mine):<br />
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<i>"The picture is particularly terrific. It presents not only disturbance of the relation of nations, the rising of nation against nation, and kingdom against kingdom; but <b>internecine collisions, civil wars, the murderous hate of one portion of citizens exercised against another portion, and bloody commotions all over the face of society</b>, having no issue but wretchedness and depopulation.<b> It is the rampage of human passion raging to all forms of bloodshed</b>, and the <b>authorities of state in vain drawing the sword to put it
down</b>."</i><br />
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Seiss, better than most commentators on the text, describes the time under the red horse rider. Notice that Seiss does not limit the killing to <i>"wars"</i> between nation states, as do many commentators, but includes killing on the smallest scale, within towns and villages, between individual citizens. Notice also how he ponders how <i>"the authorities of state"</i> must somehow have become ineffectual in stopping it, a point we have considered at length.<br />
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We have already seen how the word <i>"nation"</i> (Greek 'ethnos') does not denote a political state alone but includes races, clans, tribes, or ethnicities. So, we will have<b> race wars all over the planet</b>, in every political state where there is a diversity of ethnicities. Are we not seeing this on a growing scale in America and other parts of the world in 2020?<br />
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Seiss also wrote:<br />
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<i>"<b>Fancy a world which has no peace in it </b>— no concord but that of lawless and selfish passion — no regard for life when it stands in the way of covetousness or ambition — no amity between its nationalities, or internal harmony and toleration between citizens of the same city or state — <b>but every man’s sword is against his fellow, and every one’s hand rises up against the hand of his neighbour</b>, and<b> international slaughter, civil butchery, and private revenge and murder are the order of the day</b>, — and <b><span style="color: red;">you have what the earth will be under the judgment power of this red horse and his rider</span></b>. Of old, already, Jehovah threatened to bring a sword to avenge the quarrel of the covenant; and to “call for a sword upon all the inhabitants of the earth.” (Jeremiah 25:29.) And<span style="color: red;"> in this horseman, with his great sword taking peace from the earth, and desolating the world with violence and bloodshed, we have the final fulfilment of that threat</span>. Nor need any one be at a loss to see how everything is already tending to just such a condition of society and the world."</i><br />
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Again, this is good commentary and I am glad to include it here in this series on the red horse rider. He also alludes to the old testament prophecies respecting the insanity that will bring such a murderous state, at which prophecies we have looked.<br />
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In the words of Jesus above the word <i>"commotions" </i>is from the Greek noun<i> "akatastasia"</i> which in the KJV is translated by <i>"confusion"</i> (2x), <i>"tumult"</i> (2x), and <i>"commotion"</i> (1x). It is rendered <i>"tumults"</i> in Luke 21: 9, RV; 2 Cor 6: 5; 2 Cor 12: 20. We may also include the idea of riots and uproars. Wrote W.E. Vine:<br />
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<i>"Confound, Confuse, Confusion [Noun] akatastasia "instability," (a, negative, kata, "down," stasis, "a standing"), denotes<b> "a state of disorder, disturbance, confusion, tumult,"</b> 1 Cor 14:33; James 3:16, <b>"revolution or anarchy;"</b> translated "tumults" in Luke 21:9 (AV, "commotions"); 2 Cor 6:5; 2 Cor 12:20." </i><br />
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All this is what we see occurring when the red horse rider comes forth to unleash his judgment upon the world at the time when Christ comes forth on his white horse of judgment. Christ comes, as we have observed, in Apocalyptic judgments before he appears in bodily form in Revelation chapter nineteen. When the four horsemen are riding, Christ is riding. His presence will be in those judgments. Or, we may say, he will come in those judgments. He will be the administrator behind the administrations of the horsemen.<br />
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The word<i> "distress" </i>in<i> "distress of nations"</i> is from the Greek noun <i>"synochē"</i> and means <i>"restraint, i.e. (figuratively) anxiety:—anguish, distress."</i> (Strong) Again, more reference to the psychological terrors of men of the very last days when God's judgments are upon them. <i>"Nervous breakdowns"</i> common. People <i>"going nuts."</i> People living in terror. The Greek word carries the idea of being in <i>"the narrows" </i>on in <i>"the straits,"</i> which is what people will feel in those evil times. They will feel trapped with no mental escape.<br />
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This is what was long ago predicted by the prophet.<br />
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<i>"<b>That day is a day of wrath</b>, <b>a day of <span style="color: red;">trouble and distress</span>, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darknes</b>s. A day of the trumpet and alarm against the fenced cities, and against the high towers. <b><span style="color: red;">And I will bring distress upon men</span></b>, that they shall walk like blind men, because they have sinned against the LORD: and<b> their blood shall be poured out as dust</b>, and their flesh as the dung. Neither their silver nor their gold shall be able to deliver them in <b>the day of the LORD'S wrath</b>; but the whole land shall be devoured by the fire of his jealousy: for <b>he shall make even a speedy riddance of all them </b>that dwell in the land."</i> (Zep. 1: 15-18)<br />
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Notice how the judgment includes bringing<i> "distress"</i> upon men in the day of God's wrath. This is what Jesus also foretold. We are also once again told of one of the reasons for the <i>"trouble and distress</i>"; It is to <i>"make even a speedy riddance of all"</i> the wicked of the earth.<br />
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The word<i> "perplexity"</i> is from the Greek noun<i> "aporia"</i> and of this word Vine says - <i>"perplexity" in Luke 21: 25 (lit., "at a loss for a way," a, negative, poros, "a way, resource"), of the distress of nations, <b>finding no solution</b> to their embarrassments; papyri illustrations are in the sense of being <b>at one's wit's end, at a loss how to proceed, without resources</b>."</i><br />
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Is this not where we are today in 2020? We have today serious problems as a world and we have no answers! No one knows what to do. All are fearful of the future. At the time of the judgment of the red horse rider they will feel, and will actually be, trapped and see no way of escape and they will be given over to despair and utter despondency.<br />
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Surely there will be a<b> lot of suicides also during the time of the red horse rider</b>. People will not only be killing each other, but killing themselves, or getting others to kill them in<i> "mercy killings." </i>Later in the Apocalyptic judgments we see that suicide, as a way of escaping the calamities of the last days, is taken away! At that time men in pain will <i>"seek death"</i> but not find it. (Rev. 9: 6)<br />
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There will be no one with <i>"understanding of the times"</i> except some few Christians and they will not be heeded. The times under the red horse rider will be as it was described in Chronicles.<br />
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<i>"In those times there was<b> no peace to him who went out or to him who came in, for many disturbances afflicted all the inhabitants of the lands</b>. “Nation was crushed by nation, and city by city, for <b>God troubled them with every kind of distress</b>.”</i> (II Chron. 15: 3-6)<br />
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Notice how the murdering was done on every level of society. They were troubled and distressed and peace was gone. City fighting city! Neighbor fighting neighbor! Race fighting race! State fighting state!<br />
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In Ellicott's Commentary for English Readers we have these words:<br />
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<i>"<b>Nation is gôwy, i.e., a community of kindred, such as a tribe or clan, rather than a merely political aggregate</b>. The allusion is to the old<b> feuds and contentions between rival tribes</b>, e.g., between Ephraim and Gilead (Manasseh) (Judges 12), or between Benjamin and the other tribes (Judges 20). The verse vividly portrays an <b>internecine strife, like that described in Isaiah 19:2</b> : “And I will set the Egyptians against the Egyptians, and they shall fight every one against his brother, and every one against his neighbour; city against city, kingdom against kingdom;” or like that depicted by the same prophet (Isaiah 9:18-21): “No man shall spare his brother...they shall eat every man the flesh of his own arm [i.e., of his natural ally]: Manasseh, Ephraim; and Ephraim, Manasseh; and they together shall be against Judah.”</i><br />
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The Lord <i>"did vex them with all adversity.—Had confounded (or, discomfited) them with every kind of distress. (Comp. Zechariah 14:13 : “A great confusion from the Lord.”)."</i><br />
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<b>Sacrificial or Close Combat Sword (knife)</b><br />
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The rider on the red horse is given<i> "a great sword" </i>(megale machaira). The sword is an emblem of what he was to do and also of the murderous times with the opening of the second seal.<br />
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<i>"The<b> sword is an emblem of war, of slaughter, of authority </b>Romans 13:4, and is used here as signifying that that period would be characterized by carnage."</i> (Barnes)<br />
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<i>"There is a very general agreement that the red horse signifies <b>war - slaughter</b> by the sword which was given to "him that sat thereon." Slight variations of the application occur."</i> (Pulpit Commentary)<br />
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The horseman's<i> "great sword" </i>is a translation of<i> máchaira megálee</i>. Again, this is not the ordinary sword of war (romfaia) but a <b>short sword or long knife like a dagger</b>. Frequently, <b>máchaira is the knife used to prepare a sacrifice or to slaughter an animal </b>for food. It is also the sword worn by magistrates and executioners. It is no doubt similar to the famous Roman <i>"gladius."</i> That the red horseman's sword is <i>"great"</i> (megálee) may mean either that it is 1) larger or longer than usual or 2) highly effective in doing its job. The latter no doubt. It is also a weapon of close combat, unlike a very long sword. It is to kill up close, which of course it must be, in animal sacrifice, where one hand is on the animal and the other holding and thrusting the knife.<br />
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<i>"And there was given unto him a great sword. Here, again, <b>μάχαιρα</b>, though used also in a wider sense, signifies strictly <b>the sacrificial knife</b>, the natural instrument of the slaughter mentioned. It is the LXX. word used in Genesis 22:6, 10, in the account of the sacrifice of Isaac, where it is also closely connected with σφάττω, "to sacrifice," the verb used in this passage."</i> (Pulpit Commentary)<br />
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Seiss also wrote in <i>"The Apocalypse"</i>:<br />
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<i>"A great and terrible weapon is also put into his hand; <b>not the ordinary sword of war (romyai>a), but (macaira megalh) a great sword of one having the power of life and death</b>. And the result of his presence is war, much taking of life by public executions, and <b>mutual killing among men</b>."</i><br />
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Not only is the violent sacrificial killing or slaughter signified by the kind of sword described, but also by the Greek word used for <i>"should kill"</i> - <i>"that they should kill (σφάξουσιν - sphaxousin) one another."</i><br />
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The Greek word σφάξουσιν [sphaxousin] means <i>"to slaughter,"</i> being<i> "the killing of a person by violence," or to "butcher or murder someone."</i> The same Greek root is used to describe the Lamb<i> “as though it had been <b>slain</b>.”</i> (Rev. Rev. 5: 6+)<br />
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<i>"This will be a time of <b>unprecedented bloodshed </b>which will <b>forever puncture the naive view of humanism that man is inherently good</b>."</i> (A. T. Robertson)<br />
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What has been shown in this series is that the<b> "beginning of woes"</b> comes with the rider on the red horse. That age ending period will be so bloody, so dangerous and deadly, that Christ warned us that <i>“if that time of troubles were not cut short, no living thing could survive, but for the sake of God’s chosen it will be cut short.” </i>(Matt. 24: 22)Stephen Garretthttp://www.blogger.com/profile/10866698322854892197noreply@blogger.com0tag:blogger.com,1999:blog-31147681.post-39512505244462668402020-08-04T11:54:00.002-04:002020-08-04T16:29:15.311-04:00Red Horse Of The Apocalypse XII<div class="separator" style="clear: both; text-align: center;">
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<i style="text-align: start;"><b>"I set all men every one against his neighbour"</b></i></div>
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<span style="text-align: start;">(Zec 8:10)</span></div>
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In the previous chapters we observed how several causes are at work in bringing about the taking of peace from the earth and the bringing of widespread murder. The sin of man will precipitate the action of the Lord in removing divine restraints upon the wrath, sin, and hubris of man. The removal of these restraints will increase that sin and bring multiple evils upon the sinful world. Not only will the Lord remove restraint but he will send madness upon the wicked masses.<br />
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In this chapter we will see the<b> effects of this sin and madness</b>; How they involve the very things described under the coming of the red horse rider.<br />
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<b>God Sets One Against Another</b><br />
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<i>"When they blew 300 trumpets, <b><span style="color: red;">the Lord set the sword of one against another even throughout the whole army</span></b>; and the army fled as far as Beth-shittah toward Zererah, as far as the edge of Abel-meholah, by Tabbath. "</i> (Judges 7: 22)<br />
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On this verse Dr. Gill wrote:<br />
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<i>"<b>and the Lord set every man's sword against his fellow throughout the
host</b>;
<b><span style="color: red;">and so slew one another</span></b>; either suspecting treachery, as Grotius,<b> and so in revenge, wrath, and indignation, drew their swords on each other</b>; or through the terror and amazement they were in at the sounds they heard, and the blazing torches dazzling their eyes, they knew not what they did, or who they fell upon, taking their friends for foes, supposing the Israelites were got into their camp; and the rather they might be led into this mistake, since there were people of different languages among them, as Josephus observes; <b>but the thing was of God</b>, it was <b><span style="color: red;">he that took away their reason and judgment from them</span></b>, and infatuated them, and filled their imaginations with such strange apprehensions of things; and threw into their minds such terror and amazement, and <b><span style="color: red;">directed them to point their swords at one another</span></b>."</i><br />
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<b>This is what we will see happen under the red horse rider</b>; Striking the evil masses with<i> madness </i>so that they will begin to kill one another. The madness is in the psychology and reflects the <i>"taking of peace"</i> from the mind. This helps to bring the <i>"taking of peace"</i> externally in social relations, or in groups. When the individual psychology goes haywire then so do the groups in which the individual is a member. Individual psychology affects social psychology (and vise versa). It affects both macro and micro sociological institutions.<br />
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In the instance above, in one of the wars of the Jews against the idolatrous nations of Canaan, the Israelites were spared any of the fighting. The Lord sent a madness into <i>"the armies of the aliens"</i> (Heb. 11: 34), and these enemies of God and his people began in mass confusion and tumult to kill each other. God<i> "took away their reason and judgment."</i> We can speculate all we want (as many commentators do) about the immediate reason for these enemies to kill each other (in the case here in Judges), but it matters not. The fact is, the madness sent by God was the cause.<br />
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Think of a world under the red horse rider (the beginning of woes or travail) when people lose their sanity, their reason and judgment, and where every man is filled with fear and rage, and where no one trusts anyone, and where neighbor murders neighbor! A nightmare indeed. But, it is all what the final generation of sinners will fully deserve.<br />
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What the Lord caused to happen in the above instance (Judges) was on a small scale, involving only thousands of people going mad, but in the time of the red horse rider it will be on a global scale. Recall how we have already observed how this madness will bring about a condition where men are, with few exceptions, like Ishmael, who was a <i>"wild man"</i> whose <i>"hand will be against every man, and every man's hand against him."</i> (Gen. 16: 12)<br />
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Another example of the Lord causing mutual slaughter is found in these words:<br />
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<i>"While Saul talked to the priest, the <b>commotion</b> [hamown, commotion, riot] in the camp of the Philistines continued and increased; so Saul said to the priest, "Withdraw your hand." Then Saul and all the people who were with him rallied and came to the battle; and <b><span style="color: red;">behold, every man's sword was against his fellow, and there was very great confusion </span></b>[mehumah]. "</i> (1 Samuel 14: 19-20)<br />
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Here the Lord does again what he did in the Judges text above. There was commotion and rioting, sent no doubt from the Lord as his weapons of war. This <i>"great confusion"</i> among the Yahweh rejecters, who were attempting to destroy God's chosen people, led them to kill each other. Again, this is what we will see on a global scale under the red horse rider.<br />
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On this instance in I Samuel Dr. Gill wrote:<br />
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<i>"<span style="color: red;">and, behold, every man's sword was against his fellow</span>; taking one another for Hebrews, or treacherous and disaffected persons; so that, though the Israelites had neither swords nor spears, they needed none,<b><span style="color: red;"> for the Philistines destroyed one another with their own swords</span></b>; and there was a very great discomfiture; <b>noise, tumult, confusion, slaughter, and destruction</b>."</i> (Commentary)<br />
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Here are other examples:<br />
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<i>"And I will <b>set the Egyptians against the Egyptians</b>: and<b><span style="color: red;"> they shall fight every one against his brother, and every one against his neighbour</span></b>; city against city, and kingdom against kingdom."</i> (Isa. 19: 2)<br />
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<i>"And I will give children to be their princes, and babes shall rule over them. And the people shall be oppressed, <b><span style="color: red;">every one by another, and every one by his neighbour</span></b>: the child shall behave himself proudly against the ancient, and the base against the honourable."</i> (Isa. 3: 3-4 kjv)<br />
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<i>"And I will <b>call for a sword against</b> him throughout all my mountains, saith the Lord GOD:<span style="color: red;"> <b>every man's sword shall be against his brother</b></span>."</i> (Eze 38:21)<br />
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<i>"For before these days there was no hire for man, nor any hire for beast; <b>neither was there any peace</b> to him that went out or came in because of the affliction: for<span style="color: red;"> </span><b><span style="color: red;">I set all men every one against his neighbour</span>.</b>"</i> (Zec 8:10)<br />
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<i>"And it shall come to pass in that day, that <b>a great tumult from the Lord shall be among them</b>; and<span style="color: red;"> <b>they shall lay hold every one on the hand of his neighbour, and his hand shall rise up against the hand of his neighbour</b></span>."</i> (Zechariah 14:13)<br />
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<i>"<b>Take ye heed every one of his neighbour</b>, and<b> trust ye not in any brother</b>: for every brother will utterly supplant, and every neighbour will walk with slanders. And they will deceive every one his neighbour, and will not speak the truth: they have taught their tongue to speak lies, and weary themselves to commit iniquity."</i> (Jer 9: 4-5)<br />
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<i>“I will overthrow the thrones of kingdoms and destroy the power of the kingdoms of the nations; and I will overthrow the chariots and their riders, and the horses and their riders will go down, <b>everyone by the sword of another</b>.”</i> (Haggai 2: 22)<br />
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What an avalanche of testimony as to how and why people will kill each other under the coming of the red horse rider!<br />
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<i>"In those times there was <b><span style="color: red;">no peace to him who went out or to him who came in</span></b>, for <b>many disturbances afflicted all the inhabitants of the lands</b>. “<b>Nation was crushed by nation, and city by city, for God troubled [mehumah] them with every kind of distress</b>.”</i> (2 Chronicles 15:3-6)<br />
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That is what we see <i>"in those times"</i> when the red horse rider comes with the opening of the second seal of that mysterious scroll.Stephen Garretthttp://www.blogger.com/profile/10866698322854892197noreply@blogger.com0tag:blogger.com,1999:blog-31147681.post-85594987742646297082020-08-02T08:49:00.001-04:002020-08-02T08:52:05.401-04:00On Forgiveness<i>"But if ye forgive not men their trespasses, neither will your Father forgive your trespasses."</i> (Matt. 6: 15 KJV)<br />
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In counseling a Christian recently about forgiving a brother who is repenting of his sins, I had this Christian say to me:<br />
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"<i>I forgive him but don't want anything to do with him."</i><br />
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<i>"I forgive but I don't have amnesia" </i>(about the sins).<br />
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In response to these remarks I said or asked:<br />
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1. If you don't forgive, you will not be forgiven.<br />
2. Is that the kind of forgiveness God shows towards you?<br />
3. He forgives but doesn't want anything to do with you?<br />
4. God does have amnesia in regard to my sins! He forgets them!<br />
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This Christian had so much hate towards the sinning brother! Yes, the brother did do wrong. But, God is giving him grief over it, and he is contrite and sorry and wants both forgiveness and a restoration of love. Should we say "I forgive you but don't want anything to do with you?"<br />
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I came away from this counseling and communication with this thought: This person, though a Christian, seems to know nothing about the gospel and its teaching on forgiveness. That was a shocking and disturbing revelation.<br />
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What think ye?Stephen Garretthttp://www.blogger.com/profile/10866698322854892197noreply@blogger.com0tag:blogger.com,1999:blog-31147681.post-32796609178457655792020-07-31T19:25:00.002-04:002020-08-01T08:23:56.116-04:00Red Horse Of The Apocalypse XI<div class="separator" style="clear: both; text-align: center;">
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<i style="text-align: start;">"The Lord will <b><span style="color: red;">smite you with madness</span></b>"</i></div>
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<span style="text-align: start;">(Deut 28: 28)</span></div>
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It has never happened before. People killing one another on a vast worldwide scale. Such an event seems preposterous. Surely that can never happen. All peace gone? Could that really happen? What could possibly cause such a stupendous phenomenon?<br />
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We have already seen that it is the sin of man that brings God to withdraw his merciful restraints upon the wicked and their enterprises. We have called attention to the nature of the sinful behavior of the last generation, that <i>"wicked and adulterous generation,"</i> the generation that shall experience the judgments of the Apocalypse, and how it reaches its fullness in that final generation and precipitates the end time judgments.<br />
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As I have observed, something drastic must happen to the psychology of the men of that final society. I have pondered this difficulty much. The commentaries offer little help here. I can speculate about several possibilities, but will save doing so till we have considered several important points first.<br />
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<b>End Time Madness</b><br />
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All can agree that a kind of insanity and chronic paranoia must be present in the end time masses to bring them to slaughter one another violently. We should all also agree that such insanity is a judgment of God. Peace given by God is a blessing. Peace taken away by God is a curse and a judgment. So, will God cause end time insanity during the time of the red horse rider? I think so. Notice these words:<br />
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<i>“The Lord will <b><span style="color: red;">smite you with madness</span></b>, blindness and with bewilderment of heart."</i> (Deut 28: 28)<br />
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<i>"Madness"</i> may be translated as<i> "craziness"</i> (Strong), or as <i>insanity</i> or <i>lunacy</i>. The judgment of God turns men into <i>"raving maniacs."</i><br />
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End time madness can be inferred by the fact that the red horse rider <i>"takes peace from the earth."</i> This is because<b> the peace that is taken is not merely external, but internal</b> as well. People will lose their<i> peace of mind</i> at the time of the slaughter occurring under the red horse rider.<br />
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In the previous chapter we saw how God gives wicked rulers to a people as a judgment for their sins. We cited Calvin on this point and showed several scriptures that upheld that idea. But, not only is the giving of such wicked rulers a judgment of God, but so also is his causing people to go mad. This is what we see happening under the administration of the red horse rider's judgment. It is a deadly prognosis for a society. Oh the insanity of the last days! The destructive paranoia!<br />
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When God intends to destroy a people for their rebellion he will not only send them wicked rulers but will also send them insanity. This truth was even recognized by the heathen. Notice these words:<br />
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<i>"For those whom God to ruine has design’d,</i><br />
<i>He fits for Fate, and <b><span style="color: red;">first destroys their Mind</span></b>.</i><br />
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<i>John Dryden, The Hind and the Panther (1687)</i><br />
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<i>The idea that God first destroys the minds of those He determines to ruin doesn’t originate with Dryden. Lycurgus of Sparta (c. 900-800 BC) is often credited with saying of the Greek gods, <span style="color: red;">“When falls on man the anger of the gods, first from his mind they banish understanding.”</span> Publilius Syrus (85-43 BC) wrote, <span style="color: red;">“Whom Fortune wishes to destroy she first makes mad.”</span> Henry Wadsworth Longfellow, writing in 1875, repeated the assertion in “The Masque of Pandora” by having Prometheus say, <span style="color: red;">“Whom the Gods would destroy they first make mad.”</span> Does the Bible agree that God first strikes with madness those He is bringing to destruction? If so, are we now beginning to see it come to pass in the world?" </i>(“He…first destroys their mind” - <a href="https://www.wordofhisgrace.org/wp/madness/" target="_blank">here</a>) <br />
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When the red horse rider comes, the Lord, through that agent, will<i> "smite with madness"</i> the masses of the planet. Of course, we know that the bible teaches that lost sinners, till they are renewed by the word and Spirit, suffer from a kind of spiritual or moral madness. Sinners are crazy in their sinning. Said Solomon: <i>"the <b>heart of the sons of men is full of evil</b>, and <b><span style="color: red;">madness is in their heart</span></b> while they live, and after that they go to the dead."</i> (Eccl. 9:3)<br />
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On this verse Dr. Gill wrote:<br />
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<i>"and madness is in their heart while they live; or <b>"madnesses": every sin is madness</b>; for who but a madman would stretch out his hand against God, and strengthen himself against the Almighty, and run upon him? who but a madman would rush into sin in the manner he does, and expose himself to dangers and death, even eternal death? Wicked men are <b>mad upon their lusts</b>, and <b>mad against the saints, and all that is good</b>; this insanity is in their hearts, and shows itself in their lives, and continues with them as long as they live, unless called by grace."</i> (Commentary)<br />
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If sin is madness, and if sin will reach its fullness in the very last days, then madness of course will also be unparalleled. Notice that Gill speaks of sinners being <i>"mad against the saints and all that is good." </i>This is in keeping with the words of the apostle who, in describing the sins of the very last days, says that sinners will be <i>"despisers of those that are good."</i> (II Tim. 3: 3) Sin is mental derangement. It is utter senselessness.<br />
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We use that word <i>"insanely"</i> as adjective and/or adverb for many things, such as <i>"insanely jealous,"</i> and <i>"insanely angry,"</i> and <i>"insanely passionate," </i>etc. Sinners are insane when it comes to their lusts. They are <i>"beside themselves."</i> Paul spoke of this when he wrote:<br />
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<i>"For whether we be <b>beside ourselves</b>, it is to God: or whether we be <b>sober</b>, it is for your cause."</i> (II Cor. 5: 13)<br />
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<i>"We be beside ourselves"</i> is from the Greek word <i>"existēmi"</i> (ἐξέστημεν) and means<i> "to throw out of position, displace, to amaze, to astonish, throw into wonderment, to be amazed, astounded, to be out of one's mind, besides one's self, insane."</i> (Strong) Thus, we may say that insanity involves people being <i>"out of their minds."</i><br />
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In the text<i> "beside ourselves" </i>is set in contrast to the word <i>"sober."</i> That word is from the Greek <i>"sōphroneō"</i> and means <i>"to be of sound mind, i.e. sane, (figuratively) moderate:—be in right mind, be sober (minded), soberly."</i> (Strong) A sober mind is a<i> "sound"</i> or <i>"healthy"</i> mind. It is translated <i>"right mind"</i> in Mark 5: 15 and Luke 8: 35. The demoniac, while possessed, was not in his<i> "right mind."</i> But, after his exorcism, he is sitting at the feet of Jesus and in his <i>"right mind." </i>If demon possession brings insanity, and if demon possession is rampant in the world in the days of the red horse rider, then so will be insanity. A world filled with the criminally insane! In such a state you can see why there would indeed be no peace!<br />
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Notice this other prophecy of coming insanity:<br />
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<i>"For thus says the LORD God of Israel to me: “Take <b>this wine cup of fury </b>from My hand, and<b> cause all the nations</b>, to whom I send you, to drink it. And they will drink and stagger and <b><span style="color: red;">go mad</span></b> <b>because of the sword</b> that <b>I will send </b>among them.” Then I took the cup from the LORD’S hand, and made all the nations drink, to whom the LORD had sent me."</i> (Jer. 25:15-17)<br />
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What do we see under the red horse rider? A <i>"great sword."</i> This is the sword of the Lord. We may well say that the words of this prophecy are fulfilled then. That sword brings madness, obviously, for when people are slaughtering each other they are indeed mad.<br />
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We see this kind of madness in king Saul.<br />
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<i>"And it came to pass on the morrow, that<b> the evil spirit</b> from God came upon Saul, and he<b> prophesied </b>in the midst of the house: and David played with his hand, as at other times: and there was a javelin in Saul's hand."</i> (I Sam. 18: 10)<br />
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The words <i>"evil spirit" </i>are also translated as <i>"a harmful spirit"</i> (ESV), <i>"a tormenting spirit"</i> (NLT), <i>"distressing spirit" </i>(NKJV). This is the same <i>"spirit"</i> that will be sent by the Lord to afflict the world of sinners when the red horse rider appears.<br />
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The word <i>"prophesied"</i> is also variously translated.<br />
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<i>"and <b>he raved </b>within his house while David was playing the lyre."</i> (English Standard Version)<br />
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<i>"and he <b>began to rave</b> in his house like a madman." </i>(NLT)<br />
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These are better translations because it lets the reader know that the prophesying of Saul was not the same prophesying that is done by true prophets. Wrote one:<br />
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<i>"And so he lost all control over himself, and <b>prophesied</b>. The conjugation employed here (Hithpahel) is <b>never used of real, true prophecy </b>(which is always the Niphal), but of <b>a bastard imitation </b>of it. Really <b>Saul was in a state of frenzy</b>, unable to master himself, speaking words of which he knew not the meaning, and <b>acting like a man possessed</b>. In all this there was something akin to the powerful emotions which agitated the true prophet, only it was not a holy influence, but one <b>springing from violent passions and a disturbed state of the mind</b>. In order to soothe him David played with his hand, as at other times, but without the desired effect. On the contrary, Saul brandished the javelin, which he carried as a sort of sceptre in his hand, with such violence that David twice had to escape from this threat of injury by flight."</i> (Pulpit Commentary)<br />
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The condition of Saul will also be the mental condition of the masses at the time of the slaughter under the red horse rider. Notice these words about mad men from Solomon:<br />
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<i>"<b>As a mad [man]</b>, who casteth firebrands, arrows, and death..."</i> (Prov. 26: 18)<br />
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That is an interesting verse on insanity. Wrote Dr. Gill:<br />
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<i>"Or the<b><span style="color: red;"> instruments of death</span></b>, as Aben Ezra; or the sharp arrows of death, as the Targum and Syriac version; who casts firebrands into the houses and barns of his neighbours, to consume them; or arrows at their persons and cattle, to destroy them; or any<b><span style="color: red;"> other instruments of death</span></b>,<b> which none but a mad man, or one wickedly mad, would do</b>." </i>(Commentary)<br />
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Said another commentary:<br />
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<i>"there would come idiocy, blindness, and confusion of mind, three psychical maladies; for although blindness signifies primarily bodily blindness, the position of the word between idiocy and confusion of heart, i.e., of the understanding, points to <b>mental blindness </b>here." </i>(Keil, C. F., & Delitzsch, F., Deut 28:28)<br />
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How will people kill one another under the red horse rider? Will it all be by guns? Or, with guns not available, will the people find other ways to kill their neighbors? Yes. They will use any and all kinds of <i>"instruments of death,"</i> such as arrows, firebrands, etc.<br />
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When God defeated the armies who attacked Israel, he did so by striking them with madness so that they began to kill each other in a psychotic panic of confusion and delusion. This is what we will look at in the next posting.Stephen Garretthttp://www.blogger.com/profile/10866698322854892197noreply@blogger.com0tag:blogger.com,1999:blog-31147681.post-64684673276488952682020-07-29T12:10:00.002-04:002020-07-29T12:37:15.298-04:00Red Horse Of The Apocalypse X<div class="separator" style="clear: both; text-align: center;">
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<i>"when the wicked beareth rule, the people mourn"</i></div>
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(Prov. 29: 2)</div>
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<i style="text-align: start;">"they which lead thee cause thee to err"</i></div>
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<span style="text-align: start;">(Isa. 3: 12)</span><br />
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<span style="text-align: start;">Wrote John Calvin:</span></div>
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<i>"...<b><span style="color: red;">they who rule unjustly and incompetently have been raised up by him to punish the wickedness of the people</span></b>...we need not labor to prove that<b><span style="color: red;"> a wicked king is the Lord’s wrath upon the earth</span></b> [Job 34:30, Vg.; Hos. 13:11; Isa. 3:4; 10:5; Deut. 28:29], for I believe no man will contradict me; and thus nothing more would be said of a king than of a robber who seizes your possessions, of an adulterer who pollutes your marriage bed, or of a murderer who seeks to kill you. For Scripture reckons all such calamities among God’s curses."</i> (Calvin's Institutes - Book four, chapter 20, section 25 as cited <a href="https://billmuehlenberg.com/2016/02/27/calvin-on-wicked-rulers-and-gods-judgment/" target="_blank">here</a>)<br />
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And he adds, <i>"For since <b><span style="color: red;">a wicked prince is the Lord’s scourge to punish the sins of the people</span></b>, let us remember, that it happens through our fault that this excellent blessing of God is turned into a curse."</i><br />
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We have already seen how the perverse psychology and sociology of the very last days will be a secondary means that the Lord will use to cause the murderous slaughter under the coming of the red horse rider of judgment. We have seen how the wickedness of men will have reached a <i>"boiling point"</i> at the time of the judgments of the four horsemen; Then the Lord removes his restraints, sends the judgment of the red horse rider, and there is the <i>"beginning of woes."</i><br />
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We have seen how one of the ways that God will <i><span style="color: red;">"take peace from the earth" </span></i>is <b>by his removal of righteous rulers</b>, they being viewed as a gift from God for the <i>"keeping of the peace,"</i> so that their removal, and their replacement with wicked rulers, destroys the peace and safety. This was well understood by Calvin as the previous citations show.<br />
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<b>Righteous Rulers Ensure Peace</b><br />
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<i>"<b><span style="color: red;">When the righteous are in authority</span></b>, the people rejoice: but <b><span style="color: red;">when the wicked bear rule</span></b>, the people mourn."</i> (Prov. 29: 2)<br />
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You can be sure that the world's rulers at the time of the red horse rider will not be just and righteous. Rather, they will be wicked and immoral. The effect of such a state will be one of anarchy, the very kind we see on a gigantic scale when the Apocalyptic judgments begin; And, they <b>begin with worldwide civil war </b>under the administrations of the red horse rider.<br />
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<i>"When the righteous are in authority"</i> the people <i>"rejoice"</i> and are happy because they enjoy peace and safety with its fruits of prosperity and general well being (what we call today a "peace dividend" or the "commonwealth").<br />
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Notice these words of the apostle Paul:<br />
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<i>"I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; For kings, and <b>for all that are in authority</b>;<b><span style="color: red;"> that we may lead a quiet and peaceable life </span></b>in all godliness and honesty."</i> (1 Tim. 2: 1-2)<br />
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The effect of good men ruling in authority is that citizens <i>"lead a <b><span style="color: red;">quiet and peaceable life,</span></b>"</i> hopefully too <i>"in all godliness and honesty." </i>So what is a <i>"quiet and peaceable life"?</i><br />
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In "<i>quiet and peaceable</i> (ἤρεμον καὶ ἡσυχιον) <i>life"</i> the word <i>"quiet"</i> is from the Greek <i>"ḗremos"</i> (used only here in NT), and <i>"peaceable" </i>is from<i> "hēsychios"</i> (both adjectives of "life"). The former denotes that which is <i>"undisturbed or placid," </i>or<i> "free from <b>outward</b> disturbance,"</i> or<i> "without needless commotion or disturbances."</i> (<i>"tranquil" </i>is a good synonym) The latter (<i>"hēsychios"</i>) is slightly different. Vincent says that<b> ἤρεμον </b>denotes <i>"quiet arising from the absence of<b> outward</b> disturbance"</i> while <b>ἡούχιος </b>denotes <i>"tranquillity arising from <b>within</b>."</i> (Word Studies) Thus, under the times of wicked and ruthless rulers there is little peace internally or externally.<br />
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The most wicked ruler ever will appear during the days of the Apocalypse. He is <i>"the beast,"</i> or <i>"the Antichrist."</i> His other titles are <i>"the man of lawlessness,"</i> and <i>"the little horn."</i> But, preceding him, and even reigning under him, will be the world's morally corrupt leaders, such as<i> "the ten kings." </i><br />
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Long ago the prophet Moses wrote:<br />
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<i>"The God of Israel said, the Rock of Israel spake to me, <b>He that ruleth over men must be just, ruling in the fear of God</b>."</i> (II Sam. 23: 3)<br />
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But the men who will be in authority at the time of the Apocalypse will not be just and righteous and have little fear of God or man. They will be as Calvin said, <i>"a curse"</i> to the inhabitants of the earth when they have such rulers. Tyrannical rule will be the order of the day on all levels of government.<br />
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<b>Wicked Rulers</b><br />
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<i>"The wicked walk on every side, <b>when the vilest men are exalted</b>."</i> (Psa. 12: 8)<br />
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The men who are<i> "exalted" </i>are the <i>rulers </i>in a community or state. When the rulers are of<i> "the vilest men,"</i> then the criminal element, the <i>"wicked,"</i> are able to walk freely without fear of prosecution. Not only that, but<i> "when"</i> the most depraved of men are ruling and governing, the population then is generally just like them. If the majority of a state are just and good, wicked men have little chance at gaining and retaining power. In other words we can say <i>"like leader, like people." </i>The words of Solomon come to mind:<br />
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<i>"<b>For the transgression of a land many are the princes thereof</b>: but by a man of understanding and knowledge the state thereof shall be prolonged."</i> (Prov. 28: 2)<br />
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By <i>"princes"</i> we may understand any who rule, whether it be on a small local level or on a national scale. By <i>"many princes"</i> we may therefore understand <i>"many leaders."</i> But, many leaders imply huge governments and bureaucracies, much social control with little freedom, and creates an environment of corruption in government. <br />
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<i>"When the wicked bear rule"!</i> When fools are in charge! What an evil time!<br />
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Wrote Isaiah:<br />
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<i>"And I will give<b> children to be their princes</b>, and<b> babes shall rule over them</b>. And the people shall be oppressed, every one by another, and <span style="color: red;">every one by his neighbour</span>: the child shall behave himself proudly against the ancient, and the base against the honourable...As for my people, <b>children are their oppressors, and women rule over them</b>. O my people,<b><span style="color: red;"> they which lead thee cause thee to err</span></b>, and destroy the way of thy paths."</i> (Isa. 3: 3-4, 12 kjv)<br />
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Unqualified leaders who cause their subjects to err, who lead them astray. Notice that during the time when babes and women are the rulers that the people who are governed are<i> "oppressed"</i> not only by these corrupt officials but also <i>"by one another,"</i> each neighbor oppressing neighbor. This is the way things will be under the slaughter of the red horse rider.<br />
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<i>"Your <b><span style="color: red;">rulers are rebels</span></b> And companions of thieves; Everyone loves a bribe And chases after rewards. They do not defend the orphan, Nor does the widow’s plea come before them."</i> (Isa. 1: 23)<br />
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<i>"Both hands are skilled in doing evil; <b>the ruler</b> demands gifts, <b>the judge</b> accepts bribes,<b> the powerful</b> dictate what they desire—<b> they all conspire together</b>."</i> (Micah 7:3)<br />
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These verses list some of the common crimes of rulers, judges, and of <i>"all who are in authority."</i> It includes what we call <i><b>"graft."</b></i> Graft is a form of political corruption, being the unscrupulous use of a politician's authority for personal gain. Similarly, political graft occurs when funds intended for public projects are intentionally misdirected in order to maximize the benefits to private interests. It includes what we call <i>"kickbacks," </i>where government leaders get money for voting a certain way. It also includes the<i> "buddy system"</i> where government jobs are allocated to family or to loyal party supporters.<br />
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<b>The Judgment of Destructive Laws </b><br />
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<i>"Woe to<b><span style="color: red;"> those who make unjust laws</span></b>, to those <b><span style="color: red;">who issue oppressive decrees</span></b>."</i> (Isaiah 10:1)<br />
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When the wicked are in authority, including the police, judges, prosecutors, governors, legislators, and even those in mega businesses or positions of economic leadership, such as bankers and varied lenders, etc., we see not only an awful and immoral social environment but the existence of burdensome and tyrannical laws, regulations, and administrative rules, where such leaders <i>"make unjust laws"</i> and <i>"issue oppressive decrees."</i> There are lots of examples of this in history.<br />
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Today we have laws that promote infant murder (abortion) and sexual immorality. In the early history of the USA we see colonial laws that forced citizens to support the state church and imprisoned those who were not <i>"licensed"</i> by the state to preach. Infanticide, the killing of unwanted babies, was common throughout the Roman Empire and other parts of the ancient world. It was settled law in the Roman empire to worship the Caesar as God.<br />
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We also see in the Book of Revelation the rise of the last great world empire under Antichrist and his reign will be full of <i>"unjust laws" </i>and <i>"oppressive decrees,"</i> the one most well known is the one where all are commanded to worship <i>"the beast"</i> and to take to them his image and his number.<br />
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Another verse that well may be called a companion verse to the above are these words:<br />
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<i>"Shall <b><span style="color: red;">the throne of iniquity</span></b> have fellowship with thee, <b><span style="color: red;">which frameth mischief by a law</span></b>? They gather themselves together against the soul of the righteous, and condemn the innocent blood. But the LORD is my defence; and my God is the rock of my refuge. And <b>he shall bring upon them their own iniquity, and shall cut them off in their own wickedness</b>; yea, the LORD our <b>God shall cut them off</b>."</i> (Psa. 94: 20-23)<br />
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The <i>"throne of iniquity"! </i>Surely it will be so superlatively when Antichrist comes to rule. But, we can be sure that the world will be full of evil and depraved rulers when the calamities of the Apocalypse begin under the coming of the red horse rider and when peace is taken and men begin to kill one another. <i>"Framing mischief by a law"! </i>This is what we have seen in history and will yet see again on a wide scale at the time of the judgment of the red horse rider. Notice these words of the Lord to the prophet:<br />
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<i>"Because they had not executed my judgments, but had despised my statutes, and had polluted my sabbaths, and their eyes were after their fathers' idols. Wherefore<span style="color: red;"> <b>I gave them also statutes that were not good, and judgments whereby they should not live</b></span>."</i> (Eze. 20: 24-25)<br />
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Wicked rulers and evil laws are a judgment from God. So says the word of God. So said Calvin. So said others. So say I. People often take good rulers for granted but when they are clean gone, people will remember and mourn.<br />
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The evil statutes that the Lord <i>"gave"</i> to the disobedient Israelites were given in judgment, being an act of just retribution. These are not the statutes of the Lord. No, for they are <i>"holy, just, and good."</i> (Rom. 7: 12) These, as the context fully shows, were rejected by the people. And, in response, God says - <i>"you think my laws are grievous and evil? Lets see what your own evil laws bring you."</i> (Paraphrase) Evil times have evil rulers and evil rulers have evil statutes.<br />
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Consider this text long this line:<br />
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<i>"<b>Set you a wicked man over him</b>: and let Satan stand at his right hand."</i> (Psa. 109: 6)<br />
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This verse, like many others, as Calvin understood, demonstrates the truth that the giving of <b>ungodly rulers is a judgment of God</b>.<br />
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A persecutor deserves to be himself persecuted, an oppressor to be himself oppressed. As we have noted in previous chapters, the various tribulations of the Apocalypse are a repayment against those who have brought tribulation to the good and righteous, to Christians. Rejecting God and his law, the people are suffered to retain an evil lord, and this brings much suffering. Think of the story of how Israel got her first king.<br />
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Having rejected God as their king, and desiring a human king <i>"like that of the nations,"</i> God gives them their request by giving them Saul. Of this event the Lord said by the prophet:<br />
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<i>"I gave thee a king in mine anger, and took him away in my wrath."</i> (Hosea 13: 11)<br />
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Saul was a king given by God in anger and it was not for their good. He gave them what they wanted and knew that doing so would demonstrate the wickedness of their desires. God took away Saul, for he was not God's choice, and put David in his place. We may say, using the language of the Psalm, that <i>"set a wicked man over him (or them)"</i> was certainly done in the case of king Saul. Further, the reign of <i>"the man of lawlessness"</i> will be a case where God <i>"sets a wicked"</i> man over his rebellious creation.<br />
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David, in his imprecation, is asking that the Lord to <i>"set a wicked man over" </i>the rebellious people so that such a ruler will be as cruel and oppressive to them as they had been to others. God often makes one wicked man a scourge to another. So was the Assyrian army. It was God's weapon to fight the rebellious Israelites. (Isaiah 10)<br />
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Further,<i> "Satan" </i>(the adversary, or prosecutor) is to stand at the right hand of the one who is being thus punished by God. What a court! A wicked judge and prosecutor! Such is the kind of judgment we see at the time when peace is taken from the earth.<br />
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Said Barnes:<br />
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<i>"Set thou a wicked man over him - This commences the imprecatory part of the psalm, extending to Psalm 109:20. The first thing that the psalmist asks is, that his foe might be subjected to the evil of having a man placed over him like himself: a man regardless of justice, truth, and right; a man who would respect character and propriety no more than he had himself done. It is, in fact, a prayer that he might be punished "in the line of his offences."<b> It cannot be wrong that a man should be treated as he treats others</b>; and it cannot be in itself wrong to desire that a man should be treated according to his character and deserts, for this is the object of all law, and this is what all magistrates and legislators are endeavoring to secure."</i><br />
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<b>Civil Disobedience & Unjust Law</b><br />
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When the state commands us to do something God forbids or forbids us from doing something God commands, we must disobey our rulers. (Sometimes, the state makes a law that is unjust but does not require us to disobey God) In such cases the believer should<i> "obey God rather than men."</i> Notice these examples of civil disobedience that was justified and right:<br />
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<i>"Saying, “We strictly charged you not to teach in this name, yet here you have filled Jerusalem with your teaching, and you intend to bring this man's blood upon us.” But Peter and the apostles answered, “We <b>must obey God rather than men</b>."</i> (Acts 5: 28-29 ESV)<br />
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<i>"Then the king of Egypt said to the Hebrew midwives, one of whom was named Shiphrah and the other Puah, “When you serve as midwife to the Hebrew women and see them on the birthstool,<b> if it is a son, you shall kill him</b>, but if it is a daughter, she shall live.” <b>But the midwives feared God and did not do as the king of Egypt commanded them</b>, but let the male children live. So the king of Egypt called the midwives and said to them, “Why have you done this, and let the male children live?” The midwives said to Pharaoh, “Because the Hebrew women are not like the Egyptian women, for they are vigorous and give birth before the midwife comes to them.”</i>
(Exodus 1:15-22 ESV) <br />
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<i>"By faith Moses, when he was born, was hid three months of his parents, because they saw he was a proper child; and<b> they were not afraid of the king's commandment</b>." </i>(Heb. 11: 23)<br />
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The command <i>"not to preach"</i> cannot be obeyed. The command to kill babies cannot be obeyed. Etc.<br />
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The book of Daniel has a number of instructive examples. In Daniel 3, for example, Shadrach, Meshach, and Abednego refused to bow down to the golden image and were cast into the fiery furnace. In Daniel 6 the commissioners and satraps had King Darius make a decree that no one could make a petition to any god or man for thirty days. Daniel nevertheless continued to pray to God three times a day and was cast into the lion's den.<br />
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In closing let us notice this promise of the Lord:<br />
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<i>"<b><span style="color: red;">The scepter of the wicked</span></b> <b>will not remain over the land allotted to the righteous,</b> for then the righteous might use their hands to do evil."</i> (Psa. 125: 3 NIV)<br />
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At the time of the end when the four horsemen of judgment ride on the scene the wicked will be in power. They will hold <i>"the scepter" </i>of earthly sovereignties and their rule will take away the peace. But, thank God, it will all end with the final overthrow of all wicked rulers and the installment of Christ and his people on his and their thrones.Stephen Garretthttp://www.blogger.com/profile/10866698322854892197noreply@blogger.com0tag:blogger.com,1999:blog-31147681.post-11384921388713515832020-07-27T08:55:00.000-04:002020-07-27T20:10:50.437-04:00Red Horse Of The Apocalypse IX<div class="separator" style="clear: both; text-align: center;">
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<i><b><i><b>"the<span style="color: red;"> times and the seasons</span>"</b></i></b></i></div>
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(I Thess. 5: 1)<br />
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<b>Climate Change?</b><br />
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Today we hear a lot about <i>"climate change"</i> and<i> "global warming."</i> This of course has to do with the weather of the planet. The climate is supposedly deteriorating and getting worse and the cause of it is supposedly carbon emissions. Many people are frightened of the future and saying <i>"the sky is falling." </i>But, with all this concern about the climate of the physical environment of earth, where is the concern and fear about the changing (and worsening) <i>"social"</i> or <i>"political"</i> climate? So, what is meant by the <i>"social climate"?</i><br />
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In <i>"What Is Social Climate?"</i> (<a href="https://www.reference.com/world-view/social-climate-a1518d95f5628dcd" target="_blank">here</a>) an informed source writes (emphasis mine):<br />
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<i>"<span style="color: red;">The term "social climate" is a sociological term that refers to the general feelings, attitudes, beliefs and opinions on a subject within society</span>. <b>Social climate is closely related to ideas such as the political climate</b>, which refers to the general feelings of the public about modern political issues, and the Zeitgeist school of thought, which refers to the dominant intellectual beliefs of society <b>during a particular time frame</b>."</i><br />
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<i>One can consider social climate to be how a population feels about particular issues <b>affecting a given time</b>. These beliefs and opinions often arise from prominent individuals in society who share their beliefs and accomplishments on a mass scale, leading others to adopt those beliefs. Some main subsets of the social climate in America are the <b><span style="color: red;">racial, political, and economic climates</span></b>.
</i><br />
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<i>Some <b>important shifts in social climate can be observed throughout history</b>, such as the enlightenment of the 17th, 18th and 19th centuries, when Individualism began to dominate sociopolitical schools of thought, and the 1960s in America, when<b><span style="color: red;"> the culture </span></b>began emphasizing changes regarding sexual freedom, women's rights and pacifism. The Western world is in what has been dubbed "the information age," and <b>issues such as technological advancement and social media are at the forefront of the modern social climate</b>."</i><br />
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Who can doubt that in America, and in many other parts of the world in 2020, the social and political climate has become very destructive? Does the bible speak of the social climate of the very last days? If so, where and how?<br />
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Keep in mind as we look into the <b>characteristics of the time</b> under the red horse rider that we are trying to find the causes for the whole world suddenly struck with a kind of insanity that will lead neighbor to seek to kill neighbor. We know God is the cause, but what means will he use? What will be the effect of the removing of divine restraints upon the wrath, hubris, and varied sin of man?<br />
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<b>The Seasons (Grk. "kairos")</b><br />
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Paul spoke of<i> "the times and seasons" (τῶν <b>χρόνων</b> καὶ τῶν <b>καιρῶν</b>) </i>connected with the coming again of the Lord Yeshua. <i>"Chronon" </i>is translated <i>"times" </i>and <i>"kairon" </i>is translated <i>"seasons."</i> Though these two Greek words are seemingly used interchangeably in some scripture passages, yet there is a clear difference in the meaning of each. Wrote one writer:<br />
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<i>"While the words<b> times</b> and<b> epochs </b>both relate to time and are on occasion used interchangeably,<b> they are not equivalent terms</b>. For example, the ancient writer Ammonius remarked that times<b><span style="color: red;"> (chronos) denotes quantity and the epochs (kairos) quality</span></b>. As discussed more fully below, <b>chronos designates time in its duration</b>, whether a longer or shorter period, while <b><span style="color: red;">kairos draws attention to the characteristics of the period</span></b>. Chronos deals with the measurement of time, while <b><span style="color: red;">kairos deals with the suitable or critical nature of the time</span></b>."</i> (PreceptAustin- <a href="https://www.preceptaustin.org/1thessalonians_51-3" target="_blank">here</a>) <br />
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<i><b>"Kairos"</b></i> deals with social and political climate. Within a <i>chronos</i> of one year we have four seasons (kairos). Each of those seasons are characteristically different within the chronology. Chronos deals with the length of time, or<i> quantity </i>of time, while kairos <i>"the suitable or critical nature of the time," </i>or the<i> quality</i>.<br />
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<i>"The <b>times</b> have to do with the chronology of future periods, the<b> seasons </b>(epochs) with the <b><span style="color: red;">characteristics of those periods</span></b>."</i> (Morris, Henry: Defenders Study Bible. World Publishing)<br />
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<i>"Hiebert explains that "The times (chronos) point to the chronological ages that may intervene before the parousia (Second Coming of Christ) takes place; <b><span style="color: red;">the dates (epochs - kairos) indicate the times in their critical character, the occurrences that will distinguish these times</span></b>. Involved is the thought of the opportune seasons that have their own distinctive characteristics calling for an appropriate response."</i><br />
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What will characterize the time of the four horsemen? What will distinguish it?<br />
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The days of the rider on the red horse will see a dark and foreboding environment of <i>fear</i> ("a day of darkness"), and among the world's masses will be an<i> air of licentiousness</i>, a<i> climate of hate and violence</i>. Further, using the weather analogy for the social and political environment, we can also say that the climate (or weather) will become very <i>"stormy"</i> in the time of the red horse rider.<br />
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<b>A Climate Of Rage</b><br />
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Having called attention to the central sin of <i><b>hubris</b></i>, and of the general lawlessness, violence, and widespread depravity of the last and most wicked generation, and of the other evils that attend that state (arrogance, insults, shaming the weak, etc.), we now enlarge upon those other sins of those "evil days," and of course, in doing so, we must speak of man's unjust<i> <span style="color: red;">wrath</span></i> and <i><span style="color: red;">rage</span></i>, of which the apostle says - <i>"the<span style="color: red;"> wrath of man </span>does not produce the righteousness of God." </i>(James 1: 20) <b>The anger and wrath of depraved man will become a violent rage at the time of the Apocalypse</b>.<br />
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Said the apostle Peter:<br />
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<i>"Who by the mouth of thy servant David hast said, Why did the <b><span style="color: red;">heathen rage</span></b>, and the people imagine vain things? <span style="color: red;">The kings of the earth</span> stood up, and<span style="color: red;"> the rulers </span>were gathered together against the Lord, and against his Christ. For of a truth against thy holy child Jesus, whom thou hast anointed, both <b>Herod</b>, and <b>Pontius Pilate</b>, with <b>the Gentiles</b>, and <b>the people of Israel</b>, were gathered together, For to do whatsoever thy hand and thy counsel determined before to be done." </i>(Acts 4: 25-28 citing Psalm 2: 1)<br />
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This literally occurred when Christ's enemies were<i> "enraged against"</i> him as Peter describes. But, such a thing not only characterized the mass of the peoples when Christ came the first, but will also characterize the state of the masses (and their leaders) at the time when the first seal opens, at Christ's coming the second. The rulers and the people in general will be filled with rage. The word <i>"rage" </i>(Greek <i>ἐφρύαξαν</i>) is interesting. <i>"Only here in New Testament. Originally, to neigh or snort like a horse. Of men, to <span style="color: red;"><b>give one's self haughty airs, and to act and speak insolently</b></span>."</i> (Vincent's Word Studies) The Greek word was primarily used of <i>"the snorting, neighing and prancing of horses;" hence, metaphorically, of "the haughtiness and insolence of men," Act 4:25. In the Sept., Psa 2:1."</i> (Vine) Strong adds that it includes the idea of being <i><span style="color: red;">"high-spirited,"</span></i> and of men <i><span style="color: red;">"taking on lofty airs," </span></i>and <i><span style="color: red;">"behaving arrogantly,"</span></i> and being <i><span style="color: red;">"tumultuous."</span></i><br />
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What a <i>"social climate"</i> that will be!<br />
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<i>"And <b><span style="color: red;">the nations were angry</span></b>, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth."</i> (Rev. 11: 18 kjv)<br />
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<b>There is a lot of anger and wrath, rage and outrage, in Revelation!</b> There is the anger of<i> "the nations (or races),"</i> and the <i>"wrath" </i>of the devil (Rev. 12: 12), and of course lots of references to <i>"the wrath of God"</i> and <i>"of the Lamb." </i>Along with hubris is a society of angry hot tempered people.<br />
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<i>"<b><span style="color: red;">A hot-tempered man stirs up strife</span></b>, But the slow to anger calms a dispute."</i> (Prov. 15: 18)<br />
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<i>"An <b><span style="color: red;">angry man stirs up strife</span></b>, And a <b><span style="color: red;">hot-tempered man abounds in transgression</span></b>."</i> (Prov. 29: 22)<br />
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The times and seasons connected with the coming of the four horsemen will see the hubristic <i>"wrath of man"</i> unrestrained and the effect of it will be <i>"strife" </i>and<i> "abounding transgression."</i> Jude described these enraged people, saying:<br />
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<i>"<b>Raging waves of the sea</b>, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness for ever."</i> (Jude 1: 13 kjv)<br />
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The metaphor of raging sea waves denotes that these wicked men were <i>"turbulent and furious in their tempers and manners."</i> Said Barnes: <i>"They are like the wild and restless waves of the ocean. The image here seems to be, that they were noisy and bold in their professions, and were as wild and ungovernable in their passions as the billows of the sea." </i>(Commentary) The words<i> "wild"</i> and <i>"untamed"</i> are involved in the Greek word for <i>"raging."</i> It is generally agreed that Jude had this verse from Isaiah in mind: <i>"The wicked are like the troubled sea when it cannot rest, whose waters cast up mire and dirt." </i>(Isaiah 57: 20) <i>"Casting up mire and dirt"</i> means <i>"stirring up wrath and strife."</i> About wrath and its allies Paul wrote:<br />
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<i>"Let all <span style="color: red;">bitterness</span>, and <span style="color: red;">wrath</span>, and <span style="color: red;">anger</span>, and <span style="color: red;">clamour</span>, and <span style="color: red;">evil speaking</span>, be put away from you, with all<span style="color: red;"> malice</span>: And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you."</i> (Eph. 4: 31-32)<br />
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Notice the grouping of the words and concepts in these words. The anger of man in the very last days of this age will be accompanied by bitterness, wrath, clamour, malice, and evil speaking. What an awful climate! There are other sinful attitudes that are often associated with rage, such as hate, malice, envy and jealousy, strife, etc. Other sins that prevail at the time of the red horse rider: anger and wrath, implacable ness and intolerance, violently arrogant, and murderous hate. When peace is taken from the earth under the red horse rider, this will be the terror filled state of things.<br />
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Today we hear a lot about <i>"hate crimes." </i>These will be frequent when people are killing one another at the time of the coming of the red horse rider.<br />
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The life of the truly lawless and depraved is described in the story of the Prodigal Son who spent his all in <i>"riotous living."</i> (Luke 15: 13) The Greek word translated<i> "riotous" </i>means:<br />
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<i>"wastefully" (akin to A, No. 1), is translated "with riotous living" in Luk 15:13; though the word does not necessarily signify "dissolutely," the parable narrative makes clear that this is the meaning here." </i>(Vine); And, what is the meaning of dissolute?<br />
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<i>"lacking restraint; especially: marked by indulgence in things (such as drink or promiscuous sex) deemed vices."</i> (Merriam-Webster)<br />
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<i>"Lacking restraint"!</i> <i>"Riotous living"! </i>That well describes wicked men at the time of the return of Yeshua.<br />
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<i>"The <b><span style="color: red;">heathen raged</span></b>, the kingdoms were moved: he uttered his voice, the earth melted." </i></div>
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(Psa. 46: 6 kjv)</div>
Stephen Garretthttp://www.blogger.com/profile/10866698322854892197noreply@blogger.com0tag:blogger.com,1999:blog-31147681.post-72176557028750985932020-07-22T09:24:00.002-04:002020-07-22T09:24:34.094-04:00Red Horse Of The Apocalypse VIII<div class="separator" style="clear: both; text-align: center;">
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<i><b>"Pride goeth before destruction, and an haughty spirit before a fall."</b></i></div>
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(Proverbs 16: 18)<br />
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<i style="text-align: start;"><b> "pride hath budded</b>"</i><span style="text-align: start;"> </span><br />
<span style="text-align: start;">(Eze. 7: 10)</span><br />
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<span style="text-align: start;">The Apocalypse and its judgments begin with the opening of the seven sealed scroll, the unsealing of which brings<b> redemption</b>; But, part of the work of a<i> "kinsman redeemer"</i> was to<i> avenge</i> the blood of murdered kin in addition to delivering from bondage. This is what we see beginning to transpire when the red horse rider brings anarchy and slaughter to the world. It will be a time when the pride of man blossoms or buds, when it has reached the limits of divine forbearance, and when the Lord brings swift retribution.</span></div>
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<b>When World's Iniquity Passes The Limit</b><br />
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<i>"But in the fourth generation they shall come hither again: <b>for the iniquity of the Amorites is not yet full</b>."</i> (Gen. 15: 16)<br />
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What is meant by <i>"iniquity"</i> being<i> "not yet full"?</i><br />
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<i>"<b>The idea is that the wickedness of the people of Canaan must reach a certain degree</b>, before the Divine penalty can be inflicted. The postponement of the penalty, which indicates Divine forbearance, <b>means also a terrible, but gradual, accumulation of guilt</b>."</i> (Cambridge Bible for Schools and Colleges)<br />
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<i>"For the iniquity of the Amorite is not yet full. -<b> From this simple sentence we have much to learn</b>. First. The Lord foreknows the moral character of people. Second. In his providence he administers the affairs of nations on the principle of moral rectitude. Third. <b>Nations are spared until their iniquity is full</b>. Fourth. <b>They are then cut off in retributive justice</b>. Fifth. The Amorite was to be the chief nation extirpated for its iniquity on the return of the seed of Abram.</i>" (Barnes)<br />
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<i>"All men’s sins are kept by God as in a book of remembrance, not one of them is lost; and as God exactly observes the number and measure of men’s sins,<b> so he determines within himself how far and how long he will bear with sinful men or nations, and what shall be the period of his patience</b>; and <b><span style="color: red;">when that comes, their measure is full, and their destruction infallibly comes</span></b>."</i> (Matthew Poole's Commentary)<br />
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<i>"...wicked people have a measure of iniquity to fill up, which is known of God; some are longer, some are quicker in filling it up, during which time God waits patiently and bears with them; <b>but, when it is completed, he stays no longer, but takes vengeance on them</b>, Matthew 23:32."</i> (Gill) <br />
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At the time of the red horse rider the sins of man will reach its height, a point of time when God says it is enough. The above comments elaborate this. When the Apocalypse begins the sin of man will be <i>"full"</i> to the brim.<br />
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<i>"<b>Fill ye up then the measure </b>of your fathers."</i> (Matt. 23: 32)<br />
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This is another passage where the same idea is put forth as in Genesis 15: 16.<br />
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<i>"The English fails to give the pathetic abruptness of the original: And ye—fill ye up the measure of your fathers. <b>The thought implied is that which we find in Genesis 15:16</b>, and of which the history of the world offers but too many illustrations. Each generation, as it passes, adds something to the<b><span style="color: red;"> ever accumulating mass of evil</span></b>. At last the penalty falls, <b>as though the long-suffering of God had been waiting till the appointed limit had been reached, and the measure of iniquity was at last full</b>."</i> (Ellicott's Commentary for English Readers)<br />
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<i>"Fill ye up then the measure of your fathers. Of their sins; <b>for there were bounds and limits set how far they should proceed</b>, and no further; as yet they had not got to the end of their iniquity: their fathers had gone great lengths in sin, but their iniquity was not yet full, as is said of the Amorites, Genesis 15:16 these their sons were to fill it up."</i> (Gill)<br />
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Again, this is what we see happening when the judgments of the Apocalypse begin. Notice this prophecy of the very last days:<br />
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<i>"And at the latter end of their kingdom, <b>when the transgressors have reached their limit</b>, a king of bold face, one who understands riddles, shall arise."</i> (Dan. 8: 23)<br />
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<i>"That is, when the state of things - the prevalence of wickedness and irreligion in Judea - shall have been <b>allowed to continue as long as it can be</b> - or so that the cup shall be full - then shall appear this formidable power to inflict deserved punishment on the guilty nation. <b>The sacred writers often speak of iniquity as being full</b> - of the cup of iniquity as being full - <b>as if there was a certain limit or capacity beyond which it could not be allowed to go</b>. When that arrives, God interposes, and cuts off the guilty by some heavy judgment. Compare Genesis 15:16 : "The iniquity of the Amorites is not yet full." Matthew 23:32 : "fill ye up then the measure of your fathers." 1 Thessalonians 2:16 : "to fill up their sins alway." <b>The idea is, that there is a certain measure or amount of sin which can be tolerated</b>, but beyond that the Divine compassion cannot go with safety to the universe, or consistently with the honor of God, and then the punishment may be expected; then punishment must come."</i> (Barnes)<br />
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When the Apocalypse begins with the four horsemen the forbearance of God will have reached its end. God will no longer tolerate the sins of man, especially the superlative sins of those <i>"days of evil."</i> God will only <i>"put up with"</i> man's rebellion and blasphemy so long. God has suffered long but it has an end.<br />
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Well do the following words of the prophet Ezekiel apply to sinners at the time when the Lord sends the judgments of the coming days of the great tribulation:<br />
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<i>“See, the day! See, it comes! <b>Doom has burst forth</b>,<b><span style="color: red;"> the rod has budded, arrogance has blossomed! </span>Violence has arisen</b>, a rod to punish the wicked. None of the people will be left, none of that crowd—none of their wealth, nothing of value. The time has come! The day has arrived! Let not the buyer rejoice nor the seller grieve, for my wrath is on the whole crowd."</i> (Eze. 7: 10-12 NIV)<br />
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<i>"<b>The day of judgment is here; your destruction awaits! <span style="color: red;">The people's wickedness and pride have reached a climax</span></b>." </i>(NLT)<br />
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Well do these prophetic words fit the scene when end time calamities and tribulations begin with the coming of the four horsemen. With the coming of the Lord (white horse) and the red horse (executor of the first judgment) we may well say <i>"doom has burst forth."</i> Further, we see that what precedes this bursting forth of doom, the result of divine wrath, is <i><b>hubris </b></i>or arrogant pride, a cause of the wickedness of the end times.<br />
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Notice also the reference to the <i>"violence"</i> that is promised for the punishment of wicked men. Is this not what we see under the red horse rider? The violence is between men in those turbulent days, but it is a judgment coming from God, as previously shown, by his removal of restraints upon the wrath, pride, and wicked doings of men.<br />
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Sin and lawlessness will become so prevalent and dominantly characteristic of the world at the time of the end when the longsuffering and forbearance of God becomes exhausted. In the last days of this evil age the stench of sin will become no longer tolerable and the Lord will not only no longer restrain the wrath of wicked men, but he will no longer restrain his own wrath either! This height of sin and rebellion will bring on the divine action of restraint removal and this action will bring on the judgments of the Apocalypse, beginning with the four horsemen of the first four seals.<br />
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<b>End Time Hubris</b><br />
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<i>"Therefore I take pleasure in infirmities, in <b>reproaches</b>, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong."</i> (II Cor. 12: 10 kjv)<br />
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The word <i>"reproaches"</i> is from the Greek<b> ὕβρεσιν</b> (hybresin) a form of the word ancient Greek<b> ὕβρις </b>(hubris). Most other English translations give the word <i>"insults" </i>as best one word translation of the Greek. Yet, neither word (reproaches or insults) captures the depth of meaning of the Greek idea behind the word. The meaning of <i>hubris</i> has been altered and expanded over time. Strong says:<i> "hubris: wantonness, insolence, an act of wanton violence."</i> Thayer says it means <i>"insolence; impudence, pride, haughtiness."</i> Other word scholars show that it includes <i>"outrage"</i> and<i> "arrogant treatment."</i><br />
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Says one scholar on the Greek word:<br />
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<i>"Only here and Acts 27:10; Acts 27:21 is<b> ὕβρις </b>found in the N.T., <b>while in the LXX., as in classical Greek, it is very frequent</b>...<b>In all three places ‘injury’ is the best translation</b>: <b><span style="color: red;">but the word implies wanton infliction of injury, just because it pleases one to inflict it</span></b>; it is <b><span style="color: red;">insolent maltreatment</span></b>. Its use in Acts of the storm is metaphorical: comp. Joseph. Ant. III. vi. 4. Similarly, ὑβριστής is rare in the N.T. (Romans 1:30; 1 Timothy 1:13), but frequent in the LXX." </i>(Cambridge Greek Testament for Schools and Colleges)<br />
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The two references given are these:<br />
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<i>"Backbiters, haters of God, despiteful, <b><span style="color: red;">proud</span></b>, boasters, inventors of evil things, disobedient to parents." </i>(Rom. 1: 30 kjv)<br />
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<i>“Who was before a blasphemer, and a persecutor, and<b><span style="color: red;"> injurious</span></b>: but I obtained mercy, because I did it ignorantly in unbelief.</i>” (I Tim. 1: 13 kjv)<br />
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Here the same Greek word (hubristes) is in the KJV given two different English words to impart the meaning of the Greek; the words <i>"proud"</i> and<i> "injurious."</i> We could therefore call <i><b>hubris</b></i> a kind of <i>injurious pride</i>.<br />
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The term<i><b> hubris</b></i> originated in ancient Greek and had several different meanings depending on the context. In common usage <i>hubris</i> was <i><b>outrageous behavior of abusers in shaming or humiliating the victim, such as raping or assaulting a victim</b></i>.<br />
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Wrote one writer:<br />
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<i>"In ancient Greece, hubris (ancient Greek ὕβρις) referred to <b>actions that shamed and humiliated the victim for the pleasure or gratification of the abuser</b>. The term had a strong sexual connotation, and the shame reflected on the perpetrator as well. It was most evident in the public and private actions of the powerful and rich. The word was also used to describe actions of those who challenged the gods or their laws, especially in Greek tragedy, resulting in the protagonist's fall."</i><br />
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<i>Hubris, though not specifically defined, was a legal term and was considered a crime in classical Athens.<b> It was also considered the greatest crime of ancient Greek society</b>. The category of acts constituting hubris for the ancient Greeks apparently <b>broadened from the original specific reference to mutilation of a corpse, or a humiliation of a defeated foe, or irreverent "outrageous treatment" in general</b>. It often resulted in fatal retribution or Nemesis. Atë, ancient Greek for "ruin, folly, delusion," is the action performed by the hero or heroine, usually because of his or her hubris, or great pride, that leads to his or her death or down-fall."</i><br />
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<i>"Violations of the law agains<b>t hubris included what might today be termed assault and battery; sexual crimes</b> ranging from rape of women or children to consensual but improper activity, in particular anal sex with a free man or with an unconsenting and/or under-aged boy; or the theft of public or sacred property.</i><br />
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<i><b><span style="color: red;">Aristotle defined hubris as shaming the victim</span></b>, not because anything happened to you or might happen to you,<span style="color: red;"> but merely for your own gratification</span>. Hubris is not the requital of past injuries—that is revenge. <b>As for the pleasure in hubris, its cause is this: men think that by ill-treating others they make their own superiority the greater.</b>"</i> (see <a href="https://en.academic.ru/dic.nsf/enwiki/8562" target="_blank">here</a>)<br />
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The world will be full of hubristic people when the Apocalyptic judgments begin. Some call these proud and arrogant people <i><b>"outragers," </b></i>a word that many spellcheckers will not recognize. However, the Oxford English dictionary says this:<br />
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<i>"A person who subjects another to outrage or gross violence; a violator; an affronter or offender of other people, their feelings, laws, morals, etc."</i><br />
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Do we not see these people in abundance today? Do we not see them among the riotous crowd? Do we not see it in the<i> "bullying" </i>that is prevalent today? Do we not see it in many assault and murder crimes?<br />
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We must distinguish between<i> hubris</i> in the mind or character (in the psychology), in one's disposition or <i>"attitude," </i>and in the hubristic deed. <b>There is hubristic thought and hubristic deed</b>.<br />
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In literature <i><b>hubris </b></i>is often closely related to <i><b>hamartia </b></i>(translated as "sin" in NT), which is the<i> tragic flaw</i> that leads to a character's reversal of fate and downfall. While there are many different types of tragic flaws,<i> hubris</i> is one of the most common.<br />
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<b>End Time Arrogance</b><br />
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<i>"And I will punish the world for their evil, and the wicked for their iniquity; and I will cause<b><span style="color: red;"> the arrogancy of the proud </span></b>to cease, and will lay low <b>the haughtiness of the terrible</b>."</i> (Isa. 13: 11)<br />
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<i><b>Hubris </b></i>has been defined also as <i>"extreme or foolish pride or dangerous overconfidence - often in combination with (or synonymous with) arrogance."</i><br />
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When the Lord speaks of <i>"the arrogancy of the proud" </i>and<i> "the haughtiness of the terrible"</i> he is describing hubristic people. Truly they are <i>"outragers"! </i>And what is arrogance? It is an attitude of superiority manifested in an overbearing manner or in presumptuous claims or assumptions. Well does this describe the Omega Generation of sinners!Stephen Garretthttp://www.blogger.com/profile/10866698322854892197noreply@blogger.com0tag:blogger.com,1999:blog-31147681.post-34346768230930620842020-07-19T10:01:00.002-04:002020-07-19T10:01:36.625-04:00Red Horse Of The Apocalypse VII<div class="separator" style="clear: both; text-align: center;">
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<i><b><span style="font-size: large;">"who is lord over us?"</span></b></i></div>
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(Psa. 12: 4)</div>
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<i>"The LORD shall cut off all flattering lips, and the tongue that speaketh proud things: Who have said, With our tongue will we prevail; our lips are our own: <b>who is lord over us?</b>" </i>(Psa. 12: 3-4)<br />
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<i>"wherefore say my people,<b> We are lords</b>; we will come no more unto thee?"</i> (Jer. 2: 31)<br />
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All unsaved sinners reject the rule of God over them. They say of Christ, the Son of God, <i>"We will not have this man to reign over us."</i> (Luke 19: 14) So, who do they want to rule over them if not the Son of God? Those who believe in government and law enforcement want just and wise rulers. Anarchists want no government at all. Who needs the police? What they want is what all depraved and lost sinners want, though not all will openly acknowledge it; <b>they want to be their own lords and gods</b>. This attitude is reflected in the above texts.<i> "Who is lord over us?"</i> The answer - <i>"we are lords."</i><br />
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Wrote Paul:<br />
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<i>"Whose end is destruction, <b>whose God is their belly</b>, and whose glory is in their shame, who mind earthly things."</i> (Phil. 3: 19)<br />
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<i>"For they that are such <b>serve not our Lord Jesus Christ, but their own belly</b>; and by good words and fair speeches deceive the hearts of the simple."</i> (Rom. 16: 18)<br />
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It is ironic that sinners, who think that they are their own creators and gods, are actually servants of <i>"their own belly,"</i> the belly being their god. Yes, the belly is part of the person, so a person who serves his belly is serving himself. Still, the irony is evident.<br />
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<i>"Whose God is their belly - Who worship their own appetites; or who live not to adore and honor God, but for self-indulgence and sensual gratifications." </i>(Barnes)<br />
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Today's eastern and new age teachers tell us to <i>"find the god within you."</i> They talk about the <i>"enlightenment"</i> that comes when they realize or discover that the only gods are they themselves. Therefore, to <i>"adore"</i> God is to adore self. To love God is to love self. To serve God is to serve self. Etc. Also, this thinking makes them see their carnal, sensual, and depraved appetites as things not to be suppressed or controlled, or things wrong or immoral; And why? Because these are the cravings of a god! How can those cravings be wrong?<br />
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Vincent's Word Studies - Belly; Romans 16:18.<i> "So the Cyclops in Euripides: "My flocks which I <b>sacrifice to no one but myself</b>, and not to the gods, and to <b>this my belly the greatest of the gods</b>: for <span style="color: red;">to eat and drink each day, and to give one's self no trouble, this is the god for wise men</span>" ("Cyclops," 334-338)."</i><br />
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This is the philosophy of life for the world of blind and deceived sinners.<br />
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<b>End Time Anarchy</b></div>
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<i>"Likewise also these filthy dreamers defile the flesh,<b> <span style="color: red;">despise dominion</span></b>, and speak evil of dignities."</i> (Jude 1: 8 & II Peter 2: 10 kjv)<br />
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<i>"In the same manner nevertheless, also these who are beguiled with sensual images and carried away to an impious course of conduct, defile indeed the flesh, and <span style="color: red;">set at naught authority</span>, and speak evil of preeminence."</i> (Wuest Translation)<br />
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The words <i><span style="color: red;">"despise dominion"</span></i> (KJV) are also translated as<i> "reject authority," "defy authority," "reject Lordship," "despise lordship," "set at nought dominion," "lordship they put away,"</i> etc.<br />
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<b>Reject</b> (set aside) from <i>"atheteo,"</i> meaning <i>"to set aside something that is established (like authority). To do away with what has been laid down." </i>Atheteo is used by Jesus addressing the Pharisees and the Scribes who rejected authority declaring <i>"You nicely set aside (reject = atheteo) the commandment of God."</i> (Mark 7:9)<br />
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<b>Authority</b> ("Lordship") from <i>"kuriotes,"</i> from <i>kurios</i> (Lord, owner, master) and means lordship, ruling power, one who possesses dominion, authority or magistracy.<br />
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More is involved in <i>"rejecting authority"</i> than rejecting governmental or civil authority and rule, but includes rejecting parental authority, even landlord authority, and rulers of business, as we see prevalent even today in 2020. It is more than a rejection of the rule of God. Of course, rejecting legitimate governmental authority is to reject God as Paul taught in Romans 13.<br />
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<b>Peace Taken</b><br />
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What is a<i> "civilized society"?</i> Check the dictionaries and encyclopedias and you will find it defined as <i>"characterized by taste, refinement, or restraint,"</i> and as having <i>"law and order."</i> On the other hand, <i>uncivilized</i> means savage, amoral, lawless. <b>Under the red horse rider <i>"civilization"</i> will give way to a savage and disorderly state</b>. It will in many ways be a <i>"kill or be killed"</i> state, where <i>"might makes right"</i> and where no one is safe. Vigilantism, or taking justice into one's own hands, and private revenge, will be commonplace. It will be like the <i>"wild west" </i>in days when states were territories filled with murderers, bushwackers, etc., and where men out of necessity carried guns to defend themselves. With many nations having outlawed gun ownership, one wonders how people will kill each other during the time of the red horse rider. In areas around the world today, where guns are few, people will no doubt use other means to kill each other.<br />
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The first question in our previous list of questions for study was: "<i>What is meant by the taking of peace from the earth?" </i>The second was connected with it - <i>"Is the removal of peace in politics alone, or in other areas?" </i>So also is the third - <i>"Is the removal of peace worldwide?" </i>Let us address these three questions in our musings.<br />
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<b>Everything in the book of Revelation is happening on a global scale</b>. Those commentators who think the red horse rider has already come and gone (Preterist and Historicist views) limit the fulfillment to a limited territory of the earth (land) such as to the land of Palestine, or to Israel, or to the Roman Empire, etc. <b>Only the Futurist sees the fulfillment as yet unrealized and that it is global in its extent</b>. The slaughter and bloodshed under the red horse rider is worldwide. This is clear because the judgments of the Apocalypse are all worldwide. So, not only is the murder universal but so is the loss of peace.<br />
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The bloodshed under the red horse rider is not the result of nations warring against nations, for that has been occurring since Revelation was written, and for the past two thousand years (since Jesus warned of the continuous presence of wars up until his return in his Olivet sermon); wars between nation states have been occurring <i>before </i>the second seal is opened. It cannot therefore be the precise kind of killing occurring under the red horse rider.<br />
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<b>Race Wars</b><br />
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<i>"And ye shall hear of wars and rumours of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet. For <b>nation shall rise against nation</b>, and <b>kingdom against kingdom</b>: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows." </i>(Matt. 24: 6-8)<br />
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The Greek word <i><b>"ethnos" </b></i>( translated "nation") does not primarily refer to a political state. The word means <i>"a multitude of individuals of the same nature or genus,"</i> or <i>"a tribe, nation, people group, or race."</i> The word denotes <i><b>ethnicity</b></i>, not necessarily a nation state or political entity. So,<i> "nation warring against nation"</i> <b>may allude to ethnic groups within one political state fighting each other</b>, or what we call <i><b>"race wars" </b></i>or <i>"ethnic conflicts." </i>We could justly translate as <i>"race shall rise against race."</i><br />
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The loss of peace that the world will begin to experience when Christ returns, via his precursory judgments under the doings of the four horsemen, will not be limited to the mere political area, to wars between nations, for the reasons stated. It is a total loss of peace.<br />
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Many commentators think that the red horse rider brings a final <i>"world war"</i> between nation states and that the bloodshed is therefore primarily confined to soldiers rather than civilians. But the words <i><span style="color: red;">"that they should kill one another"</span></i> seems to put the murder and killing on a very local level, where neighbor is killing neighbor, in a kind of gang warfare.<br />
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Notice that Jesus says that the warring between races marks "<i>the beginning of sorrows." </i>This is what we see in Revelation chapter six with the opening of the first seals. But, as Jesus said, "<i>the end is not yet." </i>The <i>"end"</i> or culmination comes at the end of the Book of Revelation. The coming of the four horsemen represent the <i>"beginning of the end."</i>Stephen Garretthttp://www.blogger.com/profile/10866698322854892197noreply@blogger.com0tag:blogger.com,1999:blog-31147681.post-91174453077418648842020-07-16T12:32:00.002-04:002020-07-16T12:46:47.165-04:00Red Horse Of The Apocalypse VI<div style="text-align: center;">
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<i><b><span style="font-size: large;">"neither repented they of<span style="color: red;"> their murders</span>" </span></b></i></div>
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(Rev. 9: 21)</div>
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<i>"And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: <b>Neither repented they of their murders</b>, nor of their sorceries, nor of their fornication, nor of their thefts."</i> (Rev. 9: 20-21)</div>
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Murder will be the <i>"order of the day" </i>when the Apocalypse begins with the coming of the four horsemen, especially with the coming of the fiery red horse with his great sword. The above text comes when the seventh seal has been opened and the fifth trumpet thereof has sounded; But, the sins listed did not just then begin among earth's inhabitants at that time. Rather, much murder, death and destruction has already occurred <b>between Revelation 6: 1 and 9: 21</b>. The sins enumerated did not just start with the fifth trumpet but were prevalent throughout the entire time, from the coming of the four horsemen till the hellish locusts ascend from the bottomless pit. <b>Widespread murder begins with the coming of the red horse rider</b> but he continues right on through Rev. 9: 21 and beyond.<br />
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Here are specified the <i>"deadly sins"</i> of men in the day of trial and tribulation: idolatry, murder, sexual immorality, theft; And, the chiefest of all sins is a sin of omission, and mentioned twice in the above list of sins, the sin of <i>"repenting not."</i> </div>
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What are the immediate secondary causes of this murderous time? What are the effects of it?<br />
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As stated in previous entries, the coming of the four horsemen is for the purpose of bringing devastation upon a sinful world that has rejected Lord God and his Christ. Their coming is in order to <i>"destroy the sinners"</i> from off the earth. That first begins to happen when the second seal is opened and men are under the influence of the red horse rider. The Lord will kill them by bringing them first to kill one another, as we have said, and upon which we will yet enlarge.<br />
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Long ago the prophet Isaiah spoke of the time under the red horse rider and during the coming day of wrath and tribulation.<br />
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<i>"They come from a far country, from the end of heaven, even the LORD, and<b> the weapons of his indignation, to destroy the whole land</b>. Howl ye; for<span style="color: red;"> the day of the LORD</span> is at hand; it shall<b> come as a destruction from the Almighty</b>...Behold,<span style="color: red;"> the day of the LORD</span> cometh, <b>cruel both with wrath and fierce anger</b>, to lay the land desolate: and<b><span style="color: red;"> he shall destroy the sinners thereof out of it</span></b>...And I will <b>punish the world for their evil, and the wicked for their iniquity</b>; and I will cause the arrogancy of the proud to cease, and will lay low the haughtiness of the terrible."</i> (Isa 13: 5-6, 9, 11)<br />
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Though the <i><b>"they"</b></i> (in "they come from a far country") had primary reference to the Persians and Medes who came to destroy the land of Israel, yet it is <b>more fully applicable to the four horsemen of the Apocalypse</b> and to the judgments of the <i>"day of wrath"</i> or<i> "day of evil"</i> described in the Apocalypse. Thus we may say that the four horsemen come from<i> "the end of heaven,"</i> or<i> "from the LORD" </i>(as we see in Rev. 6) and are well described as <i>"the weapons of his indignation," </i>and their mission being<i> "to destroy the whole land"</i> and to <i>"destroy the sinners"</i> and <i>"getting them out of the land."</i> It is the beginning of the punishment described for the world in the day of judgment executed by God's <i>"angels of vengeance"</i> or<i> "destroying angels."</i><br />
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As we have seen, it is a time of tribulation upon tribulation. (see our comments upon Amos 5: 18-20 in posting IV) Here is another verse that is like that one:<br />
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<i>"Fear, and the pit, and the snare, are upon thee, O inhabitant of the earth. And it shall come to pass, that<span style="color: red;"> he who fleeth from the noise of the fear shall fall into the pit</span>; and<span style="color: red;"> he that cometh up out of the midst of the pit shall be taken in the snare</span>: for <b>the windows from on high are open</b>, and the foundations of the earth do shake."</i> (Isa 24: 17-18)</div>
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Escape <i>"the noise of fear"</i> (one trouble) only to <i>"fall into the pit"</i> (another trouble)! Then, somehow, after getting out of the pit, he is<i> "taken in the snare"</i> (another trouble). One tribulation pain after another, like the pains of a woman in travail. Says Dr. Gill: <i>"the meaning is, that he that escapes one trouble should fall into another, so that there will be no safety anywhere."</i> (commentary)<br />
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It is all part of the <i>"day of evil,"</i> to the day when the Lord will <i>"render indignation and wrath, <b>tribulation</b> and anguish, upon every soul of man that doeth evil."</i> (Rom. 2: 9) It is then that he will <i>"repay<b> tribulation</b>" </i>(II Thess. 1: 7) to the unbelievers. The words of the prophet are fitting for this great time of global tribulation: <i>"woe unto their soul! for they have <b>rewarded evil unto themselves</b>"</i> (Isa. 3: 9)<br />
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<b>Things That Bring Peace</b><br />
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<i>"Or what king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand? Or else, while the other is yet a great way off, he sendeth an ambassage, and desireth <b><span style="color: red;">conditions of peace</span></b>."</i> (Luke 14: 31-32)<br />
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<i>"Let us therefore follow after the <b><span style="color: red;">things which make for peace</span></b>, and things wherewith one may edify another."</i> (Rom. 14: 19)<br />
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What are the <i>"conditions of peace"?</i> What are <i>"the things that make for peace"? </i>Whatever they are, those things will not be present in the days of the four horsemen or in all the judgments of Christ's Apocalypse.<br />
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Of course, when we speak of the salvation experience as finding peace with God (Rom. 5: 1-2) we speak of the<i> "conditions of peace"</i> and of the <i>"things which make for peace"</i> with God. Peace has come through the coming of the Messiah, the <i>"Prince of peace,"</i> through his sacrificial blood, and this is appropriated by faith in Christ and repentance (which is a turning away from sin and self to the Lord).<br />
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But, the texts above cannot be limited to what is true in regard to spiritual peace with God, but must include peace between men, including political peace between nations (so as not to war), which are nearly always based upon treaties or covenants between them. There are lots of ingredients or conditions for political peace as we all know. They are not dissimilar from what are the conducive elements of social peace in a village or community, or in a family. Today we speak of<i> "global"</i> or <i>"world peace,"</i> of <i>"national peace,"</i> of <i>"civil peace,"</i> of <i>"family peace"</i> or <i>"peace in the home,"</i> etc.<br />
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First, people must want peace; at least the greater majority of them. They want laws against crimes such as murder, theft, bearing false witness, etc. and therefore want those laws enforced by a police force sanctioned by the ruling authorities. In other words, people must want law and order. It begins here with the will and the choice. The problem is that people at the end of this age will not want peace because they are violent and implacable. Recall the words of the Psalmist:<br />
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<i>"I am for peace: but when I speak, they are for war." </i>(Psa. 120: 7)<br />
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When the majority of a society become implacable, violent, contentious, strifeful, vengeful, etc., peace cannot be realized. This is because<i> "war"</i> is <i>"in his heart,"</i> in the heart of men who form the Omega generation. So wrote the Psalmist: <i>"the words of his mouth were smoother than butter, but <b>war was in his heart</b>: his words were softer than oil, yet were they drawn swords."</i> (Psa. 55: 21)<br />
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Self preservation alone leads men to want safety and security of their persons against thieves and murderers, and such like, and there can be no peace without safety. Certainly no<i> "tranquillity"</i> or <i>"quietness."</i><br />
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All societies have had a criminal element. Some have had many lawless people, others few. These are the openly wicked and cruel types, people who are vicious in their brutality against others. These are they who <i><b><span style="color: red;">"love violence"</span></b> </i>(Psa. 11: 5), and who <i>"eat the bread of wickedness, and <span style="color: red;">drink the wine of violence</span>."</i> (Prov. 4:17) During the time of the rider on the red horse men will be most violent on a scale not seen since the days before the judgment of the Deluge. So, what must happen to people, who naturally want strong enforcement of laws (designed to keep the peace), to all of a sudden, in the great tribulation, become so violent? Is everyone simply taking the law into their own hands by necessity?<br />
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In looking further into the conditions or necessary ingredients for obtaining peace, let us notice these words of the apostle.<br />
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<i>"But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. This wisdom descendeth not from above, but is earthly, sensual, devilish. For where envying and strife is, there is confusion and every evil work. But the wisdom that is from above is first pure,<b> then peaceable, gentle, and easy to be intreated, full of mercy</b> and good fruits, without partiality, and without hypocrisy. And the fruit of righteousness is sown in peace of<b> them that make peace</b>."</i> (James 3: 14-18)<br />
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<b>Who are they who <i>"make peace"?</i> </b>We have already noticed the reference to the<i> "conditions of peace"</i> and of <i>"the things that make for peace,"</i> and here we have a reference to those persons who <i>"make peace."</i> Jesus spoke of the <i>"peacemakers."</i> (Matt. 5: 9) Another question to ponder along this line would be - <i>"who are the troublemakers"? </i>The one implies the other.<br />
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Notice that worldly devilish wisdom does not produce a <i>"peaceable" </i>and <i>"gentle"</i> society with citizens who are<i> "easy to be intreated,"</i> and <i>"full or mercy," </i>etc. There can be no peace in any society where the citizens are violent and intolerant. We see this on a small scale today in many large American cities, like Chicago, where murder is rampant and gangs rule; Gangs which are composed of those who love violence.<br />
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As stated, men are basically <i>"implacable"</i> (Rom. 1: 31; II Tim. 3: 3) because of sin and the rule and love of self. This fact will manifest itself on a large scale under the rider on the red horse. The Greek word translated <i>"implacable"</i> means <i>"not to be appeased"</i> or <i>"that can not be pacified and rendered peaceable; inexorable; stubborn or constant in enmity."</i> Heavenly wisdom, which men will greatly lack in the last days, is <i>"easily intreated"</i> but devilish wisdom is <i>"not easily intreated."</i> A world full of those who <i>"love violence"</i> and who cannot be appeased in their anger and hate! How terrible!<br />
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The wisdom that men will possess in the last days is devilish, not coming down from heaven, but what is ascending from Hades. God's wisdom is <i>"gentle" </i>and <i>"peaceable"</i> but devilish wisdom is fierce, cruel, intolerant, etc.<br />
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The apostle Paul spoke of <i><span style="color: red;">"the bond of peace"</span></i> (Eph. 4: 3). Christians know what this means in relation to one's standing with God, to one's peace with God. They have been <i>"reconciled</i>" to God by the blood of the Lord Jesus. The <i>"bond of peace"</i> is<b> the thing that sustains oneness, agreement, and harmony between parties</b>. In the case of salvation, the thing that <i>"keeps the peace" </i>between the believer and God is the union of the believer with the Lord Jesus Christ, who <i>"himself is our peace."</i> (Eph. 2: 14)<br />
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The<i><span style="color: red;"> "bond"</span></i> of peace also involves a<i> "covenant." </i>Sociologists speak of the <i>"social contract" </i>that exists between citizens and other citizens, or with the government. In the old testament there is mention of <i>"the bond of the covenant."</i> (Eze. 20: 37)<br />
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The word <i>"bond"</i> in <i>"bond of peace" </i>is from the Greek word <i>"syndesmos"</i> and means <i>"that which binds together, a band, bond."</i> (Strong) This is what covenants, treaties, and contracts, etc., do; they are means of keeping unity and peace, of binding people together. But, men in the extreme last days will be <i><span style="color: red;">"covenant breakers"</span></i> on a very large scale.<br />
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<b>Covenant-Breakers</b><br />
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<i>"Without understanding, <b>covenant breakers</b>, without natural affection, <b>implacable</b>, unmerciful..."</i> (Rom. 1: 31)<br />
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<i>"Covenant breakers"</i> is from the Greek word "ἀσύνθετος" (adjective — asunthetos from suntithemi), with the negative prefix a, hence signifies<i> "not covenant-keeping,"</i> i.e., r<i>efusing to abide by "covenants" made, "covenant-breaking," faithless</i>.<br />
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<i>"Note: Trench, Syn. lii, notes the distinction between asunthetos and aspondos, "implacable," the latter, in 2 Timothy 3: 3 only, being derived from sponde, "a sacrificial libation," which accompanied treaty-making; hence, with the negative prefix a, <b>"without a treaty or covenant,"</b> thus denoting a person who cannot be persuaded to enter into a "covenant." He points out that asunthetos presumes a state of peace interrupted by the unrighteous, aspondos a state of war, which the implacable refuse to terminate equitably. The words are clearly not synonymous."</i> (Vine)<br />
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When the overwhelming masses of mankind become wholly implacable, and breakers of contracts become the norm, then times will indeed be evil and full of tribulation.<br />
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Said the prophet Isaiah:<br />
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<i>"And the work of righteousness shall be <b>peace</b>; and the effect of righteousness <b>quietness and assurance</b> for ever. And my people shall dwell in a<b> peaceable habitation</b>, and in <b>sure dwellings</b>, and in <b>quiet resting places</b>." </i>( Isa 32:17-18)<br />
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Notice the words describing the real peace that will come when the Lord overthrows this evil world and replaces it with a most righteous state; <i>"quietness"</i> (including freedom from fear of evil), <i>"assurance"</i> (that all is well and all possibility of evil is gone), <i>"habitations"</i> and <i>"dwellings"</i> that are <i>"peaceable"</i> and <i>"resting."</i> But, in the time of the<i> "Omega generation," </i>or the last generation, at the time of the coming of the red horse rider, men will be almost universally suffering the very opposite of this description! There will be no peace for the rider <i>"takes peace from the earth." </i><br />
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<b>Strife In The Omega Generation</b><br />
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<i>"For where envying and strife is, there is confusion and every evil work."</i> (Jam. 3: 16)<br />
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<i>"Where"</i> is it indeed to be found in its most gross manifestation if it is not in the days when the four horsemen ride into this sinful world! Envy and strife, the things that destroy peace rather than <i>"things which make for peace."</i> In this time there will be nothing by <i>"confusion"</i> and bewilderment. Fear on every hand. In every place there is <i>"every evil work."</i>Stephen Garretthttp://www.blogger.com/profile/10866698322854892197noreply@blogger.com0tag:blogger.com,1999:blog-31147681.post-42500692113042113722020-07-14T11:47:00.002-04:002020-07-14T12:02:43.700-04:00Red Horse Of The Apocalypse V<div class="separator" style="clear: both; text-align: center;">
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<i><b><span style="font-size: large;">"in the last days perilous times shall come"</span></b></i></div>
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(II Tim. 3: 1)</div>
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The word <i><span style="color: red;">"perilous"</span></i> (KJV) is from the Greek <b><i>"chalepos" </i></b>and means <i>"dangerous, harsh, fierce, savage,"</i> or <i>"hard to do or deal with, difficult,"</i> involving what is painful and grievous.<br />
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After describing the last days as <i><span style="color: red;">perilous</span></i>, Paul gave the reason for it, laying the cause directly to the immoral spiritual state of all men, with few exceptions, in the days immediately preceding the coming judgments of the four horsemen. After prophesying of the end time peril (vs. 1) he says:<br />
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<i>"For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, Without natural affection, trucebreakers, false accusers, incontinent, <b><span style="color: red;">fierce</span></b>, despisers of those that are good, Traitors, heady, highminded, lovers of pleasures more than lovers of God."</i> II Tim. 3: 2-4)<br />
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By the word<i><b> "for"</b></i> Paul will identify the cause or reason for the unexpected Apocalyptic catastrophes, going to the root cause of the savage violence and evils of the days when Christ appears in the awful calamities (the presence of Christ being in those judgments before his final bodily appearing); And, what is that root cause? Is it some natural catastrophe like a worldwide drought, or climate changing meteor, or volcanic eruptions, or earthquakes, etc.?<br />
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No, it is <b>the direct result of man's inner moral and spiritual depravity</b>. Of all the adjectives Paul used to describe the men who will suffer the vengeance of the Lord in <i>"the day of evil,"</i> let us focus on the word <i><b>"fierce"</b></i> because it directly relates to the ideas involved in the Greek word <i>"chalepos" </i>(perilous).<br />
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The word <i>"fierce"</i> is from the Greek <i>"anēmeros"</i> and means <i>"not tame, or savage."</i> It is thus closely related in meaning to <i>"chalepos." </i><br />
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The only other time a form of the word <i>"chalepos"</i> (perilous) is used is in these words from the gospels.<br />
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<i><b>"And when he was come to the other side into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding <span style="color: red;">fierce</span>, so that no man might pass by that way." </b></i>(Matt. 8: 28)<br />
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Here <i><span style="color: red;">"fierce"</span></i> (chalepoi) clearly denotes<b> dangerously violent</b>, a state where a person is totally given over to attacking and hurting others. Recall that<i><span style="color: red;"> "perilous"</span></i> (<i>"chalepos"</i>) involved the words<i> savage </i>and <i>fierce</i> and are the same words used to define <i>"anēmeros."</i> <i>"Fierce"</i> (from <i>"anēmeros") </i>signifies <i>"not tame, savage"</i> (from a, negative, and hemeros, "gentle", i.e. 'not gentle'), 2 Tim. 3: 3.<br />
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The coming time of great tribulation will see both <b><span style="color: red;">dangerous and savage<i> times</i></span></b> and <b><span style="color: red;">savage and wild <i>people</i></span></b>, where people are totally given in to their animal passions and sensual desires.<br />
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When the rider on the red horse arrives, his work will be to <i>"take peace from the land," </i>by the removal of divine restraints (as we have seen), <b>cause brutality and savagery</b> among men, and such as has not been seen on a world wide scale since before the great flood. Simply recall the<i> "bloodsport" </i>that was famous in the Roman coliseums! Bloodbath spectacles with crowds cheering! A world with little or no <i>"moral restraint"!</i><br />
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It was said of Ishmael, the one<i> "born after the flesh,"</i> that he was <i><b>"a wild man"</b> </i>and that his wildness manifested itself by<b><span style="color: red;"> </span></b><i><b><span style="color: red;">"his hand being against every man, and every man's hand against him."</span></b> </i>(Gen. 16: 12) What a description of the last days under the rider on the red horse!<br />
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Though mankind and the times of the coming judgment are <i>"fierce," </i>in a bad sense, yet the Lord at this time will be pouring out his <i>"fierce anger" </i>and <i>"fierce wrath,"</i> and justly so.<br />
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<b>Governmental Restraints</b><br />
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<i>"For <b>rulers are not a terror to good works, but to the evil</b>. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same: For he is the minister of God to thee for good. But<b> if thou do that which is evil, be afraid</b>; for he beareth not the sword in vain: for he is the minister of God, a<b> revenger to execute wrath upon him that doeth evil</b>."</i> (Rom. 14: 3-4)<br />
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One of the things that restrain crime and wicked behavior is <i>"law and order"</i> rulers (authorities) with their strong police forces to enforce obedience. Where are they in <i>"the day of evil"?</i> How can people be murdering one another on such a vast scale with such authorities in place? Obviously, for some reason, rulers and their police forces are unable to stop the mass mutual killing. But, why? Though I will expound on this important question in upcoming postings, I will just say this much now.<br />
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In light of present day rioting and the call to<i> "defund the police" </i>we can get a glimpse of the times under the presence of the judgments of the red horse rider. When there is little or no governmental restraint on law breaking, law breaking will increase unimpeded. Consider also the fact that the killing of one another is occurring among all men, including those in law enforcement. Police are killing each other just like the populace! So, they can be expected to do little to stop the killing when they themselves are part of the whole murderous enterprise.<br />
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In regard to the restraints that God has had in place, and which he will remove in the time of the end (of which I have already written much), <b>Dr. John Walvoord </b>had some excellent words in <i>"The Person of the Holy Spirit Part 5: The Holy Spirit in Relation to the Unsaved World"</i> (<a href="https://walvoord.com/article/8" target="_blank">here</a> - emphasis mine).<br />
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Walvoord wrote:<br />
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<i>"The doctrines of providence and of the sovereignty of God demand that the power of God be effective not only in the saved <b>but also in the unsaved world</b>. While the ministry of the Holy Spirit is ever primarily directed toward the Christian, it is evident that He is working in the world as well, bringing to pass the will of the Father and the Son."</i><br />
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<i>"The ministry of the Holy Spirit in relation to the unsaved world falls into two categories which are not necessarily independent. <b>The Holy Spirit is given the ministry of resisting evil and restraining the world in its manifestation</b>. To the Holy Spirit, also, is committed the task of making known the way of salvation to a race which has no natural capacity to receive it with understanding. Most of the attention of theologians during the Christian centuries has been directed to the latter ministry, that of revealing the message of salvation to the lost and providing enablement for saving faith.<b> The ministry of the Holy Spirit in restraining sin in the world is most important, however, though few direct references are found in Scripture</b>."</i><br />
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<i>"The work of the Holy Spirit in relation to the unsaved world is most important for a number of reasons. In view of the power of Satan and his evident hatred of Christians and the truth, <b>the work of the Holy Spirit in restraining sin is required to explain the relative freedom allowed the Christian in the world and the preservation of those conditions which make possible the preaching of the Gospel and the maintenance of some order in the sinful world</b>."</i><br />
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<i>"</i><i><b>The work of the Holy Spirit in restraining the world from sin is found in every age</b>,<span style="color: red;"> <b>except during the period of unprecedented sinfulness during the great tribulation</b></span>, <b>when it is God’s purpose to demonstrate for the first time what unrestrained sin is</b>. The character of <b><span style="color: red;">this work of restraining sin </span></b>varies slightly in different ages, however. In the previous discussion of this work of the Holy Spirit in the Old Testament, it was shown that <b>the Holy Spirit undertook to restrain sin throughout the Old Testament period</b>. The<b> striving of the Holy Spirit against sin in Noah’s period is definitely stated (Gen 6:3)</b>. While Isaiah 59:19 is not as clear a reference, it infers a similar ministry of the Holy Spirit. The many other ministries of the Holy Spirit in the Old Testament tended to restrain sin. His work in revealing truth through the prophets, particularly the warnings of judgment to come, and the work of inspiration of the Scriptures with their power <b>helped to restrain sin</b>. The judgments which followed rejection of His striving against sin (Isa 63:10-11) had their effect. The presence and power of the Holy Spirit by virtue of His holy character was conducive to <b>restraint of sin</b>. Throughout the Old Testament, then, the power of the Holy Spirit guided human events into the path of divine providence."</i><br />
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In the time of coming great tribulation, where violent killing and general lawlessness prevail on a global scale, a great reason for it will be due to the absence of any state police force powerful enough to stop it along with the court system. This brings to mind the words of Solomon:<br />
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<i>"Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil."</i> (Eccl. 8: 11)<br />
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Men's hearts will, at the time of the coming of the four horsemen, be <i>"fully set in them to do evil."</i> They will be doing the greatest of all evil to their fellow human beings, having no respect for life. People will be <i>"out of control,"</i> as Paul said ('incontinent' or lacking self control). There will no effective police force to restrain the masses who are killing one another on such a massive scale. No longer is lawlessness and criminality not given speedy trial and execution, but not given at all! Horrendous times! Jesus spoke of them in connection with his return, saying:<br />
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<i>"And because<b><span style="color: red;"> lawlessness will abound</span></b>, the love of many will grow cold."</i> (Matt. 24: 12) Love gone! Hate and furious wrath abounding on every hand. A<i> "hot-headed"</i> people who murder for sport. This is what the world will have come to when Christ appears in the judgments of the four horsemen!<br />
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And, remember that one of his purposes (as we have seen) is to remove or<i> "uproot" </i>the wicked from the earth and then to bring peace on earth under Lord Messiah. Said Solomon:<br />
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<i>"Take away the wicked from before the king, and his throne shall be established in righteousness." </i>(Prov. 25: 5)<br />
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This is what we see coming <i>"before the king" </i>and before he establishes his throne on earth in righteousness in the coming judgments of the four horsemen. The Lord begins his work of<i> "taking away the wicked"</i> so that those who are left,<i> "the meek,"</i> can by themselves <i>"inherit the earth."</i><br />
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As we have said previously, peace on earth comes after the wicked have been destroyed.Stephen Garretthttp://www.blogger.com/profile/10866698322854892197noreply@blogger.com0