Worldliness – See you in Heaven

I John 5 – Part 6

“We know that whoever is born of God does not sin; but he who has been born of God keeps himself, and the wicked one does not touch him.” I John 5:18

As the apostle John concludes his letter, he reviews and reinforces truths he has shared throughout his epistle. John just focused on praying for Christian brothers and sisters who had wandered far away from God and His people on the path of sin (5:16-17). Some of these sinning believers may be close to departing from this world through a premature death (cf. Acts 5:5-10; I Cor. 3:16-17; 5:5; 11:30). ¹

John’s readers (including you and me) may have wondered, “Is there any hope that these sinning believers can be restored to fellowship with God and us? Is it still possible for them to resume walking in the light of fellowship with the Lord and His people after wandering so far into darkness?”

Or maybe some of his readers were asking, “Is there any hope that I can be restored to fellowship with God after wandering aimlessly for so long in the depths of darkness? Does God still love me and want to be close to me?”

I believe the apostle John would say, “Yes, a thousand times, Yes!!!” In the next three verses John will focus on three certainties. Each of the verses in 5:18-20 begins with “We know that …” (oidamen hoti). In the New Testament the Greek word oida almost always refers to “direct insight into spiritual or divine truth” although it may not be truth that has been experienced yet. ^{2 “}This truth is the result of the teaching and convicting ministry of the Holy Spirit.” ³It is also important to observe that this Greek verb is in the perfect tense (oidamen) which means John and his readers knew these truths in the past and they continue to know them to the present. These are not guesses or mere human opinions, they are absolute unchanging truths from God that the apostle and his readers can be sure of no matter what they or other believers are facing or feeling.

“We know that whoever is born of God does not sin; but he who has been born of God keeps himself, and the wicked one does not touch him.” (I John 5:18). We have already learned that the phrase “whoever is born of God” refers to the divine or born-again nature we receive from God when we believe in Jesus as the Christ for everlasting life (cf. 3:9; 5:1, 13). The Greek participle translated “is born” (ho gegennēmenos) is in the perfect tense which means the new birth took place in the past and continues to the present. Since God cannot sin, the divine nature He places inside His child “does not sin” either (5:18b). A sinless Parent cannot beget a sinful child. So, sin is never an act of the born-again nature inside the believer because it is incapable of sinning (cf. 3:9).

“This divine nature is portrayed as a person (a figure of speech known as personification, that is, to treat something which is not a person as though it were, like calling a ship ‘she’). That’s why this nature is called ‘whoever,’ ‘he,’ ‘himself,’ and ‘him.’” ⁴

The apostle Paul spoke of this new nature as the “new man” when he writes, “And that you put on the new man which was created according to God, in true righteousness and holiness.” (Ephes. 4:24; cf. Col. 3:10). This new nature or “inner man” is strengthened by the Spirit of God (Ephes. 3:16) and has the capacity to resist the corruption and sinful lusts of this passing world which is under the control of Satan (I John 2:16-17; 5:18-19; cf. John 12:31; 16:11; 2 Cor. 4:4; Eph. 2:2; Col. 1:13a). ⁵

Hence, John says, “he who has been born of God keeps himself, and the wicked one does not touch him.” The word “keeps” (tēreō) means to “watch over, guard, protect, or keep unharmed.” ⁶The recipient of this protection is the born-again person (“himself”).

“In saying that the regenerate inward person (cf. Rom 7:22) ‘keeps himself,’ John is not saying that one’s inner self can somehow prevent all sin in the Christian life (cf. 1:5-10). What John means is that God’s ‘seed remains in’ the regenerate inner self (cf. 3:9) as the controlling element of his born-again nature and is impervious to even the slightest contamination from the wicked one. Believers’ failures are due to the sinful ‘programming’ of their earthly bodies, as Paul himself taught in Rom 7:7-25.” ⁷

Even though Satan uses the lust of the flesh, the lust of the eyes, and the pride of life to sway believers away from God (2:16; 5:19), John assures us “the wicked one does not touch him,” that is, the born-again self (5:18c). The word “touch” (haptetai) means “to touch with the purpose of harming, to injure.” ⁸Satan and the world he controls, cannot harm the born-again self.

This is important for all of us to remember about ourselves or other believers when humbled by sinful failures. The evil one would like to trick us into thinking that a Christian who continually walks in the darkness or repeatedly struggles with the same sin is not really God’s child which can lead them to more sinful failures. The Bible tells us we act in the way we perceive ourselves to be. “For as he thinks in his heart, so is he.” (Prov. 23:7). If I am convinced I am not really saved because of my repeated failures, then I will be more inclined to live like a nonbeliever.

But if we know and embrace the truth found in I John 5:18, we can avoid the devil’s deception, and rise from our confession of sin to the Lord (I John 1:9), knowing we are the same inwardly holy children of God we were before we sinned. So, whatever we or another Christian have succumbed to in the world, John wants us to know that who we are at the core of our being has not changed. We are still a holy child of God because God’s sinless seed remains in us (3:9).

Zane Hodges says it like this: “At the very moment we are most humbled by our sinful failures, and when we confess them, it is helpful to be confident that those failures have not really changed what we are as children of God. The enemy, try as he might, cannot really touch us. He can only attempt to persuade us that he can or has. But if we know the truth stated in this verse, he will not be able to deceive us. For if we let him, Satan will use our failures to lead us to further failure. So, after every sin, deeply though we may and should regret it, we ought to rise from our confession to God knowing that we are the same inwardly holy persons we were before we failed!” ⁹

Some of you reading this may have a Christian spouse or child who has pursued the lusts of this passing world (2:16-17). They have been so twisted by the godless values of this world system that they are doing things that violate their Christian beliefs and values. Perhaps they have succumbed to the allurement of alcohol, drugs, gambling, materialism, pornography, or sex. Or maybe they have developed an acute mental condition such as severe depression or a phobia. They are in bondage to such things. Please do not give up or lose hope.

If your spouse or child is a believer in Jesus Christ, he or she is still a child of God at the core of his or her being and cannot be touched or harmed by evil or the evil one (I John 5:18; cf. 3:6-9). The “seed” or divine nature of God within him or her remains unchanged. It cannot be altered or even tempted. It remains a base from which the Holy Spirit can work within this loved one to bring healing to him or her, and to bring them back to fellowship with God and His people. ¹⁰As long as that seed remains (and it will), “it can be watered by your prayers. As long as that seed remains, it can still grow. As long as that seed remains, it can blossom, and eternal fruit can be born. Do not give up.” ¹¹

The restoration of fellowship for wayward Christians is based on walking in the Spirit, relying on Him to express God’s sinless born-again nature in them (I John 3:6-9; 5:18; cf. Gal. 5:16-25). It is not based on willful determination, on keeping New Year’s resolutions, or the power of positive thinking. ¹²

But it doesn’t stop there. Not only does a child of God have God’s sinless seed that remains in him or her, but he or she is also on God’s side and God is on their side. ¹³ He has not given up on them. “We know that we are of God, and the whole world lies under the sway of the wicked one.” (I John 5:19). Again, John begins with “we know that…” (oidamen hoti) to convey the absolute certainty of what he is about to say. This is not mere speculation; it is absolute truth.

The phrase “of God” (ek tou Theou) refers to being on God’s side in I John. ¹⁴

“To be ‘of’ something in 1 John is to be on the side of the something. We saw this in 1 John 3:10b, 19 and 4:4. In reference to believers it means to have a dynamic, spiritual link to God, Who is obviously capable of giving us victory over the world. To be ‘of God’ means we are on His side, and He is on our side. The world lies like a limp puppet in the lap of the evil one, ready to be filled with his power. On the other side, we lie in the lap of the Lord, ready to be filled with His power.” ¹⁵

The phrase “the whole world lies under the sway of the wicked one” (ho kosmos holos en tō ponerō keitai) “suggests that the world passively rests within Satan’s operative sphere. By contrast, the phrase ek Theou (‘of God’) means being ‘from’ God. The Christian should be aware of his own sinless inward man (5:18), and he should also be aware of his utter separateness from the whole world that lives under Satan’s sway. Believers, whom the enemy cannot ‘touch’ (5:18), are not a part of the world, which lies passively in the wicked one. Thus, believers must not ‘love the world or the things in the world’ (2:15-17) and they must resist the ideas that the world promotes (cf. 2:18-19).” ¹⁶

John wants to “reinforce the readers’ consciousness that they are distinct from the satanically controlled world system and basically free from its power. They need not listen to the worldly ideas advanced by the antichrists (3:7-8). Nor need they succumb to worldly desires (cf. 2:15-17).” ¹⁷

Since a believer’s regenerate self (3:9; 5:18) and conduct is sourced in God and is free from the power of Satan and his world system (5:19), there is still hope for a Christian who has been in bondage to sin for a prolonged time. Hence, if your Christian spouse or child has been living like the devil, please know that they do not belong to the evil one nor his world system.

What this means is your sinning Christian spouse or child does not belong to Satan’s world, and he or she will always to some degree feel like a foreigner in this world system. Your loved one will never feel completely comfortable in this sin-sick world. This world is not a Christian’s home, we are just passing through; our home is way out there, somewhere beyond the blue. The child of God who wanders about aimlessly in darkness will always have a degree of discomfort. They will always know something is wrong, something just isn’t right. This is not who I am in Christ.

The good news is God can turn discomfort into disgust. When your loved one’s discomfort turns to disgust, he or she will turn towards home (God). Regardless of what this person tells you, if he or she gets sucked into the sewer of this world system, they are acting out of character, and they will never be completely comfortable. Don’t listen to their lies. Keep praying that their discomfort will turn to disgust, and God will restore them back to fellowship with Him. When they finally realize that they are wasting their life eating slop with the pigs in the pig sty, they will turn their eyes toward home (cf. Luke 15:13-17).

Because of God’s seed within your believing spouse or child, he or she is on God’s side whether they consciously sense that or not, and they will feel like a foreigner in this world. God can turn this discomfort into disgust so that they will want to come home to fellowship with Him and His family. Next time, Lord willing, we will discover how to get there. ¹⁸

Prayer: Gracious Father in heaven, oh how we needed to hear these encouraging words about Christians who are living in the depths of darkness and appear to have no hope of returning to fellowship with You and Your people. Thank You for reminding us that no matter how much we or our loved ones have embraced the lusts of this passing world, if we or they are a believer in Jesus, Your sinless nature remains inside us and is not touched by evil or the evil one. We are still children of God at the core of our being, and to some degree there will be discomfort with our sinful lifestyle and choices. Please oh Lord, turn this discomfort to disgust so all of us living in the darkness will return home to fellowship with You and Your people. Help us to rely on Your Holy Spirit for the power to live out these unchanging truths in our daily Christian lives. In the mighty name of the Lord Jesus Christ, we pray. Amen.

ENDNOTES:

1. David R. Anderson, Maximum Joy: I John – Relationship or Fellowship? (Grace Theology Press, 2013 Kindle Edition), pp. 261-262.

2. Ibid., pg. 124.

3. Ibid.

4. Ibid., pg. 263.

5. Ibid.

6. Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature: Third Edition (BDAG) revised and edited by Frederick William Danker (Chicago: University of Chicago Press, 2000 Kindle Edition), pg. 1002.

7. Zane C. Hodges; Robert Wilkin; J. Bond; Gary Derickson; Brad Doskocil; Dwight Hunt; Shawn Leach; The Grace New Testament Commentary: Revised Edition (Grace Evangelical Society, Kindle Edition, 2019), pg. 604.

8. Bauer, A Greek-English Lexicon, pg. 126.

9. Anderson, Maximum Joy, pp. 263-264 cites Zane C. Hodges, The Epistles of John: Walking in the Light of God’s Love (Irving, TX: Grace Evangelical Society, 1999), pp. 242-243.

10. Anderson, Maximum Joy, pg. 264.

11. Ibid.

12. Tony Evans, CSB Bibles by Holman, The Tony Evans Bible Commentary (B & H Publishing Group, Kindle Edition, 2019), pg. 2953.

13. Anderson, Maximum Joy, pg. 264.

14. Hodges, The Grace New Testament Commentary, pg. 604.

15. Anderson, Maximum Joy, pp. 264-265.

16. Hodges, The Grace New Testament Commentary, pg. 604.

17. Zane C. Hodges, The Bible Knowledge Commentary Epistles and Prophecy, Editors John F. Walvoord and Roy B. Zuck (David C. Cook, 2018 Kindle Edition), Kindle Location 4126.

18. The last three paragraphs are adapted from Anderson, Maximum Joy, pg. 265.

I John 2 – Part 8

“Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him.” I John 2:15

In a recent article entitled “Tech’s reality check: How the industry lost $7.4 trillion in one year,” the author states, “At this time in 2021, the Nasdaq Composite had just peaked, doubling since the early days of the pandemic. Rivian’s blockbuster IPO was the latest in a record year for new issues. Hiring was booming and tech employees were frolicking in the high value of their stock options.

“Not one of the 15 most valuable U.S. tech companies has generated positive returns in 2021. Microsoft has shed roughly $700 billion in market cap. Meta’s market cap has contracted by over 70% from its highs, wiping out over $600 billion in value this year.

“In total, investors have lost roughly $7.4 trillion, based on the 12-month drop in the Nasdaq.” ¹

Because of the melt-down of high-tech stocks whereby people lost millions and billions of dollars, you might ask, “Where can I find a safe and secure investment?” I believe the apostle John can answer that question. But he will not be talking about investing in financial markets. He will advise us to invest our lives (not finances) in something that is safe and secure. Something that is permanent (God) and not passing (the world). ²

In our verse-by-verse study of the book of I John, we discovered that the apostle John did not write this epistle to tell his readers how to receive eternal life but about how to have fellowship or intimacy with God (1:3-4). John’s primary concern for his readers is not the genuineness of their salvation experience or subsequent spiritual growth. He just affirmed these when he addressed them as “little children… fathers… young men” based on their position in Christ (2:12-14). His concern is that their enemies may jeopardize their fellowship with God.

We have already mentioned that there are three barriers or enemies to our fellowship with God: personal sin, the world, and the Devil. John addressed our internal personal sin in I John 1:5-2:2. One of the most damaging personal sins to our fellowship with God is hating a Christian brother or sister (2:3-11). Our next two enemies or barriers to fellowship with God are not internal; they are external. They include the world (2:15-17) and the devil along with his false teachers (2:18-28).

For the next three lessons, we will look at the world as a threat to our fellowship with the Lord. One of the reasons John assures his readers of his awareness of their spiritual advancement as “little children… fathers… young men” based on their position in Christ (2:12-14) prior to addressing their conflict with the world (2:15-17), is because assurance is foundational to spiritual growth and victory.

The apostle probably listed the “young men” last (2:12-14) because he was preparing his readers for the battlefield which is “the world” (2:15-17). Young men in the military are known for their vigor and readiness for battle. John assures his readers that as “young men” they were strong by allowing God’s word to abide in them as they prepare to face their next enemy (2:14b).

Evans writes, “When the moon shines, it’s actually reflecting the light of the sun. Sometimes the earth gets in the way, though, so that the moon’s light is diminished. Similarly, we have an enemy that prevents us from reflecting the Son’s light on us. That enemy is called the world.” ³

The first way Christians can invest their lives in what is permanent and not passing is seen in verse 15. “Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him.” (I John 2:15). When John mentions the “world” (kosmos), he is talking about an entity that is hostile to God (I John 4:4) and whose seductive influence (I John 5:19) Christians are always to resist (John 15:18-19; James 4:4). ⁴

“When John talks about ‘the world,’ he’s not talking about planet earth. He’s talking about an organized system headed by Satan that draws us away from God’s love and will.” ⁵

“It is a moral and spiritual system designed to draw people away from God. It is a seductive system that appeals to all people, believers as well as unbelievers, and calls for our affection, participation, and loyalty (cf. John 3:16-17, 18-19; James 4:4). Satan controls this system, and believers should shun it (cf. 5:19; John 12:31; 14:30). As noted, here kosmos does not refer primarily to the created order, though that order is also passing away (1 Cor. 7:31; 2 Pet. 3:7-13; Rev. 21:1-4).” ⁶

John instructs us, “Do not love the world or the things in the world (2:15a).” The world competes for the love of Christians, and one cannot love both it and God the Father at the same time. ⁷“If anyone loves the world, the love of the Father is not in him” (2:15b). The word “If” assumes that some Christians will love the world (third class condition in Greek), ⁸which is not something believers want to openly admit.

“John is not saying that God does not love those who love the world, but that God’s love is not working in and through those who love the world. It is impossible to love both the world and God at the same time.” ⁹

The reason Christians cannot love the Father and the world at the same time is because they are polar opposites (cf. 2:16). The Father is eternal since He is God (2 John 1:3; cf. Rom. 1:7; I Cor. 8:6; 2 Cor. 11:31), but the world is temporary since it is “passing away” (I John 2:17a). As “the ruler of the world” (John 12:31; 14:30; 16:11), Satan seeks to desensitize people to their need for God through the world system’s human governments, economies, educational systems, media, entertainment industries, and false religious systems. He will use these systems to manipulate peoples’ thoughts and feelings, so they are drawn away from the true God and led down a path toward self-destruction.

For example, the world’s educational system teaches atheistic evolution as a fact instead of a theory. This theory explains the origin of the universe leaving God out. According to this belief system, all the matter and energy in the universe suddenly appeared in a single spot billions of years ago. For some unknown reason, this matter expanded and stretched into the universe that it is now. ¹⁰Yet evolutionists cannot explain the origin of the matter and energy that suddenly appeared billions of years ago. Unfortunately, there are Christians who embrace this theory in the form of theistic evolution which says God oversaw this evolutionary process which is contrary to the Bible. ¹¹

How does a Christian know when he or she loves the world? “You love the world when it owns your affections and governs your choices by getting you to exclude God.” ¹²

Anderson writes, “We cannot love God and the world at the same time—the love of one displaces the love of the other in our hearts. Love is capable of only one primary focus.” ¹³

Christ said it this way, “No servant can serve two masters; for either he will hate the one and love the other, or else he will be loyal to the one and despise the other.” (Luke 16:13). Both God and money (or the world) demand total allegiance. Love for God will result in money having second place in our lives. Conversely, love for money or the world results in God having second place in our lives. We cannot love both at the same time.

James the half-brother of Jesus put it this way, “⁴Adulterers and adulteresses! Do you not know that friendship with the world is enmity with God? Whoever therefore wants to be a friend of the world makes himself an enemy of God. ⁵Or do you think that the Scripture says in vain, ‘The Spirit who dwells in us yearns jealously’?” (James 4:4-5). James says that Christians who try to love God and the world at the same time are committing spiritual adultery. When believers pursue worldly desires, this friendship with the world is “enmity” or hostility toward God and makes them “an enemy of God.” The church is the bride of Christ (Ephes. 5:22-23), and Jesus does not want to share His bride with the false gods of this world. ¹⁴When Christians try to love God and the world at the same time it makes “the Spirit who dwells in us” jealous (cf. Exod. 20:5; 34:14). We cannot be on good terms with God if at the same time we are trying to be friends with the world. If we pursue friendship with the world, we invite God’s painful discipline in our lives.

“Many Christians don’t even split time with God and the world. They pay their respects to God on one day of the week (and only part of that day), while they devote the other six days of the week to the world. Now is it possible to live such a life and still go to heaven? Of course, it is. We can do nothing to deserve our eternal life. Worshipping God seven days a week could not open the gates of heaven for us. But living six days of the week for the world and one day of the week for God will not endear us to His heart; in other words, we will not be very close to Him. He won’t feel loved by us; therefore, why should He manifest His love for us? That’s what this letter [I John] is all about—getting close to God. It won’t happen if we try to love God and the world at the same time.” ¹⁵

Pursuing the beliefs and values of the world does not mean a professing Christian does not have eternal life. John makes it clear that the only condition for possessing eternal life is believing in Jesus Christ (cf. I John 5:1, 13; John 3:14-18, 36; et al.). But trying to love the world and God at the same time does mean a believer is not close to God or in fellowship with Him.

Christians may claim to love God while still loving certain sinful aspects of the world. For example, we may speak openly against certain sins such as adultery or murder while showing worldly favoritism toward the rich. This is what the readers of James were doing (James 2:1-11). They were giving special treatment to the wealthy at their church services by offering them the best seats while showing disdain toward the poor by having them stand or sit on the floor (James 2:1-4). Such partiality miscalculates that the despised poor person may actually be rich in God’s sight (James 2:5-7). Failure to avoid partiality in dealing with the rich and poor was also a violation of the “royal law” which commands one to “love your neighbor as yourself.” (James 2:8). ¹⁶ Unloving favoritism was just as bad as committing adultery or murder (James 2:9-11). ¹⁷Such worldliness had infiltrated the churches of James’ day and can easily characterize the church today.

What the apostle John is teaching us in I John 2:15 is that the first way to invest our lives in what is permanent instead of passing, is to recognize we cannot love God and the world at the same time. Trying to do this will not bring us closer to God. It will break our fellowship with Him so His love cannot be “in” us in a controlling and guiding way. Our love is to be directed toward the God of the Bible Who is eternal, not the gods of this world which are passing away. Investing in the former will provide purpose and fulfillment. Investing in the latter will always result in disappointment. Which will you choose?

Prayer: Precious heavenly Father, thank You for showing us that we cannot love You and the world at the same time because Your character (eternal) and values (holy) are the opposite of the world’s character (temporary) and values (evil). Please forgive us for committing spiritual adultery against You by trying to love the gods of this world while seeking to love You. It cannot be done. Love can only have one primary focus and You alone are worthy of that focus. Please cleanse our divided hearts and enable us to direct our love toward You in a way that brings You the most glory and honor. In the matchless name of Jesus Christ, we pray. Amen.

ENDNOTES:

1. Retrieved from Rohan Goswami’s November 25, 2022 article entitled “Tech’s reality check: How the industry lost $7.4 trillion in one year,” at https://www.cnbc.com/2022/11/25/techs-reality-check-how-the-industry-lost-7point4-trillion-in-one-year.html .

2. David R. Anderson, Maximum Joy: I John – Relationship or Fellowship? (Grace Theology Press, 2013 Kindle Edition), pg. 107.

3. Tony Evans, CSB Bibles by Holman, The Tony Evans Bible Commentary (B & H Publishing Group, Kindle Edition, 2019), pg. 2939.

4. Zane C. Hodges, The Bible Knowledge Commentary Epistles and Prophecy, Editors John F. Walvoord and Roy B. Zuck (David C. Cook, 2018 Kindle Edition), Kindle Location 3691 to 3696.

5. Evans, pg. 2939.

6. Tom Constable, Notes on I John, 2022 Edition, pg. 49 cites Stephen S. Smalley, 1, 2, 3 John, Word Biblical Commentary Series (Waco: Word Books, 1984), pg. 87.

7. Hodges, The Bible Knowledge Commentary Epistles and Prophecy, Kindle Location 3696.

8. Constable, pg. 49 cites Robert W. Yarbrough, 1-3 John, Baker Exegetical Commentary on the New Testament series (Grand Rapids: Baker Academic, 2008), pp. 128-137.

9. Zane C. Hodges; Robert Wilkin; J. Bond; Gary Derickson; Brad Doskocil; Dwight Hunt; Shawn Leach; The Grace New Testament Commentary: Revised Edition (Grace Evangelical Society, Kindle Edition, 2019), pg. 592.

10. See https://spaceplace.nasa.gov/big-bang/en/; https://en.wikipedia.org/wiki/Big_Bang ; https://answersingenesis.org/big-bang/does-the-big-bang-fit-with-the-bible/.

11. See https://answersingenesis.org/theistic-evolution/.

12. Evans, pg. 2939.

13. Anderson, pp. 108-109.

14. Evans, pp. 2882-2883.

15. Anderson, pg. 109.

16. Hodges, The Grace New Testament Commentary: Revised Edition, pp. 548-549.

17. Evans, pg. 2876.

Revelation 18 – Part 3

“Then a mighty angel took up a stone like a great millstone and threw it into the sea, saying, ‘Thus with violence the great city Babylon shall be thrown down, and shall not be found anymore.’” Revelation 18:21

The third angelic announcement of Rome’s (“Babylon”) judgment in Revelation 18 is now recorded by the apostle John (18:21-24). The first two announcements depicted the rapidity of God’s judgment of Rome (18:1-19) whereas this last announcement describes its finality. ¹ “Then a mighty angel took up a stone like a great millstone and threw it into the sea, saying, ‘Thus with violence the great city Babylon shall be thrown down, and shall not be found anymore.’” (Revelation 18:21). The “violence” and finality of Rome’s destructionis graphically portrayed by “a mighty angel” throwing “a great millstone… into the sea.”

In John’s day, millstones often measured four to five feet in diameter, were one foot thick, and weighed thousands of pounds (cf. Mark 9:42). ²As it would be impossible for such a huge stone to float to the surface of the ocean, so certainly the religious and economic system of Rome that had deceived and misled this world throughout human history, will sink to the bottom of the sea never to rise again. ³ The phrase “and shall not be found anymore” contains two doubt negatives in the Greek text (ou mē), emphasizing the finality of Rome’s judgment.

The mighty angel then lists all of Rome’s worldly luxuries and pleasures that will vanish with its destruction never to be found again. “²² The sound of harpists, musicians, flutists, and trumpeters shall not be heard in you anymore. No craftsman of any craft shall be found in you anymore, and the sound of a millstone shall not be heard in you anymore. ²³ The light of a lamp shall not shine in you anymore, and the voice of bridegroom and bride shall not be heard in you anymore.” (Revelation 18:22-23a). Not one of these material things listed here is evil in and of itself. But in the Babylonian world system, these every day things drew people away from the true God to glorify humanity. Their sudden disappearance represents the total and final destruction of every facet of society, from fine arts (“the sound of harpists, musicians, flutists, and trumpeters”)to night life (“the light of a lamp”), from expert craftsmanship (“craftsman of any craft”) to common labor (“the sound of a millstone”), ⁴not even the sound of joyful celebration (“the voice of bridegroom and bride”)will “be heard in” her “anymore.” In a flash, all of Rome’s worldly luxuries and pleasures will be removed permanently. Where there had once been hustle and bustle, there will be silence. ⁵

The prophet Jeremiah announced a similar kind of judgment against Judah for her disobedience: “⁸ Therefore thus says the Lord of hosts: ‘Because you have not heard My words, ⁹ behold, I will send and take all the families of the north,’ says the Lord, ‘and Nebuchadnezzar the king of Babylon, My servant, and will bring them against this land, against its inhabitants, and against these nations all around, and will utterly destroy them, and make them an astonishment, a hissing, and perpetual desolations. ¹⁰ Moreover I will take from them the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride, the sound of the millstones and the light of the lamp.” (Jeremiah 25:8-10).

Instead of focusing on the Giver, Rome and all its followers had focused on the gift. Instead of worshiping the Creator, they worshiped the creation. In case you think such a sudden and violent judgment is unfair or too harsh, the mighty angel gives two reasons for Rome’s judgment. “^23bFor your merchants were the great men of the earth, for by your sorcery all the nations were deceived. ²⁴ And in her was found the blood of prophets and saints, and of all who were slain on the earth.” (Revelation 18:23b-24). Through Rome’s businessmen (“merchants”) she will cast a materialistic spell (“sorcery”) over humankind so that “all the nations were deceived.” ⁶ The word “sorcery” (pharmakeia) is where the English word “pharmacy” comes from.

“If one is puzzled over the connection between medicine and sorcery as illustrated by this word (our pharmacy), he has only to recall the quackery today in medicine (patent medicines and cure-alls), witch doctors, professional faith-healers, medicine-men in Africa. True medical science has had a hard fight to shake off chicanery and charlatanry.” ⁷

Rome’s worldly luxuries and pleasures had deceived the nations of the world into believing that joy, security, and meaning in life come through the accumulation of material wealth instead of through their Creator God. Papal Rome has also grown wealthy with its focus on paying money for forgiveness (indulgences). For a fee, parishioners could get a deceased family member out of Purgatory and save up for their own future sins. ⁸ Selling forgiveness is what sparked the Protestant Reformation. ⁹

The second reason for Rome’s severe and final judgment is because “in her was found the blood of prophets and saints, and of all who were slain on the earth” (18:24).

“Not surprisingly, worship of the wrong object (wealth) is accompanied by wrath misdirected at the improper target (Christians). In the Antichrist’s kingdom, as with other godless societies, throughout history, the blood of prophets and saints testifies to the slaughter of those who stand for God’s values in opposition to the religion of materialism.” ¹⁰

When people worship the creation instead of the Creator, they no longer value human life as God does. We see this in America as our educational institutions have taught evolution for decades now which leaves God out of the picture and worships His creation. As a result, this country has murdered an estimated 62 million unborn babies through abortion since legalizing abortion on demand in 1973. ¹¹Even now state legislatures are about to vote on bills sponsored by Planned Parenthood that could legalize the killing of newborn babies up to 28 days after birth. ¹²

Rome’s sudden and violent destruction is also due to her killing God’s people, including “prophets and saints” (18:24). For centuries, pagan and papal Rome has seduced people away from the true God with her rituals and superstitions and has persecuted those who proclaim the truth exposing her materialistic and idolatrous false religion. History shows that the Roman Catholic Church has shed the blood of many believers and victims of the Crusades and Roman Inquisition. ¹³But the height of Rome’s hostility toward God’s people will take place during the Tribulation period when she vehemently opposes God’s prophets and saints on the earth. Because Rome has shed the blood of God’s children, and led others to do the same, she “will receive the death penalty from God’s hand. She will not be found anymore!” ¹⁴

How can we reach materialistic people with the gospel of Jesus Christ before it is too late for them? We look to Jesus’ example. After Jesus had miraculously fed thousands of people with five loaves of bread and two sardine-sized fish (John 6:1-14), He crossed over to the other side of the lake only to encounter the same crowd again (John 6:15-25). These people were like most materialistic people today. Like the beneficiaries of Rome, they were more interested in satisfying their physical appetites than their spiritual appetites, so Jesus confronts their selfish desires. “Most assuredly, I say to you, you seek Me, not because you saw the signs, but because you ate of the loaves and were filled.” (John 6:26). Christ is saying, “You came not because you understand Me to be the Messiah-God but because you wanted another free meal.” To this crowd, life was all about keeping alive, being healthy and well fed, and economically sufficient.

In an essay written by George Orwell, he describes a wasp that (as he puts it) “was sucking jam on my plate and I cut him in half. He paid no attention, merely went on with his meal, while a tiny stream of jam trickled out of his severed esophagus. Only when he tried to fly away did he grasp the dreadful thing that had happened to him.” ¹⁵

This wasp and people without Jesus have much in common. Severed from their souls, but greedy and unaware, people continue to consume life’s sweetness. Only when it is time to fly away will they grasp their dreadful condition. Jesus encourages the materialist to seek after something better. To seek after bread which lasts and produces life which never ends.

Jesus tells the materialist how to satisfy his spiritual hunger and thirst forever, and it is not through the accumulation of wealth or buying your forgiveness as Rome taught. Jesus said, “I am the bread of life. He who comes to Me shall never hunger, and he who believes in Me shall never thirst.” (John 6:35). The materialist hungers and thirsts for power… possessions… and popularity! But the greatest hunger and thirst of all is for immortality. Jesus says to look to Him in faith to satisfy our hunger for immortality. Look to Him in faith to quench our thirst for eternal life.

What do you do when you are hungry? You eat. What do you do when you are thirsty? You drink. Jesus says that if we come to Him in faith, we will never hunger for eternal life again. If we believe in Him, we will never thirst for eternal life again. One bite of the bread that Jesus’ offers, one drink of the water that Jesus offers, satisfies our spiritual hunger and thirst forever. This is difficult for the materialist to do. He has always provided for his own needs, and now he is being challenged to trust Someone outside of himself for his most important need.

What if a person stops believing in Christ? Will he hunger or thirst for eternal life again? No. Because the spiritual need which Jesus meets can never reoccur. Once you receive eternal life, you have it forever. After all, how long is “never” (John 6:35)? It is forever, right? If a person could hunger or thirst for eternal life again after believing in Jesus, then Christ just told a lie. Jesus says one bite… one drink satisfies for eternity. The results of believing in Christ are permanent even if we don’t keep on believing.

Has your hunger or thirst for immortality been satisfied forever? Do you know for sure that you have eternal life? If not, why not take Jesus Christ at His word right now? Place your trust solely in Him to save you. Give up confidence in anything else: your prayers, giving of money, church attendance, baptism, obedience, commitment, or the reformation of your life. Jesus Christ guarantees eternal life to all who believe in Him alone for it.

Let us share this message gladly and often. It is glorious news! It is the greatest news! Tell people eternal life is a free gift and that the sole condition for receiving it is believing in Christ alone. Leave the results to God. After all, eternal life is the gift of God. He is the One giving the gift.

Prayer: Father God, give us a love for the self-reliant religious people of this world. Increase our burden for the materialistic people of our community. Give us the courage to confront their selfish desires, to correct their misconceptions about salvation, and to challenge them to believe in Jesus Christ alone for eternal life so that they can discover the joy of everlasting security in Him. Security that cannot be lost or taken away. Lord, I pray that those of us who know You will seek satisfaction in our relationship with You and not the things of this world. Enable us to live in light of eternity. In Jesus’ mighty name we pray. Amen.

ENDNOTES:

1.Bob Vacendak; Robert Wilkin; J. Bond; Gary Derickson; Brad Doskocil; Zane Hodges; Dwight Hunt; Shawn Leach; The Grace New Testament Commentary: Revised Edition (Grace Evangelical Society, Kindle Edition, 2019), pg. 1570.

2. Tom Constable, Notes on Revelation, 2017 Edition, pp. 200-201 cites Alan Johnson, “Revelation,” In Hebrews-Revelation Vol. 12 of The Expositor’s Bible Commentary Edited by Frank E. Gaebelein (Grand Rapids: Zondervan Publishing House, 1981), pg. 568.

3. Constable, pg. 200.

4. Charles R. Swindoll, Insights on Revelation (Swindoll’s Living Insights New Testament

Commentary Book 15, Tyndale House Publishers, Inc., 2014 Kindle Edition), pg. 329.

5. Constable, pg. 201.

6. Vacendak, pg. 1571.

7. Constable, pg. 201 quotes Alan Johnson, Vol. 6, pg. 445.

8. See Randy Petersen’s article entitled “Selling Forgiveness: How Money Sparked the Protestant Reformation,” at christianhistoryinstitute.org.

9. Ibid.

10. Tony Evans, CSB Bibles by Holman, The Tony Evans Study Commentary (B & H Publishing Group, Kindle Edition 2019), pg. 2413.

11. See the January 22, 2021, Foxnew’s article entitled, “An Estimated 62 million abortions have occurred since Roe v. Wade decision in 1973” at www.foxnews.com.

12. Taken from an email on April 21, 2022, from American Center for Law and Justice’s Executive Director, Jordan Sekulow.

13. “Bill Salus on Mystery Babylon” video on the August 26, 2018, Christ in Prophecy show.

14. Vacendak, pg. 1571.

15. https://www.goodreads.com/quotes/76254-a-wasp-was-sucking-jam-on-my-plate-and-i .

Revelation 18 – Part 2

When my wife and I drive through the countryside, we like to play a game that involves choosing our favorite houses and dreaming of what it would be like to live in them. I especially like the log cabin look far from the road surrounded by trees on the west and north to protect the occupants from Iowa’s cold winter winds. My imagination makes changes to the appearance of the house and its location. The biggest change I want to make is the owner. It should be me!

Perhaps your dream is not some house. When it comes to luxuries, we have all kinds of options for channeling our envy. Yours might be a swimming pool in the backyard, exquisite furnishings in your living room, a powerful V-8 with four on the floor, an expensive antique, a mountain cabin, a trip to Paris, the latest electronic device, or a flawless gem. The list of potential luxuries is without end. When it comes to possessing the luxurious, our imaginations have no limits. ¹

God never directly forbids luxuries. The apostle Paul said he had learned “to live in prosperity… being filled and… of having abundance” (Philippians 4:12 NASB). By themselves, prosperity, fullness, and luxury are not sinful. It is when these things begin to possess us that we find ourselves guilty of Babylon’s allurement. Like the farmer in Luke 12:16-21 who thought “life” was found in his possessions instead of in his relationship with God. Jesus said that man was a fool because he was rich toward the things of the world but poor in his relationship with the Lord. This man looked to his material wealth for peace and security. He focused on the gift instead of the Giver. ²And we can be prone to do the same. Instead of focusing on what is temporary, we need to focus on what is eternal. This is the primary lesson God wants us to learn from Revelation 18.

Last time, we learned several reasons why the worldwide false religious and economic system called “Babylon,” the code name for Rome (Revelation 14:8; 16:19-21; 17:1, 9, 18; cf. I Peter 5:13), would be swiftly destroyed by the ten kings and beast (17:16-17) during the last half of the Tribulation period (18:1-9). God hates the shameless pride and self-reliance that led Rome to reject God’s ways. Hence, the Lord will severely and swiftly judge this city for her decadent influence upon the nations and leaders of the world.

Following the message from heaven (18:1-9), John now focuses on a new message from the earth which included three groups that grieved the destruction of Rome (18:10-19). The first group is world leaders. “⁹ The kings of the earth who committed fornication and lived luxuriously with her will weep and lament for her, when they see the smoke of her burning, ¹⁰standing at a distance for fear of her torment, saying, ‘Alas, alas, that great city Babylon, that mighty city! For in one hour your judgment has come.’” (Revelation 18:9-10). As mentioned last time, Vacendak suggests that Rome’s destruction“will be by means of a nuclear warhead… Kings, merchants, and shipmasters will all stand ‘at a distance’ when they see ‘the smoke of her burning.’ The desire to keep a certain distance between themselves and the mushroom cloud of smoke billowing up to heaven may indicate their fear of the nuclear radiation that now envelops the city.” ²

World government leaders (“the kings of the earth”) will grieve when they see the destruction of Rome whose sensuality and wealth had sustained them and enabled them to live luxuriously. They were in shock that such a “great… mighty city” could be destroyed in such a short amount of time (“in one hour”)! This city was great and mighty, but its Judge was greater and mightier!

The second group mourning Rome’s destruction is merchants. “¹¹And the merchants of the earth will weep and mourn over her, for no one buys their merchandise anymore: ¹²merchandise of gold and silver, precious stones and pearls, fine linen and purple, silk and scarlet, every kind of citron wood, every kind of object of ivory, every kind of object of most precious wood, bronze, iron, and marble; ¹³and cinnamon and incense, fragrant oil and frankincense, wine and oil, fine flour and wheat, cattle and sheep, horses and chariots, and bodies and souls of men.” (Revelation 18:11-13). The word “merchants” (emporoi) refers to “one who travels by ship for business reasons.” ³These businessmen grieve over the loss of customers and profits that Rome’s destruction causes.

The wailing of these merchants is greater than that of the kings (18:9-10) and ocean travelers (18:17b-19) because their loss is greater. The variety of goods that are listed here suggests how extensive the trade will be at this time in history (18:12-13). Most of the things listed by John were luxuries in his day. Constable identifies “eight categories into which these twenty-nine items fall.

“These categories are: (1) precious metals and gems (“gold and silver, precious stones and pearls”), (2) clothing (“fine linen and purple, silk and scarlet”), (3) furnishings (“citron wood, every kind of object of ivory, every kind of object of most precious wood, bronze, iron, and marble”), (4) spices (“cinnamon and incense, fragrant oil and frankincense”), (5) food (“wine and oil, fine flour and wheat”), (6) animals (“cattle and sheep, horses”), (7) implements (“chariots”), (8) people (“bodies and souls of men”).” ⁴

“Persons are ‘bought and sold’ (and even traded!) by athletic teams; and our great corporations more and more seek to control the lives of their officers and workers. As people become more enslaved to luxury, with more bills to pay, they find themselves unable to break loose from the ‘system.’” ⁵

These merchants had become wealthy by selling Rome’s religious paraphernalia and by engaging in slave trade for the “bodies and souls of men” (18:12-13). ⁶Now their source of wealth and luxury was all gone. “The fruit that your soul longed for has gone from you, and all the things which are rich and splendid have been lost to you, and you shall find them no more at all.” (Revelation 18:14). The “fruit” these merchants “longed for” was no longer available to them. The words “rich” (liparos) and “splendid” (lampros) refer to food and clothing respectively. ⁷ The extravagant lifestyle Rome once provided was no longer possible for these businessmen. The phrase “shall find them no more at all” contains two doubt negatives in the Greek text (outketi ou mē), emphasizing that these luxurious things these merchants craved will never ever return. ⁸

God’s destruction of wealth in this case should not be taken to mean God condemns wealth in general. There are many wealthy people in the Bible who walked with God – Abraham, Job, Joseph, and Solomon to mention a few. In the case of Solomon, the Bible clearly says that great wealth is a gift and reward from God (2 Chronicles 1:11-12). What the Bible condemns is the love of money or being controlled by it (I Timothy 6:10). The more God blesses us, the more grateful and worshipful we should be toward Him. But in the case of Babylon (Rome), wealth led to self-centeredness and a rejection of God. ⁹

That Rome’s wealth controlled the merchants of the world during the Tribulation is evident in their response to the destruction of Rome’s luxurious possessions. “¹⁵ The merchants of these things, who became rich by her, will stand at a distance for fear of her torment, weeping and wailing, ¹⁶ and saying, ‘Alas, alas, that great city that was clothed in fine linen, purple, and scarlet, and adorned with gold and precious stones and pearls! ¹⁷For in one hour such great riches came to nothing.’” (Revelation 18:15-17a). These merchants are not mourning the loss of human life or the swift removal of other people’s income, but that “in one hour such great riches came to nothing.” ¹⁰Possessions were far more important to them than people.

A third group that grieves Rome’s destruction is the ocean travelers. “^17bEvery shipmaster, all who travel by ship, sailors, and as many as trade on the sea, stood at a distance ¹⁸ and cried out when they saw the smoke of her burning, saying, ‘What is like this great city?’” (Revelation 18:17b-18). There are four groups of ocean travelers represented by: “shipmaster” (ship captains and other ship crew officers), “all who travel by ship” (passengers), “sailors” (ship crewmen under the crew officers), and “as many as trade on the sea,” such as fishermen and divers for pearls. ¹¹These ocean travelers are of special interest here because they represent sea merchants and shipping companies, being the shippers and distributors of Rome’s luxurious possessions. ¹²Like the merchants of the earth (18:10, 15), they too are all standing “at a distance” from Rome due to the fear of nuclear radiation enveloping the city from the nuclear warhead explosion (18:17b).

These ocean travelers grieve deeply because of the collapse of this great economic empire which they thought was invincible as their question (“What is like this great city?”) implies (18:18).

“They threw dust on their heads and cried out, weeping and wailing, and saying, ‘Alas, alas, that great city, in which all who had ships on the sea became rich by her wealth! For in one hour she is made desolate.’” (Revelation 18:19). In the Old Testament, throwing dust on one’s head represented great grief (Joshua 7:6; I Samuel 4:12; 2 Samuel 1:2; 13:19; 15:32; Job 2:12; Lamentations 2:10). ¹³The ocean travelers and tradesmen express the same laments as the kings (18:10) and merchants (18:15-17).

Just in case anyone might think this swift economic destruction is mere happenstance, John makes its source clear: ¹⁴ “Rejoice over her, O heaven, and you saints and apostles and prophets, for God has avenged you on her!” (Revelation 18:20). The angel instructs God’s people in “heaven,” including “saints” (all believers), “apostles” (who were martyred), “and prophets” (those who received and proclaimed divine revelation),to “rejoice over” Rome’s destruction because “God has avenged” them. The greed of nonbelievers to accumulate wealth for themselves resulted in countless opposition to the gospel and God’s servants throughout history. ¹⁵ God was now repaying the greedy oppressors of His people through the destruction of the city of Rome – the source of their income and luxury.

In his first epistle, the apostle John writes, “¹⁵ Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. ¹⁶ For all that is in the world—the lust of the flesh, the lust of the eyes, and the pride of life—is not of the Father but is of the world.” (I John 2:15-16). When John speaks of “the world,” he is not talking about planet earth. He is referring to an organized system under the authority of Satan that desensitizes us to God and His Word (cf. John 14:30; Ephesians 2:2). If, as a believer in Jesus, you “love the world,” you lose intimate fellowship with God. We love the world when it controls our affections and guides our choices by getting us to exclude God from our lives. ¹⁶

What does the world promise us if we love it? First, it promises to satisfy legitimate desires in illegitimate ways (“the lust of the flesh”). For example, eating is a legitimate desire; but gluttony is worldly. Sex is a legitimate desire; but outside of marriage it is worldly. ¹⁷

Second, the world tempts our minds through what our eyes behold (“the lust of the eyes”). The Bible calls this covetousness which is desiring and pursuing that which is not legitimate for us to have ¹⁸– such as our neighbor’s possessions, livestock, and spouse.

Third, there is “the pride of life” which involves living to impress others. ¹⁹ What those in love with the world forget is that “the world is passing away, and the lust of it; but he who does the will of God abides forever” (I John 2:17). The world and its lusts are transient. The world makes the “now” more important than eternity.

As believers in Jesus, we are passing through, and the world is passing away. The cost of loving the world is the loss of personal intimacy with God (“he who does the will of God abides forever”). The term “abides” is a fellowship term in John’s writings (John 8:31; 15:4-7, 9-10; I John 2:6, 10, 14, 17, 24, 27-28; 3:6, 14, 17, 24; 4:12-13, 15-16; et. al). The believer in Jesus who loves the world will still be with God in heaven in the future, but he will not enjoy heaven nearly as much because he wasted his opportunities to love God while he was on earth. Instead, he invested his life in what is temporary instead of in what is eternal.

But the believer who is doing “the will of God” possesses a lifestyle that will not be interrupted by the passing away of this world. He experiences uninterrupted fellowship or intimacy with God. He will experience “boldness” at the Judgment Seat of Christ (I John 2:28; 4:17) where the eternal worth of his earthly life will be evaluated (I Corinthians 3:11-15; 2 Corinthians 5:10). However, the believer who lives out of fellowship with the Lord does not “abide” forever in that his worldly lifestyle will be radically interrupted when he goes to heaven. His worldly lifestyle will not abide forever. It stops at heaven’s gates. But a dedicated lifestyle to Christ really has no ending.

How do we see the wealth and luxury of this world? Do we see it as it truly is? Can we use it without it controlling our lives? How would we feel if the luxuries in our lives which we have considered to be necessities suddenly went up in smoke? Would it deeply grieve our hearts to suddenly see the things of this world go up in smoke? Or is our heart focused on Christ in heaven? ²⁰

Prayer: Father God, thank You for Your Word which brings us back to You. Satan has designed this world to draw us away from You. We can often become so focused on what is temporary that we lose sight of what is eternal. Thank You for reminding us that our lives here on earth are intended to prepare us for eternity with You. Please help us to focus on the Giver and not the gift. By Your Spirit working in and through us, we pray that each of us would establish an eternal identity that outlasts this present world system as we learn to do Your will. Use our time, talents, and treasures to advance Your gospel of grace around the world so more people can discover the abundant life that Christ came to give. In Jesus’ mighty name, we pray. Amen.

ENDNOTES:

1. Adapted from Charles R. Swindoll, Insights on Revelation (Swindoll’s Living Insights New Testament Commentary Book 15, Tyndale House Publishers, Inc., 2014 Kindle Edition), pg. 325.

2. Bob Vacendak; Robert Wilkin; J. Bond; Gary Derickson; Brad Doskocil; Zane Hodges; Dwight Hunt; Shawn Leach; The Grace New Testament Commentary: Revised Edition (Grace Evangelical Society, Kindle Edition, 2019), pg. 1568.

3. Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature: Third Edition (BDAG) revised and edited by Frederick William Danker (Chicago: University of Chicago Press, 2000 Kindle Edition), pg. 325.

4. Tom Constable, Notes on Revelation, 2017 Edition, pg. 198.

5. Ibid., cites Warren W. Wiersbe, The Bible Exposition Commentary, Vol. 2 (Wheaton: Victor Books, Scripture Press, 1989), pg. 615.

6. Vacendak, pg. 1569.

7. Constable, pg. 199 cites Henry Barclay Swete, The Apocalypse of St. John 2^nd Ed., (London: Macmillan and Co., Ltd., 1907), pg. 235 and R. H. Charles, A Critical and Exegetical Commentary on the Revelation of St. John Vol. 2, International Critical Commentary series (Edinburgh: T. & T. Clark, 1920), pg. 108.

8. Ibid., cites Archibald Thomas Robertson, Word Pictures in the New Testament Vol. 6 (Nashville: Broadman Press, 1931), pg. 442.

9. Tony Evans, CSB Bibles by Holman, The Tony Evans Study Commentary (B & H Publishing Group, Kindle Edition 2019), pg. 2412.

10. Ibid.

11. Constable, pg. 199 cites Robert L. Thomas, Revelation 8-22: An Exegetical Commentary (Chicago: Moody Press, 1995), pg. 339.

12. Ibid.

13. Ibid., pg. 200.

14. Evans, pg. 2412.

15. Constable, pg. 200.

16. Evans, pg. 2337.

17. Ibid.

18. Ibid.

19. Ibid.

20. Constable, pg. 200 cites J. Vernon McGee, Thru the Bible with J. Vernon McGee, Vol. 5 (Pasadena, CA: Thru The Bible Radio; and Nashville: Thomas Nelson, Inc., 1983), pg. 1041.