Visions, Revelations, and Questions

September 25: Visions, Revelations, and Questions

Zechariah 6:1–7:14; Acts 22:22–23:22; Job 29:13–25

The prophets of old had visions and dreamed dreams. They experienced apocalyptic nightmares and witnessed breathtaking scenes of beauty. Perhaps most fascinating, though, is how they reacted. Zechariah provides us with an example of both the revelation and the proper response.

“I looked up again, and I saw, and look!—four chariots coming out from between two mountains, and the mountains were mountains of bronze.… And I answered and said to the angel that was talking to me, ‘What are these, my lord?’ And the angel answered and said to me, ‘These are the four winds of the heavens going out after presenting themselves before the Lord of all the earth’ ” (Zech 6:1–5).

Zechariah could not have understood what he was seeing, but he paid attention, and he asked questions. Although we may not experience visions as confounding as Zechariah’s, we certainly have the opportunity to be perplexed by God. Our response should be modeled after Zechariah’s: Ask questions and then act. Zechariah’s life was marked by asking and responding, and it made a difference for his generation. People came to God because Zechariah was willing to be God’s instrument.

How many people experience incredible revelations from God and then fail to respond? How many people come near enough to glimpse God’s plan but never pay close enough attention to receive it from Him? How much are we losing as individuals, and as people, because we don’t care enough to ask God for the answers?

What confusion or uncertainty can you overcome by asking questions?

JOHN D. BARRY

John D. Barry and Rebecca Kruyswijk, Connect the Testaments: A One-Year Daily Devotional with Bible Reading Plan (Bellingham, WA: Lexham Press, 2012).

Spiritual Authority

• “To offend God’s authority is a rebellion far more serious than that of offending God’s holiness.” - Watchman Nee, Spiritual Authority

Be open minded

1. Don't become too harsh to those who are speaking in an unknown tongue.

2. Be open-minded in wine drinking.

3. Use a drum to celebrate your reunion.

4. Reconcile to one another as soon as possible, do not drag your feet.

5. I will come very soon to talk to you face to face.

words to FEBC TLBPC and LIFE BPC

Charles and Jeffrey, True Life BPC and Life BPC. Both of you are a twins brothers, but you are quarreling all the time.

And both of you are claiming you are Reformed pastors, you hate sin, that is good, but i find that you do not have love. Both of you are nothing in the sight of God. Your knowledge puffs up in pride. Return to your first love toward one another in Christ, especially those who are in Christ, take care of the poor and widow among you, then you will be called great in heaven, if not i will come to the church to rebuke you when you are standing and preaching at the pulpit. Do not think i am very far away from you, i am watching you by day and by night.

In Christ 

Drum

Whereas we use the organ or piano to enhance our singing, they use every instrument that Israel as a nation uses. They have their drums and cymbals. As to the guitar, we do not object as long as it is played with the right beat with solemnity.

Timothy Tow, Psalm, n.d.

 (√ of following; cf. 𝔗 תֻּפָּא Ex 15:20 timbrel, Arabic دُفٌّ (duffun) drum).

Francis Brown, Samuel Rolles Driver, and Charles Augustus Briggs, Enhanced Brown-Driver-Briggs Hebrew and English Lexicon (Oxford: Clarendon Press, 1977), 1074.

Human interpretation

While the Bible is infallible, human interpretations are not. Even though God’s word is perfect (Ps. 19:7), as long as imperfect human beings exist, there will be misinterpretations of God’s Word and false views about his world. In view of this, one should not be hasty in assuming that a currently dominant assumption in science is the final word. Some of yesterday’s irrefutable laws are considered errors by today’s scientists. So, contradictions between popular opinions in science and widely accepted interpretations of the Bible can be expected. But this falls short of proving there is a real contradiction.

Baker Encyclodedia of Christian Apologetics

1 Co 14:2

For he that speaketh in a tongue speaketh not unto men, but unto God; for no man understandeth; but in the spirit he speaketh mysteries.

1 Co 14:2.

1 Co 14:14.

For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful. 

1 Co 14:14.

Whereas speaking with tongues is of profit only for the one who speaks (→ I, 722, 15 f.), the prophet edifies the whole community. The prophet’s message is for all the members, while the man who speaks with tongues speaks to God and does not profit the whole body, 1 C. 14:2 f. It is true that human volition is not ruled out in the case of the man who speaks with tongues. When Paul himself does this, he is master of his actions, 1 C. 14:19. The man who speaks with tongues does not have to speak if he does not want, so that the number of those who speak with tongues at divine service may be fixed, 1 C. 14:27. But the understanding has no part (1 C. 14:14), and to those outside the man who speaks with tongues seems like a maniac, 1 C. 14:23 → IV, 959, 7 ff. Prophecy, on the other hand, is intelligible speech. The spiritual experience is worked out and presented by the prophet in intelligible form, so that what is said may be understood by all, including outsiders as well as members, 1 C. 14:24 f. → V, 141, 21 ff.

Gerhard Friedrich, “Προφήτης, Προφῆτις, Προφητεύω, Προφητεία, Προφητικός, Ψευδοπροφήτης,” ed. Gerhard Kittel, Geoffrey W. Bromiley, and Gerhard Friedrich, Theological Dictionary of the New Testament (Grand Rapids, MI: Eerdmans, 1964–), 852.

Two instances of tongues-speaking as different in character.

Another difference between Acts and Corinthians is the relationship between tongues and unbelievers. The tongues of Acts 2 are an evangelistic tool that opens the door for unbelievers to come to Christ. However, in 1 Corinthians 14 Paul discourages the use of tongues in worship because of the potentially negative impact they might have on an unbeliever in their assembly (14:23). This contrast between Acts 2 and 1 Corinthians 14 pushes us toward seeing the two instances of tongues-speaking as different in character.

Finally, the tongues of 1 Corinthians 14 are clearly ecstatic rather than a matter of thought, meaning that the tongues speaker at Corinth did not use his or her mind when speaking in them (14:14). They seemed to be having religious experiences in which they uttered unrecognizable sounds that they perhaps interpreted to be the “tongues of angels” (13:1). These were non-rational experiences that by-passed their minds and their thinking. A non-believer might have compared them to the frenzies of the Dionysian festivals or the mysteries of Eleusis, a town about fourteen miles northeast of Corinth. The word the NIV translates as “out of your mind” in 14:23 (mainomai) may refer to these kinds of religious experiences.

Tongues is apparently a phenomenon that has occurred in many different religions in the history of the world. You could argue that the non-Christian incidences are counterfeit experiences. But a more likely suggestion is that certain human brains are “wired” in this way while others are not. This possibility leads us to wonder whether at times some spiritual gifts are instances of God magnifying aspects of who we are naturally rather than God gifting us completely “from scratch.” Is the gift of faith God magnifying some aspect of us that was already there before we came to Christ? Is the gift of leadership the magnification of certain gifts that we had even before God sanctified them as His own?

Kenneth Schenck, 1 & 2 Corinthians: A Commentary for Bible Students (Indianapolis, IN: Wesleyan Publishing House, 2006), 191–192.

1 Cor 14:2, tongue speaking

For he that speaketh in an unknown tongue speaketh not unto men, but unto God: for no man understandeth him; howbeit in the spirit he speaketh mysteries.

In the use of the word tongue, there is not a pleonasm, as in those expressions—“She spake thus with her mouth,” and “I caught the sound with these ears.” The term denotes a foreign language. The reason why he does not speak to men is—because no one heareth, that is, as an articulate voice. For all hear a sound, but they do not understand what is said.

John Calvin and John Pringle, Commentaries on the Epistles of Paul the Apostle to the Corinthians, vol. 1, 435.

The fourth petition

But by this petition we ask of God all things in general that our bodies have need to use under the elements of this world [Gal. 4:3], not only for food and clothing but also for everything God perceives to be beneficial to us, that we may eat our daily bread in peace. Briefly, by this we give ourselves over to his care, and entrust ourselves to his providence, that he may feed, nourish, and preserve us. For our most gracious Father does not disdain to take even our bodies under his safekeeping and guardianship in order to exercise our faith in these small matters, while we expect everything from him, even to a crumb of bread and a drop of water. For since it has come about in some way or other through our wickedness that we are affected and tormented with greater concern for body than for soul, many who venture to entrust the soul to God are still troubled about the flesh, still worry about what they shall eat, what they shall wear, and unless they have on hand abundance of wine, grain, and oil, tremble with apprehension. So much more does the shadow of this fleeting life mean to us than that everlasting immortality. Those who, relying upon God, have once for all cast out that anxiety about the care of the flesh, immediately expect from him greater things, even salvation and eternal life. It is, then, no light exercise of faith for us to hope for those things from God which otherwise cause us such anxiety. And we benefit greatly when we put off this faithlessness, which clings to the very bones of almost all men.

John Calvin, Institutes of the Christian Religion & 2, ed. John T. McNeill, trans. Ford Lewis Battles, vol. 1, The Library of Christian Classics (Louisville, KY: Westminster John Knox Press, 2011), 908.

A certain man has abundant wine and grain

At the same time Paul’s statement is no less true, that we must “pray at all times” [Eph. 6:18; 1 Thess. 5:17]. For however much after our heart’s desire affairs may prosperously flow and occasion for happiness surround us on all sides, still there is no point of time when our need does not urge us to pray. A certain man has abundant wine and grain. Since he cannot enjoy a single morsel of bread apart from God’s continuing favor, his wine cellars and granaries will not hinder him from praying for his daily bread. Now if we should consider how many dangers at every moment threaten, fear itself will teach us that we at no single time may leave off praying.

John Calvin, Institutes of the Christian Religion & 2, ed. John T. McNeill, trans. Ford Lewis Battles, vol. 1, The Library of Christian Classics (Louisville, KY: Westminster John Knox Press, 2011), 857.

SPECIAL TOPIC: BIBLICAL ATTITUDES TOWARD ALCOHOL (FERMENTATION) AND ALCOHOLISM (ADDICTION)

SPECIAL TOPIC: BIBLICAL ATTITUDES TOWARD ALCOHOL (FERMENTATION) AND ALCOHOLISM (ADDICTION)

  I.      Biblical Terms

    A.      Old Testament

      1.      Yayin - This is the general term for wine, which is used 141 times. The etymology is uncertain because it is not from a Hebrew root. It always means fermented fruit juice, usually grape. Some typical passages are Gen. 9:21; Exod. 29:40; Num. 15:5, 10.

      2.      Tirosh - This is “new wine.” Because of climatic conditions of the Near East, fermentation started as soon as six hours after extracting the juice. This term refers to wine in the process of fermenting. For some typical passages, see Deut. 12:17; 18:4; Isa. 62:8–9; Hos. 4:11.

      3.      Asis - This is obviously alcoholic beverages (Joel 1:5; Isa. 49:26).

      4.      Sekar - This is the term “strong drink.” The Hebrew root is used in the term “drunk” or “drunkard.” It had something added to it to make it more intoxicating. It is parallel to yayin (cf. Prov. 20:1; 31:6; Isa. 28:7).

    B.      New Testament

      1.      Oinos - the Greek equivalent of yayiNeos oinos (new wine) - the Greek equivalent of tirosh (cf. Mark 2:22).

      2.      Gleuchos vinos (sweet wine) - wine in the early stages of fermentation (cf. Acts 2:13).

  II.      Biblical Usage

    A.      Old Testament

      1.      Wine is a gift of God (Gen. 27:28; Ps. 104:14–15; Eccl. 9:7; Hos. 2:8–9; Joel 2:19, 24; Amos 9:13; Zech. 10:7).

      2.      Wine is a part of a sacrificial offering (Exod. 29:40; Lev. 23:13; Num. 15:7, 10; 28:14; Deut. 14:26; Judg. 9:13).

      3.      Wine is used as medicine (2 Sam. 16:2; Prov. 31:6–7).

      4.      Wine can be a real problem (Noah- Gen. 9:21; Lot- Gen. 19:33, 35; Samson- Judg. 16:19; Nabal- 1 Sam. 25:36; Uriah- 2 Sam. 11:13; Ammon- 2 Sam. 13:28; Elah- 1 Kin. 16:9; Benhadad- 1 Kin. 20:12; Rulers- Amos 6:6; and Ladies- Amos 4).

      5.      Wine can be abused (Prov. 20:1; 23:29–35; 31:4–5; Isa. 5:11, 22; 19:14; 28:7–8; Hosea 4:11).

      6.      Wine was prohibited to certain groups (Priests on duty, Lev. 10:9; Ezek. 44:21; Nazarites, Num. 6; and Rulers, Prov. 31:4–5; Isa. 56:11–12; Hosea 7:5).

      7.      Wine is used in an eschatological setting (Amos 9:13; Joel 3:18; Zech. 9:17).

    B.      Interbiblical

      1.      Wine in moderation is very helpful (Ecclesiasticus 31:27–30).

      2.      The rabbis say, “Wine is the greatest of all medicine, where wine is lacking, then drugs are needed.” (BB 58b).

    C.      New Testament

      1.      Jesus changed a large quantity of water into wine (John 2:1–11).

      2.      Jesus drank wine (Matt. 11:18–19; Luke 7:33–34; 22:17ff).

      3.      Peter was accused of drunkenness on “new wine” at Pentecost (Acts 2:13).

      4.      Wine can be used as medicine (Mark 15:23; Luke 10:34; 1 Tim. 5:23).

      5.      Leaders are not to be abusers. This does not mean total abstainers (1 Tim. 3:3, 8; Titus 1:7; 2:3; 1 Pet. 4:3).

      6.      Wine used in eschatological settings (Matt. 22:1ff; Rev. 19:9).

      7.      Drunkenness is deplored (Matt. 24:49; Luke 11:45; 21:34; 1 Cor. 5:11–13; 6:10; Gal. 5:21; 1 Pet. 4:3; Rom. 13:13–14).

  III.      Theological Insight

    A.      Dialectical tension

      1.      Wine is a gift from God.

      2.      Drunkenness is a major problem.

      3.      Believers in some cultures must limit their freedoms for the sake of the gospel (Matt. 15:1–20; Mark 7:1–23; 1 Cor. 8–10; Rom. 14:1–15:13).

    B.      Tendency to go beyond given bounds

      1.      God is the source of all good things (creation is “very good,” Gen. 1:31).

      2.      Fallen mankind has abused all of God’s gifts by taking them beyond God-given bounds.

    C.      Abuse is in us, not in things. There is nothing evil in the physical creation (cf. Mark 7:18–23; Rom. 14:14, 20; 1 Cor. 10:25–26; 1 Tim. 4:4; Titus 1:15).

  IV.      First Century Jewish Culture and Fermentation

    A.      Fermentation begins very soon, approximately 6 hours after the grape is crushed, especially in hot climates with non-hygienic conditions.

    B.      Jewish tradition says that when a slight foam appeared on the surface (sign of fermentation), it is liable to the wine-tithe (Ma aseroth 1:7). It was called “new wine” or “sweet wine.”

    C.      The primary violent fermentation was complete after one week.

    D.      The secondary fermentation took about 40 days. At this state it is considered “aged wine” and could be offered on the altar (Edhuyyoth 6:1).

    E.      Wine that had rested on its lees (old wine) was considered good, but it had to be strained well before use.

    F.      Wine was considered to be properly aged usually after one year of fermentation. Three years was the longest period of time that wine could be safely stored. It was called “old wine” and had to be diluted with water.

    G.      Only in the last 100 years with a sterile environment and chemical additives has fermentation been postponed. The ancient world could not stop the natural process of fermentation.

  V.      Closing Statements

    A.      Be sure your experience, theology, and biblical interpretation do not depreciate Jesus and first century Jewish and/or Christian culture! They were obviously not total abstainers.

    B.      I am not advocating the social use of alcohol. However, many have overstated the Bible’s position on this subject and now claim superior righteousness based on a cultural/denominational bias.

    C.      For me, Romans 14:1–15:13 and 1 Corinthians 8–10 have provided insight and guidelines based on love and respect for fellow believers and the spread of the gospel in every culture, not personal freedom or judgmental criticism. If the Bible is the only source for faith and practice, then maybe we must all rethink this issue.

    D.      If we push total abstinence as God’s will, what do we imply about Jesus, as well as believers in modern cultures that regularly use wine (e.g. Europe, Israel, Argentina)?


Robert James Utley, The Gospel according to Luke, vol. Volume 3A, Study Guide Commentary Series (Marshall, TX: Bible Lessons International, 2004), Lk 22:18.

ELDERS

ELDERS

Timothy is to have a special responsibility for the elders of the church (5:17–25). They are to be honoured for their work as preachers and teachers—and properly paid. They are also to be protected from gossip and slander. If they are guilty of misbehaviour they must be rebuked publicly, because they bear public responsibility.

It is vital that those who preach and teach the gospel shall live a pure and open life. For this reason, time and care must be taken in appointing elders. Some attitudes and actions (both bad and good) don’t come to light until much later. Timothy must be careful of his own life, too but he should certainly allow himself a little wine!

Andrew Knowles, The Bible Guide, 1st Augsburg books ed. (Minneapolis, MN: Augsburg, 2001), 651.

WINE

WINE (יַיִן, yayin; οἰ, oi͂νος, nos). The beverage most commonly consumed by ancient Israelites. Represented Christ’s blood in the early Church. Christ’s first miracle involved turning water into wine (John 2:1–12).

Biblical Relevance
Wine belongs to the Mediterranean triad of grain, wine, and oil—the main agricultural products in ancient Israel and the major components of the ancient Israelite diet (Deut 7:13; Joel 2:19, 24, 26; MacDonald, What Did the Ancient Israelites Eat?, 19–24). It contributed to agricultural diversity—helpful for times of famine or plague—and provided economic security as a cash crop. Wine also served as an important beverage for an area where drinkable water was scarce due to proximity, drought, or contamination. Because wine was central to the life of ancient Israel, it features prominently in the Old Testament. The presence of wine in the religious traditions of Israel perhaps facilitated its adoption by the Christian community in the Lord’s Supper.

Vocabulary
Different terms are used in the Bible referring to wine:

  •      Occurring 141 times in the Old Testament, the most common word for wine is יַיִן (yayin). The Septuagint translates this word most often as οἰ (oi)͂νος (nos), the general term for wine used in the New Testament.

  •      Another common word for wine is תִּירוֹשׁ (tirosh). Commonly translated “new wine,” it conveys a wider range of meaning, including all products of the vine from an individual grape to an intoxicating beverage (Isa 65:8; Mic 6:15; Hos 4:11; Naeh and Weitzman, “Tīrōš—Wine or Grape?”). It frequently appears in a series with “grain” (דָּגָן, dagan) and “oil” (יִצְהָר, yitshar).

  •      Often translated as “sweet wine,” the word עָסִיס (asis) occurs five times (Isa 49:26; Joel 1:5; 3:18; Amos 9:13; Song 8:2). Song of Songs 8:2 suggests this wine could be produced from fruit other than the grape.

  •      The Aramaic word for wine, חֲמַר (chamar), occurs six times (Dan 5:1–2, 4, 23; Ezra 6:9; 7:22).

  •      A Hebrew cognate of חמר (chmr) occurs three times (Deut 32:14; Isa 27:2; Psa 75:9).


Consumption
  •      The consumption of wine was associated with happiness (Jud 9:13; Isa 24:11; Zech 10:7; Psa 104:15; Eccl 9:7; 10:19).

  •      It was also associated with relief for one who was suffering, wounded, or sick (Pro 31:6; Matt 27:34, 48; Mark 15:23, 36; Luke 10:34; 23:36; John 19:29; 1 Tim 5:23).

  •      Consumed in excess, wine caused drunkenness, something which the ancient Israelites and early Christians looked down upon (Prov 20:1; 23:21; Gal 5:21; Eph 5:18; 1 Pet 4:3).

Theological Significance
The balance of bounty and famine, gladness and drunkenness provides imagery that delineates between divine favor and disfavor.

  •      The presence or prospect of abundant wine in the land signifies divine blessing to the land’s inhabitants (Gen 27:28; Deut 7:13; 11:14; 32:14; 33:28; Hos 2:8; Hag 2:19; Psa 104:14–15; Prov 3:9–10; Eccl 9:7–9).

  •      Its absence or destruction was a sign of divine disfavor (Deut 28:39, 51; Isa 24:7, 11; Hos 2:9; 9:2; Joel 1:1, 5; Amos 5:11; Zeph 1:13; Hag 1:11; 2:15–16).

  •      The most potent sign of divine judgment is captured by the image of Yahweh’s “cup of wrath,” a vessel filled with wine which the nations—Israel, Judah, or their neighbors—are forced to consume (Isa 51:17–22; Jer 25:15–29; 48:16, 49:12; 51:7; Ezek 23:32–34; Zech 12:2; Pss 60:3; 75:8; Rev 14:9–11; 16:11). The results of being made to drink the cup of wrath include drunkenness, humiliation, sorrow, and self-destruction.

  •      Following divine judgment, the presence of wine promises restoration and a prolonged era of peace (Isa 25:6; 62:8–9; Jer 31:11–14; Hos 2:21–22; 14:7; Joel 2:19, 24; 3:18; Amos 9:14; Zech 9:16–17).

While the consumption of wine could be embraced as a divine gift for mankind, some Israelites expressed religious devotion by abstaining from the fruit of the vine, both grape and wine (Eccl 9:7–9; Num 6:1–5; Judg 13:4–7).

In Jesus’ life, wine functioned both to demonstrate His glory (John 2:1–11) and represented His suffering and the new covenant (Mark 14:23–24; Matt 26:27–28; Luke 22:20; 1 Cor 11:25). A community of people who remember His death and await His return belong to this new covenant. At His return, they will participate in the final feast (Mark 14:25; Matt 26:29; Luke 22:20, 28–30; 1 Cor 11:26).


Joseph Kelly, “Wine,” ed. John D. Barry et al., The Lexham Bible Dictionary (Bellingham, WA: Lexham Press, 2016).

Resentment can blind our eyes and cause us to be biased

Resentment can blind our eyes and cause us to be biased. Resentment distorts one’s view. And there is no better illustration than the jealousy of King Saul over David. Saul was pleased with David (1 Samuel 18:2) until the day he heard the song of the women, “Saul hath slain his thousands, and David his ten thousands” (1 Samuel 18:7). The first cause could be anger, it could be jealousy, it could be pride, but from 1 Samuel 18:9 (“And Saul eyed David from that day and forward”) until the end of his life, Saul’s life could be summarised using one word – resentment. Twice David has proven his motives by sparing Saul’s life (1 Samuel 24 and 26), yet Saul still could not see the truth. At one juncture, Saul even nearly killed his own son Jonathan who interceded for David (1 Samuel 20:33). In bitterness, he gradually isolated himself until his tragic death in mount Gilboa.

Written by a BPC pastor, the full article can be read at A BPC in Singapore

Our Purpose as a Church

Our Lord Jesus Christ gave purpose to this His Church by giving it a commission to go forth in His Name preaching the gospel, to evangelize the lost, while nurturing the saints -- making disciples of all nations, defending the faith. May we bring glory to God our Father by the effective achievement of this His mission for us; 

http://bpc.org/