Spiritual Schizophrenia

There are many dangers that Tripp describes in regard to pastoral culture but I think the one thing he said that zapped me was when he stated how different he was at home and what people saw during times of ministry. It was like having “spiritual schizophrenia.”[1] I can relate to that as a Pastor myself. Do I allow people to see the real me, or I’m I just acting until I can get home and be myself? It’s like wearing two different hats. The book of James talks about the man who looks into a mirror and immediately forgets what he sees and deceives his own heart (James 1:23-26).  There is no more important ministry than the one I leave everyday and go to work.

In chapter 5, Tripp talks about joints and ligaments referring to the body of Christ. He asks the question, does it seem best that most pastors are allowed to live outside of or up above the body of Christ?[2] I see this being lived out in my own church. At times I feel isolated not able to be close with other members of our church for fear of rejection of what they might see and hear instead of receiving the encouragement and sometimes the necessary correction from other members of the body of Christ. If we let our pastors, deacons, elders live in isolation how does one grow in the body?

Years ago I taught my two sons the importance of serving others first. One son is a West Point graduate, the other a Tech Sergeant in the Air Force. “For even the son of man did not come to be served, but to serve and give his life a ransom for many” (Mark 10:45). Humility and serving is a mark of a true leader. Following the example of Christ and how He served others will always cause us to take our eyes off self and put the interests of others before our needs. We will recognize God’s grace and compassion on us, and pour it out on others.

Pastors who do not function within the biblical community by thinking they don’t need help are simply deceiving themselves. As the author points out, there are pastors who consistently crank it out day after day helping others and don’t see a need for help from the community of believers. Colossians 3:15-17 speaks of teaching and admonishing one another. Without the help of others how can we truly see who we are without someone helping us to see ourselves God’s way. If the only preacher I hear is myself, I live in danger of voiding myself of that protective circle of grace-motivated admonishers.[3]

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            ¹ Paul David Tripp, Dangerous Calling, (Wheaton: Crossway, 2012), 18

            ² Ibid, 69

            ³ Ibid, 92

The Image of God

Prior to this class and without any formal seminary training I would answer this question by suggesting that we look in a mirror or glance at a photograph if we want to see an image of God. Genesis 1:26-27 does say “Let us make man in Our image, according to Our likeness...” But a closer look at this verse reveals that we are made in the image of God but not as a photo might reflect an image. Here the verse as I understand it has a more spiritual significance rather than just a physical kind of meaning. In our textbook, Davis suggests, “It is this image and likeness that completely distinguishes man from the animal kingdom.”[1] God created us in His image, not just in physical appearance, but also in our intellect, and our ability to communicate, and establish relationships not with just God but with other humans as He himself did through Christ. We are self-conscious beings, with a God like capacity for knowledge, thought and action.[2] Although I do agree with this statement, the fall of mankind has severally hampered our ability for a God like capacity for anything (Rom 3:23). However, we are to have dominion over all other creatures, we were not created in their image but in the likeness of God.

            I could easily be caught up in the spiritual side of things when we talk about being made in the image of God. God is good and doesn’t create junk and since He himself is perfect, He created us with that concept in mind until the fall as mentioned above. But being made in God’s image is more than just spiritual. Man and woman are to rule the world in God’s name. Here you can imagine being put in charge of a kingdom and you are the direct representative of that person. “Being in God’s image, man and woman are to rule the world in God’s name.”[3] We are more that just a physical image, but a moral representation of the King.

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                  ¹ John J. Davis, Paradise to Prison; studies in genesis, (Salem: Sheffield Publishing, 1998), p. 81

            ² New Geneva Study Bible, Theological Notes; The Image of God, (Nashville: Thomas Nelson Publishers, 1995), p. 9

            ³ William Lasor, David Hubbard and Frederic Bush, Old Testament Survey, (Grand Rapids: Wm B. Eerdmans Publishing Co., 1996), 24

Some Work in Revelation

The Four Horsemen of the Apocalypse

            The first horseman of the apocalypse is seen riding a white horse. Immediately the mind races to a white horse signifying “the righteousness of Christ”, “going forth” with a crown, which denotes sovereignty, and a “bow” to conquer, which lead most to think of the first horseman as Christ himself.[1] However, Tim Lahaye would argue that the first horseman is the Antichrist. He puts Emperors on white horses like Napoleon and Alexander the Great who are characterized by a wanna-be mentality like the Antichrist who will never rise to that greatness of our King and will always be relegated to something less. Additionally, Lahaye states that the Antichrist will conquer which is his ultimate purpose. The bow in his hand symbolizes that of an aggressive warfare that is won through diplomacy rather than by the force of war by the absence of arrows and the crown that is seen on his head would indicate his success in deceiving the nations. [2]

            The second horseman as depicted in Rev. 6:3-4 is riding a fiery red horse and is given a great sword. This horseman will take peace from the earth and turn one against the other causing people to kill one another. The red horse and the sword can be seen as a symbol of war. Nations are revolting against the antichrist and his schemes inaugurating a “world war.” However, it will be too late there will be wide destruction and a bloody war. Preston Taylor describes this period of the Great Tribulation as a time of great bloodshed and misery on a planet-wide scale that will blanket the earth as the “Wicked Antichrist begins his ugly work.”[3]

            The third horseman is riding a black horse. The rider carried a set of scales in his hand symbolizing famine and the scarcity of food. However the rich will still be able to afford the “wine and oil” which depicts that this famine will affect the common man not the wealthy. A denarius was equivalent to a days’ wage and barley was considered a lower quality grain when compared to wheat. Three measures of barley would sustain a person for a day not including family or relatives. Times will be so rough that a man will not be able to support his family.

            The fourth and final horseman is riding a pale horse. The name of the rider is Death and Hades (Rev 6:7-8). One quarter of the population on earth will be killed by the sword, hunger, death, or by beasts of the earth. At the present time, that would equate to 600-700 million people. Hades follows the pale horse of death, which could symbolize that those who die are non-believers. A believer who receives Christ during the Tribulation period will not go to Hades, which is reserved for unbelievers as they await the Great White Throne judgment (Rev 20).[4]

The 144,000

            Tim Lahaye calls it “the greatest revival the world has ever known.[5] One hundred forty-four thousand people comprised of 12,000 Jews from each of the 12 tribes of Israel will be sealed to evangelize those left behind (Rev 7:4). Since the Scripture identifies these people as the “children of Israel”, there is no other view that can prove that these people are not who the Bible says they are. Seventh-Day Adventists apply the 144,000 to the faithful followers who will be found observing the Jewish Sabbath at the Lord’s return. Jehovah’s Witnesses teach that the 144,000 include only the “overcomers” of their persuasion who continue faithful to the end.[6] I’d rather stick with the literal interpretation of scripture and let it speak for itself.

Babylon the Great

            The Antichrist will rule the world from a city called Babylon.[7] The exact identity of Babylon is not known. People have speculated over the course of centuries what city might rise to be called Babylon the Great. I’d rather take the more symbolic approach. John calls it a “mystery” (Rev 17:5). The early church viewed Babylon as a symbolic representation of Rome. Reformers and Puritans also held this view but extended it to the “apostate church of the last days.”[8] Most experts agree that John does not intend for us to take “Babylon” as the city literally. Babylon the Great is futuristic in thinking and this city will be “epitome of the kingdom of Satan.”[9] The “Babylon of the Apocalypse is the New Rome of the future” as Dr. Hindson, points out in his book.[10]

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            ¹ Grant R. Osborne, Revelation: Baker Exegetical Commentary on the New Testament, (Grand Rapids: Baker Academic, 2006), 276.

            ² Tim Lahaye, Revelation: Illustrated and Made Plain, (Grand Rapids: Zondervan, 1981), 101.

            ³ Preston A. Taylor, Revelation: Past Present Future, (Columbus: Camera Ready Publications, 1989), 108.

            ⁴ Lahaye, Revelation, 106.

            ⁵ Tim Lahaye, The Popular Encyclopedia of Biblical Prophecy, (Eugene: Harvest House, 2004), 256.

            ⁶ Lahaye, Revelation, 110.

            ⁷ Edward Hindson, Revelation Unlocking the Future, (Chattanooga: AMG Publishers, 2002), 175.

            ⁸ Ibid, 174

            ⁹ Ibid, 176

            ¹⁰ Ibid, 181