Meditating more on the Person of the Father in the creeds and confessions

1 Corinthians 8:6-7 "yet for us there is but one God, the Father, from whom are all things and we exist for Him; and one Lord, Jesus Christ, by whom are all things, and we exist through Him. 7. However not all men have this knowledge; but some, being accustomed to the idol until now, eat food as if it were sacrificed to an idol; and their conscience being weak is defiled."

Introduction
Yesterday we began considering the Person of the Father as He is described in ancient creeds and confessions. We meditated upon God the Father as He is expressed in the Apostle's creed, Nicene creed and Athanasian creed. These three particular creeds represent what the early Christians taught through the first five to six centuries of church history. Understanding our history is important, since we can trace how consistent we are today by how well we match the scriptures - which are the foundation of the Christian faith - and past generations of Christians in their attempts to do the same. Today we will conclude our meditation on God the Father through creeds and confessions by considering how He is expressed in more contemporary doctrinal statements. 

God the Father in relationship to the Son and Spirit as One God
The Father, Son and Spirit are co-equal, co-eternal and share in the One Divine essence, with the Father providing the reference point for all the relationships with the Son and Spirit, whilst the Son and Spirit in their relationship with the Father perpetuate the fullness of Deity shared between all three Persons. All three provide an equality of framework with reference to one another, while being distinct Persons possessing the One, united, Divine essence that makes them each truly God. The following doctrinal statements or confessions summarize the identity and nature of God the Father...

1. In this divine and infinite Being there are three subsistences, the Father, the Word or Son, and Holy Spirit, of one substance, power, and eternity, each having the whole divine essence, yet the essence undivided: the Father is of none, neither begotten nor proceeding

We fast forward 1100 years later to the Baptist Confession of 1689, wherein we find the language of the ancient creeds contained within this early expression of the Baptists. It must be grasped that in starting with the Person of the Father, two other crucial doctrines are understood: the Deity of Christ and the Personality of the Holy Spirit. As we pray to the Father, we also assume contact with the Son and Spirit, since all three are the One God revealed in the Old and New Testaments. This particular confession uses an older term for "person", namely "subsistence". Without going into too much detail, to speak of each Person of the Trinity as being a "subsistence" means each is a center of consciousness within the Godhead. This expresses how God is ever-relating within Himself and how, by nature, He is the relational God. 

2. God as Father reigns with providential care over His universe, His creatures, and the flow of the stream of human history according to the purposes of His grace. He is all powerful, all knowing, all loving, and all wise. God is Father in truth to those who become children of God through faith in Jesus Christ. He is fatherly in His attitude toward all men.

This final statement about the Father from the Baptist Faith and Message 2000 brings us up to modern day. We are reminded that the Person of the Father is known in "truth" in salvation. The "truth" here has to do with what occurs in saving faith in Jesus Christ through the scriptures. The Deity, providence and Personality of the Father is connected to the first part of the statement on God contained within the BFM 2000. The only way God the Father can become "Father" to anyone is by salvation by grace through faith in Jesus.  

Closing thoughts
We journeyed rather briskly through 2,000 years of church history to see what ancient and modern Christians have confessed with respect to the Person of the Father. It must be understood that any such statements are secondary in nature when compared to the believer's ultimate authority - the Bible. Still, it is valuable to know what Christian of the past have confessed. To see how the Person of the Father has been confessed and embraced can aid in deepening ourselves in the entirety of the Trinity. 

Meditating on the Person of the Father through creeds and confessions

1 Corinthians 8:6-7 "yet for us there is but one God, the Father, from whom are all things and we exist for Him; and one Lord, Jesus Christ, by whom are all things, and we exist through Him. 7. However not all men have this knowledge; but some, being accustomed to the idol until now, eat food as if it were sacrificed to an idol; and their conscience being weak is defiled."

Introduction
We have been exploring the Person of the Father within the Trinity for the last few posts. In exploring the Old and New Testaments, as well as Jesus' statements about the Father, we have aimed to get to know the Father better. Today we want to consider briefly what ancient Christians had to say about the first Person of the Trinity. The terms used for God the Father in the creeds of the early church aimed to expound His nature and His relationship to the Son and the Spirit. We will note briefly a few of the ways in which the main Christian creeds, both ancient and modern, articulate the Father.

1. I believe in One God the Father the Almighty, maker of Heaven and earth
This first statement about the Father derives from the Apostle's Creed. The term "creed" arises from the first word in the Latin of this statement, "creedo", meaning "I believe".  Although the final form of this creed likely did not become finalize until the first few centuries of church history, its summation of Christian doctrine represents older creeds (like the Old Roman creed), which served to summarize the Apostle's teachings by the latter part of the second to early third centuries. 

Much like the Apostle Paul's statement in 1 Corinthians 8:6-7, God as Father is understood as possessing the ability to create something out of nothing. Further reflection (especially from 1 Corinthians 8:6-7) reveals how even though one can infer the Creator God from general revelation in creation, the specific identity of this God as "The Father" is a truth derived from revealed scripture or "special revelation". 

2. I believe in one God, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible.
This statement derives from the Nicene Creed, a major doctrinal statement from the 4th century. The description of the Father in this creed is similar to the Apostle's creed, with the further qualification of the realms of heaven earth being "all things visible and invisible". The "visible" realm includes our physical space/time universe that stretches some 40 billion light years, contains over 100 billion galaxies, countless stars, numerous planets and creatures such as dogs, cats and humans. The "invisible" realm is perhaps even more vast, with angels numbering in the trillions and immateriality expanding for who knows how far. Included in the invisible realm are the good angels, departed souls of Christian loved ones, the bad angels or demons and departed souls of those who rejected Christ and of course Satan. The invisible realm is portrayed in scripture as somehow interacting with the visible realm. We as human beings are the only beings that are both physical and non-physical, material in our body and immaterial in our soul/spirit. All this to say that this One God, Who is Father, Who is Son and Who is Holy Spirit, exercise His causal influence over every point and moment of time in the visible and invisible realms. This creed and the last emphasize the omnipotence of the Father in creating all things out of nothing. 

3. That we worship one God in Trinity, and Trinity in Unity; Neither confounding the persons, nor dividing the substance For there is one Person of the Father, another of the Son and another of the Holy Spirit.

This description of the Father is found within the creed called "The Athanasian creed. Although attributed to the fourth century church father Athanasius (who defended the Deity of Christ), the creed is likely a later development. As the Christian church continued to develop and refine its understanding of the doctrine of the Trinity, it came to express the Person of the Father not only with respect to His power, but moreso in terms of His nature and relationship to the Son and Spirit. Of interest in this creed is expressing how God can be One in being and Three in Person. 

Within this particular creed we find the Father described in terms of being uncreated, incomprehensible and eternal. Additionally, He is also described as God, Lord and Almighty. The other two Persons are also described in these terms, with the emphasis being that all three Persons share these qualities due to their unity in essence. We then find the interesting term "unbegotten and not made" used of the Father in distinction from the Son, Who is deemed "begotten, not made" and the Spirit Who "is not begotten, nor created, but proceeding" and of course not made. These terms serve to remind us that there is God, the Creator, and then there is everything else - the creation.  

Some theologians don't like this language, since it seems to imply that in some manner, the Father may have preeminence over the Son and the Spirit within the Trinity. Whenever we consider more closely the use of these terms, they serve only to distinguish the Three Persons in their relationships to one another. Moreover, whenever we consider the New Testament's description of the Son as "begotten" in passages such as John 3:16, the emphasis is about the unique relationship between the Father and the Son, as well as the fact they both are equal, share in the same nature and possess the same qualities of true and full Deity. 

It would seem to this writer at least that the Father, Son and Spirit are co-equal, co-eternal and share in the One Divine essence, with the Father providing the reference point for all the relationships with the Son and Spirit, whilst the Son and Spirit in their relationship with the Father perpetuate the fullness of Deity shared between all three Persons. All three provide an equality of framework with reference to one another, while being distinct Persons possessing the One, united, Divine essence that makes them each truly God.

Closing thoughts
The aim of these current posts is to get us to think high and feel deeper love for the God of the Bible as He is revealed as Father, Son and Spirit. The Father in particular is where scripture and the creeds of Christianity encourage us to begin such meditations. We cannot go long though without contemplating the other two Person, realizing that God is in and of Himself a perpetual movement of relating and sharing in self-giving love. Such activity overflows and in-effect, God extends to His creatures the invitation to participate and relate to Him. This, after all, was His original intent in creating all things and is His intended end for all who by grace through faith respond to His overtures of grace in the saving work of Jesus.  

P1 What Southern Baptists teach about the Bible - The early days

2 Peter 1:20-21 "But know this first of all, that no prophecy of Scripture is a matter of one’s own interpretation, 21 for no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God."

Introduction:

What have Southern Baptists generally taught about the nature and authority of scripture? Today's post derives much of its material from the SBC website's section that details the SBC's historic position on the scriptures. The link is: (http://sbc.net/aboutus/heritage/default.asp.)

I think you will find the quotes below to be illuminating and encouraging to your own faith. The figures below represent a sample of some of the greatest theologians, pastors and statesmen in the history of the Southern Baptist Convention. Today we will consider key figures from the SBC's early beginnings in the 19th century and tomorrow we will consider insights from key leaders from the later years of the twentieth century.

1. John L. Dagg
President, Mercer University

…what was spoken and written by inspiration, came with as high authority as if it had proceeded from God without the use of human instrumentality. …Their peculiarities of thought, feeling, and style, had no more effect to prevent what they spoke and wrote from being the word of God, than their peculiarities of voice or of chirography. The question, whether inspiration extended to the very words of revelation, as well as to the thoughts and reasoning, is answered by Paul: "We preach, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth."
--Manual of Theology (1857)

2. James P. Boyce
First President, Southern Baptist Theological Seminary President, Southern Baptist Convention, (1872-79,1888)

"How came it (the Bible) to be written? God inspired holy men to write it. Did they write it exactly as God wished? Yes; as much as if He had written every word himself. Ought it, therefore, to be believed and obeyed? Yes; as much as though God had spoken directly to us."
--A Brief Catechism of Bible Doctrine

3. John A. Broadus
Professor of New Testament Interpretation and Homiletics,
Southern Baptist Theological Seminary (1859 – 1895)

"The inspired writers learned many things by observation or inquiry, but they were preserved by the Holy Spirit from error whether in learning or in writing these things. …Those who concede errors in the Scriptures as to matter of fact, in order to remove conflict with some scientific opinions of our time, may tell us that they have great satisfaction in being at peace with science. But there are two drawbacks upon such a peace. It is the peace of sheer submission. …And it is only a partial and temporary peace. Other scientific men at once make still further demands, tending ever toward the complete abandonment of the supernatural. …If we assume that the inspiration of the Bible is only partial where are we to stop? Every man must then select ad libitum (Latin phrase meaning: whatever is up to the discretion of the reader) what portions of the Bible's teachings he will accept as true."
--A Catechism of Bible Teaching (1893);
--Three Questions as to the Bible (1883)

More tomorrow..........

P2 - The significance of Christ redeeming men rather than angels - Steven Charnock

Hebrews 2:14-15 "Therefore, since the children share in flesh and blood, He Himself likewise also partook of the same, that through death He might render powerless him who had the power of death, that is, the devil, 15 and might free those who through fear of death were subject to slavery all their lives. 16 For assuredly He does not give help to angels, but He gives help to the descendant of Abraham."

In yesterday's post I provided a quote from the classic 17th century theologian Stephen Charnock's work: "On the Existence and Attributes of God".  The reason being was to explore the significance behind Christ's redemptive work being extended to lost human beings rather than the angelic realm.  The above text proclaims a significant truth and it is this blog writer's opinion that Charnock provides one of the best explanations on this subject.  We saw yesterday what he had to say with reference to the angelic realm.  Today we see further Charnock's comments on how God's goodness in redemption exceeds that of any goodness He expressed towards the fallen angelic realm. My prayer is that you will again be edified in reading this wonderful, Spirit gifted man.

An Excerpt from Stephen Charnock's "On the Existence and Attributes of God"1

His Goodness in redemption is greater than any goodness expressed to the fallen angels 2

"It is the wonder of his goodness to us, that he was mindful of fallen man, and careless of fallen angels; that he should visit man, wallowing in death and blood, with the dayspring from on high, and never turn the
Egyptian darkness of devils into cheerful day; when they sinned, Divine thunder dashed them into hell; when man sinned, Divine blood wafts the fallen creature from his misery: the angels wallow in their own blood forever, while Christ is made partaker of our blood, and wallows in his blood, that we might not
forever corrupt in ours; they tumbled down from heaven, and Divine goodness would not vouchsafe to catch them; man tumbles down, and Divine goodness holds out a hand drenched in the blood of Him, that
was from the foundations of the world, to lift us up (Heb. 2:16). 

He spared not those dignified spirits, when they revolted; and spared not punishing his Son for dusty man, when he offended; when he might as well forever have let man he in the chains wherein he had entangled himself, as them. 

We were as fit objects of justice as they, and they as fit objects of goodness as we; they were not more wretched by their fall than we; and the poverty of our nature rendered us more unable to recover ourselves, than the dignity of theirs did them; they were his Reuben, his first-born; they were his might, and the beginning of his strength; yet those elder sons he neglected, to prefer the younger; they were the prime and golden pieces of creation, not laden with gross matter, yet they lie under the ruins of their fall, while man, lead in comparison of them, is refined for another world. 

They seemed to be fitter objects of Divine goodness, in regard of the eminency of their nature above the human; one angel excelled in endowments of mind and spirit, vastness of understanding, greatness of power, all the sons of men; they were more capable to
praise him, more capable to serve him; and because of the acuteness of their comprehension, more able to have a due estimate of such a redemption, had it been afforded them; yet that goodness which had created them so comely, would not lay itself out in restoring the beauty they had defaced. 

The promise was of bruising the serpent’s head for us, not of lifting up the serpent’s head with us; their nature was not assumed, nor any command given them to believe or repent; not one devil spared, not one apostate spirit
recovered, not one of those eminent creatures restored; every one of them hath only a prospect of misery, without any glimpse of recovery; they were ruined under one sin, and we repaired under many. 

All His redeeming goodness was laid out upon man (Psalm 144:3); “What is man that thou takest knowledge of him; and the Son of man, that thou makest account of him?” Making account of him above angels; as they
fell without any tempting them, so God would leave them to rise, without any assisting them. I know the schools trouble themselves to find out the reasons of this peculiarity of grace to man, and not to them; because the whole human nature fell, but only a part of the angelical; the one sinned by a seduction, and
the other by a sullenness, without any tempter; every angel sinned by his own proper will, whereas Adam’s posterity sinned by the will of the first man, the common root of all. 

God would deprive the devil of any glory in the satisfaction of his envious desire to hinder man from attainment and possession of that
happiness which himself had lost. The weakness of man below the angelical nature might excite the Divine mercy; and since all the things of the lower world were created for man, God would not lose the honor of his works, by losing the immediate end for which he framed them. 

And finally, because in the restoration of angels, there would have been only a restoration of one nature, that was not comprehensive of the nature of inferior things; but after all such conjectures, man must sit down, and acknowledge Divine goodness to be the only spring, without any other motive. Since Infinite Wisdom could have contrived a way for redemption for fallen angels, as well as for fallen man, and restored both the one and the other; why might not Christ have assumed their nature as well as ours, into the unity of the Divine person, and suffered the wrath of God in their nature for them, as well as in his human soul for us? 

It is as conceivable that two natures might have been assumed by the Son of God, as well as three souls be in man distinct, as some think there are.

Endnotes:

1. Stephen Charnock. The Existence and Attributes of God. Baker Books 2000.  Originally Charnock had written his work in the mid-17th century.  The piece quoted above for today's post, as well as tomorrow's post, comes from Volume 2, pages 262-265

2. The electronic version of Charnock's work is quoted in today's post and the address is:

http://servantsplace.org/wp-content/uploads/2012/12/Existence-and-Attributes-of-God-by-Stephen-Charnock.pdf

The significance of Christ redeeming men rather than angels

Hebrews 2:14-15 "Therefore, since the children share in flesh and blood, He Himself likewise also partook of the same, that through death He might render powerless him who had the power of death, that is, the devil, 15 and might free those who through fear of death were subject to slavery all their lives. 16 For assuredly He does not give help to angels, but He gives help to the descendant of Abraham."

Introduction:

Recently I came across a section from the 17th century theologian Steven Charnock's classic work: "The Existence and Attributes of God" that I felt had to be shared with you who read this blog. In the piece, Charnock explains how we may consider the height of God's goodness in redemption as exceeding the goodness He displays in creation. In perhaps no other work have I read such a clear explanation behind the significance of Christ having came to redeem men rather than angels. The piece is rich and I hope you find it edifying. 1 

An excerpt from Stephen Charnock'a "On the Existence and Attributes of God"2

It (God's goodness shown in redemption towards man) was a greater goodness than was expressed towards the angels.

"The Son of God did no more expose his life for the confirmation of those that stood, than for the restoration of those that fell; the death of Christ was not for the holy angels, but for simple man; they needed the grace of God to confirm them, but not the death of Christ to restore or preserve them; they had a beloved holiness to be established by the powerful grace of God, but not any abominable sin to be blotted out by the blood of God; they had no debt to pay but that of obedience; but we had both a debt of obedience to the precepts, and a debt of suffering to the penalty, after the fall. 

Whether the holy angels were confirmed by Christ, or no, is a question: some think they were, from Col. 1:20, where “things in heaven” are said to be “reconciled;” but some think, that place signifies no more than the reconciliation of things in heaven, if meant of the angels, to things on earth, with whom they were at enmity in the cause of their Sovereign; or the reconciliation of things in heaven to God, is meant the glorified saints, who were once in a state of sin, and whom the death of Christ upon the cross reached, though dead long before. 

But if angels were confirmed by Christ, it was
by him not as a slain sacrifice, but as a Sovereign Head of the whole creation, appointed by God to gather all things into one; which some think to be the intent of Eph. 1:10, where all things, as well those in
heaven, as those in earth, are said to be “gathered together in one, in Christ.” 

Where is a syllable in Scripture of his being crucified for angels, but only for sinners! Not for the confirmation of the one, but
the reconciliation of the other; so that the goodness whereby God continued those blessed spirits in heaven, through the effusions of his grace, is a small thing to the restoring us to our forfeited happiness, through the streams of Divine blood. 

The preserving of a man in life is a little thing, and a smaller benefit than the raising a man from death. The rescuing a man from an ignominious punishment, lays a greater
obligation than barely to prevent him from committing a capital crime. The preserving a man standing upon the top of a steep hill, is more easy than to bring a crippled and physical man, from the bottom to the top. The continuance God gave to the angels, is not so signal a mark of his goodness as the deliverance he gave to us; since they were not sunk into sin, nor by any crime fallen into misery."

More tomorrow..........

Endnotes:

1. Stephen Charnock. The Existence and Attributes of God. Baker Books 2000.  Originally Charnock had written his work in the mid-17th century.  The piece quoted above for today's post, as well as tomorrow's post, comes from Volume 2, pages 262-265

2. The electronic version of Charnock's work is quoted in today's post and the address is:

http://servantsplace.org/wp-content/uploads/2012/12/Existence-and-Attributes-of-God-by-Stephen-Charnock.pdf

Jonathan Edwards' thoughts on the Angel of the Lord

Isaiah 63-7-9 "I shall make mention of the lovingkindnesses of the Lord, the praises of the Lord, according to all that the Lord has granted us, and the great goodness toward the house of Israel, which He has granted them according to His compassion and according to the abundance of His lovingkindnesses. 8 For He said, “Surely, they are My people, sons who will not deal falsely.” So He became their Savior. 9 In all their affliction He was afflicted, and the angel of His presence saved them; In His love and in His mercy He redeemed them, And He lifted them and carried them all the days of old."

Introduction:

Yesterday we considered how God the Son appeared as the Angel of the Lord in the Old Testament and how what He did paralleled what He would do as God in human flesh, Jesus Christ.  In today's post I would like the reader to consider this short piece on the Angel of the Lord from one of the premier theological thinkers of all time pictured above - Jonathan Edwards (1703-1758). Jonathan Edwards was a pastor, scholar, leader of the First Great Awakening in New England and died shortly after having begun his presidency over what is today Princeton University. May you be edified by this short paragraph and use it to enrich your understanding of our Lord and Savior Jesus Christ.

Jonathan Edward's thoughts on 'The Angel of the Lord' 

"Genesis 2:2. 'And on the seventh day God ended all his works'. The word translated work, is Greek or Hebrew, angel or messenger, and therefore most properly signifies a work done in the execution of some function to which the workman is appointed, as the angel, messenger, officer, or workman of another, and so is fitly used concerning the work of creation; which was performed by the Son of God, who is often called the angel of the Lord: he being the Father's great officer, and artificer, through whom he performs all his work, and executes his eternal counsels and purposes."1

Endnotes:

1. This paragraph is taken from the compilation of Jonathan Edwards works entitled: "The works of Jonathan Edwards" and is available on Kindle.

Oldest complete commentary on Revelation

Revelation 4:6-8 "and before the throne there was something like a sea of glass, like crystal; and in the center and around the throne, four living creatures full of eyes in front and behind.7 The first creature was like a lion, and the second creature like a calf, and the third creature had a face like that of a man, and the fourth creature was like a flying eagle.8 And the four living creatures, each one of them having six wings, are full of eyes around and within; and day and night they do not cease to say, “Holy, holy, holy is the Lord God, the Almighty, who was and who is and who is to come.”                                          

Introduction: 

Yesterday we considered the theme of Heavenly worship in Revelation 4:6-11.  We noted that heavenly worship consists of testimony, thanksgiving and total awe of God.  Undoubtedly this text is Revelation is breath-taking, and in today's post I wanted to look at it again through a different set of eyes.  The earliest complete commentary on the Book of Revelation was composed by an early Christian commentator by the name of Victorinus in the late 3rd century (nearly 1800 years ago). The full text of his insights on Revelation 4:6-8 below will serve to give the reader an example of some of the rich, unique and at times imaginative insights that can be gleaned from reading older Christian writers. I hope you find Victorinus' commentary both edifying and interesting.a  I now present to you his comments on Revelation 4:6-8 in their entirety:

Victorinus' Commentary on the Apocalypse of John.

"The four animals are the four Gospels. He says The first is like a lion, the second is like a bull, the third is like a man, the fourth is like a flying eagle; having six wings around them, eyes both inside and outside, and, he says, never ceasing to say.....b Holy, holy, holy, Lord God Almighty.

Twenty-four elders sitting, having twenty-four judgment-seats: are the books of the Prophets and the Law, relating the witness of the Judge. For the twenty-four fathers are the twelve Apostles and the twelve Patriarchs. Therefore, the animals which are different faces, have them for this reason.

The animal like a lion is the Gospel according to John, which, while all the other Evangelists announced that Christ was made man, it was for him to announce that He was God before He descended and took on flesh,The Word was God, and because he proclaims like a roaring lion, his preaching bears the face of a lion. Like a man. Matthew made an effort to announce to us the family of Mary, through which Christ received flesh. Therefore, when he recounts from Abraham up to David, and from David up to Joseph, as though spoken of a man, thus his preaching receives the image of a man. Luke also, when he recounts from the priest Zacharias offering a sacrifice for the people and the angel appears to him, because of the priesthood and the sacrifice, this writing bore the image of the bull. Mark, the interpreter of Peter, wrote a record of those things which he generally taught, but not in order, and begins with the word of prophecy announced by Isaiah.

Therefore, they begin thus, saying: John: In the beginning was the Word, and the Word was with God, and the Word was God;c this is the face of a lion. And Matthew: The book of the generation of Jesus Christ, son of God, son of David, son of Abraham;d this is the face of a man. And Luke thus: There was a priest of the name Zacharias, of the course of Abia, and his wife was of the daughters of Aaron;e this is the image of a bull. Mark begins thus: The beginning of the Gospel of Jesus Christ, as it is written in Isaiah;f it begins with the Spirit flying, therefore, it also has the image of a flying eagle.

And not only the prophetic Spirit, but also the Word of God the Father Almighty, Who is His Son, our Lord Jesus Christ, bears the same images in the time of His appearance to us. For when, it was predicted like a lion, and like the cub of a liong because for the salvation of men, He was made man, conquering death and freeing all; because He offered Himself as a sacrifice to God the Father for us, He is called a bull; and because He conquered death, ascended to heaven, extending His wings and protecting His people, He is called a flying eagle. Therefore these announcements, which are four, are actually one announcement, which came out of one mouth, like the river in paradise, from one source dividing into four parts.

And these animals have eyes inside and outside, that is the preaching of the New Testament; it shows Spiritual providence, which both looks into the secrets of the heart, and also sees things yet to come, which areinside and outside. The wings are the witnesses of the books of the Old Testament, and therefore they are twenty-four, which is also the same number of elders on the judgment-seats.h As an animal is not able to fly without having wings, so neither does the preaching of the New Testament have faith without having the previously announced witnesses of the Old Testament, by which it takes off from earth and flies. For always, when what was said before is found to have happened later, this makes an undoubting faith. For again, if wings are not attached to animals, they have no way to prolong (?) life. For without those things previously announced by the prophets being accomplished in Christ, their preaching will have been made worthless."i

Endnotes:

a (the web link is:http://christianbookshelf.org/victorinus/commentary_on_the_apocolypse_of_the_blessed_john/from_the_fourth_chapter.htm) 

b The original had the Greek text translated "holy,holy,holy", namely "Αγιος, αγιος, αγιος" (hagios, hagios, hagios). 
c Jn 1.1 

d Mt 1.1 

e Lk 1.5 

f Mk 1.1-2 

g Gen 49.9 

h The curious reader may wonder why Victorinus would mention only 24 books in the Old Testament, when in our English Bibles there are 39 books.  The answer lies in the fact that in the translation of the original Hebrew manuscripts and copies of the Old Testament, some of the Bible books were originally written as one volume.  So for example, the books of 1 Samuel were originally one book of Samuel, the books of Kings were originally one book and then the books of Chronicles were also originally one book.  The twelve books at the end of our English Old Testament called the minor prophets were originally included on one scroll.  Whenever the Jews translated the Hebrew Old Testament into Greek (a translation call the Septuagint), the bigger books or bigger sections of the Old Testament were turned into two books or separate books without altering the words.  Hence we still have the words as originally inspired by God, even though the arrangement of the volumes may be different.  Much like older and newer editions of books that come out today, an editor at a later time may choose to take bigger books and divide them into two or three volumes for ease of use, while still retaining the identical wording and intent of the author. 
i 1Cor 15.14

Church history through the 7 churches of Revelation

Revelation 3:14 “To the angel of the church in Laodicea write: The Amen, the faithful and true Witness, the Beginning of the creation of God, says this"

As the church of Jesus Christ has passed over the chilly waters of history these past 2,000 years, the reason for her continuing success has been due to the Rock upon which she is built.  In Matthew 16:18 Jesus stated: "I also say to you that you are Peter, and upon this rock I will build My church; and the gates of Hades will not overpower it."  Much ink has been spilled on account of the exact interpretation of the word "rock".  Some have suggested Peter as the rock or perhaps the faith of the Christian.  However there is only one "rock" that is fit to be the true foundation of the church, Jesus Christ Himself. (Ephesians 2:20; 1 Peter 2:7) 

As you turn to Revelation 2-3, you find Jesus' 
letters to the seven churches.  The seven churches are literal historical churches that together constitute a representative picture of every church of all ages and all times.  We know this by virtue of the fact that each letter ends with the statement: "Let him who has ears let him hear what the Spirit is saying to the seven churches." (Revelation 2:7,11,17,29; 3:6,13,22). Some well-known commentators over the years have come to understand the seven churches as representative of seven successive or simultaneous divisions of church history.  Though this blog writer may not take such a view as far as some would, nevertheless the characteristics of the seven churches can prove instructive. Furthermore, in viewing these seven churches as corresponding to various periods or traits of The Church's journey through time, we can grasp how much Jesus Christ has done by being the "Rock" upon which the church is being built until His return.  

Period #1 Ephesian Period   30-100 AD
Jesus promised His disciples that the Holy Spirit would be sent in His name by the Father on the day of Pentecost.  When the Spirit came and the church began to spread through the preaching of the Apostles, false teachers and error began to creep alongside and then into the church.  Peter had to contend with Simon the Magician and Paul had to battle the Judaizers.  The Apostle John himself is recorded in church history as having to contend with the heretic Cerinthius1 who attempted to mix works salvation, Christianity and immorality.  As the Apostolic era drew to a close, we find in at least seven places in the New Testament warnings about the church experiencing wide spread falling away. Love was growing cold. Thankfully by the end of the first century, the New Testament was complete and with a completed canon of scripture (Old and New Testament books), Jesus had by His Spirit equipped future generations of Christians with the only foundation sufficient for faith and practice - the Bible.     

Period #2 The Smyrnan Period  100-313 AD
As the church was battling false teachers internally, persecutions from the Roman Empire increased.  In reading the great historian Philip Shaff's work "history of the Christian Church", we can count from Nero2 in 54 A.D to Diocletian's3 persecutions 303-311 a total of 10 major periods of trial in the early church.  The Smyrna church was noted for being the most persecuted of the seven churches, and so this is why some have marked the period from 100-313 A.D as having a "Smyrnan" like character.  In all reality there has never been in age where martyrdom or persecution of Christians has not been going on in the world.  In fact in the past twenty or so years, more Christians have been martyred for the faith than in all previous centuries combined.  Nevertheless Jesus Christ raised up godly men like Polycarp, Iranaeus, Tertullian4 and others to proclaim the inerrant scriptures to the church.

Periods #3,4,5 Pergamum, Thyatira, Sardis 313-1517 AD
It is here where we see the next three churches in Revelation 2:12-3:16 represent increasing levels of compromise and shrinking levels of true believers in proportion to non-believers in the church.  Pergamum pictures the marriage between the church and the state, beginning with Constantine in 313 A.D and ending with the official first Pope of the Roman Catholic church, Gregory I in 590 A.D. Thyatira represents increasing tolerance of false teaching that would characterize the church of the early Middle Ages from 590-800. Then we see the Sardis representing a dead church of formality and ritual that came to be the church from 800-1517.5 Jesus never let His church totally die nor get completely overthrown.  In the history of the church He raised up such men as Athanasius, Augustine, John Wycliff and John Huss as well as such movements as the Waldensians and Lollards.6  The names and identities are not near as important as the Gospel they preached and the Christ they proclaimed.  The shining star of Jesus in God's Word kept lit the otherwise darkened sky of the church.

Periods #6,#7 Philadelphia and Laodicea 1517-1800; 1800 - Present
In these final two churches we see a major contrast between Philadelphia the faithful missionary church and Laodicea the faithless selfish church.  In the years between 1517 to 1800 we witness movements such as the Protestant Reformation, led by such men as Martin Luther, John Calvin, Ulrich Zwingli and Menno Simons7, and later on John Wesley's Methodist Revivals and Jonathan Edwards Puritan revivals.  Both Edwards and Wesley were representative leaders of a move of God in the 1700's called by historians "The First Great Awakening".8 Both of these movements and others like them demonstrate that Jesus Christ has never left his church.  In the period of time I would classify between 1800 to present, we have seen the church experience liberalism, globalism and influences from Eastern religion and Paganism alike.  Thankfully the Lord Jesus Christ has raised up men like D.L Moody, Billy Graham (in his early years), John MacArthur, Adrian Rogers and others to proclaim the truth of the Gospel in this final act of church history.9 Women too like Annie Armstrong and Lottie Moon have been used of the Lord to urge the church to pursue Christ's command to go into all the world and make disciples.10  

Conclusion
In this overview of church history through the lenses of the seven churches, we have witnessed how Jesus Christ as the Head and Founder of the church is the Rock upon which the church is built.  Through every age and every threat, Jesus has kept His promise that the gates of Hell will not prevail.  Jesus Christ is the Faithful and True Witness who rules over His church by means of the preaching and teaching of God's Word and the Spirit's ongoing work through His people.  

Endnotes:
1. Cerinthius was a 1st century heretic who lived at the same time as the Apostle John

2. Romans Emperor Nero's persecutions were during the ministry of the Apostle Paul

3. Diocletian was a Roman Emporer who ruled Rome before Constantine

4. Polycarp was a disciple of the Apostle John who was martyred. Irenaeus wrote many books defending Christianity against the heresies of his day at the end of the second century. Tertullian began his ministry at the beginning of the third century (200's) and is considered the first Latin speaking church father. 

5. I'll admit that the dates I am assigning the various "periods" are somewhat different from what other writers may assign.  To me, the interpretation that favors Revelation 2-3 as literally corresponding to a seven-fold division of church history is instructive and perhaps even helpful, however I don't tend to view it as a primary interpretation of the passage.  Often too, historical summary of any period of time is as much of an art as a science, meaning that thought we have information about men and movements, nevertheless our own doctrinal leanings or current situation will influence what we emphasize in our telling of history.

6. Athanasius was a major proponent of the doctrine of the Trinity and Deity of Christ in the fourth century.  Augustine wrote over 100 books on Christian theology and is considered next to the Apostle Paul the most influential Christian writer of church history. John Wycliff and John Huss were precursors to the Protestant Reformation led by Martin Luther. John Wycliff translated the 1st entire English Bible and John Huss was martyred roughly a century before Luther.The Waldensian and Lollards were Christian groups whose doctrine mirrored similar tenets of the Baptists that would come out of the Reformation.

7. Martin Luther led the German wing of the Reformation.  John Calvin was leader of the Reformation in Switzerland, Ulrich Zwingli was leader of the reformation in Switzerland and Menno Simons is credited partially with the founding of groups such as the Amish and Mennonites.  

8. Jonathan Edwards is considered by man the greatest theologian ever produced on American soil and main leader of the first great awakening.  John Wesley was the founder of the Methodist movement and lived around the same time as Edwards. 

9. D.L Moody was a nineteenth century evangelist who started Moody Bible Institute in Chicago.  Billy Graham was a household name and for a long time and at least in his early years, known for his consistent stand on the Gospel.  Adrian Rogers was for decades a statesman and pastor in the Southern Baptist Convention and John MacArthur is known for his solid verse by verse preaching of the scripture and is pastor of Grace Community Church in Sun Valley California, President of the Master's College and Seminary and Grace to You Radio Program. 

10. Annie Armstrong and Lottie Moon are two big names in the history of Southern Baptist Missions that lived in the nineteenth century.