Here is an update on baby Paul. He is still weak but at least now he can hold his head up with his own strength. He is eating very well. My wife is still evaluating if he has any other underlying medical problems other than severe malnutrition.
Thursday, December 3, 2009
Wednesday, December 2, 2009
Prayer Request
My wife is currently on a mission trip to Uganda. She is volunteering as a nurse in an orphanage. Yesterday someone left a severely malnurished child on a church pew that was later brought to the orphanage. At this point in time it is uncertain if there are any other medical issues. Please pray for the health of this child. Since no one knows his name, my wife has called him Paul.
Saturday, November 21, 2009
This generation
Hello, again! Admittedly, my wife is the chief blogger in the family. But the Spirit convicted me to begin writing again, and gave me this topic to write about.
In the Olivet discourse Jesus gives a short parable regarding the fig tree and makes an interesting statement.
Matthew 24:32-34 Now learn the parable from the fig tree: when its branch has already become tender and puts forth its leaves, you know that summer is near; so, you too, when you see all these things, recognize that He is near, right at the door. Truly I say to you, this generation will not pass away until all these things take place.
There is some controversy as to whom "this generation" refers. If one presumes that the fig tree is symbolic of Israel, as it is one of the symbols used of Israel in the Old Testament (another symbol is the vineyard), this would make it a specific generation of Israel. But which one? From what He says in verse 34 above it is the one that will be alive when all the events Jesus just described take place.
Every generation has believed that it was living in the end times. However, the difference now compared to the previous 1900 plus years is that Israel is back in the land. The fig tree has sprouted. Some argue this regathering of Israel is a secular attempt to fulfill scripture, since Israel has not completely turned back to God. There are several answers to that, but in consistency with the above passage the fig tree has only just budded its leaves; it has not borne any fruit yet. I believe she will not bear fruit as prophesied in the Old Testament about her prosperity and the prosperity to her surrounding neighbors until Messiah returns to lead her into His millenial kingdom.
Jesus is near. He is at the door. Are you ready for His return? If you are not, there will not be time to choose Him when He does return. His return is compared to the flash of a bolt of lightning. The time to prepare for His return is now by receiving Him in faith. Faith is believing with all of your heart in something, or this case Someone, that we cannot directly see. The time to choose Jesus is now. If you are not sure if you are ready for Jesus return, send me an email. I would be happy to discuss this critical matter further.
In the Olivet discourse Jesus gives a short parable regarding the fig tree and makes an interesting statement.
Matthew 24:32-34 Now learn the parable from the fig tree: when its branch has already become tender and puts forth its leaves, you know that summer is near; so, you too, when you see all these things, recognize that He is near, right at the door. Truly I say to you, this generation will not pass away until all these things take place.
There is some controversy as to whom "this generation" refers. If one presumes that the fig tree is symbolic of Israel, as it is one of the symbols used of Israel in the Old Testament (another symbol is the vineyard), this would make it a specific generation of Israel. But which one? From what He says in verse 34 above it is the one that will be alive when all the events Jesus just described take place.
Every generation has believed that it was living in the end times. However, the difference now compared to the previous 1900 plus years is that Israel is back in the land. The fig tree has sprouted. Some argue this regathering of Israel is a secular attempt to fulfill scripture, since Israel has not completely turned back to God. There are several answers to that, but in consistency with the above passage the fig tree has only just budded its leaves; it has not borne any fruit yet. I believe she will not bear fruit as prophesied in the Old Testament about her prosperity and the prosperity to her surrounding neighbors until Messiah returns to lead her into His millenial kingdom.
Jesus is near. He is at the door. Are you ready for His return? If you are not, there will not be time to choose Him when He does return. His return is compared to the flash of a bolt of lightning. The time to prepare for His return is now by receiving Him in faith. Faith is believing with all of your heart in something, or this case Someone, that we cannot directly see. The time to choose Jesus is now. If you are not sure if you are ready for Jesus return, send me an email. I would be happy to discuss this critical matter further.
Wednesday, April 8, 2009
Chapter 2 & 3 Overview
Revelation is written to 7 churches in Asia Minor, which today is western Turkey.
Revelation 1:10-11 I was in the Spirit on the Lord's day, and I heard behind me a loud voice like the sound of a trumpet, saying, "Write in a book what you see, and send it to the seven churches: to Ephesus and to Smyrna and to Pergamum and to Thyatira and to Sardis and to Philadelphia and to Laodicea."
Chapters 2 and 3 contain 7 letters from Jesus which John wrote to these specific churches.
When you study these letters, there are common elements to each:
1. Each letter begins with a unique title with which Jesus refers to Himself; every title can be found in the first chapter of Revelation.
2. A commendation from Jesus to that specific church
3. A criticism from Jesus to that specific church
4. A correction Jesus tells each specific church to make
5. A warning if that church does not repent and correct the mistake
6. A promise to "the one who overcomes"
7. The phrase "to him who has an ear, let him hear what the Spirit says to the churches
I believe John defines elsewhere who is the one who overcomes:
1 John 5:4-5 For whatever is born of God overcomes the world; and this is the victory that has overcome the world--our faith. Who is the one who overcomes the world, but he who believes that Jesus is the Son of God?
The one who overcomes is one who believes Jesus is the Son of God and is born again.
The phrase "to him who has an ear, let him hear what the Spirit says to the churches" makes the content of each letter universal to any who read it and heed its contents. In the upcoming posts each one of the seven letters will be reviewed.
Revelation 1:10-11 I was in the Spirit on the Lord's day, and I heard behind me a loud voice like the sound of a trumpet, saying, "Write in a book what you see, and send it to the seven churches: to Ephesus and to Smyrna and to Pergamum and to Thyatira and to Sardis and to Philadelphia and to Laodicea."
Chapters 2 and 3 contain 7 letters from Jesus which John wrote to these specific churches.
When you study these letters, there are common elements to each:
1. Each letter begins with a unique title with which Jesus refers to Himself; every title can be found in the first chapter of Revelation.
2. A commendation from Jesus to that specific church
3. A criticism from Jesus to that specific church
4. A correction Jesus tells each specific church to make
5. A warning if that church does not repent and correct the mistake
6. A promise to "the one who overcomes"
7. The phrase "to him who has an ear, let him hear what the Spirit says to the churches
I believe John defines elsewhere who is the one who overcomes:
1 John 5:4-5 For whatever is born of God overcomes the world; and this is the victory that has overcome the world--our faith. Who is the one who overcomes the world, but he who believes that Jesus is the Son of God?
The one who overcomes is one who believes Jesus is the Son of God and is born again.
The phrase "to him who has an ear, let him hear what the Spirit says to the churches" makes the content of each letter universal to any who read it and heed its contents. In the upcoming posts each one of the seven letters will be reviewed.
Saturday, February 28, 2009
Preterist vs Futurist
The general consensus is that the book of Revelation was written in 96AD, and that its content addresses events that are yet future during end times. This is referred to as the futurist view.
However, there is an alternative position, the Preterist view, that holds that the book of Revelation prophesies the fall of Jerusalem in 70 AD. Therefore, those who espouse this viewpoint date the writing of the book of Revelation earlier, approximately 66 AD.
I believe there exists both external evidence from other historical records as well as internal evidence within the body of Scripture that supports the futurist viewpoint.
John explains he was in exile on the island of Patmos when he wrote the book:
Revelation 1:9 I, John, your brother and fellow partaker in the tribulation and kingdom and perseverance which are in Jesus, was on the island called Patmos because of the word of God and the testimony of Jesus.
We know from a quote by the early church father Irenaeus that John was exiled to Patmos by the Roman Emperor Domitian, who reigned from 81 AD to 96 AD. Those who hold the Preterist view contend that there is enough ambiguity in this statement by Irenaeus to still make it possible to date the writing of Revelation before 70 AD. I am paraphrasing quite a bit, but the basic argument goes something like this. The Preterists claim that Irenaeus' quote could be inferred to mean that John, exiled to Patmos by Emperor Domitian, wrote the book of Revelation, rather than that John, while exiled to Patmos by Emperor Domitian, wrote the book of Revelation. The exact quote deals with something or someone that "was seen" on the island of Patmos. Futurists believe that Irenaeus' quote indicates that the Revelation vision was seen by John on Patmos, but the Preterists believe that Irenaeus' quote only indicates that John was seen on Patmos, thereby making it possible to disassociate the writing of the book of Revelation during John's exile to Patmos.
In my opinion the Preterists' argument falls apart when we go back to scripture. We don't need Irenaeus to tell us that John was on the island of Patmos when he saw and wrote the book of Revelation. John tells us himself in Revelation 1:9 that he was on Patmos when he had the Revelation, and in Revelation 1:11 and Revelation 1:19 he tells us that when he has the vision of the Revelation Jesus commands him to write down what he sees.
I believe there is a second piece of external evidence that confirms the futurist position that the book of Revelation was written in 96 AD and after the fall of Jerusalem. In Revelation 2:13 in the letter to the church of Pergamum Jesus alludes to Antipas, "My faithful witness, who was killed among you." I believe Jesus is referring to Antipas who was the Bishop of Pergamum at the end of the first century AD. The reason this is important in the dating of the writing of the book of Revelation is that Antipas was martyred by Domitian in 92 AD.
The Preterist view also points to some internal evidence to link the events depicted in the book of Revelation to the fall of Jerusalem in 70 AD. They look at the language in Revelation 1:1 "soon take place" and Revelation 1:3 "time is near" and conclude that the book of Revelation cannot address events that will occur in the distant future and must refer to something contemporary to its writing. However, this type of language is used in the writings of the Prophets to describe the Day of the Lord (Ezekiel 30:3, Joel 1:15, Joel 2:1, Joel 3:14, Obadiah 1:15, Zephaniah 1:7, Zephaniah 1:14).
There are another couple of passages that I believe clarify this concept.
Habakkuk 2:3 For the vision is yet for the appointed time; It hastens toward the goal and it will not fail; Though it tarries, wait for it; For it will certainly come, it will not delay.
God refers to some purpose of His that paradoxically seems will occur quickly, "hastens," and "will not delay," but also does not seem to be imminent, "tarries."
The author of Hebrews gives more insight into this verse when he quotes it.
Hebrews 10:37 For yet in a very little while, He who is coming will come, and will not delay.
The author of Hebrews clarifies that the purpose of God described in Habakkuk 2:3 "yet for the appointed time" is the second coming of Jesus Christ. Indeed, we have excitedly anticipated the return of Jesus Christ for nearly 2000 years. However, if anyone because of this long interlude of time begins to doubt, beware! The return of Jesus Christ "will not fail." When He returns, His judgment will be swift and sure. In the meantime Habakkuk encourages us to wait for Him. Let us heed the words of Jesus Himself:
Matthew 24:45-46 "Who then is the faithful and wise servant, whom his master has set over his household, to give them their food at the proper time? Blessed is that servant whom his master will find so doing when he comes."
However, there is an alternative position, the Preterist view, that holds that the book of Revelation prophesies the fall of Jerusalem in 70 AD. Therefore, those who espouse this viewpoint date the writing of the book of Revelation earlier, approximately 66 AD.
I believe there exists both external evidence from other historical records as well as internal evidence within the body of Scripture that supports the futurist viewpoint.
John explains he was in exile on the island of Patmos when he wrote the book:
Revelation 1:9 I, John, your brother and fellow partaker in the tribulation and kingdom and perseverance which are in Jesus, was on the island called Patmos because of the word of God and the testimony of Jesus.
We know from a quote by the early church father Irenaeus that John was exiled to Patmos by the Roman Emperor Domitian, who reigned from 81 AD to 96 AD. Those who hold the Preterist view contend that there is enough ambiguity in this statement by Irenaeus to still make it possible to date the writing of Revelation before 70 AD. I am paraphrasing quite a bit, but the basic argument goes something like this. The Preterists claim that Irenaeus' quote could be inferred to mean that John, exiled to Patmos by Emperor Domitian, wrote the book of Revelation, rather than that John, while exiled to Patmos by Emperor Domitian, wrote the book of Revelation. The exact quote deals with something or someone that "was seen" on the island of Patmos. Futurists believe that Irenaeus' quote indicates that the Revelation vision was seen by John on Patmos, but the Preterists believe that Irenaeus' quote only indicates that John was seen on Patmos, thereby making it possible to disassociate the writing of the book of Revelation during John's exile to Patmos.
In my opinion the Preterists' argument falls apart when we go back to scripture. We don't need Irenaeus to tell us that John was on the island of Patmos when he saw and wrote the book of Revelation. John tells us himself in Revelation 1:9 that he was on Patmos when he had the Revelation, and in Revelation 1:11 and Revelation 1:19 he tells us that when he has the vision of the Revelation Jesus commands him to write down what he sees.
I believe there is a second piece of external evidence that confirms the futurist position that the book of Revelation was written in 96 AD and after the fall of Jerusalem. In Revelation 2:13 in the letter to the church of Pergamum Jesus alludes to Antipas, "My faithful witness, who was killed among you." I believe Jesus is referring to Antipas who was the Bishop of Pergamum at the end of the first century AD. The reason this is important in the dating of the writing of the book of Revelation is that Antipas was martyred by Domitian in 92 AD.
The Preterist view also points to some internal evidence to link the events depicted in the book of Revelation to the fall of Jerusalem in 70 AD. They look at the language in Revelation 1:1 "soon take place" and Revelation 1:3 "time is near" and conclude that the book of Revelation cannot address events that will occur in the distant future and must refer to something contemporary to its writing. However, this type of language is used in the writings of the Prophets to describe the Day of the Lord (Ezekiel 30:3, Joel 1:15, Joel 2:1, Joel 3:14, Obadiah 1:15, Zephaniah 1:7, Zephaniah 1:14).
There are another couple of passages that I believe clarify this concept.
Habakkuk 2:3 For the vision is yet for the appointed time; It hastens toward the goal and it will not fail; Though it tarries, wait for it; For it will certainly come, it will not delay.
God refers to some purpose of His that paradoxically seems will occur quickly, "hastens," and "will not delay," but also does not seem to be imminent, "tarries."
The author of Hebrews gives more insight into this verse when he quotes it.
Hebrews 10:37 For yet in a very little while, He who is coming will come, and will not delay.
The author of Hebrews clarifies that the purpose of God described in Habakkuk 2:3 "yet for the appointed time" is the second coming of Jesus Christ. Indeed, we have excitedly anticipated the return of Jesus Christ for nearly 2000 years. However, if anyone because of this long interlude of time begins to doubt, beware! The return of Jesus Christ "will not fail." When He returns, His judgment will be swift and sure. In the meantime Habakkuk encourages us to wait for Him. Let us heed the words of Jesus Himself:
Matthew 24:45-46 "Who then is the faithful and wise servant, whom his master has set over his household, to give them their food at the proper time? Blessed is that servant whom his master will find so doing when he comes."
Friday, February 6, 2009
Chapter One: The Lord's Day
In verse 10 of the first chapter John explains he was on the Isle of Patmos on "the Lord's day" when he received the Revelation.
Revelation 1:10-11a On the Lord's Day I was in the Spirit, and I heard behind me a loud voice like a trumpet, which said: "Write on a scroll what you see..."
Generally, when people read this, they interpret this to mean that John received this vision on a Sunday, which is often referred to as the Lord's Day. However, I have a different opinion of this that I have learned from Chuck Missler. If instead of using the term "the Lord's Day," the text in the English translation read "the Day of the Lord," one would gain a different impression.
The term "the Day of the Lord" is an ominous term used in the Old Testament to depict the second coming of Jesus Christ when He will return to judge all mankind and destroy the wicked. Listed below are a few examples:
Isaiah 13:6 Wail, for the day of the LORD is near; it will come like destruction from the Almighty.
Isaiah 13:9 See, the day of the LORD is coming —a cruel day, with wrath and fierce anger— to make the land desolate and destroy the sinners within it.
Ezekiel 30:3 For the day is near, the day of the LORD is near— a day of clouds, a time of doom for the nations.
Joel 1:15 Alas for that day! For the day of the LORD is near; it will come like destruction from the Almighty.
Revelation 1:10-11a On the Lord's Day I was in the Spirit, and I heard behind me a loud voice like a trumpet, which said: "Write on a scroll what you see..."
Generally, when people read this, they interpret this to mean that John received this vision on a Sunday, which is often referred to as the Lord's Day. However, I have a different opinion of this that I have learned from Chuck Missler. If instead of using the term "the Lord's Day," the text in the English translation read "the Day of the Lord," one would gain a different impression.
The term "the Day of the Lord" is an ominous term used in the Old Testament to depict the second coming of Jesus Christ when He will return to judge all mankind and destroy the wicked. Listed below are a few examples:
Isaiah 13:6 Wail, for the day of the LORD is near; it will come like destruction from the Almighty.
Isaiah 13:9 See, the day of the LORD is coming —a cruel day, with wrath and fierce anger— to make the land desolate and destroy the sinners within it.
Ezekiel 30:3 For the day is near, the day of the LORD is near— a day of clouds, a time of doom for the nations.
Joel 1:15 Alas for that day! For the day of the LORD is near; it will come like destruction from the Almighty.
Joel 2:11 The LORD thunders at the head of his army; his forces are beyond number, and mighty are those who obey his command. The day of the LORD is great; it is dreadful. Who can endure it?
Therefore, the text indicates that John was transported forward in time to personally witness the Day of the Lord and then recorded the things he observed.
Tuesday, February 3, 2009
Chapter One: The Apocalypse
What is The Revelation?
First of all, you should notice the word "Revelation" is not pleural; this is a singular revelation. The word for Revelation in the Greek is where we get the word apocalypse in English. It implies an unveiling, laying bare, revealing something that has been previously hidden. The first verse explains what is being revealed:
Revelation 1:1 The Revelation of Jesus Christ, which God gave Him to show to His bond-servants, the things which must soon take place; and He sent and communicated it by His angel to His bond-servant John
First of all, you should notice the word "Revelation" is not pleural; this is a singular revelation. The word for Revelation in the Greek is where we get the word apocalypse in English. It implies an unveiling, laying bare, revealing something that has been previously hidden. The first verse explains what is being revealed:
Revelation 1:1 The Revelation of Jesus Christ, which God gave Him to show to His bond-servants, the things which must soon take place; and He sent and communicated it by His angel to His bond-servant John
God, the Father, is revealing to Jesus Christ, the Son, "the things which must soon take place," who in turn reveals this information to His followers, "His bondservants." The remainder of the book describes God's plan for the conclusion of mankind and His creation. The climax of this plan is the Second Coming of Jesus Christ.
The title "The Revelation," therefore, is a double entendre. It is the unveiling of God's plan regarding the unveiling of Jesus Christ. Indeed, this is how Jesus Christ is initially presented in the book:
Revelation 1:7 Behold, he is coming with the clouds, and every eye will see Him, even those who pierced Him; and all the tribes of the earth will mourn over Him. So it is to be. Amen.
The title "The Revelation," therefore, is a double entendre. It is the unveiling of God's plan regarding the unveiling of Jesus Christ. Indeed, this is how Jesus Christ is initially presented in the book:
Revelation 1:7 Behold, he is coming with the clouds, and every eye will see Him, even those who pierced Him; and all the tribes of the earth will mourn over Him. So it is to be. Amen.
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