Are Miracles Possible?

Since the days of David Hume and in recent history philosophers such as Anthony Flew, the debate about the possibility of miracles has been alive and well. In his book Miracles, C.S. Lewis speaks to the plausibility of such a supernatural event. He divides everything into two camps: the naturalist and the super naturalist. The foundation one sets forth in the beginning will always determine the outcome in its fruition. So, if one is a naturalist, which basically says there is no transcendence beyond the present system, then the plausibility of miracles seems very absurd and would logically follow if this is the position one is to hold. If one is a super naturalist, believing there is something outside the system at work, then miracles are very plausible. One must first decide which camp to give allegiance to. Now to give one’s allegiance to naturalism does not mean that miracles do not exist because they either do or do not, but what does matter is the ability of the worldview to explain such events. So, if a person takes the naturalist point of view, then when an event occurs that would hold the traits of being a miracle then one has to explain these events through a naturalist’s worldview. This is where the rub begins because there is no room for miracles in naturalism. So, are miracles plausible and how can they best be explained? There are three main contingencies that shall be discussed, there could be more but only three will be addressed here, to whether a miracle is plausible. The three are as follows: the purpose of a miracle, the descriptions of the laws of nature, and the possibility of God’s existence.

The first is the purpose of miracles. This brings us to question what miracles are or tend to be. Miracles are events that seem to overrule the laws of nature for a particular reason of some sort. What is the purpose of miracles? Well, according to the Scriptures God is sending a message. When you look at the miracles recorded in Scripture God is showing us a sign that relates to Him. God is not in the business of just doing miracles because He has the power. That would be closely related to a pride issue which God is absent of pride. So when a miracle occurs God is sending a message to the recipients to relate some meaning into their existence. For instance, when Jesus turned the water into wine it was recorded as His first sign of showing those around Him that He was Yahweh incarnate. When Christ calmed the storm and told His disciples not to fear, the message was not to be afraid because they were with God Himself who is in complete control. The greatest miracle of all came in the form of Christ’s resurrection. This miracle gives us the greatest message of hope because it tackled and overcame mankind’s greatest fear, death itself. In light of such a miracle this message of God gives great meaning to life and how to live life, and the hope beyond it.

The second is the descriptions of the laws of nature. In recent days Stephen Hawking, one of the great scientific minds of recent history, has concluded in his book The Grand Design there is no reason to believe in a Creator because Hawking deduces that the universe was made because of the law of gravity. Dr. John Lennox of Oxford University stated in his response to Hawking that the laws of gravity could not create anything because they are within the system that was created. He posits that there must be something outside of the system to be a creator. This brings us to Lewis’s point that laws of nature are only descriptions and not causes within themselves. When Sir Isaac Newton identified the law of gravity, he did so because he previously believed in a law giver, God Himself. This began the search for laws in nature which are only identifiers of repeated events that seem to take place under similar conditions. For instance, the reason the resurrection is classified as a miracle is because the norm in life is that dead people do not come back to life. They tend to stay dead. This was a break into the repeated law of nature concerning the patterns of death. So how are miracles plausible?

This forces the skeptic to deal with the question of God’s existence. The only way a miracle could be plausible within the system is if there is something outside the system that is greater than the system itself. According to the Christian worldview this is exactly the case. God created the universe with particular regularities which are identified to be the laws of nature. So, if God created a system with regularity, and He Himself is greater than the system, then it is plausible that He could suspend or extend these regulatory laws of nature at any given time. This means that God could feed a new event into the system for a particular purpose. Lewis puts it something like this that if someone were to put two pounds into a Chester drawer tonight and also tomorrow night that on the third morning it would follow that they would have four pounds. If they only found one pound, then they could conclude the laws of arithmetic were not broken but the laws of England. They could be assured that someone had stuck their hand into the event, which prevented the normal regularity. That is precisely what a miracle is. It is when God sticks His hand into the regulatory system of creation and alters it to create a new event.

So it all comes down to the existence of a transcendent being known as God. There are four major arguments for God’s existence which are the cosmological, ontological, teleological and the moral arguments. If one concludes the possibility of God’s existence then it would follow that miracles are plausible. If miracles are plausible then they are possible, and the question must be asked what the message is and meaning behind such an extraordinary event. According to the Christian, God has granted mankind the greatest miracle of all by Himself becoming a man, paying for the sins of humanity, defeating the grips of death so that all of humanity might experience His great love. This shows many miracles tied into one great meaning that God loves mankind.

Can A Believer Have Assurance of Salvation?

This question comes with much debate within the church. I remember growing up in church, and hearing the phrase, “Once saved, always saved” within my church tradition. I also remember going to a friend’s house to spend the night in which I also attended church with their family and discovered that many who walked down the aisle at the end of the service felt like they had lost their salvation and was getting saved again. This created a lot of questions for my young mind that was in immediate confusion trying to make sense how two churches, two seemingly faithful groups of believers, had come to completely different views regarding the assurance of salvation. This, inevitably, created a lot of doubts, particularly in my teenage years, where emotions run high, and reason is in short demand. As I attended youth revivals, some of the same teenagers year after year walked the aisle to give their life to Christ as if their commitment to Christ the last year either was not real or had somehow worn off. It created a personal skepticism in a lot of church meetings, such as evangelistic or revivalistic services, because it seemed too heavy on the emotional side of things and not enough on reason and commitment. Today, I believe both are essential in our relationship with Christ, but both have their proper place.

The purpose of this writing is to address the question, “Can a believer have assurance of salvation?” The Apostle John writes, “Whoever has the Son has life; whoever does not have the Son of God does not have life. I write these things to you who believe in the name of the Son of God, that you may know that you have eternal life” (1 John 5:12-13 English Standard Version). Without question, the Apostle John desires for his readers to understand that there is, in fact, assurance of eternal life through Jesus Christ the Lord. So, where do the questions come from regarding assurance? To answer this, we must begin with an understanding of faith itself.

The Question of Faith

Before addressing the question of faith, it is important to discuss what creates roadblocks to faith: doubts. There seem to be two types of doubt that every human can struggle with: Emotional doubt and Evidential doubt. Emotional doubt is more of an internal struggle in which many “feel” they have lost their assurance because it is rooted within an emotional scenario, such as, for example, committing a sin that they thought they never would have. It is a doubt driven by the emotions, in which emotions change, either for good or bad. It is for this reason that many doubt their salvation. The other type of doubt is more external and can be described as evidential doubt. This form of doubt is more in the way of an intellectual questioning of whether there seems to be significant proof of a particular claim. An example of this might be a doubt regarding the resurrection of Jesus until one begins to investigate the reactions of the early disciples, the credibility of the New Testament, the reaction of the antagonists, the explosion of the early church, and the fact that women were said to be the early eyewitnesses within all four Gospels. The original Gospel authors would not have put women in the story if this were a made-up claim, had it not been true, because women in that day were not credible witnesses. John, himself, was an original eyewitness (1 Jn 1:1-4). These, and much other evidence, point to the fact that a resurrection event concerning Jesus might be the best explanation.

Regarding faith, the Biblical definition of faith is a trust, a belief, rooted in evidence. It would not be described as a blind leap into the dark, but rather a reasonable stepping into the light. The book of Hebrews states that faith is one of proof and evidence (Hebrews 11:1). This understanding of faith pushes back on the often misunderstood, yet pop culture definition of faith, as a belief in something where there is no reason. The Biblical understanding of faith could be said to be in relationship with reason, not opposed to it.

Moreover, faith produces an action, such as repentance, not merely a statement of acknowledgement, but invokes a response in how one lives as proof that faith has really been established within the person. James, the half-brother of Jesus, speaks of a faith that calls the person to action, and any such understanding of faith that does not is pointless (James 2:14-26). Faith is a trust, a belief, rooted in evidence, like the scientific method, in which such trust, or belief, is rooted in the reasonableness of one’s research and conclusions to the evidence. Yet, it is not merely an exercise of the mind, regarding its rationality, but also of the will being submitted to the conclusions of the evidence as an exercise of the heart.

The Object of Faith

Now that a Biblical understanding of faith has hopefully been established. Faith must have an object. In other words, what is the thing that gives reason to exercise faith? Obviously, the Christian position is faith in none other than Jesus of Nazareth. It is in this area of our discussion that a lot needs to be said because many within Christian culture may be guilty of placing faith in a pastor, a famous preacher, a denomination, etc. The list could go on, but this is a reminder for all of us that nothing deserves to be the object of our faith other than Christ himself.

The uniqueness of Christ is the cornerstone for which there is good reason to place faith in Jesus of Nazareth. What Christianity offers in Christ, there are no close seconds from other worldviews/world religions. Christ is the special revelation of the unseen God of Scripture who is the Maker of Heaven and Earth (Col. 1:15-20). In Christ, God has come to us, which is essential. To give an illustration of this, if God and humanity were playing hide and seek, God can hide in places that are not accessible to humanity. Therefore, God must reveal himself so mankind may know and recognize him (Jn 1:1-14, Heb. 1:1-4). This is why Jesus demonstrated himself through signs and wonders (Mt. 14:13-36, Jn 1:48, 2:1-12). The purpose of these signs was to reveal that he, a true human, was Yahweh, the Creator. Christ, the perfect human, not only stepped out of Heaven for the sake of revelation, but also to bear the penalty of human sin so that an opportunity for reconciliation between God and man could be restored to what it once was in the beginning (Jn 4:26, 1 Cor. 5:21, Gen. 3:8, 1 Jn. 4:10). Christ is where the favor of God is, and God, through Christ, is inviting mankind into such a relationship to be, as the Apostle Paul put it, “in Christ” (Romans 8:1). In the same way, those outside the Ark in Noah’s day were not saved, so also, those outside of Christ when the judgment takes place will not be saved from the wrath of God (Mt. 24:36-41). Those who are not in Christ remain under the judgment of God, but those in Christ have the favor of the Almighty because of who Christ is (John 3:36).

The Assurance of Faith

This final section will specifically pertain to the assurance of faith, and how one can be certain of this assurance. Referring to the verses again in 1 John 5:12-13, the Apostle wanted his audience to be assured of their salvation. Why? Because God is good to his word, and the Bible describes Jesus as God’s word. Faith is not by works but is a gift that God freely gives to those willing to accept it (Ephesians 2:8-10). Moreover, now knowing that God’s favor is in Christ alone, it is vital to recognize whether one is, or is not, “in Christ.” Imagine Christ is like a bus traveling to the New World, in which only the bus enters through the gates. One cannot walk alongside the bus as if to slip in, nor speak highly of the bus from afar as to gain favor. No one enters except those who are in the bus. In the same way, only those enter into eternal life by being “in Christ.” Christ is not simply the way to eternal life, but he is eternal life (John 17:3). Sadly, many see Christ as simply the door mat to eternal life, but eternal life is Christ; therefore, he can say that because he lives, we too shall live, which gives assurance (John 14:19).

The Apostle Paul writes to the Corinthian church to test themselves to see if they are in the faith (2 Cor. 13:5). Here are three questions that may assist:

1. What is the reason for which you question the assurance of faith?
2. Have you placed faith in the one unique Son of God, Jesus of Nazareth?
3. Are there signs within your life that would say you are within the faith?

The first question is really the place to start because it gets to the root cause of why one may be doubting. This analysis may reveal more of an emotional platform on which you doubt. Once you have sufficient evidence for faith, then going over the evidence often removes the emotional doubt because Christianity is the most rational choice for faith. As one grows in faith, the deeper the assurance.

Many, because of sin, doubt their salvation as if they could sin their way out of faith, but God already knows that we sin, which is the very purpose for which Christ came. A believer will never become sinless, but the closer to Christ one becomes, the less one ought to sin (1 Jn 3:4-6). God fully expects the believer to wrestle with sin when his Spirit resides within the believer this is why he offers forgiveness so that sin does not reign in the believer’s life (1 Jn. 1:9). The closer one gets to the light, the more sin will be revealed within each one, but the desire for sin to be revealed so that it may be eradicated is a sign that saving faith has come (1 Jn. 1:5-6, Jn. 3:19-21).

The second question is vital for true assurance because it ensures you are in the right “bus,” as stated a moment ago. Do you confess Christ as Lord? As John states earlier in his letter, those who confess Christ remain in him, and he in God (1 Jn 4:15). Only Christ is the way to eternal life because he is eternal life. This is why Paul encourages each person to test themselves to ensure the object of their faith is in Christ alone. Faith, itself, cannot save, but only faith in Christ. Christ is key! People have faith in many different things, but only faith in Christ brings with it the assurance of salvation. Jesus said that if one is in his hand, they can never be snatched out, and in Christ, they are also in the Father’s hand to never be snatched out (John 10:27-30). I believe if it were possible to lose salvation, as many debate from passages such as Hebrews 6:1-8, it would only be, not because they struggled and sinned against Christ, but because they willingly turned away from the source of salvation himself.

The final question is one of an existential nature, asking if present signs of Biblical faith are within one’s life. If, as Paul states, we test ourselves to see if Christ is the object of our faith, then we must also test ourselves to see if there are signs that Biblical faith is present within us. As John emphasizes that those who practice righteousness have been born of God (1 Jn 2:29). No greater proof of this, as stated earlier by John, is the question of a faith in action to love one’s fellow human (1 John 2:9). Furthermore, the signs of the Spirit, called the fruits of the Spirit, should be developing within the believer as one grows in their faith (Gal. 5:16-25).

Conclusion

In conclusion, Christ is the revelation of God’s love for humanity in which God seeks to drive away fear (1 Jn 4:18-19). If one has put their faith in Christ, then God has made himself vulnerable for us, the creature, to hold him accountable to his word. Who is the Word of God? Jesus of Nazareth is the Word of God (John 1:1, 1:14). In Christ, God has given humanity his word so that they may know, not hope, feel, or wish, but know through faith in Christ, they have eternal life because God is good to his word. In Christ is the eternal security of the believer.

Can Fear Be a Good Thing?

Often when one speaks of fear there are many appalling reactions especially in the context of religion. Fear can conjure up many kinds of reactions and feelings in the human heart. It is an element in life where the natural reaction is to flee. In The Great Divorce, C.S. Lewis uses fear in a very unique way as in regards to something positive. A ghost had been frightened by Unicorns in the context of the story line, but there seems to be a positive purpose. The response of the Teacher gives us great insight to a higher motive behind the frightening incident. “This put me in mind to ask my Teacher what he thought of the affair with the Unicorns. It will maybe have succeeded, he said, ye will have divined that he meant to frighten her, not that fear itself could make her less a Ghost, but if it took her mind a moment off herself, there might, in that moment, be a chance. I have seen them saved so.” [1] 

The question arises can fear be used in a positive sense? What is that purpose? Can God use fear as a tool not to frighten us for frightening sake but rather to move us closer to Him? What can be revealed to us in our moment of fear? There are three major things that can be positive as a result of fear. The first is that fear can be an unlocking mechanism in where a person lives. The second positive aspect of fear is that it can reveal our limitations and what often hinders us from seeing what God is trying to show. The third is that it forces the one afraid to look beyond themselves and reach out for help. Hopefully these three aspects of fear will demonstrate how God can and will use fear as a tool for positive responses instead of the often negative connotation which is often accompanied in most cases of fear. 

The first positive aspect of fear is that it can be an unlocking mechanism. What does this mean? Often times the human experience can be limited to traditions, comfort zones, mindless routines, daily rituals, and the like. The often temptation is to live life in a box. God can often be trying to send us signs and pointers to something more that He desires, but the real problem is that it is completely over looked or just not seen at all. As with the ghost in the book, the point of fear was to shake her out of her narcissism. The great temptation for everyone is that we believe that it is “our” world and the rest of the inhabitants of the world are just living in it. The possessiveness of life can be a blinder because the thought is that life belongs simply to the one living it. The fact is there sometimes has to be a force outside of the mundane life experience to shake the experience beyond routine. This is where fear can play a positive role. Fear can come through the loss of a job, stock market crash, or whatever keeps the focus away from it being on God. Each person has faith, but the question lies in what or where faith is placed. When the object of faith is destroyed for whatever reason then fear can move us outside of ourselves to reveal limitations. 

The second positive aspect of fear is not only to unlock one from the comfort zones of life, but also to show our limitations. Fear could be defined as a powerless prevention over a particular presupposition. What creates fear? It is the realization that one has no power or control over an event or cause in the immediate future. The emotional sense of fear can be very exciting. This can be the reason horror flicks are so popular, but this is obviously a false sense of fear because one has control to turn the movie off whereas in real fear one lacks control. This is the very reason why death is mankind’s greatest fear because no one has control over it. It comes to everyone. If mankind could control death, it would no longer be an unknown and could no longer create fear. This is the confidence of the gospel because a Christian no longer has reason to fear death because they have placed their faith in the One who has control over death, who actually defeated death’s grip. To recognize the need for faith in Christ one has to come from a place of understanding the limitations each person faces within themselves. Arrogance or pride comes with the idea that there are no limitations or a false sense of those limitations. Dare devils by in large have a false sense of those limitations and often fall victim to the result of not properly adhering to those limitations. Once limitations are realized then one is in the proper place to experience what God is trying to bring to us.

The third positive aspect of fear is looking beyond for answers once our limitations have been understood. This is the full culmination of God’s purpose of fear. It is for the one afraid to reach out to Him. Fear shakes the normal routine and comfort zones that often plague a life from ever coming to a place of desiring to reach out to God. Once these foundational comfort zones are rattled by some type of fear then a person can realize there is a need to look beyond oneself and begin to reach out in God’s direction. The world saw this very thing play out on September 12, 2001 after the September 11 attacks in New York. This fear brought people to a place of surrender and desire to look to God. The greatest temptation of mankind has been the same temptation since the Garden of Eden which is to place man in the place of God where mankind is playing the god of God. Looking at society today it is easy to see mankind’s self worship. Simply walk to the checkout counter at any local grocery market. Only God has the answers to life’s great dilemmas, and mankind’s only hope is to look to Him, but the narcissistic behavior becomes the road block to reaching out to God.  He, understanding the emotion and the issues of mankind, can use fear to take our eyes off of self and place them where they should have been all along which is back on Him. God can and will use fear as a tool to motivate mankind to reach out to Him because ultimately He has already reached out to mankind. 

In conclusion, fear can be a mean, nasty sort of emotion within itself if there is no safe place to flee. God uses fear for mankind to recognize that He is that safe place and desires us to flee to Him. C.S. Lewis demonstrated in this small example such a great truth of God. Showing how God can use the fears of everyday life as His tool to bring mankind back to Him. The heartbreak of it all for God is that some adhere and some simply fall quickly back to where it was they were when they were not reaching out to Him. God is in no way in the spook business, but He is in the business of revealing who He is and who each individual in life tend to be. At the end of it all after fear unlocks us from our comfort zones, reveals our limitations, and ultimately forces us to reach out to Him then the world should listen to the words of the ancient Psalmist when God says, “Be still and know that I am God.” [1] CS Lewis The Great Divorce

Letter to Martin Luther

Dear Dr. Luther,

You are to be commended for your example of deep conviction regarding your willingness to speak truth to power. Your conviction that one is justified by faith alone through grace alone in Christ alone according to the Scripture alone is to be seen as the correct position, and this view is foundational for one to understand the Christian message of salvation. Knowing this, it is understandable that upon reading the passage of James 2:14-26, you might have concern for how this text is to be understood in light of what we know from other passages such as in Ephesians (Eph. 2:8-10) and Romans (Rom. 3:24, 3:28, 4:3-5, 5:1). It is to this concern that I would seek to address this issue to make a compelling case as to why the text in James does not undermine other important texts regarding the relationship between faith, grace, and works.

In this letter, I seek to do two things. First, to walk through the text of James 2:14-26 to see what the text actually is conveying regarding the semantics of the understanding of faith and works. Second, I seek to look at other texts to see how the passage within James does not contradict what is known to be true from the consensus of passages supporting that justification is not by works but through faith.

James 2:14-26

Upon first perusing the text, it is easy to see how one can misunderstand this passage regarding faith and works. It seems that James is using “works” in a way that maybe at odds with the rest of Scripture. James, in the text, is asking the question about faith itself regarding its identity. When he asks, “What good is it, my brother and sisters, if someone claims to have faith but does not have works?

Can this kind of faith save him?” (James 2:14 New English Translation), James is questioning the authentic identity of a person’s faith when there seems to be no evidence of faith based on the lack of fruit it produces when passing by a need. A faith that produces no evidence of itself is counter intuitive of biblical faith, and as James puts it, is in fact, dead (James 2:17). According to Hebrews, faith is rooted in the idea of an evidence-based understanding (Hebrews 11:1).

The only way the evidence of faith can be seen is through the works it produces such as new behaviors, respect, responses, and responsibilities. The question that is coming up for James, concerning his audience, seems to be their understanding of what faith is. James is not concerned that their salvation is based on a works-based righteousness understanding of salvation, but rather from an authentic faith producing fruit. It seems that he believes they have a misunderstanding of faith to begin with.

For example, many today believe in an understanding of faith that seems to separate faith from action and fall into what might be understood as a “faith of acknowledgement,” which is not a saving faith. This seems to be the concern that James’ audience maybe drifting towards regarding an understanding of faith rooted in mere acknowledgement versus an understanding of “faith in action” corresponding to surrender, repentance, and obedience. I would say this would be the correct concern James is having for his audience based on his statement that even the demons acknowledge God’s existence (James 2:19).

To simply acknowledge God is not an act of faith in action, only acknowledgement, because it is not producing fruit in accordance with the Spirit. James, in the previous chapter, concerns himself with encouraging his audience to not be mere “hearers” of the word but “doers” (James 1:22). Within the passage, James asks the question regarding a person’s faith that sees a need but does nothing to address the need. He is not saying the works of helping others is the act of salvation, but rather proof saving faith exists already within the person.

The most troubling verse within this pericope seems to be James 2:24. This, upon a surface reading, appears to say that justification is by works, but within the context, the works are coming from a faith that is active within the life of the believer. This is why James states that one is shown to be in right standing with God by what he does because what he does comes from active faith. If James’ audience is working from an understanding of faith rooted in acknowledgement, not action, then that type of faith will not reveal one is in right standing with God.

On the other hand, a faith that is authentically rooted in action because of the grace received by faith will reveal itself in right standing with God based on what it does, or fruit it bears. James gives two examples: Abraham and Rahab. They both believed, and by their faith, or trust in the living God, their actions revealed such faith. Abraham was willing to sacrifice Isaac, and Rahab risked her life to protect the spies. They exercised a faith in action, not merely a faith of acknowledgement. True biblical faith is one of action, and the works produced by it is not to gain favor, or justification, from God but rather is a response to the grace already received.

After examining the text of concern within James, I would like to look at a few other passages in order to see the consistency of understanding in what James is saying, and in comparison, to what is understood elsewhere, such as in Paul and even Jesus himself.

Romans 3:21-28

In this passage, Paul seems to be concerned with how some may perceive that justification comes through the works of the law. In this context, Paul is revealing that justification is not from the paradigm of the law, but rather from the paradigm of grace given in and through Jesus Christ. The “works” that Paul is pushing back on are those coming from the paradigm of the law, which is not an agent of salvation to begin with, otherwise there would not have been any reason for Christ to come and fulfill the law.

So, here there seem to be two different understandings of “works.” One is from the law, such as in the present passage, and the other is rooted from faith itself, such as what James is referring. Works of the law have no saving power but works that come from a faith in action in Christ reveal that the saving faith needed for justification is real and present within the person.

Galatians 3:21-29

Paul, in this passage, addresses the purpose of the law which was to be a guardian until Christ came so that one might be justified by faith (Galatians 2:24). Since Christ has come, the law has been replaced because of Christ’s fulfillment, therefore, replacing it with himself, the object of our faith. Moreover, works attached to the law are powerless, but works that come from faith are evident of salvation. This seems consistent with the teachings of Jesus.

Luke 19:1-10

Everyone growing up in church, and even beyond the church, has heard of the story of Zaccheus. Jesus comes to his house, a tax collector, and Zaccheus, after receiving Jesus as a guest that day, stood up and stated he would give back fourfold to anyone he had defrauded (Luke 19:8). After this, Jesus stated that salvation had come to this house (Luke 19:9).

This short passage reveals a faith in action which produced repentance, or works, revealing true justification. As James stated, a faith that is not accompanied with works is a faith that is dead because it is a faith of mere acknowledgement not of action and repentance.

Ephesians 2:8-10

Finally, in this text, one is clearly saved by grace through faith, and it is a gift of God, not by works, so that no one can boast (Ephesians 2:8-9). It is one of the clearest texts supporting what we both agree upon that one is saved by grace and not by a works-based righteousness. Going further it does reveal that the grace given to each person is for the purpose of good works (Ephesians 2:10).

This seems to be the point that James is making within the concerned pericope of his work. Authentic justifying faith produces works. It is these works that reveal such a saving faith, rooted in God’s grace, is present within the person. Otherwise, if there are no works from faith, then, as Paul put it, the faith may not be real because one is justified for the purpose of doing good works.

Conclusion

In conclusion, the text in question within James seems not to be a contradiction of how justification takes place but rather is congruent with an understanding that faith is the means of justification while works rooted in such faith reveal the type of faith necessary for justification. Saving faith is one of action and repentance. Again, I could see, knowing your story, where the text in James would be a concern for you, but this reluctance to accept this passage maybe more rooted in psychology than theology. The idea of seeing the wording in James maybe a “trigger” back to what you were trying so hard to overcome in your day and possibly overlooking the semantic issues. I hope the above may address your concern, and also reveal that James is seeing works, not in the sense for salvation, but rather works from salvation. Therefore, it should be seen that there is no threat from this text that justification comes by grace alone through faith alone in Christ alone according to the Scripture.

Sincerely Your Brother in Christ,

Jeff Jackson

Psalm 8

Psalm 8 is a beautiful praise hymn that addresses the question of human identity in the context of purpose and position revealing how God chooses to do power and authority through human vocation. Humans are image-bearers meant to reflect God into the world through humble authority and service which is the foundation of praise to God, as seen in Psalm 8, who allows humanity to participate in such purposes. Yet, the biblical narrative states that humanity, in an attempt to find good apart from God in Genesis 3, fell from the created order God intended for humanity hence being removed from the seat of shared authority given by the Creator. Seeing Psalm 8 through the lens of the work of Christ reveals that the Gospel of Jesus is not just for the sake of salvation but is equally an invitation to be a part of the created order again in what it means to be human where identity and dignity are restored through the grace of the one true human, Jesus, the Anointed One. So, the Gospel, the good news, should be understood as much as being restored to human vocation as it is about the redemption of humanity. The Gospel for so many is simply seen as only pertaining to the forgiveness of sins so one could go to heaven when they die. The restoration of this position of human privilege by the one who came as the one true human, the second Adam, reverberates throughout the pages of the New Testament which creates interest in how the New Testament writers, such as Paul and the author of Hebrews, use Psalm 8 to reveal the purpose of Jesus as the Son of Man.

The structure of this paper will begin with an exegetical analysis of Psalm 8 to better understand what it means to be human within the created order. Secondly, a look at the interconnection between Psalm 8 and Genesis 1-3. Seeing the relationship between these two texts, and how Psalm 8 informs the Genesis account in added detail as to the purpose of humanity in connection with the sovereignty of God. Finally, an evaluation of Psalm 8 through a Christological lens and how the New Testament uses Psalm 8 to reveal the significance of the person of Christ revealing the multifaceted purpose of the Gospel not only for the forgiveness of sins but also the opportunity for reinstatement for human beings to return to their created vocation. Each segment will be proportionate to the overall purpose and within the constraints of the length of the paper.

An Exegetical Analysis of Psalm 8

The Placement of Psalm 8 within the Psalter Psalm 8 is within the first book of the five books of the Psalter. Michael Snearly in his chapter called “The Return of the King” gives a wonderful overarching outline of the Psalter: The storyline of the Psalter begins with Psalms 1–2, which jointly introduce the royal theme that permeates Books I–III. Instead of reading a caesura in the promises of the Davidic covenant at Psalm 89, the psalm should be understood as a lament over the present, shameful state of the Davidic dynasty. Yet hope remains that Yahweh’s covenant loyalty will reverse this deplorable condition. Book IV, then, highlights the sovereign reign of Yahweh, which should not be read as a rejection of the human, Davidic line, but rather as consistent with the program introduced at the beginning of the Psalter (see Psalm 2 where Yahweh and his king reign together—Yahweh appoints the king and the king represents Yahweh’s rule). The Psalter concludes with Book V—the significance of which awaits explanation.

It is important to remember when studying the Psalter that just because it doesn’t have the usual context like other books, that doesn’t mean there isn’t a narrative to follow. Within the narrative structure, as given by Snearly, Psalm 8 falls into the royal theme.

The immediate context of the psalms surrounding Psalm 8 is important to consider, particularly Psalms 1-14. Psalms 1-2 are introductory psalms to the Psalter as a whole, and introduce important themes such as the two paths in Psalm 1 and the “anointed one” in Psalm 2. Psalms 3-7 are psalms of David in lament and struggle. Skipping over Psalm 8 for a moment, Psalms 9-13 contain again the struggles and lament of David yet a hint of hope for the faithful. Then Psalm 14 is a recognition that all humanity has rejected the divinely created purpose of what it means to be human and has gone astray even to the fact that it must be said, “The fool says in his heart, ‘There is no god.’ (Psalm 14:1 English Standard Version).” Psalm 14 is an about-face from what Psalm 8 reveals regarding the divine purpose of humanity. God has chosen the vulnerable to share the authority of his divine purpose over creation which constitutes the foundations of praise. Psalm 8 is the glory of mankind within the sovereign purpose of God while Psalm 14 is humans in rebellion to God in need of redemption to be restored.

Analysis of the Hymnic Structure and Layout

Psalm 8 is the first praise psalm of the Psalter. Given its surrounding psalms of lament, enters a song of praise by David. Tiana Bosman states, “Psalm 8 is a creation psalm set in the genre of a hymn of praise. It is, in fact, the first hymn of praise in the Psalter, following the introductory Psalms 1 and 2 and the lament in Psalms 3–7.” The psalm begins with an introduction. The introduction is addressed “To the choirmaster: according to the Gittith. A Psalm of David. (Introduction of Psalm 8 ESV).” There is a mystery regarding “Gittith.” John Calvin states, “Whether גתית, Gittith, signifies a musical instrument or some particular tune, or the beginning of some famous and well-known song, I do not take upon me to determine.” He later states, “The principal thing to be attended to is what the psalm itself contains, and what is the design of it. David, it is true, sets before his eyes the wonderful power and glory of God in the creation and government of the material universe; but he only slightly glances at this subject, as it were, in passing, and insists principally on the theme of God’s infinite goodness towards us.” The “us” here is the position of mankind within the purpose of God’s sovereignty. Calvin insists that this is the reason for which the psalm of praise was written. The structure of the psalm begins with the phrase, “O LORD, our Lord, how majestic is your name in all the earth (Psalm 8:1 ESV).” One will then notice this phrase is also how the psalm ends. This is called a verbatim inclusio. Middleton further explains, “Ps 8 takes a first-person singular point of view, implicit throughout, but explicit in 8:3.” This first-person approach here makes the psalm very personal in its element of praise as a declaration of the recognition of majesty to God as revealed by the whole earth. Next, Psalm 8 is in two halves with a key phrase in the middle. The first part of the psalm is regarding the glory of God as revealed in the heavens, “the work of your fingers (Ps. 8:3 ESV),” where the back half is all about the purpose of humanity in the governance of the creation that reveals the glory of God. In the middle of the psalm is the question, “What is man that you are mindful of him, and the son of man that you care for him? (Ps. 8:4 ESV).” This is the center of the hymnic praise that reveals the heart of why the majesty of the Lord is being recognized.

A Verse-by-Verse Analysis

Now having a simple block outline in order to understand how the Psalm lays out, revealing its flow in the context of praise, it is important to see what Psalm 8 says. This section will be a verse-by-verse analysis.

Verse 1, 9

As stated above, verses 1 and 9 copy each other as bookends to this psalm of praise. The two “Lords” in the English translations come from two different Hebrew words. The first “LORD” is הָיָה transliterated as Yahweh referring to the proper name of the God of Israel. The second “Lord” is the Hebrew word, אָדוֹן, transliterated, 'āḏôn, meaning “to rule or one who exercises control or authority over another. ” So, the first use of “LORD,” often capitalized, is the name of God, while the other is more of a title of a ruler.

In this first phrase of the Psalm, the word שׁמה, transliterated šēm, often translated as “name” which refers to the Lord’s reputation. The meaning of this phrase carries with it a sense of worship within and throughout creation championed by the human who sings the praises of God.

Verse 1b

The back half of verse 1, “You have set your glory above the heavens…” is closely connected to the idea of majesty within the first part of the verse. The word translated “glory” is the Hebrew word, הוֹד, which can also mean “majesty,” so it is easy to see the correlation upon which the psalmist connects the two phrases within verse 1. Verse 1 and verse 3 seem to parallel each other.

Verse 2

With verse 1, before it, and verse 3, after it, pertaining to the wonder of creation, verse 2 within this context seems upon first look a bit out of place. The psalmist in the back half of verse 1 is referring to the glory of the Lord and how it is above the heavens. Verse 3 touches again on the vast majesty of God upon scanning the heavens echoing Psalm 19 which says, “The heavens declare the glory of God, and the sky above proclaims his handiwork. (Psalm 19:1 ESV). Then out of nowhere in between these two verses the psalmist seemingly goes in a different direction. It will make more sense after discussing verse 4, but the psalmist states, “Out the mouths of babies and infants, you have established strength because of your foes, and to still the enemy and the avenger (Ps. 8:2 ESV).” This is where the exegete can begin to take notice of how the psalmist is understanding the way in which God does power and authority. It is not through majesty connected to might, but majesty connected to meekness. It is not how most humans would think to do power and authority which makes this verse startling. Jesus uses this verse himself at his entrance into Jerusalem which will be addressed later.

A couple of important aspects of this verse to mention. First, it seems that God is taking that which is weak and vulnerable and needy, established through metaphorical imagery of babes and infants, to be the vehicle in which he illustrates power to overcome “the enemy and avenger. (Psalm 8:2b ESV).” So, what appears to be brittle is the very vessel in which God seeks to demonstrate victory over that which is the foe. Also, the word “strength” in verse 2 is the Hebrew word עֹז, transliterated ʿōz, which according to Strong’s Concordance is primarily translated as “strength, might, power, etc.” but can be translated as “praise.” The Septuagint translates עֹז into the Greek word αἶνος which means “story, decree, eulogy or praise.” It seems the quotation in Matthew 21:16 most likely is a reference from the Septuagint. Verse 2 illustrates that God has ordained the idea of power through weakness, and victory through vulnerability as the way he chooses to illustrate strength. This would seem to be the case in David’s day since that would have fit the description of Israel compared to the surrounding Gentile nations, as well as being reflective of the entire history of Israel itself.

Verse 3

Verse 3 is an echo or parallel as stated earlier of verse 1. David is in allure of the majesty of the heavens, the work of God. Creation’s grandeur has a way of doing just that when looking out into its vastness. Richard Dawkins in a debate with John Lennox called The God Delusion Debate under the first premise “Faith is blind; science is evidence-based” admits to this allure, but quickly pushes it away. He states, I think that when you consider the beauty of the world, and you wonder how it came to be what it is, you are naturally overwhelmed with a feeling of awe, a feeling of admiration. And you almost feel a desire to worship something. I feel this and I recognize that other scientists such as Carl Sagan feel this. Einstein felt it. All of us share a kind of religious reverence for the beauties of the universe, for the complexity of life, for the sheer magnitude of the cosmos, the sheer magnitude of geological time. And it is tempting to translate that feeling of awe and worship into a desire to worship some particular thing, a person, an agent. You want to attribute it to a maker, to a creator.

What Dawkins is tapping into seems to be very much of what David was recognizing even though their conclusions were quite different. The wonder of creation does in fact amplify the smallness of man in light of the majesty of the Creator who made such an awe-inspiring creation. This seems to set up David’s next phrase, a question.

Verse 4

David asks the question to God, “What is man that you are mindful of him, and the son of man that you care for him?” It seems that verses 1 and 3 are parallels as well as verses 2 and 4. There is a sort of volley back and forth in these first four verses. Verse 2, as discussed above, recognizes that God defeats his foes through weakness and frailty. In comparison to the vastness of creation, David recognizes this same characteristic within humanity, weak and dismissive. The curiosity David has in why God would do it this way, makes him phrase his question as such, “What is man that you are mindful of him?” In other words, David is wondering in light of the glory of the heavens why God finds humans so interesting. “What is man?” Watkinson states regarding David’s question, “It describes man from the side of his impotence, frailty, and mortality.” Spence-Jones states, “In comparison with the lofty heavens, the radiant moon, and the hosts of sparkling stars, man seems to the psalmist wholly unworthy of God’s attention.” “What is the son of man that you care for him?” Hubbard and Johnson state.

In other words, in view of God’s glory that has been set on the heavens, why does God preoccupy himself with mere mortals? The question is rhetorical and cannot be answered. This psalm expands our perspective to the heavens to see that God has other alternatives for his attention and delight, namely the vast and well-ordered heavens (as implied by “the work of your fingers …” which you have set in place). And yet it is humankind that he is mindful of, and care[s] for.

Johnson and Hubbard make a statement that the question of David cannot be answered. The argument being made in this paper, particularly that the work of Christ, the Gospel, which creates an opportunity for humanity to be redeemed back into that ordained position of what it means to be human is a Christ-sized answer to David’s question. The answer to this question makes the Gospel the good news because it is more than simply forgiveness of sin and going to heaven when you die, but rather a return to created identity and revealing God’s affection for humanity in that God has not forgotten or abandoned human vocation.

Verse 5

Verse 5 opens the back half of the Psalm. David here acknowledges that God made mankind lower than ‘'ĕlōhîm.’ Traditionally, this word is translated as “God,” which the Holman Christian Standard and the New Revised Standard translations do translate as “God,” but other translations either translate this word as “angel” or “heavenly beings.” The Septuagint translates this word as “angel.” The problem with translating the word, 'ĕlōhîm’ as “angel” is that this would be the only time and seemingly out of context. Verse 5 is related to the Genesis account of the creation of mankind in Genesis 1 and 2, and the name for God used in Genesis 1 is ĕlōhîm’ and Yahweh in Genesis 2. Genesis 2:4, puts the two names together as it states, “The Yahweh Elohim (LORD God) made the earth and the heavens (Holman Christian Standard).” When God made man in his image the name of God in the Hebrew was ĕlōhîm.’ So, contextually speaking it would seem best translated in Psalm 5 as ‘lower than God.” To translate 'ĕlōhîm’ as “angel” would need a nuanced discussion regarding the question, “Did God make mankind lower than “himself” or “angels”? And is that referring to stature or status if translated as “angels”?” If the interpretation is to read that God made mankind simply lower than the angels, in the sense of stature, that seems ok, yet still doesn’t fit contextually. If in status, in the sense that mankind was made lower in authority or privileged position, then much of the New Testament would not make sense because Christ is putting even angels under his authority as a reclaiming of the human vocation. Three reasons to take ĕlōhîm as best translated God in this context:

1. Contextually, because humanity is sharing dominion with God, not angels, therefore angels would be subject to that shared authority between God and humanity.

2. Again, Psalm 8:5 is the only place where ĕlōhîm is translated as “angel.”

3. It makes more sense Christologically when Christ in the New Testament, in his role as the true human, puts angels ‘under his feet’ in subjection. This will be addressed in the last section of this paper. The translation that the English Standard Version takes is “heavenly beings” and this seems to play it safe between translations.

The back half of verse 5, which supports the ĕlōhîm translation as God and not angels, is the fact that this crowning of humans with glory and honor seems to seal this special position with God. This seems to tie close to the idea that humans are privileged, not merely because of their stature which is a weak comparison to creation and even angels, but because of the Imago Dei, this crowning of glory and honor, which is intrinsic to what it means to be human. Walton, Matthews, and Chavalas speak of how Israel had a high regard for the human race compared to their Mesopotamian neighbors. The Mesopotamian gods did not create humans as an integral part of creation but instead created humans basically to get out of the hard labor as they had become tired of working. Humans were made to serve the deities. Humans, from the biblical perspective, were created to bear the reflection of God.

Verse 6

Waltke, Houston, and Moore state, “If “humanness” is one trait of the Psalter, another is individual consciousness of responsibility.” This is clearly seen in Verse 6 that God not only creates a special position for mankind in comparison to the rest of creation but then gives the ones crowned with glory and honor the responsibility of having dominion over that creation. The intrinsic worth of humans is the fact that they have been crowned with glory and honor, but the purpose of their position is the sharing of what is rightfully only God’s to share, authority over creation. God puts himself in a working relationship with the ones who bear his image. As Waltke, Houston, and Moore state again, “Motivation based on relationships is more effective than brute legal power. All of Israel’s history was to be interpreted as undeserved “gift”: from the gift of life first breathed upon Adam, to the “call” of Abram, to entry into the Promised Land, and to the kingly anointing of David. The Psalms thus express that the ḥeseḏ love of “I AM” endures forever.” All things, says the psalmist, have been put under the feet of humanity in an authoritative role of responsibility.

Verse 7, 8

Verses 7 and 8 go together because they are reflective of the “dominion” given to humans in verse 6. This parallels the account in Genesis and readily takes the mind to the opening chapters of Scripture when reading these verses. Humans are given a vast amount of shared authority because God being God can never be without authority, but Psalm 8 reveals the kind of God, God is. He is a God who shares what is rightfully his with that which is brittle, feeble, frail, and weak which reveals the goodness that is in his character, and his desire to share that goodness. It demonstrates the vast power he has in which to do authority and strength in this manner displaying his true sovereignty. This idea sets up the return of the phrase that David began with, “Oh LORD, our Lord, how majestic is your name in all the earth! (Psalm 8:9 ESV).

A Brief Explanation

What promotes the psalmist, i.e. David, to praise is the reality of how God does power and how God’s mercy and original plan of design involve humans with a special vocational responsibility. David has been lamenting over his many different experiences but is reminded of the majesty of God who has taken a special interest in humanity which is the foundation for his declaration of praise. The reality is that God is interested in the weak and vulnerable, as seen in verse 2, which has a striking power of hope when one remembers these things, especially in a time of lament, such as in David’s context. Overall, Psalm 8 reveals how God does power which gives insight into humanity's purpose and identity to reflect God, as image-bearers, to the rest of creation in how humans do authority. The very purpose and identity of mankind is to reveal God into the creation by sharing God’s dominion and authority over creation in the way that God does authority.

The Interconnection of Genesis Account & Psalm 8

An evaluation of the interconnection of Genesis 1-3 and Psalm 8 is the prerogative in this section of the paper to see how both passages inform the other. Psalm 8 is a revisiting of the Genesis account by David, but in a form, as stated earlier, as a hymn of praise. One might conclude that because of David’s understanding of divine promise through Abraham in Genesis 15-22, and God’s own promise to David that his seed would succeed the throne (i.e. 2 Samuel 7, Psalm 89) then David had hope that the divine purpose of mankind had not been lost amidst human failure. It would seem to make sense in the context of lament, this would be David’s hymn of praise, particularly in light of Psalm 2, and in light of the storyline of the Psalter itself. Snearly states, “The trajectory of the storyline is consistent throughout: Yahweh is king; he has appointed an earthly vice-regent who represents his heavenly rule on earth; the earthly vice-regent and his people travail against the rebellious of the earth. But even more than that is the eschatological view of David’s role. How David becomes more than just a historical figure, but rather a figurehead with messianic implications that will be addressed later. Snearly emphasizes how David, in the life of Israel, was later transformed from a historical personage to a symbol of royalist hope using two passages from Hosea and Ezekiel

Afterward, the children of Israel will return and they will seek Yahweh their God and David their king, and they will come in fear to Yahweh and his goodness in the last days (Hos. 3:5). And I will raise over them one shepherd—my servant David—and he will shepherd them. He will shepherd them; he will become their shepherd. And I—Yahweh—will become their God, and my servant David will become leader among them. I, Yahweh, have spoken (Ezek. 34:23–24). David has hope as evidenced by his praise in Psalm 8, but later he, himself, becomes a part of the storyline becoming a symbol of that hope.

Three passages between the accounts of Genesis and Psalm 8 will be evaluated. The evaluation of these related passages not only further clarifies God’s purpose for humanity as seen in both Psalm 8 and the Genesis account, but also how the original Adam did not finish the job of what it means to be human, therefore, setting up the need for one to come after him to finish the task. The Relationship Between Psalm 8:2-4 & Genesis 2:7 When you read Psalm 8:2-4, there is a definite echo of Genesis 2:7 regarding mankind being made of the dust of the ground. God, from the beginning, had in mind his purpose for humanity which was to demonstrate his sovereign power in that the universe was to be ruled by the frail and vulnerable of creation.

Nahum Sarna states, In the opening chapter of Genesis, we are told simply that God created man “in His image,” (1:27) nothing being stated of the matter used in the act of creation. But in the subsequent narrative, it is related to how God “formed man from the dust of the earth (2:7).” Now if we note that the word here translated as “dust” is used quite often in biblical Hebrew as a synonym for clay, we may recognize at once a theme frequently encountered in Scripture…The very fact the creation of man in Genesis description is an exception to the rule of creation by divine fiat, and that solely in the case of man is the material from which he is made explicitly mentioned, implies emphasis upon a unique position for man among created things and a special relationship to God. This, indeed, is reinformed in many and varied subtle ways. It is as though for the climactic performance the usual act of will was reinforced by an act of divine effort. Man, alone, has the breath of life blown into his nostrils by God Himself.

Sarna is stating by the very fact of how God made man was this “special relationship” established between God and mankind. It is this recognition of David that promotes his particular question in verse 4 that seems to come from a place of awe, i.e. worship, in that God would put humans in this special place of responsibility. It is also easy to see in verse 2 of Psalm 8 regarding “Out of the mouths of babies and infants” that humanity being made from “dust” or “clay” in comparison to the majesty of the rest of creation is the picture of these vulnerable babes who are in fact to display the strength of the divine to “still the enemy and the avenger (ESV).”

The Relationship Between Psalm 8:5-8 & Genesis 1:26-31

The second set of verses to consider are Psalm 8:5-8 and Genesis 1:26-31 regarding the Imago Dei. A special part of what it means to be human is the way that God created humanity in that God has placed his image on the dust. Out of all creation, only humanity bears the image of God. What is done in Genesis 1:26-27 seems to be what Psalm 8:5-6 is referencing regarding the statement of “crowned him with glory and honor.” Because of this special “crowning of glory and honor,” a divine responsibility has been placed on man as Waltke, Houston, and Moore stated earlier. This responsibility is one of dominion which is to subdue what God has created which correlates Psalm 8:6-8 with Genesis 1:28-31. Also, Adam’s responsibility of naming the animals, Genesis 2:19-20, only doubles down on the purpose of humanity in shared sovereignty with God. This is not to imply humans are or ever will be divine, but rather to share with God what God has chosen to share with them. It is as if God from his position of sovereignty created the world, then took the weakest part of his creation and placed his image upon them with the divine responsibility to share in his rule. Nahum Sarna states again,

The Bible’s concept of the divine image in man thus constitutes another revolutionary break with its contemporary world. The pagan bond between man and nature has been severed once and for all. No longer is man a creature of blind forces helplessly at the mercy of the inexorable rhythms and cycles of nature. On the contrary, he is now a being possessed of dignity, purpose, freedom, and tremendous power. Yet, the pre-eminence of man over beast is not the same as total independence…Human sovereignty can never quite be absolute. It must always be subject to the demands of higher law, the divinely ordained moral order of the universe.

God’s purpose for humanity is to share the glory that is rightfully his with the image bearers whose purpose as his image bearers is to reflect God into the world he created. N.T. Wright states,

Within biblical theology, it remains the case that the one living God created a world that is other than himself, not contained within himself. Creation was from the beginning an act of love, of affirming the goodness of the other. God saw all that he had made, and it was very good, but it was not itself divine. At its height, which according to Genesis 1 is the creation of humans, it was designed to reflect God, both to reflect God back to God in worship and to reflect God into the rest of creation in stewardship. But this image-bearing capacity of humankind is not in itself the same thing as divinity.

This “reflection” back to God in worship and out into the creation through dominion, i.e. stewardship, seems to get at the purposeful role of humanity’s vocation within God’s creation. This vocation of humanity was to subdue creation. This word in Hebrew in Genesis 1:28 is כָּבַשׁ which means “to bring into subjection.” This brings the discussion to the question, “Did Adam bring all things into his subjection?”

The Relationship Between Psalm 8:2b, 8:6b, & Genesis 3:15

Psalm 8:2b speaks of the fact that through the praise and worship of the vulnerable and weak the strength needed to silence the foes and avengers will be established. Psalm 8:6b states that God “has put all things under humanity’s feet.” These statements point to the reality that humanity was even to subdue that which raised its head as evil within creation. The word, “all,” means everything and leaves out nothing that is not to be placed under the authority of the human vocation. Now enter the Genesis 3 account where humans fail at their vocation through the fall into sin. In doing this, not only did they fail at their human vocation to subdue everything, but also now were put in a position of needing rescue themselves. One may ask, “Did Adam and Eve’s assignment to subdue everything also include that which was evil?” The answer would be, yes! Notice how Genesis 3:1 opens up the narrative, “Now the serpent was more crafty than any other beast of the field that the LORD God had made (Genesis 3:1 ESV). The first pair was given a charge to subdue all the animals. “Be fruitful and multiply and fill the earth and subdue it, and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth (Genesis 1:28 ESV).” Evil personified itself as that which was within the command of God to subdue and rule over. Yet, the opposite happened! Evil became dominant and subjected the image-bearer to its rule. At this point what is known as the Fall took place where mankind fell from their vocational role as the image-bearing humanity meant to share God’s rule over creation were, now themselves, in need of rescue. N.T. Wright puts it this way,

Evil then consists not in being created but in the rebellious idolatry by which humans worship and honor elements of the natural world rather than the God who made them. The result is that the cosmos is out of joint. Instead of humans being God’s vice-regents over creation, they ignore the creator and try to worship something less demanding, something that will give them a short-term fix of power or pleasure. The result is that death, which was always part of the natural transience of the good creation, gains a second dimension, which the Bible sometimes calls “spiritual death.” In Genesis, and indeed for much of the Old Testament, the controlling image for death is exile. Adam and Eve were told that they would die on the day they ate the fruit; what actually happened was that they were expelled from the garden. Turning away from the worship of the living God is turning toward that which has no life in itself. Worship that which is transient, and it can only give you death. But when you do commit that idolatry, evil is unleashed into the world, setting off chain reactions with incalculable consequences.

The temptation in Genesis 3 involved who was going to subdue who? The tempter questioned the authority of whose sovereignty they were designed to share. The first pair sought good apart from God and disobeyed his command by partaking of the tree of the knowledge of good and evil, therefore, placing themselves under a new authority and losing the shared sovereignty with the Lord. This ultimately impacts all of the creation because the one who was designed to be in charge of creation through the shared sovereignty lost their position of ‘crowned glory’ leaving the world to sinful chaos.

Evaluating Psalm 8 Through a Christological Lens

So, up to this point, an exegetical look at Psalm 8 has been discussed as well as the interconnectedness of Psalm 8 and certain passages within the Genesis account. Now coming to the final section of the paper, the question arises how should Psalm 8 be interpreted considering the person of Jesus? Before discussing some of the particulars, a broad-stroke view of this section will be given.

The reason interpreting the person of Jesus may be difficult at times is that he is both the Son of God and the Son of Man. It is tempting to primarily think of Christ as the Son of God almost dismissing at the same time the reality that he is the Son of Man. Because of the reality of his humanity and what he sought to do for all humanity, Christ’s work on the cross and in his resurrection can be easily misunderstood. Christ’s work on the cross was not only an atoning sacrifice for the sins of humanity who stood guilty of insubordination, treason to the Kingdom, and idolatry of worship but also finishing the task given to Adam in having all things placed in subordination to his vocation as human echoed in Psalm 8:2 and Psalm 8:6, as well as Genesis. Adam had failed by falling himself under the power of temptation to bring evil under submission by himself submitting to it, whereas Christ, defeated death and the one who held the keys of death, the devil (i.e. Hebrew 2:14-15), by his defeat of the powers in the way it was meant to be by design according to Psalm 8:2 from the beginning. As F.F. Bruce states, “As the end of Jesus’ ministry approached, he made it increasingly clear that the role of the suffering Son of Man was one which he himself would fulfill…Moreover, it was in the suffering of the Son of Man that the mystery of the kingdom of God was unveiled.”

Psalm 8 taken seriously has an enormous impact on one’s view of atonement theology, not taking away, but rather an expansion. What Christ did on the cross in his penal substitutionary atonement put the image-bearers back to right with God regarding justice and righteousness for those who place faith in Jesus (i.e. Romans 5:1-10). Also, his work on the cross in the role of the 2nd Adam did what the 1st Adam failed to do in that he revealed strength through vulnerability and weakness and “stilled the enemy and avenger. (Psalm 8:2 ESV).” Psalm 8:2 seems to be the backdrop in how the cross is to be understood. The fact that God expresses power through weakness is what shaped the purpose of the cross, and why the vulgarity of the cross is the centerpiece of atonement, the centerpiece of Christianity. C.S. Lewis stated, “Man approaches God most nearly when he is in one sense least like God. For what can be more unlike than fullness and need, sovereignty and humility, righteousness and penitence, limitless power and cry for help?” What Lewis is tapping into, knowingly or unknowingly, is the essence of Psalm 8 in how God and mankind are connected which promotes David’s question, “What is man that you are mindful of him, and the son of man that you care for him (Ps. 8:4 ESV)?”

In doing this, the Gospel that goes forth from the work of the cross and resurrection of Christ is not just good news that one may be forgiven of sin, but also an invitation by God to return to the human vocational post sharing dominion over creation with him. This is why Jesus on Ascension Day ascends to the place of power and sits “at the right hand of God” which is a picture that constitutes God sharing authority with humanity again. This also seems to be an insight into how to understand Daniel 7 which states:

I saw One like a son of man coming with the clouds of heaven.

He approached the Ancient of Days and was escorted before Him.

He was given authority to rule, and glory, and a kingdom; so that those of every people, nation, and language should serve Him. His dominion is an everlasting dominion that will not pass away, and His kingdom is one that will not be destroyed (Daniel 7:13-14 Holman Christian Standard).

How Does the New Testament Use Psalm 8 in Correlation to Jesus? Matthew 21:16

Jesus, quoting it seems from the Septuagint, uses the quote of Psalm 8:2 to address the religious leaders. Craig Keener states regarding the Greek translation of Psalm 8:2, “Because the high priests spoke Greek as their first language (as suggested by the tomb inscriptions), Jesus quotes to them from the Greek translation of Psalm 8:2, which reads “praise,” rather than the Hebrew, which has “strength.” Jesus quotes this because the people are praising him as the Son of David. This was tying Jesus into the messianic, Davidic figure of hope that Snearly’s quote earlier spoke of. This, also, in context was Jesus coming into Jerusalem on Palm Sunday of the week he was to be that brittle, broken, clay figurine of a man in which God’s strength would be ultimately demonstrated on a cross through weakness ushering power over the darkness of death.

Hebrews 2:5-8

This passage heavily draws from Psalm 8 regarding the person of Christ fulfilling the role of the original purpose of humanity. The writer of Hebrews seems to be drawing from the Septuagint interpretation which interprets the Hebrew 'ĕlōhîm as the Greek, ἀγγέλους, the English “angels.” As stated earlier, the translation of 'ĕlōhîm seems best to be translated as God, not angel when looking at the role of humanity. If God placed mankind lower than angels, then it would be hard to see how they would be placed “under their feet.” So, if one uses the translation of “angels” it would be best understood as stature, not status (authority) as stated earlier because the ordained role of humans is to be in authority over the angels which is why Satan, a fallen angel, is placed under the dominion of man in the work of Christ. This, also, makes sense as to why the writer of Hebrews states that angels are servant spirits meant to serve those who inherit salvation (Hebrews 1:14).

1 Corinthians 15:27

Paul in writing to the church in Corinth concerning the resurrection, and the implication of the resurrection, taps into the Psalm 8 theme regarding humanity by stating,

“For He must reign until He puts all His enemies under His feet. The last enemy to be abolished is death. For God has put everything under His feet. But when it says “everything” is put under Him, it is obvious that He who puts everything under Him is the exception. And when everything is subject to Christ, then the Son Himself will also be subject to the One who subjected everything to Him, so that God may be all in all (1 Cor. 15:25-28 HCSB). This passage seems not only in quote referring to Psalm 8:6 regarding dominion but also Psalm 8:2 regarding the enemy of death to be silenced. Certainly, no other human than Jesus can or is capable of doing such a feat, but he did and is doing this. He is the only one who could do this, therefore, making him the only rightful king of humanity because he did.

Ephesians 1:22

Notice at the end of chapter 1, Paul states, He demonstrated this power in the Messiah by raising Him from the dead and seating Him at His right hand in the heavens — far above every ruler and authority, power and dominion, and every title given, not only in this age but also in the one to come. And He put everything under His feet and appointed Him as head over everything for the church, which is His body, the fullness of the One who fills all things in every way (Ephesians 1:20-23 HCSB).

The context in which Paul quotes Psalm 8:6 is in the context of what God did in and through Jesus which is the Gospel. The next chapter of Ephesians is one of the most beautiful chapters in God’s offer of grace to humanity as a result of Christ becoming the true human, the 2nd Adam, so that all who place their faith in him can be restored in Christ for good works.

Jesus in the Order of Melchizedek (Psalm 110, Hebrews 7)

There are two major themes revealed in Psalm 8, and that is dominion and praise. Because God has given dominion to humanity, this shared authority with himself, should be the kindling that ignites the human heart to praise him as seen in Psalm 8. This is the idea behind the royal/priesthood. Royalty is the term for governance, and priesthood is connected to worship. Jesus, according to the writer of Hebrews, has gone ahead on humanity’s behalf as a forerunner, because He has become a high priest forever in the order of Melchizedek, king of Salem. What does this mean? John Walton states, “Hebrews refers to Melchizedek, who is a historical figure (Gen. 14), an archetype (Ps. 110), and one whose profile is enhanced through literary development thus creating complex usage in the NT.” This archetypal figure that the writer of Hebrews uses gives a better understanding of whom the person of Christ, as Messiah, was expected to be. What was previously forbidden, to be both king and priest, can now be put together in Jesus because he has won the victory over the powers of darkness, and the purpose and vocation of humanity as vice-regents have been reinstated through what he has accomplished. Jesus is now the rightful king of humanity because he finished the work of Adam, and he is the high priest because he has paid for the sins of humanity.

Motifs of Psalm 8 Throughout the New Testament.

In light of a Christological interpretation, many motifs of Psalm 8 can be seen within the New Testament, making sense of passages that may have been previously misunderstood within this context. Here are a few passages:

Matthew 28:18

Jesus states that “all authority has been given to him” because he finished the work Adam failed to do by establishing strength and silencing the enemy and avenger. Therefore, all authority that was originally given to Adam was given to Christ because where Adam failed, Jesus prevailed.

John 3:16

Probably the most famous verse of the Gospel implies the dominion of mankind. For God so loved the world, not just humanity. Why did God send his Son to redeem humanity? Because the κόσμον, the world, the creation, would not experience the presence of God without the reflection given it through the image-bearers. The design of the image-bearers are to be the conduit of God’s love and presence ruled out through their dominion into God’s good world, and because of Jesus, it can be said that God has not abandoned that purpose.

Romans 8:18-23

Here Paul, particularly in verse 19, speaks of creation’s eager expectation of when the children of God will be revealed as a future hope. Why? Because creation desires the vice-regents to be restored to their ordained role for creation to function as designed. Therefore, Paul explains this eager expectation of future hope from creation’s perspective in that of a groaning like a woman in labor pains.

Hebrews 2:10-11

The writer of Hebrews connects what the thesis of this paper is about in light of the work of Christ. Jesus was crowned with glory and honor through his suffering in which he might taste death for all humanity and now has brought many children to this same glory through faith in him. This passage, in light of the Christological focus of the greater context of Hebrews 2, gets to the essence that through the Gospel not only are sins forgiven, but a purpose and a position is restored under the Lordship of Christ. There are many other passages with the motifs of Psalm 8 such as how power is lived out through humility as Jesus explained in Mark 10:35-45 or the essence of prayer, as revealed in the model prayer of Matthew 6:9-11, in how followers of Christ are to usher in the will of God on earth as in heaven. Colossians 1:15, Jesus is the visible image (image-bearer speak) of the invisible God, and many more could be exampled here.

Conclusion

Psalm 8, by itself, is a powerful hymn of praise by David to the God who does authority in the way in which he does in sharing his dominion with the weak of creation. Psalm 8 and the Genesis account inform each other on so many points of what it means to be human. Yet, evaluating Psalm 8 in light of the work of Jesus informs the reader not only was Jesus the substitution for humanity regarding sin and rebellion but also the work of the cross and his resurrection was Jesus finishing the task originally given to Adam in the vocation of what it means to be human in silencing evil. The invitation of God to sinful humanity to return to their ordained and created vocation is the heart of the Gospel. For this to be accomplished justice had to be upheld and sin atoned for, but then what? The invitation to return to the divine purpose of humanity as illuminated in Psalm 8 and exampled in Jesus, the Anointed One. This invitation can only be accepted in Christ, one of Paul’s favorite phrases. The heart of the Gospel is the forgiveness of sin so that humanity may return to the position of being crowned with glory so that humanity may “reign with him.”

A Belief System in a Phrase

The famous, and often quoted phrase, “If I find in myself a desire no experience in this world can satisfy, the most probable explanation is that I was made for another world” has stirred the hearts of many and provoked much thought. From C.S. Lewis’s Mere Christianity, this statement has within itself many tenets of foundational Christian belief. With all the books filling up so many libraries today explaining what different belief systems actually believe, C.S. Lewis did it in a simple phrase. Now by no means would this be an exhaustive view of his beliefs and only a speculation into his full intent of the phrase, but it does hold some major principles which are worthy to be recognized and discussed. In this phrase Lewis uses desire as an awareness to consciousness, to morality, to a teleological purpose or design, and ultimately to a destination which brings about a transcendence. These are wonderful foundations in arguing the truth and validity of the Christian faith.

To begin with, Lewis establishes on the neutral ground that all humans have desires, but he moves the reader in such a direction as to recognize the mystery within these desires. He shows the conflict within the vast realm of desire in the human experience. The very fact one can discover the mystery is the fact one has discovered consciousness to even question such a mystery. This involves mankind’s rational and cognitive ability to want or desire to discover what lies underneath such a mystery such as the origin of these desires. The questions “Why do I feel this way?” or “Where did this desire come from?” or “What does this mean?” are in themselves a discovery of consciousness. Yes, consciousness does remain a mystery, but the awareness of it creates a wonderful starting point to which one can begin investigating in depth as to the purpose of these desires. What is amazing is the very vehicle in which we use to discover or recognize certain discoveries within the human experience is in fact a sort of proof of our uniqueness as a species. In the very least it should force the questions of “What is consciousness?” and “Why are humans conscious?” and “Conscious to what?” 

The second is the insatiability of certain desires. The fact that certain desires are met and certain desires are not met can lead to a discovery of a moral innateness. Why does the lustful desire for sex, money, fame, etc. leave a person empty and unfulfilled? Why does the fulfillment of certain desires or lack thereof also follow along closely to a code of morality? Why is there an “ought” to “is” relationship in the first place? Once the discovery of this correlation between desires met and morality is recognized then the question for where morality comes from can begin to be asked. The moral argument Lewis obviously thought to be a strong one for the existence of God as also seen in his book Mere Christianity. The incongruous nature of desire in relation to that which the world offers to fulfill it can be a great indicator of a need for something more.

The third aspect of this phrase which is so interesting is the purpose or design of desire. In the human experience there are good desires and bad desires, but when the bad desires are fulfilled they seem not to be fulfilling and vice versa. In fact that which seems to be good may not in

Revelation 1:9-20

The book of Revelation, also known as the Apocalypse, has been one of the most debated books, if not the most debated book, of the entire canon of Scripture. Without question, the challenges within this last book of the Bible are immense and intense, where insights can be life-changing, and sadly, where disagreements divide. Yet, many may see its challenges as too daunting and therefore are tempted to ignore its significance and message. As Gerhard Krogel writes, “For some Christians it is the most important book, for others it is the most ignored. Certainly, it is the most misunderstood book of the New Testament. To some, it is the key that unlocks all of Scripture, the capstone that gives unity and meaning to the diversity of biblical writings.” Whatever one may conclude within the possibility of interpretations and viewpoints that have been given by so many, one must conclude that it is a book of deep truths, and it should be argued, as both Krogel and Tabb suggest, as the capstone tying themes together from the rest of Scripture under the Lordship of Christ and through his reign. It is a book of hope and worship, even though it contains elements that create fear and mystery, but in the end, Jesus Christ is not only the Lord, but remains the Lord because of his sovereign victory.

This paper will focus on an introductory passage from the Apocalypse: Revelation 1:9-20. It is important, before getting into the work of the exegete, to understand the foundational groundwork of a book, and for this reason, there will be both a historical and literary analysis of the text. Then, afterwards, an exposition/interpretation analysis with a canonical analysis to follow to see how the interpretation from the previous section compares to parallel passages from Scripture. Finally, a section will be given on how this text should be pastorally and practically applied in today’s context.

Historical Analysis

The historical analysis of a text is vital because it is within this section of research that context is given, developed, and understood within the time and situation of the text. With a book that has been so hotly contested in its interpretation all the way through present-day events, it must be agreed upon that even though this book relates to the future, its original context was in the historic past. As Gordon and Fee state, “In contrast to subjectivity, we insist that the original meaning of the text—as much as it is in our power to discern it—is the objective point of control.” Therefore, issues of authorship, occasion, location, and date of the book must be addressed.

Author

As seen within the text, the author identifies himself as John. He self-identifies actually four times within the book (Rev. 1:1, 1:4, 1:9, 22:8). There has been debate regarding the author as to who this John happens to be. Understandably, there would be some debate because the name, John, was a common name within Scripture and the early church such as John, the Apostle, John the Baptist, Peter’s father (Jn. 21:15), John Mark (Acts 12:12), and also John who belonged to the high priest family (Acts 4:6). The Apostle John, one of the twelve, has been most prominently argued for authorship of the Apocalypse, although some scholars dispute this claim. Regarding early church fathers, Justin Martyr believed it was John, the Apostle, when he stated, “There was a certain man with us, whose name was John, one of the apostles of Christ, who prophesied, by a revelation that was made to him.” According to Kistemaker, the author of the Muratorian Fragment, dating around 175 A.D., attributed authorship to the Apostle John. Moreover, Irenaeus believed it was John, the Apostle, when he stated in his writing, “Yea, and John the Lord’s disciple, in the Apocalypse beholding the priestly and glorious coming of His Kingdom…” Many have held to the author being John, the Apostle of Christ, because, as Wright and Bird point out, there are similar themes from the Gospel and Revelation, such as Jesus as the “Word, Lamb, and son of man,” and both books speak of salvation in terms of “living water.” Moreover, they also point out that, typically speaking, Jewish apocalypses were typically pseudonymous and Christian apocalypses similarly used the same literary form, but in the case of the book of Revelation, the author identifies himself. What Wright and Bird do conclude, even though they are reluctant to give authorship to John, the Apostle, is that John of Revelation was a Palestinian Jew now removed to the Greek islands, where many Jewish refugees joined the growing Diaspora after 70 A.D. Therefore, they conclude, especially given certain similarities between the Gospel and Revelation, that it is possible that John of Revelation could be the Apostle. Yet as Kistemaker states, “In brief, support is strong for Johannine authorship from early writers of the second to the middle of the third century.” John, the Apostle of Christ, seems to be the best conclusion up to this point of research.

Date

The issue of the date of the book is important to discuss before discussing the occasion because the dating of the book gives background for the occasion. There are two major views of dating the book of Revelation, and both revolved around the event of the Fall of Jerusalem. The most popular view within scholarship is a late date of around 95 A.D. As Paul Trebilco believes the Apocalypse was written towards the end of Domitian’s reign. The alternative view is a Neronian date between 64-68 A.D. Witherington believes it is important to consider the Neronian dating because as Wilson argues there are problems with the Domitian dating mainly on the evidence of persecution during this time versus the Neronian era and the fact that German scholarship dated the Apocalypse pre-70 A.D. Still, Witherington finds the Domitian dating to be the best proposal. His argument lies that the persecution often argued for the Neronian dating was more local, and what he is looking for is a more social situation that impacted the churches in Asia. Also, the fact that the audience was not in Rome, regarding persecution, but in modern-day Turkey. At this point in research, the Domitian dating seems to be the most prominent perspective.

Purpose & Occasion

The purpose and occasion for the book of Revelation is primarily two-fold. First, as the first verse of the book states, it is a revelation of Jesus Christ, which God gave to him to show his servants what must soon take place (Rev. 1:1). This revelation given is from a desire of God that Christ’s servants know that he sees and understands what they are going through and that judgment is coming. Secondly, this letter, even though it may have far-reaching implications, is primarily written to the seven churches of Asia Minor (Rev. 1:4). This means the original message of the book had a purpose for these seven churches that are addressed in detail (Rev. 2-3), whose message may echo beyond but must first find credibility within their own context.

The province of Asia was incorporated into the structure of Rome in 133 B.C. by King Attalus of Pergamum. The province of Asia embraced the culture of the Roman Empire. An elitist culture came with this transition, regarding the Hellenistic council moving away from a democratic way of doing things. Also, about this time, there was an extreme push for urbanization, even though the Empire’s primary economic focus was agriculture. John is writing to churches in possibly the most urban areas of the Empire, except for Rome and possibly Alexandria. Within these cities were the Temples of the gods, which acted like banks that saw the convergence of political, economic, and religious life, especially in Temples dedicated to the Emperor. Pergamum was the first to build a temple to Rome in support of the Emperor cult. According to Witherington, John, knowing full well about Pergamum, conceives of heaven as the Christians’ assembly hall where the divine decrees would be read out and justice would finally be done by Christ, who is truly “our Lord and our God,” in contradistinction to the Emperor Domitian. If so, his high Christology is hardly just a religious statement; it is a political one as well. This explains why Christians are warned to expect stern reprisals for their allegiance to a very different Lord than Caesar. Their exclusivistic faith would be seen as dangerous and unpatriotic, for Christians would not participate in the emperor cult.

This would seem to explain the purpose of who Revelation is originally addressed to, and the imagery of justice from heaven that follows, but also a message that has power beyond its original scope. This would be seen as a message of hope, ushering in worship in a context of authoritarian paganism.

Location

John clearly states, within the text, that he had been exiled to the Island of Patmos for his testimony regarding Jesus (Rev. 1:9). Patmos was about seventy-five miles west of Ephesus, whose archaeology denotes it was a fortified island belonging to Miletus with Greek schools and shrines to Artemis and Apollos. Furthermore, Boring states, “There is no evidence of it being a ‘penal colony,” but the island was used by the Romans as a place of banishment for troublemakers, real and potential.”

Literary Analysis

Next, this section will analyze the literary elements that are essential in understanding the book of Revelation as well as the focused text.

Capstone of the Canon

As stated in the introduction, looking through a Biblical Theology lens, many scholars see the last book of the canon as a summation of tying all things together in the work and reign of Christ. It is the climax of Biblical prophecy, all coming together to finish the metanarrative of Scripture. Richard Bauckham writes that the book of Revelation was written to purge and refurbish the Christian imagination. This refurbishing is in direct connection with its Old Testament roots. Keener states, regarding the summation of Old Testament promises finding their fulfillment in the last book of the canon. From the beginning, the Old Testament covenant and promise had implied a hope for the future of God’s people. When Israel was confronted with the question of individuals’ future, the Old Testament doctrines of justice and hope led them to views like the resurrection (Is 26:19; Dan 12:2). The future hope is further developed and embroidered with the imagery of Revelation. The book of Revelation seems to promise not only that all things will be made new, but that this fallen world will come to a final close in judgment and accountability.

Genre

Brian Tabb’s book, All Things New, states that there are three primary genres within the book: Apocalypse (1:1), Prophecy (1:3), and Epistolary (1:4). All three of these genres are revealed in the opening chapter. It is important to be able to identify how each is used within a given passage. Recognizing genres helps understand the author’s intentional purpose behind what is written. Given the fact, the book of Revelation is of an apocalyptic nature, revealing otherworldly truths, the nature of language will be a challenge, particularly in the signs and symbols which find their origin predominantly in the Old Testament.

In the chosen text, Revelation 1:9-20, one of the main features seen is comparative language, where the grammatical devices of simile and metaphor are used quite often. This should be understood as to the nature of language, which has limitations, describing that which is beyond its normal scope of use. As G.B. Caird states, “When two things are compared, they are not to be considered like in all respects. There is an intended point of comparison on which we are being asked to concentrate to the exclusion of all irrelevant facts…” This is a relevant point within the selected text of study. As St. Thomas Aquinas writes that no words are purely equivocal nor univocal when speaking of God, but one must see words analogically. This stands to reason as to the nature of language and to the nature and being that is God.

Themes

The book of Revelation has many themes that are necessary to be familiar with in which to understand its message. One of these major themes, that is the cornerstone theme, is a high Christological view of the sovereignty of Christ and the God he reveals. Out of this major theme are other important themes such as worship, victory, faithfulness, judgment, etc. These themes find their root cause in the sovereignty of the victorious Christ, without which the other themes would have no purpose.

Setting the Stage

The title of this subsection refers to “Setting the Stage for the Revelation” because that is exactly what the selected passage is doing for the rest of the book. Not only does the first chapter open with a prologue (Rev. 1-3), an epistolary greeting (Rev. 4-8), but John then tells of his experience being visited by the resurrected Christ in glory and holiness. This scene, Revelation 1:9-20, sets the stage for who is behind the grand narrative of the book regarding the apocalyptic vision, but also who is directly responsible for the letters to the seven churches. Without this section of the book, there would be no real point of reference for whom the reader would have recognized as the authority behind the narrative. The experience of John within this text is as palpable, regarding authority, as the description itself.

Exposition/Interpertation Analysis

This section will address the exposition/interpretation analysis of the text, Revelation 1:9-20. Each verse will be analyzed to see its understanding within the immediate context, but also in regard to the rest of Scripture. G.K. Beale states, “The vision in 12–20 follows the typical pattern of visions in the OT and Jewish apocalyptic literature: (1) the initial vision (vs. 12–16) followed by (2) the seer’s response (v. 17a) and then (3) an interpretation of the vision (v. 20).” As each verse is analyzed this outline will become evident.

Verse 9

As addressed in the section of Historical Analysis, the author, John, is mentioned in this verse in the first person to claim that he is responsible for what is written as a faithful witness to what he experienced and saw. Düsterdieck states, “Ἐγὼ Ἰωάννης. The combination of the ἐγώ with the name is after the manner of Daniel. In the same way, the authors of 4 Ezra and the Book of Enoch conform to Daniel’s model.” This should alert the exegete that there may be similarities that John is drawing from regarding other Jewish apocalyptic writings, such as the book of Daniel. Moreover, if this is John, the Apostle, then this eyewitness experience would be parallel to how 1 John was written, rooted in eyewitness testimony (1 John 1:1-4). In verse 9, John begins with identifying himself in the first person with his audience by saying that he is “a partner in tribulation, kingdom, and the patient endurance that are in Jesus” (Rev. 1:9). These three identifiers are given, “tribulation, kingdom, patient endurance” as one who knows the situation and experience his audience is going through in which to say that this John is one of them, providing identity and even credibility to his audience. This would describe the Christian experience in that tribulation is to be expected (John 16:33, Philippians 1:29). These three attributes seem to align with what would be expected because as Luke states in his gospel through patient endurance souls will be won (Luke 21:19). Moreover, Paul states to the Roman church that tribulation produces endurance (Rom. 5:3), and that, as Luke writes again, one must go through many tribulations to enter the kingdom (Acts 14:22). These three attributes of “tribulation, kingdom, and patient endurance” seem to describe exactly what one should expect from being a faithful witness for Jesus in such a culture. Regarding his location, John gives clear testimony that his location was on the Island of Patmos on account of the word of God and his testimony of Jesus. This banishment, as Keener writes, put John in a place in which to denounce Rome as the New Babylon since Babylon was the place of exile in the Old Testament (Rev. 17-18). What is clear is that his banishment was on account of his testimony regarding Jesus and the word of God. This is an interesting combination of phraseology, if this John is the Apostle, because it would have been from his pen that he wrote Jesus is the “logos,” the Word of God (Jn 1:14), now finding himself exiled because of his testimony that the Word became flesh.

Verse 10

John states that it was “the Lord’s Day” when this visionary experience/event took place. This is the only occurrence of this phrase within the New Testament. This phrase is referring to Sunday in correlation to the resurrection of Jesus, which designated this day of the week as “the Lord’s Day.” Paul alluded to the importance of the first day of the week in his first letter to the Corinthian church (1 Cor. 16:1-4), and so good reason is given to believe there was a practice to meet, celebrate, and worship on Sundays as a common tradition among believers.

On this “Lord’s Day,” he describes himself as being “in the Spirit.” Fekkes describes this as a psychological condition or mindset that was in connection with prayer and praise. According to John Yeatts, “Such ecstatic visions were a common biblical way of receiving divine insight (Isa. 6:1; Ezek. 3:12; Acts 9:1–9; 11:5; 22:17; 2 Cor. 12:1–6). The senses of the physical world faded, and spiritual sensitivities opened John to deeper realities.” If John is exiled away from any Christian community, then this state might be one expected by the lone worshipper, setting up a real sense of intimate communion with the Divine. It was in this condition that he heard a voice “like a trumpet.” Here begins the comparative language of what John sees and hears to describe the best that he can regarding what these sights and sounds can be related to. As Yeatts states again, “The word translated ‘like’ (hōs) is used fifty-six times in Revelation. What John has seen is beyond the description of normal speech, so he has to use similes. This further supports the contention that Revelation contains symbolic material that cannot be described directly but only by simile and analogy.” Understanding this concept of language in combination with the otherworldly vision of the Apocalypse, there is reason to push back on any decree for absolute literalism.

The first simile comparison within the text, John makes the comparison of a voice he hears to that like a trumpet. The trumpet is an instrument that grabs attention. This voice grabbed John’s attention within the state of being in the Spirit. According to Gerhard Friedrich, “The trumpet was not a typical Greek instrument. It is hardly mentioned in the earliest writings.” This would mean that this correlation to the trumpet regarding its significance would be more in line with John’s Jewish background. As Elwell and Beitzel state, “Trumpets and horns were used to signal the gathering of the congregation to the tent of meeting, to sound alarm, to alert the camps to move forward, and to announce when war was at hand.” The description, based on this comparison, is a voice of authority and an imminent call to attention.

Verse 11

This commanding tone of the voice behind John instructs him to write down in the form of a book what he is about to see. Grant Osborne states, “This is the first of 12 commissions to write, preparing for the command to write in the seven letters of chapters 2–3 and four other places (1:19; 14:13; 19:9; 21:5). This reproduces the Old Testament charge to the prophets (Isa 30:8; Jer 36:28) and emphasizes to the readers that these are not just John’s dreams—they are God-sent visions that must be followed.” How this command is given seems to present the instructions that this book is not only prophetic, but will be a circular letter among these seven churches. It is not a command for seven individual letters, although each church is individually addressed within chapters 2-3, but they are to remain together within the body of the book and be given to all. This seems to promote accountability among the churches, for all will be able to see what is addressed to each, but also, they can collectively be warned, as well as receive encouragement. This seems to promote that even though there may be individuality within local bodies of the church, there remains a universal connection throughout the body of Christ.

The immediate question to ask is the significance of why these churches were chosen. According to Keener, given the social situation above, these were also seven out of eight of the most prominent cities of Asia Minor, now Western Turkey. Keener goes on to say that the Asiarchs met annually in one of the seven cities whose list was almost identical with that of John, who replaced Cyzicus with Thyatira. Moreover, word spread dramatically from the major cities (Acts 19:10) so that the message to these specific churches would have a greater impact and influence on the entire province.

Verse 12

As if to get the courage up or address his own curiosity regarding the voice from behind, John states he turns “to see the voice that was speaking to me” (Rev. 1:12 English Standard Version). There already seems to be a mysterious tone to this phrase as John’s curious desire gives way to unveil the mystery. What he sees first are seven golden lampstands. At this point, the apocalyptic vision has begun where the author and authority of what will be given is making an introduction to John, yet, if this is John, the Apostle, this meeting is with the one to whom he has a rich history. John, by way of epistolary greetings, has already identified the significance of Jesus being identified here (Rev. 1:4-8), but he is now giving his personal account of how this Revelation all began. As John turns around, he sees these seven golden lampstands. Grant Osborne states this imagery is built from Exodus 25:31-40 when God commanded Moses to build a gold lampstand with seven branches, which became the sacred menorah, the symbol of Judaism.. Keener agrees by stating, “A seven-branched lampstand, or menorah, was one of the most common symbols for Judaism and synagogues in antiquity; by identifying the churches as lampstands, John claims that the Jesus movement is the true form of Judaism, no matter what some hostile synagogue officials were claiming (2:9; 3:9).” He also notes that since Revelation depicts Heaven as a sanctuary that these maybe representative of the spiritual representation of the churches in Heaven. The number seven is often correlated with completeness, but in this context, since there are actually seven churches to whom are being addressed, the correlation may be specific to these seven churches of Asia Minor.

Verse 13

Among the lampstands was a person, a being, that again John uses comparative language for in that he states was one like the son of man. This phrase is also used by John later in Revelation 14:14. In verse 13, translations differ on the indefinite article or definite article, “a/the,” yet the phrase, either way, would immediately move the reader familiar with Jewish history to the apocalyptic writing of the book of Daniel. Johnson writes, “Evidently, the words ‘someone like a son of man’ are to be understood in connection with Daniel 7:13 as a reference to the heavenly Messiah who is also human. Jesus preferred the title Son of Man for himself throughout his earthly ministry, though he did not deny, on occasion, the appropriate use of “Son of God” as well.” The book of Daniel states, I saw in the night visions, and behold, with the clouds of heaven there came one like a son of man, and he came to the Ancient of Days and was presented before him. =And to him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed (Daniel 7:13-14 ESV).

So, John, alluding to this being that looks human, one like the son of man, is in direct correlation to Daniel 7. For the Jewish mind, John is recognizing that this being among the lampstands is the Messiah Jesus. Next, John describes this one like the son of man wearing a long robe with a golden sash around his chest. John Yeatts states, “The symbolic significance of the Son of Man’s attire aids our understanding of his role and identity. The robe was the garment of the Hebrew priest (Exod. 28:4, 31; 29:5; 39:27–28; Lev. 16:4; Ezek. 9:2; see also Jos., Ant. 3.154).” The fact that the robe is long indicates the high status of the one wearing it, possibly referring to one identified as the high priest. The identification of the garment as the high priest fits perfectly into what is stated about Jesus from the book of Hebrews as becoming the great high priest who has passed through the heavens (Heb. 4:14-16). The gold sash around the chest is a symbolic part of the priestly garment, as denoted in Exodus 28:4. As Kistemaker states, “The Apocalypse presents Jesus as both king and priest who released his people from sin by his blood (1:5; compare 5:9). The feasibility of interpreting the sentence to refer to Jesus’ priesthood cannot be excluded.”

Verse 14

John describes the one like the son of man as having his head and hair white like wool, like snow, and whose eyes were like a fiery flame. The imagery of eyes like a fiery flame is used later in Revelation 19:12, describing Christ coming to judge. Aune states that in the Greek tradition, the eyes of the gods are characterized as “bright and shining.” His hair color being white is a description of the purity of his being, yet this is also an allusion back to Daniel now describing the one amongst the lampstands, not like the one coming on the clouds to the Ancient of Days (Dan. 7:13-14), but rather now as the Ancient of Days. The Scripture states, As I looked, thrones were placed, and the Ancient of Days took his seat; his clothing was white as snow, and the hair of his head like pure wool; his throne was fiery flames; its wheels were burning fire. A stream of fire issued and came out from before him; a thousand thousands served him, and ten thousand times ten thousand stood before; the court sat in judgment (Daniel 7:9-10 ESV). This figure in John’s initial vision of the Apocalypse has both the characteristics of one like the son of man, described in Daniel 7:14-15, but also of that of the Ancient of Days. G.K. Beale states, “The transferal of attributes from the judicial figure of the Ancient of Days (cf. Dan. 7:9–12) to Christ also evokes his role as the latter-day, divine judge, which is also clear from 19:12 (where οἱ δὲ ὀφθαλμοὶ αὐτοῦ [ὡς] φλὸξ πυρός [“and his eyes as a flame of fire”] is a metaphor of judgment [cf. 2:18–23]). This theme of transferal of attributes that Beale speaks of here seems to coincide with what Jesus says in the Great Commission in that all authority has been given to him (Mt. 28:18-20). Christ is the final judge.

Verse 15

Next, John describes the feet of the one like the son of man as those that had appeared as bronze fired in a furnace. This description could possibly relate to Old Testament visions such as Ezekiel 1:27 and 8:2, where the appearance of one like the son of man from the waist down was like fire. Also, this imagery is seen again in Revelation 2:18 when the Lord addresses Thyatira. Beale suggests this imagery is one of moral purity on which basis he walks to “reflect such purity in moral turpitude.” Moreover, John gives another description of the sound of the voice, not just as a trumpet, as in verse 10, but as the sound of cascading waters. Anyone who has seen a waterfall can imagine the power of the waters; therefore, one can see this imagery depicting power in the voice of this commanding presence in whom John stands before. This imagery relates to Ezekiel 1:24, 43:2. Whereas the imagery in chapter one of Ezekiel relates to the sound of the wings of the living creatures, Ezekiel specifically uses this imagery to describe the God of Israel later in chapter forty-three. Ezekiel, the prophet, states, “And behold, the glory of the God of Israel was coming from the east. And the sound of his coming was like the sound of many waters, and the earth shone with his glory” (Ezekiel 43:2 ESV). This is a picture of power and might, but of many waters gives the idea of life as well (John 4:10, Rev.22:17). This imagery gives the idea that his words pour forth life with much power (Jn 1:1-4).

Verse 16

There are three descriptions here of the risen Lord in glory. He is holding seven stars in his right hand, a sharp double-edged sword coming from his mouth, and his face is as brilliant as the sun at midday. These three descriptions conclude John’s description of Christ’s appearance within this vision.
First, the symbolism of the seven stars is explained later in verse 20. Regarding the symbolism of his right hand, Kistemaker states, “The right hand can be interpreted as a source of power and protection. For instance, both the Old and the New Testaments speak of being seated at God’s right hand as indicative of possessing authority (e.g., Ps. 110:1; Heb. 1:3). The psalmists mention safety by his right hand (see Ps. 44:3; 60:5). From this description and understanding, the imagery is a depiction of safety and shelter. As Kistemaker noted, it should be representative of power as the Lord sat down at the right hand of God (Heb 10:12). This brings with it the idea that Christ acts on behalf of the authority of God. These “stars,” which will be explained in verse 20, should act and carry out their message and mission in the same way, on behalf of the authority of Christ.

Second, the sharp double-edged sword is a depiction of the authority of the word of God. The book of Hebrews describes God’s word as living and active, sharper than any double-edged sword to divide soul and spirit, joints and marrow, and thoughts and intentions of the heart (Heb. 4:12). Moreover, Paul uses this imagery for the word of God in his suit of armor description to the Ephesians (Eph. 6:17).

Third, John describes the face of Christ like the sun at midday. Three places within Scripture give insight into this description. First, the Jewish mind must reflect on the blessing found in Numbers 6:25, where it is stated, “The Lord bless you and keep you; The Lord cause his face to shine on you” (Numbers 6:25 New American Standard). God’s face is said to shine upon them. Second, Moses’ face, when he came out of the tent of meeting, is said to have shown brightly because of the Lord’s presence (Ex. 34:29-35). Finally, the Lord, on Mt. Transfiguration, was described as having much of the same description as John, who would have also been present for the transfiguration, states the risen Christ had in his vision on Patmos (Mt. 17:2). Furthermore, God’s followers are said to have been given faces that shine (Mt. 13:43, Judges 5:31).

Verse 17 & 18

These two verses will be analyzed together as they complete an important thought within the flow of the text. As each verse, up till now, has been analyzed, it could be easily seen that each attribute was displayed separately as John has given a description. Verse 17 gives reason to believe that the conglomeration of all these attributes was seen and recognized at once in an overwhelming manner, to the point that John describes his reaction to such a sight as that of falling dead. This seems to be a bit hyperbolic, but much correlation can be seen elsewhere in Scripture, as in Daniel 10. Daniel 10:4-9 states, On the twenty-fourth day of the first month, as I was standing on the bank of the great river (that is, the Tigris) I lifted up my eyes and looked, and behold, a man clothed in linen, with a belt of fine gold from Uphaz around his waist. His body was like beryl, his face like the appearance of lightning, his eyes like flaming torches, his arms and legs like the gleam of burnished bronze, and the sound of his words like the sound of a multitude. And I, Daniel, alone saw the vision, for the men who were with me did not see the vision, but a great trembling fell upon them, and they fled to hide themselves. So I was left alone and saw this great vision, and no strength was left in me. My radiant appearance was fearfully changed, and I retained no strength. Then I heard the sound of his words, and as I heard the sound of his words, I fell on my face in deep sleep with my face to the ground (Dan. 10:4-9 ESV).

The similarities are undeniable. The phrase here in Daniel 10:9, “I fell on my face,” and also similarly in Revelation, where John describes “falling at his feet like a dead man” (Rev. 1:17), both seem hyperbolic as a sort of passing out from being so overwhelmed by his presence. The parallel is uncanny. This fear, in both examples, would have given way to the respect for the authority of the one standing before them, and behind the mission, both Daniel and John were expected to relay from the Lord to their recipients.

Next, the Lord, in this vision, reaches out with his right hand on John and encourages him to “fear not.” This echoes of the Lord’s response to Peter after sinking into the sea (Mt. 14:27). The Lord knowing that his presence would cause fear, yet he seeks to bring peace and does not desire for those who know him to be afraid (1John 4:18). This was a phrase that John had heard before from Jesus, and the Lord desired to comfort John in this moment. Jesus, many times, encouraged his disciples not to fear or be afraid (e.g., Mt. 10:31, 14:27, 28:10, Luke 5:10, 12:7, Jn 6:20, etc.) Then Christ, in this moment, gives reason as to why John should not succumb to fear because he is in the presence of the First and the Last, the Living One, as verse 18 begins. Lange states, “The Living One…is the fountain of life, and who now restores life and animation to the paralyzed John.” In other words, this Living One is the fountain from which all life flows.

Moreover, the Messianic being, the one comforting John, heralds his victory by saying he was once dead, but is alive forevermore, now holding the keys to death and Hades (Rev. 1:18, 1 Peter 3:19). “Hades” is the Greek version of the Hebrew “Sheol.” This statement illustrates the power that Christ has won victory over death and the place of the dead. As Keener states, “‘The gates of Hades’ referred to the realm of the dead and thus to the power of death; one who held the keys to these realms thus ruled over them.” This would have been vastly encouraging to those possibly facing death as his followers, knowing not only that the Lord is near among his churches, but he is the authority over death because of his victory in resurrection.

Verse 19

This verse is a restatement of the command that was given in verse 11. The risen Christ is emphatic to John to write down so that the recipients, the seven churches of Asia Minor, may receive the message. The order to write down is what he has seen so far, what is taking place in the present, and what will take place, putting this message not just in the category of narrative, as in the case of an amanuensis, but in the category of prophecy. This message is a message of hope through insight into God’s judgment, restoring all things so that the follower of Christ has insight to receive courage to endure.

Verse 20

Here, the Lord explains elements of the vision as he sometimes did regarding parables (Mt. 13). And as stated earlier, this follows a pattern within apocalyptic writing. The Lord states that the seven stars in his right hand are the stars of the angels of the seven churches. Now, many commentators translate ἄγγελοι as angel, a spiritual messenger being, often denoted with this term, as possible ‘guardian angels,’ while others see this as a symbolic term for the bishop of these churches. The word simply means ‘messenger,’ which gives it a broad semantic range that can only be understood within context, if at all. Some believe this could be referring to angels as spiritual counterparts, representing the supernatural nature of the churches (Eph. 2:6-7). John Sweet, a proponent of this view, states, “The churches spiritually replace the planetary power, commonly held to control human destiny.” In ancient times, the ancients understood and believed stars were “beings.” In virtue of their spiritual constitution, the Greeks regarded them as deities. Michael Heiser states, “Star language speaks of divinity or glorification elsewhere. In Revelation, Jesus himself, the morning star, and angels are identified with star language to denote their divine, nonearthly nature (Rev 1:20; 22:16; cf. 2:28).” More attention would have to be given to this matter, but just as Christ is the ‘Morning Star’ sent out by God, maybe the bishops, who are the messengers in which to receive these letters, are sent out by Christ, now the recipients of these letters for the churches they represent. One major truth can be concluded, even though the identity of these “angels” may be difficult to interpret, they are under the authority of Christ because he holds them in his right hand.

The description of the churches is represented by the symbol of these lampstands, as Christ clearly states. The lampstands are the churches in which God’s true light through his son is being put forth into the world. This understanding ties into the teaching of the Sermon on the Mount that the church is the light of the world and no one puts a shade over a lampstand (Mt. 5:14-16). The need for accountability within these churches is the question of what type of light they are putting forth into the world, and whether this light correlates with the teachings of Christ.

Canonical Analysis

The use of Old Testament references within Revelation, which are many, is often overlooked within the scope of interpretation. As Garrett Best states, “One of the most distinctive features of Revelation is that it is saturated in allusions to the Old Testament Scriptures. The literature analyzing John’s use of the Old Testament is vast.” This section could be quite lengthy if all the parallels were given; many already have.

Daniel 7:9-10;13-14

As stated within the exposition, Daniel 7 comes with great parallels to the text of Revelation 1:9-20. Much of the text’s significance and reference points are directly correlated with what Daniel writes in chapter 7. This introductory vision that John has in chapter 1 seems to merge the imagery that Daniel 7 describes as both God and man, summed up into one being. As Witherington states, “While in Daniel the son of man is distinguished from the Ancient of Days, here the son of man is described as if he were the Ancient of Days.”

Moreover, the focused passage in Revelation begins with John identifying himself as a part of the tribulation and the kingdom. Beale relates that the “ideas of ‘tribulation’ and ‘kingdom,’ discussed separately in Daniel 7, have been merged into a unified, ironic concept. Rev. 1:13–16, 20 to show the “Son of man” in a present position of sovereignty among the weak and suffering churches of his kingdom, bringing into sharper focus the unexpected form in which the expected Danielic kingdom has reached its initial fulfillment.” They find their fulfillment here in the text, but their origin is in Daniel. This commissioned text of John in vision with the resurrected Christ in glory and sovereignty finds merger, which also supports the Apocalypse as a capstone book of Scripture, where all things are made new and come together.

Daniel 10:4-9

As referenced earlier, the descriptions within this passage correlate and parallel the focused text of Revelation 1:9-20. The scenario in which the human falls as though dead, or passes out asleep, is an example in which the divine presence is found to be quite overwhelming but reflects a consistency between the Testaments. This otherworld and the presentation of this otherworld being have a profound effect on those from this side of reality, and the reaction is consistent. The book of Daniel is a primary resource for drawing insight for studying the Apocalypse.

Matthew 17:1-13

As referenced above, when reading the account of Christ being transfigured and speaking with both Moses and Elijah, one cannot help but recognize the similarities in the description of the transfigured Christ to the one being revealed in John’s vision. The dazzling white clothes and his face shining like the sun are parallel features in both texts. Again, if the author of the Apocalypse is John, the Apostle, then he would have been in attendance at both of these heavenly events and experiences (Mt. 17:1).

Joshua 5:13-15

Joshua meets a man who was the captain of the Lord’s army. This passage most likely could be described as a theophany. Because the angel tells Joshua to take off his sandals for the place where he stands is holy is the same command the voice from the burning bush gave to Moses (Ex. 3:5, Joshua 5:15). Heiser argues this is the angel of Yahweh, but not simply an angel, but that the very presence of Yahweh was actually in the angel. This seems parallel to God sending this revelation of Christ to him to give through his angel to his slave John (Rev. 1:1). He would argue that this could be a clear example of the visible Yahweh figure that was understood in Jewish belief, making God’s presence known. In Exodus, it could be argued that the “word of God” is within the bush, and in Joshua, as the commander of the Lord’s army with a drawn sword, and in Revelation, as Yahweh, the Ancient of Days, also one like a son of man with a sword coming from his mouth.

Further research is necessary, but there seem to be great parallels within these passages and many more. Therefore, what is encountered in Revelation is not uncommon to the rest of Scripture.

Application of the Chosen Passage

When discussing the application of a text, it seems that application comes at three levels. The first level is how it applies within its own temporal context. Second, how does it fit within the greater narrative of the canon? Third, what themes from the passage, or the book, can be applied in a modern-day context?

Historical Context

Given the social situation that was discussed above, the fact that the risen Jesus reveals himself to John makes the statement that what is taking place has not gone unnoticed. It seems that there is a similar parallel to when the Lord spoke to Moses, saying that the misery of his people has not gone unnoticed (Exodus 3:7-10). The message of the book of Revelation, and specifically of the focused text, to its original recipients, should bring hope and encouragement to stay the course and endure that which they must face for the cause of the Kingdom.

The Canonical Context

The book of Revelation fulfills many of the Old Testament promises because God is faithful to his word. The victory of Jesus over the antagonist, the Satan, is prophesied in Genesis and comes to its final fruition in Revelation (Gen. 3:15/Rev. 20:10). Moreover, David’s descendant is now forever on the throne (2 Samuel 7:12-13/Rev. 19:16). Christ is the seed of Abraham through whom all nations are blessed (Gen. 12:3/Revelation 5:9). Yet, as one who was faithful to the end himself, he is given the name above every name in which every knee will bow (Philippians 2:5-11) because he once was dead, but now is alive forevermore and holds authority over death (Rev. 1:17-18)

The Pastoral Context

Given the backdrop of this historical and canonical context, the pastoral application of this text is in view of that which has just been given.

The Sovereign Christ

Jesus, the Messiah, has all the sovereign glory of Yahweh because he is the eternal word of God who shed his life for many (2 Cor. 5:21). John’s experience with the risen Christ in this episode (Rev. 1:9-20) reveals the nature of Jesus and the power that he presently holds because of his victory. He has presented his revelation to his servant John as a reminder that the eyes of God are upon the seven churches, the way they are upon his church today. He holds the power that is above every scenario and situation that his people may face. As Koester writes, “The vision discloses the presence of the exalted Christ in a manner that is not available to the senses. Its message is that the churches are not alone but have Christ in their midst, as both savior and judge.” This is a reminder that the actions of the church are not unseen but are ever present before the eyes of the sovereign Christ to whom all must give an account (Heb. 4:13, Rom. 14:12).

The Accountability of the Church

Since the risen Jesus sees all and knows all, he knows what is taking place within his church. The Lord knows the successes and failures, the obedience and need for discipline within each member of his church. No church goes unnoticed, and it is each church’s responsibility to be faithful in all circumstances. There is a clear need for surrender and obedience for the sake of transformation in view of God’s mercies (Rom. 12:1-2). He also knows exactly what each church is going through and its present struggle. Christ will come and hold his people accountable for the light they produce in the world as his witness. The authority of Christ, as revealed in the focused text, gives great weight to the reader to respond to his words as revealed in the letters to the churches. The believer today must live knowing the Lord’s eyes are upon them and to whom an account must be given (2 Cor. 5:10).

The Victory of the Gospel

The fact that the resurrected Christ is revealing himself in glory to his servant John is a declaration of the victory of the Gospel. This theme is ultimately carried to fruition throughout the narrative of the book to when Heaven returns in the form of the New Jerusalem (Rev. 21). He calls his church to be faithful unto to death because he has conquered and now has victory over death and the grave (Rev. 2:8). Just as then, so now, can the church be confident in whatever circumstances it faces because the Lamb of God is victorious. He knows exactly what each church is going through and its present struggle. Accepting this reality can be difficult, but it is a reminder of Christ’s words in the gospel of John that in this world there will be tribulation, but to take heart and be encouraged, for he has overcome the world (Jn. 16:33).

Conclusion

In conclusion, the book of Revelation is a message of hope and presence invoking worship because Christ, as he said in the Great Commission, has revealed in this vision of John that he has indeed not abandoned, but has remained with his churches and his people to the end of the age (Mt. 28:20). He stands among them unseen but ever present. This first chapter is seen as a commission of John to write to the churches of what is, and what will come, and to be an encouragement for them to endeavor and endure until the end. This initial vision, as a commission to John, is rooted in the reality that Christ is Cosmic Judge, Priest, and Ruler of his church because of his victory over death; therefore, the churches have reason to endure. To God be the Glory!

Cancel Culture

I normally don't say much unless asked about the craziness that is our society but watching the headlines this week and social media last week has made me want to push back on the ridiculousness that is our country. I’ve been thinking this morning so watch out. Lol Watching the news this week, the headlines are Mr. and Mrs. Potato head going gender neutral, Coca-Cola telling staff in a seminar "try to be less white" and students wanting to cancel George Washington at George Washington University just to name a few. The mind boggles that this is the present reality in America which has turned itself into a bad reality show. I didn't like the drama of reality tv, and now we are forced to live in this level of craziness without the ability to turn the channel. It breaks your heart and pisses you off all at the same time.

1. Who gives a rip about a Potato head being gender neutral, a 4 year old doesn't. Now the company back tracks because of backlash.
2. It's a freaking potato which has no real gender to begin with, again why is this even a discussion?,
3. “try to be less white” but that's not racism? Good luck with that!
4. Cancel George Washington? Did you not understand who the namesake was before you applied to the school? If you cancel him you don't have a country with this level of freedom for an education to begin with and obviously an education is what you need. You could have chosen a different school couldn't you if you disliked George W. so much?

In this "cancel culture" it displays the ultimate illustration of self-righteousness and posturing with no ability to navigate reality or even discuss different views in kindness. What else will be canceled due to people being associated to issues we disagree with in the present that had not reached its proper end in the past? The arrogance is off the charts as if our present morality is the example that all of the rest of history should have lived by. How many in the past, if they could, would cancel our present culture due to how we readily kill babies in the womb. When will that be canceled, and when will "cancel culture" itself be canceled? May the art of debate be rekindled and emotional and mental fortitude for discernment be restored to future generations.

The divide between reality and technology, between survivor know-how and luxury, is getting far greater, and it’s sad. We don’t know how to survive anymore no matter where we live. We had bad weather last week, and it no doubt sucked trying to care for animals and stay warm, but people were losing their minds and living in sheer panic as if this type of weather was new, rare in Texas may but certainly has happened before. People were asking if they should boil water for their pets because of bacteria. How did animals survive without human interference before? They drank from ponds and creeks and mud puddles and ate snow., etc. like mine did last week. We are no longer prepared for reality, not to speak of real tragedy. We have come to depend too much on the luxuries that are no doubt fantastic when they are available but life still happens when they aren’t. It was good to see neighbors helping neighbors and people chopping firewood and getting out and living with a little frontier spirit. Generations in the past daily had it far worse than we could possibly imagine so instead of griping in what we don’t have when we don’t have it, how about being grateful for what we do have when we do have it. I dang sure am more grateful this week for those pleasantries I didn’t have last week. I even flushed the toilet twice because I could.

I also saw something else that didn’t make sense to me. Obama has back tracked his view on reparations saying it is completely justified now, and he would have pursued it further while in office if there hadn't been such "white resistance," and that's not a racist statement? Reparations would make people who never owned slaves pay people who never were slaves and that makes sense how?! I don’t agree with reparations, not because of a racial issue, but because of justice and morality. Do we now fix one injustice with another injustice?! Where will that road lead? I want to say I hate racism, and we should all do our part to end racism at any and every level we may find it. The first person my parents let me go off with, outside of immediate family, to check cows was a black man named Everett (who looked just like Morgan Freeman) who I adored, and who will always be in the first memories of my life, so racism is ridiculous in my eyes. We all are created equal in the eyes of God and my boss, the King, when He walked the earth after all wasn’t a white man. I honestly though don't understand the talk around “systemic racism” when I see people of color in every major position of power in our country from the Corporate World to the White House and now Vice Presidency. Individual racism certainly exists, but systemic racism after seeing the progression our country has made since the 1960s, or better yet the 1860s, is a hard case to make I believe.

I believe if there is anything that has become systemic in our society is the culture of victimization. Everybody is a victim now of something which actually diminishes the voices of real victims. Our conversations today are filled with so much psycho-babble. Having worked in a residential treatment center I could tell ten years ago who had been in counseling or treatment by the words they used, now, it’s just how our society speaks. We have lost our survivor spirit and a tenacious attitude to overcome. I believe counseling, most definitely is a worthwhile need in life whether professionally or seeking advice from a good friend, but it is like fixing a flat tire. We all may need it to get rolling again, to get back to our purpose, but now many would rather sit on the side of the road watching life pass them by because they are too comfortable in counseling and in their victim than to get up and live again. If they did it would rob them of the victim mentality and identity. We've all had bad things happen to us, but that doesn't have to cripple our mindset forever. Rather we should turn it into motivation to change ourselves and our society for the better.

My question is when will sanity return to our lives? To our society? When will the adults in power be adults again on both sides of the aisle and put their foot down and say enough is enough. I can't imagine the adults that will obtain leadership at some future point that were created growing up in such a chaotic and insane society in their childhood like we see in the present. I’m no longer referring to common sense as common sense anymore but rather as rare-sense or ancient-sense cause common it isn’t. I never thought in my life the crude comedian Ron White would be a prophet, but I fear he is right when he says “You can't fix stupid!” May God have mercy on us all!

The Cancel Culture by Jeff Jackson I normally don't say much unless asked about the craziness that is our society but watching the headlines this week and social media last week has made me want to push back on the ridiculousness that is our country. I’ve been thinking this morning so watch out. Lol Watching the news this week, the headlines are Mr. and Mrs. Potato head going gender neutral, Coca-Cola telling staff in a seminar “try to be less white” and students wanting to cancel George Washington at George Washington University just to name a few. The mind boggles that this is the present reality in America which has turned itself into a bad reality show. I didn't like the drama of reality tv, and now we are forced to live in this level of craziness without the ability to turn the channel. It breaks your heart and pisses you off all at the same time. (1) Who gives a rip about a Potato head being gender neutral, a 4 year old doesn't. Now the company back tracks because of backlash. (2) It's a freaking potato which has no real gender to begin with, again why is this even a discussion?, (3) “try to be less white” but that's not racism? Good luck with that! (4) Cancel George Washington? Did you not understand who the namesake was before you applied to the school? If you cancel him you don't have a country with this level of freedom for an education to begin with and obviously an education is what you need. You could have chosen a different school couldn't you if you disliked George W. so much?

In this "cancel culture" it displays the ultimate illustration of self-righteousness and posturing with no ability to navigate reality or even discuss different views in kindness. What else will be canceled due to people being associated to issues we disagree with in the present that had not reached its proper end in the past? The arrogance is off the charts as if our present morality is the example that all of the rest of history should have lived by. How many in the past, if they could, would cancel our present culture due to how we readily kill babies in the womb. When will that be canceled, and when will “cancel culture” itself be canceled? May the art of debate be rekindled and emotional and mental fortitude for discernment be restored to future generations.

The divide between reality and technology, between survivor know-how and luxury, is getting far greater, and it’s sad. We don’t know how to survive anymore no matter where we live. We had bad weather last week, and it no doubt sucked trying to care for animals and stay warm, but people were losing their minds and living in sheer panic as if this type of weather was new, rare in Texas may but certainly has happened before. People were asking if they should boil water for their pets because of bacteria. How did animals survive without human interference before? They drank from ponds and creeks and mud puddles and ate snow., etc. like mine did last week. We are no longer prepared for reality, not to speak of real tragedy. We have come to depend too much on the luxuries that are no doubt fantastic when they are available but life still happens when they aren’t. It was good to see neighbors helping neighbors and people chopping firewood and getting out and living with a little frontier spirit. Generations in the past daily had it far worse than we could possibly imagine so instead of griping in what we don’t have when we don’t have it, how about being grateful for what we do have when we do have it. I dang sure am more grateful this week for those pleasantries I didn’t have last week. I even flushed the toilet twice because I could.

I also saw something else that didn’t make sense to me. Obama has back tracked his view on reparations saying it is completely justified now, and he would have pursued it further while in office if there hadn't been such “white resistance,” and that's not a racist statement? Reparations would make people who never owned slaves pay people who never were slaves and that makes sense how?! I don’t agree with reparations, not because of a racial issue, but because of justice and morality. Do we now fix one injustice with another injustice?! Where will that road lead? I want to say I hate racism, and we should all do our part to end racism at any and every level we may find it. The first person my parents let me go off with, outside of immediate family, to check cows was a black man named Everett (who looked just like Morgan Freeman) who I adored, and who will always be in the first memories of my life, so racism is ridiculous in my eyes. We all are created equal in the eyes of God and my boss, the King, when He walked the earth after all wasn’t a white man. I honestly though don't understand the talk around "systemic racism" when I see people of color in every major position of power in our country from the Corporate World to the White House and now Vice Presidency. Individual racism certainly exists, but systemic racism after seeing the progression our country has made since the 1960s, or better yet the 1860s, is a hard case to make I believe.

I believe if there is anything that has become systemic in our society is the culture of victimization. Everybody is a victim now of something which actually diminishes the voices of real victims. Our conversations today are filled with so much psycho-babble. Having worked in a residential treatment center I could tell ten years ago who had been in counseling or treatment by the words they used, now, it’s just how our society speaks. We have lost our survivor spirit and a tenacious attitude to overcome. I believe counseling, most definitely is a worthwhile need in life whether professionally or seeking advice from a good friend, but it is like fixing a flat tire. We all may need it to get rolling again, to get back to our purpose, but now many would rather sit on the side of the road watching life pass them by because they are too comfortable in counseling and in their victim than to get up and live again. If they did it would rob them of the victim mentality and identity. We've all had bad things happen to us, but that doesn't have to cripple our mindset forever. Rather we should turn it into motivation to change ourselves and our society for the better.

My question is when will sanity return to our lives? To our society? When will the adults in power be adults again on both sides of the aisle and put their foot down and say enough is enough. I can't imagine the adults that will obtain leadership at some future point that were created growing up in such a chaotic and insane society in their childhood like we see in the present. I’m no longer referring to common sense as common sense anymore but rather as rare-sense or ancient-sense cause common it isn’t. I never thought in my life the crude comedian Ron White would be a prophet, but I fear he is right when he says "You can't fix stupid!" May God have mercy on us all!