Tag: judgment

Just Discipline and Then Restoration

OLD TESTAMENT: Jeremiah 46-48

POETRY: Psalm 119:81-88

NEW TESTAMENT: Revelation 4

Today we remember that God is not just the God of the Jews – but the God of the world – all the nations.  And as God has watched the sins of these nations – so will He exact discipline on these nations.  Jeremiah writes what God tells him to write regarding the coming destruction that God will oversee and orchestrate against Israel’s neighbors.

Jeremiah uses vivid imagery to describe these events:

“The sword will devour till it is satisfied, till it has quenched its thirst with blood.”  (Jeremiah 46:10 NIV)

“Moab is disgraced for she is shattered.” (Jeremiah 48:20 NIV)

His descriptions show not only how scary and total the destruction will be – but also what a sad state of affairs these societies had become.  The most powerful passage that got my attention was in the message against the Philistines, “Terrified fathers run madly, without a backward glance at their helpless children.” (Jeremiah 47:3b NLT).  Where have the strong, brave protectors and defenders of their families gone?

We would do well to pay special attention to the passages that point to the reasons for this judgment.  All of these neighbors are being punished for their mistreatment of God’s chosen people, as well as for their own sins. “Since you trust in your deeds and riches, you too will be taken captive…We have heard of Moab’s pride – her overweening pride and conceit, her pride and arrogance and the haughtiness of her heart…In Moab I will put an end to those who make offerings on the high places and burn incense to their gods…Moab will be destroyed as a nation because she defied the LORD” (Jeremiah 48:7, 29, 35, 42 NIV).   How many similarities do you have to Moab, which was just one of the countries that would feel the burn of God’s discipline?  How do you treat God and His people?  Is your pride in check?  Where do you put your trust – in your job, your finances, your teachers, your doctors, yourself – or in God?  When have you defied the Lord God? Do you offer your best and first time, talents and resources to God or to selfish pursuits and false gods?

After 46 verses of judgment against Moab, the final verse of chapter 48 says, “Yet, I will restore the fortunes of Moab in days to come.”   Hope and restoration is coming – at least for those judged worthy.  Amongst all the condemnation of these chapters, Jeremiah includes a beautiful word from God for Israel as well,

“But do not be afraid, Jacob, my servant;
    do not be dismayed, Israel.
For I will bring you home again from distant lands,
    and your children will return from their exile.
Israel[f] will return to a life of peace and quiet,
    and no one will terrorize them.
28 Do not be afraid, Jacob, my servant,
    for I am with you,” says the Lord.
“I will completely destroy the nations to which I have exiled you,
    but I will not completely destroy you.
I will discipline you, but with justice;
    I cannot let you go unpunished.” (Jeremiah 46: 27-28 NLT)

God sees and will not let the guilty go unpunished.  But His deepest desire is to find and reward faithfulness in His children so He can live with them in peace.  God still judges in His love today – as a wise and caring parent.  There will yet be a time of unequaled punishment for those who appeared to get away with evil with a proud heart, relying on themselves and turning their backs on God.  This is discipline with justice.  And, then, there will be restoration and peace for those faithful to God.  Which camp will you be in? Come Lord Jesus Come – may he find us faithful.

Marcia Railton

(Originally posted Aug 21, 2020 for SeekGrowLove)

Reflection Questions

  1. Just as last week we asked if you could see yourself in any of the 7 churches in Revelation, today we ask, can you see any little bit of yourself in the descriptions of the sins of Israel and her neighbors during the time of Jeremiah?
  2. As asked above, how do you treat God and His people?  Is your pride in check?  Where do you put your trust – in your job, your finances, your teachers, your doctors, yourself – or in God?  When have you defied the Lord God? Do you offer your best and first time, talents and resources to God or to selfish pursuits and false gods? What other similar questions can you create from the sins and offenses given in today’s reading?
  3. What might God’s just discipline look like? Why is it just?
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What you See vs. What you Know

Old Testament: 1 Chronicles 15 & 16

Poetry: Ecclesiastes 8

New Testament: Philippians 4:10-23

Solomon begins by asking “Who is like the wise man?” in a rhetorical fashion to get the reader to consider if they are like the wise man in the verses that follow where Solomon will set forth several scenarios involving a king (who represents any authority figure) and how certain responses are appropriate or not. The phrase “makes his face shine…hardness of his face is changed” refers to how using wisdom can change the way someone is presenting themselves to their superiors. One’s demeanor and conduct, if done with wisdom, can sway the other person’s opinion of them and earn them their favor.

Verse 3 is probably better as expressing the wisdom in leaving the king’s presence and carrying out his command rather than the instruction to remain since the following phrase instructs the reader to not “persist in an evil thing” by objecting to the king’s command and remaining in his presence to argue and oppose him.

An “evil thing” is likely a reference to a “bad idea” or a proposal that is not favorably received by the king. On the basis of the king’s authority as absolute, anything that interferes with or opposes his will automatically becomes “evil.” However, this is not moral evil, it is just Solomon’s way of describing something that causes trouble (the Hebrew word for “evil” also can mean “trouble”).

Wisdom would say for a person to respect those in authority and not push their agenda or object rudely to their directions. Why is that? Well, Solomon says that “the king’s word is authoritative.” Now, Solomon has in mind a monarchical government where the ruler (i.e., the king) is a totalitarian. This was the common form of government in the ancient world. But in our world, we could think of someone who has a superior rank (e.g., our teachers, boss, or civil leader).

“Whoever keeps the commandment” refers to the person who listens and obeys the king. This person will be safe, and no harm will come to them. Punishment does not fall on the one who does what they are told. Rather, the consequences are reserved for the one who rebels and disobeys.

But if there is a disagreement with the king, Solomon notes that there is “a proper time and procedure,” meaning that there is an appropriate way to provide feedback and one’s opinion for the king’s consideration. The wording here is extremely close to the wording we saw in 3:1—“For everything there is a season, and a time for every matter under heaven.”

Verse 10 begins a new section in Solomon’s discourse in the chapter. The issue that Solomon raises is about justice and retribution. He sets forth a scenario where he sees wicked people live and then die, and he watches them get buried. He even describes them as previously participating in the temple worship of Yahweh, and they received the praise of people in the city where they carried out their wicked schemes.

Here in this section, the pointlessness that Solomon is interested in expressing is about the delay judgment of these wicked people. He asserts that they were never judged while they were alive, and so it seems as though they never were punished, and the victims never received justice for their crimes.

vv. 12-13—this is the first assertion that Solomon makes that departs from his methodology of observation. It is outside the scope of inquiry to know that it will be “better” for the person who fears Yahweh and is reverent before him, since all of his observations point toward an experiential indifference between the righteous and the wicked. In fact, he even notes an inversion that he sees in the world where the wicked live long and the righteous die young.

Solomon is expressing a distinction between what he “knows” and what he “observes.” What he “sees” happening is vastly different from what he internally “knows.” And so, we begin to see the dilemma that Solomon is facing in his quest. But he doesn’t resolve the tension here. He merely presents it.

Solomon expressed a similar idea in 3:16-17, where he said, “16And moreover I saw this under the sun: in the place of justice, that wickedness was there, and in the place of righteousness, that wickedness was there. 17I said in my heart, “God will judge the righteous person and the wicked person, for there is a time of judgment for every purpose and for every deed.”

The judgment of God was not something that Solomon observed. In fact, what he saw was a complete absence of justice “under the sun.” And thus, the issue of delayed justice is brought back up again in verse 14: the righteous are punished and the wicked go free.

Since the judgment of the wicked is not happening in the present world, but Solomon “knows” that it will occur, his advice is to not focus on it, but to enjoy life despite the brokenness and the injustice happening all around. The “joy” that Solomon says is to accompany one’s work and the eating and drinking the fruit of that work has been a theme already mentioned twice before in 2:24 and 5:18.

In certain circumstances in life, we often make a deductive choice on what would be at least a good way to respond. For Solomon, his deduction is at least, “enjoy life,” by eating, drinking, and being merry. This is at least a good response for humankind with the work that God has given them to do.

The exhaustive effort that Solomon has applied to his search has caused him to lose sleep. The lack of any satisfying answer has left him disturbed and unable to find rest. All day and all night, his mind is busy, preoccupied with the question that he feels he must answer. But because he cannot solve it and discover the ultimate meaning of life, he resorted to a simplified suggestion as a baseline of what he knows—it is good to enjoy life as one labors all the days that God has given to them.

Solomon offers verse 17 as a summary of his effort and makes a grand claim that he has observed it all—all the work of God—and his conclusion is that no one can find it out. No matter how thorough Solomon has been or could be in his investigation, his methods fail; he cannot discover the answer to the ultimate meaning of life. And if a wise person thinks that he can figure it out, he’s wrong, Solomon says—He can’t, because no one can.

-Jerry Wierwille

Reflection Questions

  1. Can you give some examples of when what you “see” is different than what you “know”?
  2. What is your approach to people in authority? Is there anything you can learn from Solomon in this chapter regarding your interactions with people in authority?
  3. What are the benefits to being a wise person? What are the limitations to human wisdom?
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Accusations Against You

Old Testament: Micah 1

Poetry: Psalm 81

New Testament: Luke 16:16-31

The world could use more knowledge of the Old Testament minor prophets. I should become more familiar with them, too. I wonder what would happen if they became required reading in every college or high school curriculum? Could our world, our nation, our church, our family, me, learn a lesson from what God spoke through His prophets so many years ago? Would they listen?

This week our Bible reading will include one chapter of Micah every day. Some years we have read the whole thing in just one or two days. But this year let’s slow down a little and digest one chapter a day. Some days this week our devotions will be over other parts of our Bible reading, but still take the time to work through one chapter of Micah every day, as if it were required reading from God.

Unlike several of the books of prophecy which are directed to just one nation or city, Micah addresses both Israel and Judah and many specific cities in those countries. Micah includes three sections which each begin imploring his audience to listen and pay attention to the messages God gave him to tell of the capital cities, the leaders and the people of these countries (1:2, 3:1, 6:1).

As you read through Micah this week be watching for what we can learn about God. What are His characteristics, what does God like, what does He hate, what has He done, and what will He do? Not to spoil the whole plot, but you will find many instances of God’s justice and also many instances of His love.

Here in chapter 1 then we begin with Micah telling the people of the world to listen to the visions he has received from God in regards to the capital cities of Samaria and Jerusalem because “The Sovereign Lord is making accusations against you” (Micah 1:2). What does it mean to you that God is sovereign? Sometimes when we are accused of something we can easily dismiss the accusation because of who it comes from. But, not so easily done when the accusations are coming from the Sovereign God. Maybe this is something we ought to sit up and pay close attention to.

The next verse says, “Look! The Lord is coming! He leaves his throne in heaven …” So – we are not just to use our ears to listen – but also use our eyes to look and see the evidence. The Lord God is getting up off his throne. As a teacher or parent or baby-sitter it is interesting to watch a child who has heard the person in authority say what to do or not to do, but the child continues disobeying – until they see that authority figure start to stand up…and then they know it’s time to fall in line. It’s time to listen – and look – and obey. Because the LORD is not coming to give hugs and high-fives this time around. He isn’t bringing congratulations but accusations – and it’s not just talk. It’s time to act. The mountains are melting beneath His feet – because of the sins He has seen.

It is interesting that our other passages today share many of the same warnings and pictures of God. In Psalm 81 we hear, “Listen to me, O my people, while I give you stern warnings.” (vs 8). We see a people who did not want God around (vs. 11). We also see in this Psalm, what we will later see in Micah – what God does when His people DO come back to Him. When they DO repent, listen, follow Him and walk in His paths – THEN God subdues their enemies, and feeds them the finest wheat and satisfies them with wild honey from the rock (Psalm 81:13, 14, 16). While those who hate the Lord will be doomed forever (vs. 15).

Will you be eating wild honey from the rock or doomed forever?

Will you be like the rich man Lazarus or the beggar in Luke 16? If you are wanting some more information and discussion on this interesting parable, you might want to read the online REV Bible commentary on this passage.

-Marcia Railton

Reflection Questions

  1. Seriously consider, what accusations do you think the Sovereign Lord would make today against you, your church, your city, your capital city? Why are these accusations important to know and consider?
  2. The verse about the city of Lachish caught my attention, “You were the first city in Judah to follow Israel in her rebellion, and you led Jerusalem into sin.” (Micah 1:13) Your sins don’t just affect you. Where have you seen this slippery slope and growing snowball before? Thinking of your own life – who have you followed into sin – and then were you aware of who followed you and your sin? Could repentance work the same way?

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To Wash or Not to Wash

Old Testament: Numbers 31 & 32

Poetry: Job 22

New Testament: Mark 7

To wash or not to wash – that was the question the Pharisees and teachers of the law asked Jesus: Why don’t your disciples wash their hands before they eat? Good question, most of us would agree it’s a good thing to wash your hands before you eat, and when you return from the marketplace, and several other times of the day. This Jewish delegation (comparable to today’s church leaders) were very curious about Jesus and his followers. They had traveled all the way from Jerusalem to Galilee (approximately 70 miles over rough terrain, most likely walking for 2 or more days) to check out this Jesus. They had heard about his many miracles and teachings, and had probably been around long enough to witness some as well. They were watching him closely to decide what they were going to do with this man. And then they saw a problem they could attack: Jesus’ disciples didn’t wash before they ate. It is interesting that Matthew says “your disciples”, Mark says, “some of your disciples”, but it does not say that Jesus didn’t wash – so it doesn’t appear the Pharisees could personally attack Jesus for his own uncleanliness – but what of his disciples? They asked Jesus, “Why do your disciples break the tradition of the elders? They don’t wash their hands before they eat!” (Matthew 15:2 – even with exclamation!)

Jesus quickly flipped the question around – “And why do you break the command of God for the sake of your tradition? (Matthew 15:3). And then he gave an example of how they enticed people to break God’s law which said to honor their parents. It appears they were encouraging people to give large showy gifts to God even when it meant they no longer had the means to provide for their aging parents. Jesus shows how the Pharisees had majored in the most minor issues (like pointing out someone’s dirty hands) and left the most important things neglected.

I think of my daycare children and all the potty-training and hand-washing I have taught over the years. I can certainly attest that hand-washing is very important. However, supremely more important is that child’s love for God and others. Imagine a child who is a beast all day long. Fighting with the other children, biting, ripping toys out of their playmates’ hands, yelling at authority, and screaming during lunch time prayer. But, they washed their hands very well before coming to the table. When I give a report to the parents at the end of the day how foolish it would be for me to congratulate them on a child who follows well the rules of man and has clean hands to eat.

Likewise, at the end of the day, we will stand before Judge Jesus. Some will expect to be commended. They did a really great job of following the laws of the land or the traditions of the church, they loved their family, excelled in their business and other man-made expectations. They always washed their hands before they ate. They were good people.

But, that is not what will matter. Jesus will be rewarding those who truly love God and love people – not just in their words but in their actions and sacrifices and daily priorities. Did they keep God’s law first, even when society said they should follow man’s law instead? Did they accept God’s son as the only way to salvation, even when the world said there are many different roads to salvation? Did they carry their cross, even when the world mocked and pointed fingers and threw accusations?

Beware of following the wisdom of this world and the traditions of men. It won’t get you where you want to be in the end. Instead, consider carefully God’s way, every time, and walk in it. In what areas of your life would God have you turn your back on the traditions of men and human rules and expectations to instead dive deeper and deeper into His way – love God, love others, accept Jesus, prepare for the Kingdom.

-Marcia Railton

(Originally posted Oct 18, 2020 for SGL)

Reflection Questions

  1. Where have you seen Christians stressing and honoring the traditions of man instead of the commands of God?
  2. Is there anywhere you can see it in yourself?
  3. In what areas of your life would God have you turn your back on the traditions of men and human rules and expectations to instead dive deeper and deeper into His way – love God, love others, accept Jesus, prepare for the Kingdom.
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Cast Your Net Wide

Old Testament: Genesis 39 & 40

Poetry: Psalm 17

New Testament: Matthew 13:47-52



There is a sharp difference between commercial fishing and recreational fishing. With recreational fishing that we are all more familiar with, we are selective in the bait we choose and try to reel in one fish at a time: depending on what type of fish you want to catch, you will choose to use something different. For example, if you want to catch catfish like I did when I was younger, you’ll have more luck using stinky chicken liver than ordinary worms (I can tell stories of how bad that stuff can stink up a truck). But commercial fishing is very different: you are trying to catch as much as possible with a net, and will sort out whatever garbage after you have pulled it in. Commercial fishermen are not selective (except in what area to fish in): they cast their net wide and hope for the best.


Jesus compares the kingdom of God/heaven to this type of commercial fishing: at the end of the age, the angels will draw up everybody and then sort them out. The kingdom of God is not seeking individual fish, but casting its net over EVERY potential fish, because every person has a chance at having eternal life. Unfortunately, as with commercial fishing, some are going to be bad and reject the offer Jesus came to bring: they will reap the consequences of their decision
in the end. However, that is the nature of commercial fishing and the nature of the kingdom of God: allowing everyone to have a chance in the net, and letting the angels sort it out in the end.


Jesus called us to be fishers of men and participate in his fishing expedition (Matthew 4:19): however, he was calling us to be like commercial fishermen rather than recreational. We are expected to cast our net of the gospel WIDE, offering it to whoever we come across, not being selective about who gets to hear it. While we recognize that there will be some people who reject our message (and maybe persecute us), we are doing our duty by offering them the
chance of eternal life. Unfortunately, we often pick-and-choose who we think should hear the gospel for various reasons, rather than “being ready in season and out of season” (2 Timothy 4:2) for the person who comes across us. We need to remember our calling as fishermen and put aside our personal preferences.


Ask yourselves these questions today:


1. Are your nets ready? (Do you understand the gospel yourself?)
2. Are you willing to step out onto the boat? (Are you moving towards the people rather than sheltering inside?)
3. Are you prepared for the fish you might encounter along the way? (Are you ready for anybody to accept the message, even if they seem “less desirable” in your eyes?)


– Talon Paul

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Judgment: The Positive and The Negative

Old Testament: Ezekiel 33 & 34

Poetry: Psalm 105

New Testament: Revelation 20

     Revelation 20 involves God’s judgment, and it may make sense to put 19:20-21 in your mental image of the passage so the beast, the false prophet and their armies are in there. Verse ten reiterates the judgment of the beast and the false prophet, pairing them with the devil they had served. I see the passage with alternating sections of negative and positive references to judgment (19:20–20:3, 7-10, 15) and (20:4-6; 11-14). Grouped this way the text has every use of “lake of fire” (a different phrase appears in 21:8).

     After 19:20-21 establishes the punishment of those who served the dragon, chapter 20 opens with very satisfying language about the serpent not being able to deceive the nations. He is chained and sealed away for a thousand years.

     The description of the saints’ resurrection which follows in verses four to six may seem notably out of sequence. The first resurrection takes place at the last trumpet, in the twinkling of an eye (meaning in the time it takes to blink; 1 Corinthians 15:52). At Christ’s return the dead in Christ rise first, at the sound of the trumpet, and his servants who remain alive rise to meet him just afterward (1 Thessalonians 4:14‑17). That happens before Jesus fights the armies of the antichrist. It seems that the first resurrection was skipped over in Revelation 19. It also seems questionable for there to be an evaluation of the martyrs like is described in the vision. God knows all about them – they are raised because of who they are. It seems that the evaluation was described just for the sake of the vision, and what this passage presents as “judgment” clearly would need to be a fully positive judgment.

     Recognizing all of that, I think God wanted this text here, after a description of what happened to the devil. It contrasts what happened with those who accepted the mark of the beast (dead) and the leaders of the conspiracy (burning) and the one who inspired that conspiracy (imprisoned for a thousand years) to those who stood firm against it (they come to life and reign with Christ for a thousand years). Considering what these martyrs suffered, God wants to emphasize their acceptance and glorification, although that called for it being addressed out of sequence.

     In verses seven to nine Satan is again free, for a short time. Perhaps this represents a winnowing of the nations before God makes the next big change in the status of earth. Satan again deceives the nations who are willing to be deceived and assembles them for judgment (even if he doesn’t understand that is what he is doing). And this time judgment comes on him as well. God is closing out the books, after this there won’t be anyone else around able to be tempted. God could have left this entire story unmentioned, but He wanted us to know this part of the future, to be aware that our enemy will be permanently dealt with. (Not that Genesis 3:15 didn’t already indicate it.)

     I like the imagery in verse 11, as though perhaps God’s majesty surges up, and all that is nearby is not holy enough to remain. “Earth and heaven fled away, and no place was found for them” (v. 11). We continue to be reminded that this is a vision, as the lake of fire is still present for the later part of the vision and did not flee away. Maybe this is looking toward the next part of the story, that God is in the process of replacing heaven and earth (2 Peter 3:12). The description of death and Hades being thrown into the lake of fire is very positive (v. 14), but also serves as another reminder that we are reading about a vision (as it is hard to figure how John knew this happened except by being made aware of it).

     Elements of both the positive judgment scenes (v. 4-6, 11-14) can be found in Daniel 7:9ff, with the thrones, the books, and the fire, but they are mixed. It is a common statement that prophets of the Old Testament saw future events like we might see a distant mountain range, unable to tell very well how large a valley was between the peaks. Events from Christ’s first coming and second coming could be discussed right next to each other in a passage. With Daniel 7, making distinctions relevant to the existence of multiple resurrections wasn’t purposeful. And with Revelation John could not see and appreciate all the things happening in fully accurate order.

     I questioned whether to think of the judgment in Revelation 20:11-15 as neutral, or to break it between a positive first four verses and a ‘negative’ verse 15, because it raises the idea of someone’s name not being found in the book of life. It is interesting to think that verse 15 involves a resurrection too late in history to be relevant for the reader and so may not be intended as a warning for us. But I suppose it will be a warning to people during the millennium.

     Lord, your judgments are true. Thank you for offering your mercy. Please open my heart to accept your gracious offer, for myself, and for others. Don’t allow me to remain burdened with the past. Don’t let me be held back by refusing to forgive. Lord, let me listen so well to you now that I will not be deceived by the evil one or accept any of his lies. Let me seek your truth, and love it. In the name of your beloved son, Amen.

-Daniel Smead

Reflection Questions

  1. What do you think it will be like for people in the millennium to read the Bible?
  2. How does it make you feel to think that God is eager to praise those who have faithfully served Christ?
  3. The text refers to “priests of God and of Christ” who will “reign with Him for a thousand years” (v. 6) – have you given much thought to what that might involve?
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The Marriage Supper of the Lamb AND The Great Supper of God

Old Testament: Ezekiel 31-32

Poetry: Psalm 104

New Testament: Revelation 19

     At the start of Revelation 19 heaven rejoices over God’s actions regarding Babylon the great. Soon we hear about the coming of the marriage supper of the lamb, and John is informed that the bride is clothed in fine linen which “is the righteous acts of the saints” (v. 8). He is also told to write that those who are invited to the wedding supper are blessed. This feels a bit like when Jesus commented in 16:15 “I am coming like a thief,” drawing our attention forward to coming attractions rather than remaining in sequence with events.

     The voice which spoke about the marriage supper came from God’s throne, and hearing it speak caused John to fall and want to offer worship. John is corrected for this and told that only God is to be worshipped (v. 10). But it seems like in this case he made an understandable error. Throughout Revelation voices come from a variety of exalted sources, among them angels, strong angels, mighty angels, an angel standing in the sun, the Temple, the altar, and the horns of the altar. For John it may have been like experiencing holy surround sound, never knowing where the next proclamation would emerge from. Maybe degrees of grandeur are indicated by who spoke from where, giving different impacts to their statements. It wasn’t always clear to John what the intention was.

     The message of the chapter proceeds, announcing the arrival of Christ, and of the armies of the world gathered for Armageddon. In fact, the word “Armageddon” is only named back in 16:16 where its origin is explained. Here the battle is previewed as “the great supper of God” – a supper for the birds, to eat the carrion it will provide, in contrast to the wedding supper of the lamb (v. 17‑18). With Jesus on the move there is no contest (2 Thessalonians 2:8). Jesus seems to be given credit for the entire victory: the gathered forces “were killed with the sword which came from the mouth of Him who sat on the horse.” That is, except for the beast and the false prophet. Those two are removed from the scene and dropped into the lake of fire, receiving their punishment for serving the dragon and for deceiving the nations.

     The description of Christ includes having “a name written on Him which no one knows except Himself” (v. 12). Note that this mirrors part of Christ’s letter to the third church, Pergamum. There Christ said he would give overcomers a white stone with a new name written on it, which only the recipient would know (2:17). (That same letter identifies Christ with the sharp two-edged sword, shown in John’s opening vision sticking from Christ’s mouth, much as in chapter 19; 1:16; 2:12.) I like the idea of these names which are known only to oneself. I wonder if I am being fanciful in thinking this new name involves having a sense of your own identity. You won’t need to share that with anyone else. There will be no need to. There will no longer be self-doubt, rivalry, jealousy, any of the potential bitterness that plagues our current lives. It will be a wonderful time. I hope to see you then.

     Lord, I look forward to the day when your kingdom has come on earth as you now reign in heaven. You have been waiting for a long time, allowing more people to be saved through the grace of your son. May your glory and your majesty be shown in my life while I wait for that day. Let me be empowered and enthused to perform righteous actions that will please you. Let me set my mind on the things of the Spirit, live as your humble servant, and exalt you. Let my light so shine before men that they will glorify you. Let me present my body as a living and holy sacrifice, acceptable to you. Renew my mind, so I may prove what your will is. Thank you, my God. In Jesus’ name I pray these things, Amen.

-Daniel Smead

Reflection Questions

  1. Do you ever think about the fact that it is our opportunity, and honor, to clothe the bride of Christ in righteous acts?
  2. Who are some of the people you want to sit with at the wedding supper of the lamb? What do you think you will talk about there?
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She Falls

Old Testament: Ezekiel 29 & 30

Poetry: Psalm 103

New Testament: Revelation 18

     Revelation 18 pictures the shock of those who supported and gained from the success of Babylon the great, and then see it destroyed. As others have said, true wealth is found only in Christ, so those who tried to gain from corrupting themselves with Babylon did so at the cost of their lives (Matthew 16:26). When the voice from heaven warns to come out of Babylon it isn’t just about leaving before the city falls if you happen to be there, but to avoid contamination with its practices lest we fall as well (compare 2 Corinthians 6:17).

     It is again difficult to decide whether some details in the chapter were meant literally. Does Babylon engage in sorcery, or does that express its evil influence on those caught up with it? Which of the trade goods listed are we to think Babylon truly receives – the list wasn’t going to include modern luxury items, but is it just trying to give the feel of wealth based on first century items? Is it in the slave trade, or does it wreck people’s characters? Some will ask if Babylon is a port city at all, or a system with a global reach. Is Babylon destroyed and burned in a single hour, or does it just suffer a rapid fall? (In Revelation 17:12 we were told that the ten kings shared their power with the Beast for one hour, so we may have a reason to see this time reference as metaphorical. Contrast for example the effort taken in the text to show that three and a half years / 42 months / 1260 days is a precise figure.) That last point would be simple to explain in our modern society, however, as a collapse after a single hour which leaves fire behind could refer to a nuclear attack.

     You might hear part of this chapter and think you were in the Old Testament (for example you could compare Ezekiel 27). There is that feel to it. You could imagine Jonah saying these things about Nineveh. It’s all from the same God. Sometimes God gets to show mercy, but when judgment is called for God does not hold back. In fact, after recounting the despair of the kings and merchants and sailors who sinned with Babylon, the chapter calls on God’s servants to rejoice in what has come about. In Revelation 18:21 a strong angel announces Babylon’s permanent fall and punctuates the point by throwing “a stone like a great millstone” into the sea. Jeremiah never went to Babylon, but he sent a scroll there with Seraiah describing the fate of the city and told him to read it aloud, and then tie a stone to it and throw it into the middle of the Euphrates (Jeremiah 51:63). The judgment of God was being left to sink to the bottom, like the city would sink. As I said, we are reading words in a familiar style.

     I’ve long been struck by cases where God set up instructions that don’t seem to have end conditions. How long was the Garden of Eden guarded by an angel with a flaming sword (Genesis 3:24)? Perhaps it was until the flood of Noah’s day destroyed it, or it could have all withered away first. And while the millennium brings grace across the world, will the former site of Babylon the great sit as a blighted patch reminding people of old evils? That may be its fate. As the angel said, no more will the sounds of music, work or happiness be found in her. But then “in her was found the blood of prophets and of saints and of all who have been slain on the earth.” It seems like Babylon the great is worthy of the treatment it receives. We would do well to learn its lesson in advance and turn our backs on all its ways and put our hearts fully toward that other city (the one with foundations; Hebrews 11:10).

     Lord, thank you for sanctifying us by the Spirit and faith in the truth. Thank you for teaching us to take pleasure in righteousness. Thank you for disciplining us for our good, so that we may share in your holiness. Thank you for giving us sound words through your servants. Please help us to listen, and to reflect on what you have said. Help us to grow in your will. And in everything we do, in word or deed, may we do all in the name of the Lord Jesus. Through him we give thanks to you, dear God. Amen.

-Daniel Smead

Reflection Questions

1.  When you envision God, do you see God as preferring to show mercy or to give judgment?

2.  What do you find yourself most valuing about your life as a Christian?

3.  What do you most look forward to in your future as a Christian?

4.  What do you most appreciate being able to share with others as a Christian?

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One Bad Woman

Old Testament: Ezekiel 27 & 28

Poetry: Psalm 102

New Testament: Revelation 17

     Revelation 17 begins a section about “the great harlot,” or Babylon the great (17:1) which finishes in chapter 18. One of the seven angels from the seven bowls introduces the topic, and later John is shown the bride of Christ, meaning the new Jerusalem (21:9‑10, perhaps by the same angel). So, in these chapters John sees two cities portrayed as women, one a pure bride partnered with Christ, and the other an immoral prostitute partnered with the antichrist. God is making the sides in the conflict clear and wants us to be clear about our choice.

     Babylon’s fall had been announced in 14:8 and 16:19 – from those verses alone we know that it made nations drunk on the wine of its immorality and was given the wine of God’s wrath to drink. Revelation is picking up from Old Testament texts about Babylon with a somewhat different feel, there Babylon brought punishment on countries for God in war. Babylon was described as itself being the cup of God’s wrath which those nations drank from, maddening them. But after its work was done God turned against Babylon, and the city was also defeated (Jeremiah 25:15ff; 51:7, 11). With Revelation Babylon the great’s immorality is key, and it brings destruction to others by association; it is then destroyed for what it did to God’s servants, and the destruction comes at the hands of its allies.

     The vision shows Babylon as a wealthy, richly dressed prostitute, drunk on the blood of God’s servants and offering her immorality from a valuable cup. She is sitting on “a scarlet beast, full of blasphemous names, having seven heads and ten horns,” which is a simple depiction of the Beast from Revelation 13:1. We may be meant to see Babylon as trying to use the Beast, in riding on it, but the Beast uses Babylon, gaining influence from it. In 17:18 we are told that Babylon is the “great city” that reigns (or “has a kingdom”) over the kings of the earth. The identity of the city remains in dispute, but like so much about Revelation it should become much clearer later. The city is presented like an imperial capital, though some authors want to treat it as a culturally unifying site important for its influence in other ways.

     People often question how ‘literally’ to take things in scripture, particularly if they don’t see how events favor a near-term fulfillment. The reestablishment of Israel in 1948, for example, was highly significant for earlier generations in the Church of God but many other groups doubted it would ever take place. As another example, when the two witnesses die their bodies are seen by “the peoples and tribes and tongues and nations” and “those who dwell on the earth rejoice over them” (11:9, 10). In 1962 the communications satellite Telestar I launched, and it was hailed as allowing live broadcasts to be relayed around the world. A few years earlier people would have thought in terms of the witnesses’ photos being published in newspapers. And technology keeps advancing, along with the speed at which changes increase. The iPhone was introduced in 2007, and it is thought that already over two‑thirds of the world’s population has a smartphone – a much simpler way for ‘everyone’ to be shown events happening anywhere in the world. I’ve begun to wonder if the fact that those devices permit use of translation services, which at least partially undo God’s choice to confuse the languages at Babel/Babylon (the name through Hebrew and Greek) could end up relevant to the fact of Babylon the great being the name given for the city, and an aspect of its influence. What is a global false religion without the ability to communicate globally, after all? It’s just a thought.

     I find it disturbing to think that the corruption pictured in Revelation 17 with Babylon the great could come to pass through human failings. But I think that may be part of what God wanted us to recognize, that even before any supernatural power got involved the situation was awful. And that could be why the end of the age comes when it does, because things reach the point that it is time for change.

     Lord, I do not feel endangered today, where I am, but I know you have servants who face risks in many countries around the world today. Please strengthen the hearts of your people, and protect them. They are faithful, help them to remain faithful. Let them trust you and stand firm. Keep them from the evil one, and sanctify them in the truth. And Lord, as I do not feel endangered, let me be bold for you. Let me not forget what your son has done for me. In his name I pray this, Amen.

-Daniel Smead

Reflection Questions

  1. Do you ever struggle over whether a scripture ought to be seen as literal or figurative? What helps you to make up your mind about that?
  2. Is there a Christian or a ministry that you regularly pray on behalf of? If so, consider writing them a note today to share your appreciation for them. If not, consider saying a prayer today for someone whose ministry matters to you who you haven’t seen in a while.
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7 Bowls

Old Testament: Ezekiel 25 & 26

Poetry: Psalm 101

New Testament: Revelation 16

     I tend to think of the seals, trumpets, and bowls of God’s wrath as a sequence, but when I’m away from reading Revelation for a while I can lose track of how late in the book the bowls appear. Way back at the sixth seal we are told of God’s wrath, and that people would try to hide from it in caves and beneath rocks (6:15-17). Now, in chapter 16, that wrath comes. Its targets, as Paul stated, are not Christ’s followers (1 Thessalonians 5:9); they are people who served the Beast, killed God’s servants, and would not repent. Considering the nature of some of the bowls, it may be hard to imagine how anyone is protected from their impact – but during years of drought God made sure that Elijah ate and drank.

     Several bowls seem to build on earlier parts of Revelation. While the second and third trumpets affected just a fraction of the sea and rivers, they are fully affected by the pouring of the second and third bowls. With the fifth seal a vision came to John of those who died for the word of God, crying out for judgment (6:9‑10), the angel of the third bowl declares that such judgment is happening and is fully justified (16:6). Those with only blood to drink had poured out the blood of the righteous. The comment “they are worthy” is ambiguous, it may describe the martyrs as worthy of being avenged, or their killers as worthy of this punishment. Either interpretation may feel different than how “worthiness” was discussed in chapters 3-5. There worthy believers were dressed in white. There also a great search took place for one worthy to open the seals on God’s scroll, and the lamb was found. But God does not just watch over the righteous, He also does not leave the guilty unpunished (Exodus 34:7).

     Part of the effect of the fourth trumpet was to bring darkness in a third of each day. The fourth and fifth bowls of wrath initially scorched with the sun those who defy God, and then plunged them into darkness. In both cases the people chose to blaspheme God, rather than repent. (I bypassed the first bowl, and the sores it brought; those sores remind me of Job. I see these people as anti-Jobs, beyond trust or accepting help, who simply lash out.)

     The sixth bowl involves the river Euphrates drying up, as preparation for eastern armies to reach the site of Armageddon (in the north of Israel). That is as opposed to the sixth trumpet when an army tied to the Euphrates killed a third of the population (9:15). Also, evil spirits come from the dragon and the two beasts to gather the kings of the world to Armageddon. When the seven seals and seven trumpets were listed there was a lengthy pause after each of the sixth entries, and there is also a pause after the sixth bowl, but this one is fairly short, just a brief comment from Jesus about his coming like a thief.

     With the seventh bowl the fall of Babylon begins (see chapter 18). The worst earthquake in history occurs, and Jerusalem splits in three. Language about the islands and mountains moving (Revelation 16:20; 6:14) suggests there is overlap between the seventh bowl and the sixth seal. Overlap of language also seems to link the seventh bowl with the seventh trumpet (16:18, 21; 11:19). Even if we can tie the timing together for those two moments we can’t say much about the overall chronology of the seals and trumpets. Some of those events are stated to take months or years, and God may just want us to know about all of them but not to understand interconnections.

     The famous four horsemen from the first four seals collectively tie to the devastation of humanity. Whatever it is the “victors” of such conflict may think they have gained, they do not possess the wisdom to avoid fighting the army of Christ. The battle of Armageddon will be massive and destructive, but it will at least be decisive, and it launches a time of peace and restoration on earth.

     Also mentioned with the seventh bowl is hail the weight of a talent (v. 21), which may mean it is a hundred pounds. The heaviest recorded hailstone so far is 2.25 pounds. A bit lighter case, 1.9375 pounds and the size of a softball, left a ten-inch pit where it struck. Why will God use such large hailstones? If the goal is to impress, why not just have a lot of hail? But that has been done. The hail accumulation record is from 1959, when a 54-square-mile section of Kansas received a 19-inch covering of hailstones. I find that much hail difficult to envision already. Amassing a hundred pounds of ice layer by layer in the clouds may only be feasible with a miracle of air pressure. Penny-sized hail requires 40-mile-per-hour updrafts. Grapefruit-sized hail requires 98-mile-per-hour updrafts. Tornadoes do achieve winds over 300-miles-per-hour, but anyway I think you see the issue. Just referring to the weight of the hail may lead us to underplay in our minds the significance of the storm itself.

     But still, why 100-pound hailstones? Perhaps because God will be dealing with people who would seek to hide from judgment beneath rocks, and in caves. And at least some portion of those refusing to acknowledge their sins will be the world’s most powerful and haughty, those who were content with their actions and amassed huge wealth in service of the Beast and Babylon. Some of them might even be sealed in bunkers when the bowls of God’s wrath are tipped out. Perhaps they will check in on events through video, and then just turn off the screens. But God does not intend for anyone to remain comfortably oblivious to the truth, or even comparatively so, in whatever hideaways they find for themselves. A hundred pounds of ice will put a hole in quite a lot of concrete, steel, and pretension. And God has excellent aim (Joshua 10:11).

     Lord, let me not be complacent, comparing myself to those who will one day go far astray. Truly, without your grace, I would be quite different. But no one sets out to be deceived and destroyed. Please help me be observant of others’ needs, not inattentive. The world is a less distressing place than it will be, but even now there are issues I feel I can only bring to you in prayer. Let me pray, but also show me where I should act. Please help me to trust in you, and to keep my compassion and hope. You are a great God, and you continue to work powerfully. In Jesus’ name I pray, Amen.

-Daniel Smead

Reflection Questions

  1. Revelation 16 describes the last plagues God enacts in this age, which finish His wrath (15:1). What do you think it shows us about how God views wickedness? How do you think it might have affected people over the centuries?
  2. Are you sometimes comforted by considering God’s promises to bring judgment on the wicked? Maybe, like you see a rainbow and remember God’s mercy, you can see hail and recognize that He won’t just let things go on forever.
  3. Revelation 6:16-17 refers to people who wished to hide from “the presence of Him who sits on the throne, and from the wrath of the Lamb; for the great day of their wrath has come.” (Revelation 15 and 16 don’t refer to matters that way.) Do you find it jarring to think of Jesus expressing the wrath shown in the chapter?
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