By Faith A Partaker Of The Divine Nature

"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." (II Peter 1: 3-4 nkjv)

Peter clearly is talking about "regeneration," or being born again, though he does not use those terms. Rather he speaks of it when he speaks of God giving "life" and things that pertain to it, and when he speaks of becoming "partakers of the divine nature," wherein one escapes the moral corruption that is in the world. 

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 "the knowledge of" the God who called them and made the promises. 

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 "partakers of his promise in Christ by the gospel." (Eph. 3: 6) How partakers? By faith in the promise. He also said "them who through faith and patience inherit the promises." (Heb. 6: 12) Is the promise of spiritual life not one of those promises?

What think ye?

Quickened By Faith

"Buried with him in baptism, wherein also you are risen with him through the faith of the operation of God, who has raised him from the dead." (Col. 2: 12 kjv)

To be "risen" 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 "the operation of God" (KJV):

"risen with Him through the faith wrought by the operation of God" (KJV21)

"risen with Him through faith in the working of God" (ASV)

"risen with Him through faith in the powerful working of God" (ESV)

"risen with Him through faith in the working of God" (NASB)

"risen with Him through your faith in the working of God" (NIV)

"risen with Him through faith in the working of God" (NKJV)

Whether if be "faith wrought by the working of God" (genitive of source) or "faith in the working of God" (objective genitive) faith is still the faith that brings spiritual resurrection, quickening, or regeneration. Regeneration is here plainly said to be "through faith." The faith is both worked by God and is faith in the working of God. "Faith in the working of God" is similar to Hebrews 11: 6.

"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."

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.

This text is another that clearly shows that regeneration is "through faith." Is that not clearly the case? How could anyone who believes in regeneration before faith deny it? We are risen from death in sin "through faith." 

Repentance Unto Life

John Calvin

1509 - 1564

"by repentance I understand regeneration"

"When they heard these things they became silent; and they glorified God, saying, “Then God has also granted to the Gentiles repentance to life.” (Acts 11: 18) 

I do not want to enter into a discussion of what is meant by God "granting" repentance, an issue between Calvinists and Arminians. Rather, I want to focus on how this text deals with the "ordo salutis." In the text "repentance" (which presupposes faith) is "unto life," which is all the same as "unto regeneration" or "unto quickening." It is not "life unto repentance" but "repentance unto life." 

The "life" 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. 

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 "bent" to sin. By union with sin we are dead spiritually. By union with righteousness, with Christ, we are alive spiritually.

In spite of the fact that the text plainly says that repentance precedes life, 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.

Wrote Calvin in his Institutes (chapter three, titled "REGENERATION BY FAITH. OF REPENTANCE" - See here):

"Although we have already in some measure shown how faith possesses Christ, and gives us the enjoyment of his benefits, the subject would still be obscure were we not to add an exposition of the effects resulting from it. 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, since Christ confers upon us, and we obtain by faith, both free reconciliation and newness of life, reason and order require that I should here begin to treat of both." 

What do we receive "by faith"? Both reconciliation (justification) and newness of life (regeneration). All comes from union with Christ and union is by faith.

Calvin continued:

"The shortest transition, however, will be from faith to repentance; 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. That repentance not only always follows faith, but is produced by it, ought to be without controversy (see Calvin in Joann. 1:13). For since pardon and forgiveness are offered by the preaching of the Gospel, 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."

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.

Wrote Calvin:

"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 consisting in the mortification of our flesh and the old man, and the quickening of the Spirit."

Notice how Calvin says that conversion consists in being quickened. All the first Calvinists and Reformers interpreted evangelical conversion to be regeneration. 

Wrote Calvin:

"We must now explain the third part of the definition, and show what is meant when we say that repentance consists of two parts—viz. the mortification of the flesh, and the quickening of the Spirit...Both of these we obtain by union with Christ. 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. In one word, then, by repentance I understand regeneration, 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." 

Repentance "consists" in being "quickened" (regenerated), and it results from union with Christ by faith. That is the original Calvinist and Reformed position.

Calvin wrote:

"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. repentance and the remission of sins (justification and regeneration SG), do we not see that the Lord justifies his people freely, and at the same time 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 might be induced earnestly to seek the mortification of the flesh, and a new birth in the Spirit. By announcing the kingdom of God he called for faith, since by the kingdom of God which he declared to be at hand, he meant forgiveness of sins, salvation, life, and every other blessing which we obtain in Christ..."

Sinners are to be "induced" to "seek" a "new birth in the Spirit"? 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.

Calvin wrote:

"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 both graces are obtained by faith (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."

That is my view and the view of many of the greatest Calvinist writers.

Calvin wrote:

"Wherefore, in regard to the whole process of regeneration, 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,” (Eph. 2:10)

Though most see regeneration as an instantaneous act, and certainly not a "process," yet Calvin did. Certainly the "renewing" is both initial (once for all) and continuous. So too we may speak of regeneration.

Acts 11: 18 uproots the born again before faith (or repentance) view.

Thoughts On Critical Race Theory

In the heated debate over "Critical Race Theory" (involving "institutional" or "structural" racism), it seems to me that the focus is on the wrong place. The right place is to talk about "hate." 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:

"To speak evil of no man, 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, living in malice and envy, hateful, and hating one another." (Titus 3: 2-3 KJV)

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. 

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. 

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? 

Every race is guilty of hatred against other races and ethnic groups. Blacks hate whites. Whites hate blacks. It is not one sided. 

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 "nation rising against nation," 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. 

Gill on Efforts at Revival

"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." 

(Gill in commentary on Psalm 119:126)

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. 

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.

Reprint from The Old Baptist Test

Thoughts On Acts 17: 18

"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." (Acts 17: 18)

Babbler 

(σπερμολόγος) Lit., seed-picker: a bird which picks up seeds in the streets and markets; hence one who picks up and retails scraps of news. (Vincent)

"the word came to be used for an idle good for nothing fellow, and for one that picked up tales and fables, and carried them about for a livelihood. 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 "Spermologos" (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." (Gill)

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.

Setter Forth

"He seemeth to be a setter forth." "Setter forth" is from the Greek word καταγγελεὺς (katangeleus) (1 Occurrence) and means a "proclaimer." 

That is what good teachers of the bible should be! Setter forths! Proclaimers and explainers. Exegetes.

Strange Gods

"A setter forth of strange gods"

On this statement Adam Clark wrote:

"Strange gods - Ξενων δαιμονιων, Of strange or foreign demons. That this was strictly forbidden, both at Rome and Athens, see on Acts 16:21; (note). There was a difference, in the heathen theology, between θεος, god, and δαιμων, demon: the θεοι, were such as were gods by nature: the δαιμονια, were men who were deified. This distinction seems to be in the mind of these philosophers when they said that the apostles seemed to be setters forth of strange demons, because they preached unto them Jesus, whom they showed to be a man, suffering and dying, but afterwards raised to the throne of God. This would appear to them tantamount with the deification of heroes, etc., who had been thus honored for their especial services to mankind." (Commentary)

"Strange demons" is a more correct translation than "strange gods." Who were the demons? They were, as I have shown in other postings (See Who Are The Demons?, and here), summarily described by Campbell described by Campbell when he said: 

"...the term demon, from simply indicating a knowing one, became the title of a human spirit when divested of the appendages of its clay tenement, because of its supposed initiation into the secrets of another world. Thus a separated spirit became a genius, a demigod, a mediator, a divinity of the ancient superstition according to its acquirements in this state of probation." (Campbell, in the second posting above)

In ancient Greek thinking there were beings called "hemitheoi" beings who were "half-gods" or demigods.

Jesus was human and was God and to the pagan Greek mind this would make Jesus a "demon god," a being who was once only human but became immortal and godlike. 

Black Horse Of The Apocalypse VII

"To execute upon them the judgment written"

(Psalm 149: 9)
"the hour of testing to come upon the whole world" 
"to test those who dwell on the earth."

(Rev. 3: 10)

"And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds 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." (Jude 1: 14-18 KJV)

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.

We ended by discussing those Apocalyptic "Hard Lessons For The Evil World" and "God's Lesson To Omega Man." 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 "live not by bread alone but by every word of God." Let us now enlarge upon this before proceeding to other considerations of the prophecy.

In the prophecy of Enoch the subject of which he speaks is the coming of the Lord, chiefly his second coming. This coming is "with ten thousands (myriads) of his saints (or 'sanctified ones')" and so helps to show that the coming of the Lord is his second and not his first.

The purpose of the coming is to bring about trial and judgment, a "final test" for mankind. It is to "execute judgment" upon "the ungodly." Involved in this execution of judgment is the purpose "to convince all" the ungodly in regard to their sins. Teaching involves unteaching. The Lord will, via his coming Apocalyptic judgments, attack the false beliefs and false science of the world of ungodly men. He will attack "their hard speeches which ungodly sinners have spoken against him" and "their great swelling words" which "their mouth speaketh," being "mockers in the last time who should walk after their own ungodly lusts." ("After their lusts" meaning in accordance with their hedonistic and narcissistic beliefs about life and pleasure). 

God will be speaking to the ungodly world through these judgments, prosecuting and witnessing to them, all the while attacking what they are saying 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).

In the long ago the Lord by the prophet testified:

"Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; 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." (Isa. 66: 3-4)

This language is fully applicable to the times of the four horsemen. The Omega generation will be ungodly (the number of the elect, or godly, being few), a people who have "chosen their own ways" and who "delight in their abominations," and the Lord will bring upon them specified calamities, namely "delusions" and the objects of "their fears." It is because men did not answer God when he called them (via his prophets, Christ, and the apostles), did not "hear," or heed what God "spake" to them. They "did evil before mine eyes," that is, they acted brazenly as rebels against the rule of God and heaven, and for all this God promises to send judgment.

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 "taking peace from the earth" so that men are "killing one another" involves the world being under a delusion 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.

Wrote the Psalmist:

"He that sitteth in the heavens shall laugh: the Lord shall have them in derision. Then shall he speak unto them in his wrath, and vex them in his sore displeasure." (Psa. 2: 4-5)

God is speaking to the final generation through the judgments of the Apocalypse 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. 

""He shall speak" - not in articulate words, not by a voice from heaven, not even by a commissioned messenger, but by accomplished facts." (Pulpit Commentary)

"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." (Gill)

"Heb. He shall tell them, viz. a piece of his mind, to their small comfort." (John Trapp Complete Commentary)

"Shall he speak to them in his wrath; he shall severely rebuke them, not so much verbally as really, by dreadful judgments. 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." (Matthew Poole's English Annotations on the Holy Bible)

Notice that he will not only speak to them in wrath but will "vex" them in sore displeasure. "Vex" is from the Hebrew bahal means "to disturb, alarm, terrify, hurry, be disturbed, be anxious, be afraid, be hurried, be nervous." He will terrify the last ungodly generation with terrors of death and destruction.

Wrote the Psalmist:

"To execute upon them the judgment written: this honour have all his saints. Praise ye the LORD." (Psa. 149: 9)

The words "to execute upon them the judgment written" is similar to the words of Enoch "to execute judgment upon all."

The difference is in the added word "written." He will execute judgment, "the written judgment." 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. 

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. 

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. 

"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." (6-9)

It is the saints, who have God's "high praises" in their mouths, who with a "a two-edged sword in their hand" and "fetters of iron" (prepared for binding the criminals of heaven) capture, arrest, and "execute" the judgment of heaven's court. The time for this is not now, for "the weapons of our warfare are not carnal" 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.

When the Lord delivered his people from slavery in Egypt, God said - "against all the gods of Egypt I will execute judgment: I am the LORD." (Exo. 12: 12) Notice again the word "execute." 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 "to execute vengeance upon the heathen, and punishments upon the people" (vs. 7) and in Micah we have God's promise: "And I will execute vengeance in anger and fury upon the heathen, such as they have not heard." (5: 15)

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.

Black Horse Of The Apocalypse VI

"they shall eat bread by weight, and with care"
(Eze 4: 16)
"I will destroy your food supply"

(Lev. 26: 26)

"Moreover he said unto me, Son of man, behold, I will break the staff of bread in Jerusalem: and they shall eat bread by weight, and with care; and they shall drink water by measure, and with astonishment: That they may want (lack) bread and water, and be astonied one with another, and consume away for their iniquity." (Eze 4: 16-17)

Commented Dr. Gill on these verses:

"behold, I will break the staff of bread in Jerusalem: 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. 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; what they ate would not satisfy them, nor do them much good; see (Leviticus 26:26 ) (Isaiah 3:1 ); and they shall eat bread by weight, and with care; that they might not eat too much at a time, but have something for tomorrow;

and consume away for their iniquity; their flesh upon them black through famine, 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." (Commentary)

Though the famine mentioned by Ezekiel concerned "Jerusalem" 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, "bread," being carefully weighed.

At this point in our look at the black horse rider and his judgment, we plan to address the following questions.

Questions

1. What food is scarce? What crops?
2. What "harm" or "damage" is done to these food sources and supplies?
3. What food stuffs are particularly mentioned?
4. What about the food stuffs not particularly mentioned?
5. Why the command to "damage not the olive oil and the wine"?
6. What earthly power is controlling food distribution (or the scales)?
7. What effect will the famine have on the previous murdering under the red horse?
8. How long will the bloodshed and famine last?
9. How many will die by the famine and sword?
10. Will the righteous suffer as the wicked?

Assumptions

1. People will still be working for a day's supply is given for a day's wage.
2. Commerce, buying and selling, will still be occurring.
3. Some authority is in control of rationing food.
4. All food crops harmed except for grapes and olives.

In the first chapter in this series on the black horse rider, I cited from Seiss. Recall his words:

"The arrival of things at such a pass, accordingly argues a severity of hard times, distress, and want, almost beyond the power of imagination to depict. Yet, it is but the natural result of the state of things under the red horse. The two are closely connected as cause and effect. 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."

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 "the natural result of the state of things under the red horse." 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.

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 the red horse rider keeps right on riding but this time accompanied by the black horse rider.

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.

One wonders also how the populous can still keep working, receiving their "day's wage," 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 "lifeboat ethics"? More on that later.

It seems clear that the coming of the white, red, and black horse riders, with their judgments, acts like "Dominoes," and/or a "Slippery Slope,"  where things go "spiraling" 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.

The Food Supply

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.

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 "harm not the wine and oil" imply that all other crops are harmed. 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 "harmed" or "damaged."

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?

The food supply has often been an object of God's wrath when punishing sinners. In the long ago the Lord warned the Israelites:

“And if, in spite of all this, you still disobey me, I will punish you seven times over for your sins. 19 I will break your proud spirit by making the skies as unyielding as iron and the earth as hard as bronze. 20 All your work will be for nothing, for your land will yield no crops, and your trees will bear no fruit. 21 “If even then you remain hostile toward me and refuse to obey me, I will inflict disaster on you seven times over for your sins. 22 I will send wild animals that will rob you of your children and destroy your livestock. Your numbers will dwindle, and your roads will be deserted. 23 “And if you fail to learn the lesson and continue your hostility toward me, 24 then I myself will be hostile toward you. I will personally strike you with calamity seven times over for your sins. 25 I will send armies against you to carry out the curse of the covenant you have broken. When you run to your towns for safety, I will send a plague to destroy you there, and you will be handed over to your enemies. 26 I will destroy your food supply, so that ten women will need only one oven to bake bread for their families. They will ration your food by weight, and though you have food to eat, you will not be satisfied. 27 “If in spite of all this you still refuse to listen and still remain hostile toward me, 28 then I will give full vent to my hostility. I myself will punish you seven times over for your sins. 29 Then you will eat the flesh of your own sons and daughters. 30 I will destroy your pagan shrines and knock down your places of worship. I will leave your lifeless corpses piled on top of your lifeless idols,[a] and I will despise you. 31 I will make your cities desolate and destroy your places of pagan worship." (Lev. 26: 20-31 NLT)

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 "food supply." It is the same kind of judgment upon the food supply that is coming at the time of the black horse rider.

Notice that more than once, due to the increased disobedience of the people (or as the Lord says, "for your sins") and for their continued refusal to repent, the Lord promises to increase the severity of the judgments "seven times over." 

The Lord says that he will be "hostile" (or furious) towards the rebellious Israelites, to "give full vent to my hostility (fury)" This is in keeping with what we observed in previous chapters about God being cruel, terrible, severe, etc.

The Lord will employ "armies" who will "carry out" or execute "the curse," which curse includes devastation to the food supply. Recall that we have already referred to the various locust "armies" 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.

Hard Lessons For The Evil World

"Yea, in the way of thy judgments, O Lord, have we waited for thee; 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: when thy judgments are in the earth, the inhabitants of the world will learn righteousness." (Isa. 26: 8-9)

What are the judgments of the four horsemen designed to teach the Omega wicked generation? What lessons does the Lord want the inhabitants of the earth to "learn" by these awful judgments of the Apocalypse? Further, do they accept the teaching God is giving them? Or, do they rebel against it?

On the above words of the prophet, Barnes said:

"the punishments which he inflicted were intended to lead people to learn righteousness...Learn righteousness - The design is to warn, to restrain, and to reform them." (Commentary)

Wrote John Calvin:

"The inhabitants of the earth will learn righteousness. We must observe the reason assigned, when he says that “the inhabitants of the earth learn righteousness from the judgments of God,” meaning that by chastisements men are taught to fear God.  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; 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." (Commentary)

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 "God’s judgments are the best schoolmasters." (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.

Wrote another:

"For when thy judgments are in the earth, the inhabitants of the world will learn righteousness: and good reason it is that we should thus desire and seek thee in the way of thy judgments, because this is the very design of thy judgments, that men should thereby be awakened to learn and return to their duty; and this is a common effect of them, that those who have been careless in prosperity, are made wiser and better by afflictions." (Matthew Poole's English Annotations on the Holy Bible)

But why does God visit us with judgments? Not that He delights in the miseries of His creatures. “He afflicteth not willingly, nor grieveth the children of men.” He would rather “draw them by the cords of love”; and “by His goodness lead them to repentance.”

It is, as we have observed, it is in order that God uproot unrighteousness and in justice judge the world.

God's Lesson To Omega Man

"Jesus answered, “It is written: ‘Man shall not live on bread alone, but on every word that comes from the mouth of God.’” (Matt. 4: 4)

This is one lesson the Lord intends to teach the Omega generation!

The bible teaches that it is God "who supplies seed to the sower and bread for food." (2 Corinthians 9:10 NIV) It teaches that "he gives to all life, and breath, and all things." (Acts 17: 25)

The Lord warned by Moses:

"But thou shalt remember the LORD thy God: for it is he that giveth thee power to get wealth." (Duet. 8: 18)

John the Baptist taught similarly, saying:

"A man can receive nothing, except it be given him from heaven." (John 3: 27)

But, this is a truth that man has forgotten. For, like Israel, the creature has "forgotten his Maker" (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 "rebel" in scripture. Yet, the Lord warns:

"If you are willing and obedient, you will eat the good things of the land; but if you resist and rebel, you will be devoured by the sword.” For the mouth of the LORD has spoken." (Isa. 1: 19-20)

When the red and black horse riders appear, then masses around the world will be "devoured by the sword" and will not any longer "eat the good things of the land." And why? Because the world will be full of "rebels" who "resist" God, who are unwilling and disobedient.

The World's Reaction

"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: Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts." (Rev. 9: 20-21)

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 "repent." 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.

"And men were scorched with great heat, and blasphemed the name of God, which hath power over these plagues: and they repented not to give him glory...And blasphemed the God of heaven because of their pains and their sores, and repented not of their deeds...And there fell upon men a great hail out of heaven, every stone about the weight of a talent: and men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great." (Rev. 16: 9, 11, 21)

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.

Notice these other statements by the sufferers of the judgments:

"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 the remnant were affrighted, and gave glory to the God of heaven." (Rev.11: 13)

"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; for thy judgments are made manifest." (Rev. 15: 4)

The first verse gives us some hope that some of the earth's wicked inhabitants will begin to "get the lesson," or "get the point," recognize the judgment as coming from God, and rather than blaspheming God, as others, "give glory to the God of heaven."

Several times the Lord said (Lev. 26) "if you fail to learn the lesson." It seems that the Omega generation will indeed "fail to learn the lesson."

All Is Vanity - A New Birth Lesson

Vanity of vanities, says the Preacher,
vanity of vanities! All is vanity.
What does man gain by all the toil
at which he toils under the sun? (Eccl. 1: 2-3 ESV)

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?

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.

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.

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."

Black Horse Of The Apocalypse V

"I will consume them by the sword, and by the famine, and by the pestilence." 

(Jer. 14: 12)

"Before their face the people shall be much pained: all faces shall gather blackness."

(Joel 2: 6)

The Black Death Of Famine

"Black, in the Scriptures, is the image of fear, of famine, of death. Lamentations 5:10; "our skin was black like an oven, because of the terrible famine." Jeremiah 14:2; "because of the drought Judah mourneth, and the gates thereof languish; they are in deep mourning (literally, black) for the land." Joel 2:6; "all faces shall gather blackness." Nahum 2:10; "the knees smite together, and there is great pain in all loins, and the faces of them all gather blackness." 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." What the calamity was to be must be determined by what follows in the symbol. Famine, pestilence, oppression, heavy taxation, tyranny, invasion - any of these might be denoted by the color of the horse." (Barnes Commentary on Rev. 6: 5-6)

It must be kept in mind that the famine that comes with the black horse rider is a judgment from God upon a sinful world. In the Lord's first great worldwide destruction he "brought in the flood upon the world of the ungodly." (II Peter 2: 5) In the judgments of the Apocalypse, including that of the black horse rider, God will again bring worldwide destruction "upon the world of the ungodly."

"For the hurt of the daughter of my people am I hurt; I am black; astonishment hath taken hold on me." (Jer. 8: 21)

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:

"I am black — I look ghastly, as those who are dying." (Benson Commentary)
"black—sad in visage with grief (Joe 2:6)." (JFB)
"I am black; I am as those that are clad in deep mourning, Psalm 38:6 Jeremiah 14:2." (Matthew Poole's)
"I am black; with grief and sorrow. The Targum is,"my face is covered with blackness, black as a pot.'" (Gill)

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 "armies" God sent: "Before their face the people shall be much pained: all faces shall gather blackness." (Joel 2: 6) Such will be the "face of the people" 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 - "our skin was black like an oven, because of the terrible famine."

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.

The Severity Of God

On the "severity" of God Paul wrote:

"Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off." (Rom. 11: 22)

Severe does not mean unjust nor "cruel and unusual punishment." The severity of the judgment will be in proportion to the severity of the evil of men 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.

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.

"Behold, the day of the LORD cometh, cruel both with wrath and fierce anger, to lay the land desolate: and he shall destroy the sinners thereof out of it." (Isa. 13: 9)

Is God cruel and fierce? Apparently so. But, the cruelty of the Lord is not cruel in the sense of unjust or unfair. The Hebrew word translated "cruel" involves "terror." God is both cruel and terrible in his judgments. Wrote the Psalmist:

"For the LORD most high is terrible; he is a great King over all the earth." (Psa. 47: 2)

By terrible is meant causing intense fear and foreboding. In this sense God also is "awful," not in the sense of bad, but in the sense of inspiring awe.

When we think about God being strict and severe, what we are really talking about is his "having judgment without mercy." (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:

"All thy lovers have forgotten thee; they seek thee not; for I have wounded thee with the wound of an enemy, with the chastisement of a cruel one, for the multitude of thine iniquity; because thy sins were increased." (Jer. 30: 14)

Here the Lord testifies that he had sent wounding and chastisement as "of a cruel one." But, again, notice how the cruelty of the Lord is just retribution for it is "for the multitude" and "increase" of the "iniquity" and "sins" of the people.

The day of judgment under the four horsemen will see what is called the "fierce anger of the LORD" by the prophets.

By Sword & Famine

"They shall die of grievous deaths; they shall not be lamented; neither shall they be buried; but they shall be as dung upon the face of the earth: and they shall be consumed by the sword, and by famine; and their carcases shall be meat for the fowls of heaven, and for the beasts of the earth." (Jer. 16: 4)

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.

"When I shall send upon them the evil arrows of famine, which shall be for their destruction, and which I will send to destroy you: and I will increase the famine upon you, and will break your staff of bread: So will I send upon you famine and evil beasts, and they shall bereave thee; and pestilence and blood shall pass through thee; and I will bring the sword upon thee. I the LORD have spoken it." (Eze. 5: 16-17)

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 "evil arrows of famine" shot from his "toxon," 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 "this evil age." Further, the sword and the famine are also linked with sending "evil beasts," the very thing we see in the coming of the deathly green or pale horse. Ezekiel also wrote of this oracle from Jehovah:

"Son of man, when the land sinneth against me by trespassing grievously, then will I stretch out mine hand upon it, and will break the staff of the bread thereof, and will send famine upon it, and will cut off man and beast from it." (Eze. 14: 13)

Notice again the attack upon "the bread," 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 "the land sinning against me by trespassing grievously." Also, notice again the coupling of sword and famine. Notice also that the purpose of the famine is to "cut off man and beast" from the land. Wrote Isaiah:

"These two things are come unto thee; who shall be sorry for thee? desolation, and destruction, and the famine, and the sword: by whom shall I comfort thee?" (Isa. 51: 19)

These "two things" 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:

"desolation, and destruction, and the famine, and the sword; which may be the two things before mentioned, 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, and comes by that, as Kimchi observes: or the words may be rendered thus, "desolation, and destruction, even the famine and the sword"; so that there is no need of making these things four, and of considering them as distinct from the other two..." (Commentary)

Now notice this sampling of other verses that couple the sword and famine together.

"Therefore thus saith the LORD of hosts, Behold, I will punish them: the young men shall die by the sword; their sons and their daughters shall die by famine." (Jer. 11: 22)

"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; 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; and such as are for the captivity, to the captivity." (Jer. 15: 2)

"And I will send the sword, the famine, and the pestilence, among them, till they be consumed from off the land that I gave unto them and to their fathers." (Jer. 24: 10)

In this verse we have all three horse riders depicted by the sword (red horse), famine (black horse), and pestilence (pale horse).

"They have belied the LORD, and said, It is not he; neither shall evil come upon us; neither shall we see sword nor famine." (Jer. 5: 12)

"Therefore thus saith the LORD of hosts, Behold, I will punish them: the young men shall die by the sword; their sons and their daughters shall die by famine." (Jer. 11: 22)

"I will consume them by the sword, and by the famine, and by the pestilence." (Jer. 14:12)

"And I will send the sword, the famine, and the pestilence, among them, till they be consumed from off the land that I gave unto them and to their fathers." (Jer. 24: 10)

The famine and the sword are rewards for rebellion against God. Let us consider these words of the prophet Obadiah:

"For the day of the LORD is near upon all the heathen: as thou hast done, it shall be done unto thee: thy reward shall return upon thine own head." (Oba. 1:15)

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 "reward," for the doing unto sinners what they have done to God, his word, and unto their fellow man.