From 450c7a9a6693b2f8aa4dcc77a727731530c29385 Mon Sep 17 00:00:00 2001 From: embed Date: Thu, 28 Sep 2023 20:13:50 +0000 Subject: [PATCH] Update 7 --- ApostlePaulSimonMagusAndMarcion.md | 53 +- BnaiAmenEbionites.md | 2 +- GospelOfThomas1.md | 226 ++--- HealingCommentary.md | 58 ++ JWO_01_01_Introduction_0002.md | 178 ++-- ...Paul_sLongAcceptanceinNTProveGod_s_0003.md | 2 +- JWO_02_02_Will__0004.md | 82 +- ...eBiblesTestsForaTrueProphettoPaul__0005.md | 142 +-- ...ABalaamWhoInitiallyHasTrueProphecy_0006.md | 8 +- ...m_sStarProphecyofMessiah(1290B.C.)_0007.md | 100 +-- JWO_03_04_Conclusion_0008.md | 2 +- ...FalseProphetsWhoWouldNegatetheLaw__0009.md | 80 +- JWO_05_02_FurtherApplicability__0011.md | 76 +- ...TheAbolishedLawWasAMinistryOfDeath_0012.md | 30 +- ...enSaystheJewsAreReleasedFromtheLaw_0013.md | 12 +- JWO_05_05_TheNewMoralityInItsPlace_0014.md | 64 +- ...igrationoftheLawasGivenbytheAngels_0015.md | 142 +-- ...ackedGodsAuthorityinIssuingtheLaw__0016.md | 32 +- ...05_08_JudeFindsPaulsIdeasHeretical_0017.md | 90 +- ...aulsUnderminingofMoses_Inspiration_0018.md | 20 +- JWO_05_10_PaulContradictsJesusToo_0019.md | 38 +- ...heLawtoAngelsandItsAbolishedNature_0020.md | 108 +-- ...12_WhatAboutPro-LawCommentsbyPaul__0021.md | 34 +- ...HowActs24_14UnravelsPaulsAuthority_0022.md | 52 +- ...PaulsTeachingsontheLawsAbrogation__0023.md | 48 +- JWO_05_15_Conclusion_0024.md | 42 +- ..._PaulContradictsJesusAboutIdolMeat_0025.md | 100 +-- ...omianismonIdolMeatIssueversusJesus_0026.md | 62 +- JWO_06_03_Conclusion_0027.md | 12 +- ...esusMentionBalaaminRevelation2_14__0028.md | 286 +++--- ...ayssavedandIwouldnotdisagree.(R.T._0029.md | 18 +- ...BeTheFigureWhoPermittedFornication_0030.md | 18 +- ...lationofTheMeaningofRevelation2_14_0031.md | 16 +- JWO_07_05_Conclusion_0032.md | 18 +- ...susShareSalvationDoctrinewithPaul__0033.md | 226 ++--- ...hAGlossToSolvetheParableoftheSower_0034.md | 68 +- JWO_08_03_Conclusion_0035.md | 40 +- ...ctrineinRevelationARebuttaltoPaul__0036.md | 102 +-- JWO_09_03_GoatstoJamesChapter2_0038.md | 10 +- ...4_WhyIsCharitySoCentralinGodsWord__0039.md | 32 +- ...tionoftheParableoftheSheepandGoats_0040.md | 108 +-- JWO_09_07_TheGoats_0042.md | 40 +- ...IsStraightFromtheParableoftheSower_0043.md | 44 +- JWO_09_09_Conclusion_0044.md | 20 +- ...ansforExposingPaulasaFalseApostle__0045.md | 64 +- JWO_10_02_TertulliansPointsAboutPaul_0046.md | 102 +-- ...tWereTheChargesofHeresyAgainstPaul_0047.md | 62 +- JWO_10_04_Conclusion_0048.md | 64 +- ...sWritingHisEpistleForATrialofPaul__0049.md | 168 ++-- ...ninAbrahamsLife_JamesandPaulatOdds_0050.md | 100 +-- ...sPaulsErroronAbrahamsJustification_0051.md | 100 +-- ...ationByWorksintheHebrewScriptures__0052.md | 76 +- ...ationByFaithintheHebrewScriptures__0053.md | 10 +- ...Faith_intheSenseGenesisUsedtheWord_0054.md | 30 +- ...thWithoutEnduranceSaves(James1_12)_0055.md | 82 +- ...culesAFaithBasedonMereMentalAssent_0056.md | 54 +- ...queofPaulsIdeaThatTheLawArousesSin_0057.md | 60 +- ...etoBeingtheVictimofPaulsHypocrisy__0058.md | 48 +- ...es3_17onVariances(Inconsistencies)_0059.md | 68 +- ...1_12_JamesFaultsOverbearingRebukes_0060.md | 10 +- ...messRemarksonBoastingAimedforPaul__0061.md | 48 +- JWO_11_14_Conclusion_0062.md | 16 +- ...TheEbioniteRecordsontheTrialofPaul_0063.md | 134 +-- ...eDeadSeaScrollsDepictATrialofPaid__0064.md | 72 +- ...pitetheOne-SidedChargesAgainstThem_0065.md | 10 +- ...bleIsTheEbioniteChargeAgainstPaul__0067.md | 54 +- ...eter_sTestimonyAgainstPaulinaTrial_0068.md | 44 +- ...owActsMirrorstheClementineHomilies_0069.md | 140 +-- ...idityoftheChargesofPeterinHomily17_0070.md | 16 +- ...dmitHeRejectedtheTeachingsofPeter__0071.md | 84 +- ...istlesIdentifyPaulAsAFalseProphet__0072.md | 218 ++--- ...1_WhoistheBenjamiteWolfinProphecy__0073.md | 100 +-- ...kielsWarningAbouttheRaveningWolves_0074.md | 88 +- JWO_14_03_Conclusion_0075.md | 4 +- JWO_14_04_AnotherProphecyAimedAtPaul__0076.md | 12 +- ...ndupMarginalizedToMakeRoomForPaul__0077.md | 132 +-- ...onofSynopticsinModernGospelMessage_0078.md | 70 +- ...Jesus_MessageoftheSermonontheMount_0079.md | 44 +- ...ionbyEmphasizingJohnsGospelAccount_0080.md | 72 +- ...C.S.LewisIsInThePrimarily-PaulCamp_0081.md | 36 +- ...tionWhytheGospelAccountsCameSecond_0082.md | 30 +- ..._CircularLogictoObscureJesus_Words_0083.md | 26 +- ...DispensationalStrategyToAvoidJesus_0084.md | 36 +- ...ricalBackgroundofDispensationalism_0085.md | 92 +- ...asoningInvolvedinDispensationalism_0086.md | 14 +- ...ferencesinPaulsNewCovenantTheology_0087.md | 30 +- ...eConsequencesofDispensationalIdeas_0088.md | 16 +- ...dsAreNoLongerRelevantBecauseofPaul_0089.md | 90 +- JWO_15_14_Conclusion_0090.md | 10 +- ...raditionofJWOandMinimizationofPaul_0091.md | 188 ++-- ....D.)RejectedPaulsSalvationDoctrine_0092.md | 74 +- ...ejectedPaulsPredestinationDoctrine_0093.md | 54 +- ...astedPaulsDoctrineonEatingIdolMeat_0094.md | 26 +- ...illenniaofIgnoringPaul_sTeachings__0095.md | 18 +- ...06_TheEasternOrthodoxChurchandPaul_0096.md | 104 +-- ...NoOneHadTheCorrectSalvationFormula_0097.md | 36 +- ...DoesItMatterIfWeRelyOnlyUponJesus__0098.md | 196 ++-- JWO_17_02_PaulsDifferentMessage_0099.md | 42 +- ...esusAgreeonConfessionwiththeMouth__0100.md | 34 +- JWO_17_04_WhatAboutJohn3_16__0101.md | 16 +- JWO_17_05_JesusPaul_0102.md | 16 +- JWO_17_06_JesusPaul_0103.md | 24 +- JWO_17_07_JesusPaul_0104.md | 82 +- ..._PreachAndTeachFromJesus_WordsOnly_0105.md | 182 ++-- JWO_18_02_Jesus_OurSoleTeacher_0106.md | 184 ++-- ...xpandedApostolic‘Binding_Authority_0107.md | 40 +- ...dingInHeavenOnlyWhenReachedJointly_0108.md | 24 +- ..._ViolatingJWOByHavingASecondMaster_0109.md | 328 +++---- JWO_18_06_FinalThoughts_0110.md | 46 +- JWO_19_01_GreekIssues_0111.md | 156 ++-- JWO_20_01_HowTheCanonWasFormed_0112.md | 494 +++++------ JWO_21_01_BibliographicalReferences_0113.md | 28 +- JWO_21_02_BibliographicalReferences_0114.md | 16 +- JWO_21_03_BibliographicalReferences_0115.md | 6 +- JWO_22_01_Topics_0116.md | 32 +- JesusWordsOnly.md | 6 +- JwoRefs.md | 834 +++++++++--------- JwoVids.md | 4 +- JwoYouTube.md | 13 +- Mark16Ending.md | 164 ++-- NazoreansCommentary.md | 31 + PaulApostleOfTheHeretics.md | 4 +- PaulineEpistlesDetering.md | 4 +- PeshittasCommentary.md | 67 ++ PeterToJames1.md | 164 +--- TitleIndex.md | 12 +- WtNTRWiG1eCommentary.md | 78 ++ YltCommentary.md | 43 + 128 files changed, 4907 insertions(+), 4740 deletions(-) create mode 100644 HealingCommentary.md create mode 100644 NazoreansCommentary.md create mode 100644 PeshittasCommentary.md create mode 100644 WtNTRWiG1eCommentary.md create mode 100644 YltCommentary.md diff --git a/ApostlePaulSimonMagusAndMarcion.md b/ApostlePaulSimonMagusAndMarcion.md index 41d15b6..9cb60f1 100644 --- a/ApostlePaulSimonMagusAndMarcion.md +++ b/ApostlePaulSimonMagusAndMarcion.md @@ -5,18 +5,18 @@ https://timsteppingout.wordpress.com/2016/01/07/the-apostle-paul-simon-magus-and I think the connection between Simon Magus and the Apostle Paul is fairly compelling. In Acts of the Apostles 8, Simon Magus, a baptized -member of the inner circle, tries to buy a seat at the Apostles’ table: +member of the inner circle, tries to buy a seat at the Apostles' table: When the apostles in Jerusalem heard that Samaria had accepted the - word of God, they sent Peter and John to Samaria…When Simon saw that - the Spirit was given at the laying on of the apostles’ hands, he - offered them money ^19 and said, “Give me also this ability so that - everyone on whom I lay my hands may receive the Holy Spirit.” + word of God, they sent Peter and John to Samaria...When Simon saw that + the Spirit was given at the laying on of the apostles' hands, he + offered them money ^19 and said, "Give me also this ability so that + everyone on whom I lay my hands may receive the Holy Spirit." - 20 Peter (Cephas) answered: “May your money perish with you, + 20 Peter (Cephas) answered: "May your money perish with you, because you thought you could buy the gift of God with money. -Compare Peter’s scorn and the money issue with Paul’s description of an +Compare Peter's scorn and the money issue with Paul's description of an event in Galatians 2: James, Cephas^ (Peter) and John, those esteemed as pillars, gave me @@ -24,21 +24,21 @@ event in Galatians 2: grace given to me. They agreed that we should go to the Gentiles, and they to the circumcised. ^10 All they asked was that we should continue to remember the poor, the very thing I had been eager to do - all along… When Cephas came to Antioch, I opposed him to his face, + all along... When Cephas came to Antioch, I opposed him to his face, because he stood condemned Here, we have a rift between Peter and Paul where Paul called into -question Peter’s ideological commitment to Mosaic law. The final word -here was to “remember the poor” – a reference to money exchange of some +question Peter's ideological commitment to Mosaic law. The final word +here was to "remember the poor" - a reference to money exchange of some sort. Are we talking about the same story here, told by 2 different participants? Seems plausible to me. How does Marcion fit in? According to Robert Price, Marcion was the -first person to really use Paul as a foundation for his theology – -Price says Marcion “discovered” Paul’s letter to the Galatians -(Tertullian used the word “finding” in his book “Against Marcion” – -[11]book 4, chapter 3 – I’m up in the air about whether Tertullian -meant he discovered it – I’d have to see the original Latin to get +first person to really use Paul as a foundation for his theology - +Price says Marcion "discovered" Paul's letter to the Galatians +(Tertullian used the word "finding" in his book "Against Marcion" - +[11]book 4, chapter 3 - I'm up in the air about whether Tertullian +meant he discovered it - I'd have to see the original Latin to get better insight). The story of Marcion goes that he was a wealthy shipyard owner who lived in Northern Turkey. He was a prominent member of, and had donated a large sum of money to the Roman church. @@ -46,29 +46,34 @@ After Marcion was deemed a heretic, sometime in the 130s, the church returned that money to him, and ex-communicated him (or whatever the church did at the time). -I think this hypothesis fits – at least tentatively: Marcion invented -Paul, who was in turn originally demonized by some groups in the early +I think this hypothesis fits - at least tentatively: Marcion invented Paul, +who was in turn originally demonized by some groups in the early Christian church, but eventually converted to Simon Magus for the purpose of reintegrating Paul into the canon, notice that in Acts, as -well as a couple epistles, a character named Apollos is introduced as a -man educated in the Greek tradition, hailing from Alexandria. +well as a couple epistles, a character named Apollos is introduced as +a man educated in the Greek tradition, hailing from Alexandria. -In previous posts, I’ve linked Apollos to Philo of Alexandria to create -a plausible link between Philo’s earliest notions of a Judaic messiah +In previous posts, I've linked Apollos to Philo of Alexandria to create +a plausible link between Philo's earliest notions of a Judaic messiah and the eventual historicized Christ. -I think it’s equally as plausible that Apollos in the Pauline texts and +I think it's equally as plausible that Apollos in the Pauline texts and Acts was simply a representation of Apollonius of Tyana, whose life greatly resembles both Jesus Christ and Paul. I think the great link here, to get from Paul to the proto-orthodoxy -is the Valentinians. It’s well-known that the Valentinians did not +is the Valentinians. It's well-known that the Valentinians did not secede from the church; rather, they remained in the church, on the lookout for people who were ready to receive gnosis. The Valentinians were fond of Paul (and claimed Valentinus received instruction from -Paul’s disciple Theudas, as well as revelation from Jesus). The +Paul's disciple Theudas, as well as revelation from Jesus). The Valentinians were also fond of the Johannine texts, which probably originated in Western Turkey. Who lives in Western Turkey? Polycarp. All signs point back to Polycarp, whose disciple was Irenaeus, who in 180 was quite zealous to deem Marcion and Valentinus as heretics. +--- + +Editor's Note: "remember the poor" may refer to as "remember the Poor" +would refer to [[EbioniteChristianity]]. The Greek NT texts were written +in all captial letters, without punctuation. \ No newline at end of file diff --git a/BnaiAmenEbionites.md b/BnaiAmenEbionites.md index 6550b9c..751fd1a 100644 --- a/BnaiAmenEbionites.md +++ b/BnaiAmenEbionites.md @@ -293,7 +293,7 @@ used by modern Christianity. The few preserved quotes of Yeshu (Jesus) that survive in them radically reorientate the true believer toward the true role and teachings of Yeshua. -*Copyright © 1999-2016. The Nazarenes of Mount Carmel.* +*Copyright C 1999-2016. The Nazarenes of Mount Carmel.* ### References diff --git a/GospelOfThomas1.md b/GospelOfThomas1.md index a38fbc5..c6ca13e 100644 --- a/GospelOfThomas1.md +++ b/GospelOfThomas1.md @@ -1,234 +1,234 @@ Parent: [[GospelOfThomas]] -## Gospel of Thomas +== Gospel of Thomas \nhttps://www.sacred-texts.com/chr/thomas_one.tsv\n -**[1](https://www.earlychristianwritings.com/thomas/gospelthomas1.html)** And He said, "Whoever finds the interpretation of these sayings will not experience death." +**[1](https://www.earlychristianwritings.com/thomas/gospelthomas1.html)** And He said, "Whoever finds the interpretation of these sayings will not experience death." -**[2](https://www.earlychristianwritings.com/thomas/gospelthomas2.html)** Jesus said, "Let him who seeks continue seeking until he finds. When he finds, he will become troubled. When he becomes troubled, he will be astonished, and he will rule over the All." +**[2](https://www.earlychristianwritings.com/thomas/gospelthomas2.html)** Jesus said, "Let him who seeks continue seeking until he finds. When he finds, he will become troubled. When he becomes troubled, he will be astonished, and he will rule over the All." -**[3](https://www.earlychristianwritings.com/thomas/gospelthomas3.html)** Jesus said, "If those who lead you say, 'See, the Kingdom is in the sky,' then the birds of the sky will precede you. If they say to you, 'It is in the sea,' then the fish will precede you. Rather, the Kingdom is inside of you, and it is outside of you. When you come to know yourselves, then you will become known, and you will realize that it is you who are the sons of the living Father. But if you will not know yourselves, you dwell in poverty and it is you who are that poverty." +**[3](https://www.earlychristianwritings.com/thomas/gospelthomas3.html)** Jesus said, "If those who lead you say, 'See, the Kingdom is in the sky,' then the birds of the sky will precede you. If they say to you, 'It is in the sea,' then the fish will precede you. Rather, the Kingdom is inside of you, and it is outside of you. When you come to know yourselves, then you will become known, and you will realize that it is you who are the sons of the living Father. But if you will not know yourselves, you dwell in poverty and it is you who are that poverty." -**[4](https://www.earlychristianwritings.com/thomas/gospelthomas4.html)** Jesus said, "The man old in days will not hesitate to ask a small child seven days old about the place of life, and he will live. For many who are first will become last, and they will become one and the same." +**[4](https://www.earlychristianwritings.com/thomas/gospelthomas4.html)** Jesus said, "The man old in days will not hesitate to ask a small child seven days old about the place of life, and he will live. For many who are first will become last, and they will become one and the same." -**[5](https://www.earlychristianwritings.com/thomas/gospelthomas5.html)** Jesus said, "Recognize what is in your sight, and that which is hidden from you will become plain to you. For there is nothing hidden which will not become manifest." +**[5](https://www.earlychristianwritings.com/thomas/gospelthomas5.html)** Jesus said, "Recognize what is in your sight, and that which is hidden from you will become plain to you. For there is nothing hidden which will not become manifest." -**[6](https://www.earlychristianwritings.com/thomas/gospelthomas6.html)** His disciples questioned Him and said to Him, "Do you want us to fast? How shall we pray? Shall we give alms? What diet shall we observe?" Jesus said, "Do not tell lies, and do not do what you hate, for all things are plain in the sight of Heaven. For nothing hidden will not become manifest, and nothing covered will remain without being uncovered." +**[6](https://www.earlychristianwritings.com/thomas/gospelthomas6.html)** His disciples questioned Him and said to Him, "Do you want us to fast? How shall we pray? Shall we give alms? What diet shall we observe?" Jesus said, "Do not tell lies, and do not do what you hate, for all things are plain in the sight of Heaven. For nothing hidden will not become manifest, and nothing covered will remain without being uncovered." -**[7](https://www.earlychristianwritings.com/thomas/gospelthomas7.html)** Jesus said, "Blessed is the lion which becomes man when consumed by man; and cursed is the man whom the lion consumes, and the lion becomes man." +**[7](https://www.earlychristianwritings.com/thomas/gospelthomas7.html)** Jesus said, "Blessed is the lion which becomes man when consumed by man; and cursed is the man whom the lion consumes, and the lion becomes man." -**[8](https://www.earlychristianwritings.com/thomas/gospelthomas8.html)** And He said, "The Kingdom is like a wise fisherman who cast his net into the sea and drew it up from the sea full of small fish. Among them the wise fisherman found a fine large fish. He threw all the small fish back into the sea and chose the large fish without difficulty. Whoever has ears to hear, let him hear." +**[8](https://www.earlychristianwritings.com/thomas/gospelthomas8.html)** And He said, "The Kingdom is like a wise fisherman who cast his net into the sea and drew it up from the sea full of small fish. Among them the wise fisherman found a fine large fish. He threw all the small fish back into the sea and chose the large fish without difficulty. Whoever has ears to hear, let him hear." -**[9](https://www.earlychristianwritings.com/thomas/gospelthomas9.html)** Jesus said, "Now the sower went out, took a handful (of seeds), and scattered them. Some fell on the road; the birds came and gathered them up. Others fell on the rock, did not take root in the soil, and did not produce ears. And others fell on thorns; they choked the seed(s) and worms ate them. And others fell on the good soil and produced good fruit: it bore sixty per measure and a hundred and twenty per measure." +**[9](https://www.earlychristianwritings.com/thomas/gospelthomas9.html)** Jesus said, "Now the sower went out, took a handful (of seeds), and scattered them. Some fell on the road; the birds came and gathered them up. Others fell on the rock, did not take root in the soil, and did not produce ears. And others fell on thorns; they choked the seed(s) and worms ate them. And others fell on the good soil and produced good fruit: it bore sixty per measure and a hundred and twenty per measure." -**[10](https://www.earlychristianwritings.com/thomas/gospelthomas10.html)** Jesus said, "I have cast fire upon the world, and see, I am guarding it until it blazes." +**[10](https://www.earlychristianwritings.com/thomas/gospelthomas10.html)** Jesus said, "I have cast fire upon the world, and see, I am guarding it until it blazes." -**[11](https://www.earlychristianwritings.com/thomas/gospelthomas11.html)** Jesus said, "This heaven will pass away, and the one above it will pass away. The dead are not alive, and the living will not die. In the days when you consumed what is dead, you made it what is alive. When you come to dwell in the light, what will you do? On the day when you were one you became two. But when you become two, what will you do?" +**[11](https://www.earlychristianwritings.com/thomas/gospelthomas11.html)** Jesus said, "This heaven will pass away, and the one above it will pass away. The dead are not alive, and the living will not die. In the days when you consumed what is dead, you made it what is alive. When you come to dwell in the light, what will you do? On the day when you were one you became two. But when you become two, what will you do?" -**[12](https://www.earlychristianwritings.com/thomas/gospelthomas12.html)** The disciples said to Jesus, "We know that You will depart from us. Who is to be our leader?" Jesus said to them, "Wherever you are, you are to go to James the righteous, for whose sake heaven and earth came into being." +**[12](https://www.earlychristianwritings.com/thomas/gospelthomas12.html)** The disciples said to Jesus, "We know that You will depart from us. Who is to be our leader?" Jesus said to them, "Wherever you are, you are to go to James the righteous, for whose sake heaven and earth came into being." -**[13](https://www.earlychristianwritings.com/thomas/gospelthomas13.html)** Jesus said to His disciples, "Compare me to someone and tell Me whom I am like." Simon Peter said to Him, "You are like a righteous angel." Matthew said to Him, "You are like a wise philosopher." Thomas said to Him, "Master, my mouth is wholly incapable of saying whom You are like." Jesus said, "I am not your master. Because you have drunk, you have become intoxicated by the bubbling spring which I have measured out." And He took him and withdrew and told him three things. When Thomas returned to his companions, they asked him, "What did Jesus say to you?" Thomas said to them, "If I tell you one of the things which he told me, you will pick up stones and throw them at me; a fire will come out of the stones and burn you up." +**[13](https://www.earlychristianwritings.com/thomas/gospelthomas13.html)** Jesus said to His disciples, "Compare me to someone and tell Me whom I am like." Simon Peter said to Him, "You are like a righteous angel." Matthew said to Him, "You are like a wise philosopher." Thomas said to Him, "Master, my mouth is wholly incapable of saying whom You are like." Jesus said, "I am not your master. Because you have drunk, you have become intoxicated by the bubbling spring which I have measured out." And He took him and withdrew and told him three things. When Thomas returned to his companions, they asked him, "What did Jesus say to you?" Thomas said to them, "If I tell you one of the things which he told me, you will pick up stones and throw them at me; a fire will come out of the stones and burn you up." -**[14](https://www.earlychristianwritings.com/thomas/gospelthomas14.html)** Jesus said to them, "If you fast, you will give rise to sin for yourselves; and if you pray, you will be condemned; and if you give alms, you will do harm to your spirits. When you go into any land and walk about in the districts, if they receive you, eat what they will set before you, and heal the sick among them. For what goes into your mouth will not defile you, but that which issues from your mouth - it is that which will defile you." +**[14](https://www.earlychristianwritings.com/thomas/gospelthomas14.html)** Jesus said to them, "If you fast, you will give rise to sin for yourselves; and if you pray, you will be condemned; and if you give alms, you will do harm to your spirits. When you go into any land and walk about in the districts, if they receive you, eat what they will set before you, and heal the sick among them. For what goes into your mouth will not defile you, but that which issues from your mouth - it is that which will defile you." -**[15](https://www.earlychristianwritings.com/thomas/gospelthomas15.html)** Jesus said, "When you see one who was not born of woman, prostrate yourselves on your faces and worship him. That one is your Father." +**[15](https://www.earlychristianwritings.com/thomas/gospelthomas15.html)** Jesus said, "When you see one who was not born of woman, prostrate yourselves on your faces and worship him. That one is your Father." -**[16](https://www.earlychristianwritings.com/thomas/gospelthomas16.html)** Jesus said, "Men think, perhaps, that it is peace which I have come to cast upon the world. They do not know that it is dissension which I have come to cast upon the earth: fire, sword, and war. For there will be five in a house: three will be against two, and two against three, the father against the son, and the son against the father. And they will stand solitary." +**[16](https://www.earlychristianwritings.com/thomas/gospelthomas16.html)** Jesus said, "Men think, perhaps, that it is peace which I have come to cast upon the world. They do not know that it is dissension which I have come to cast upon the earth: fire, sword, and war. For there will be five in a house: three will be against two, and two against three, the father against the son, and the son against the father. And they will stand solitary." -**[17](https://www.earlychristianwritings.com/thomas/gospelthomas17.html)** Jesus said, "I shall give you what no eye has seen and what no ear has heard and what no hand has touched and what has never occurred to the human mind." +**[17](https://www.earlychristianwritings.com/thomas/gospelthomas17.html)** Jesus said, "I shall give you what no eye has seen and what no ear has heard and what no hand has touched and what has never occurred to the human mind." -**[18](https://www.earlychristianwritings.com/thomas/gospelthomas18.html)** The disciples said to Jesus, "Tell us how our end will be." Jesus said, "Have you discovered, then, the beginning, that you look for the end? For where the beginning is, there will the end be. Blessed is he who will take his place in the beginning; he will know the end and will not experience death." +**[18](https://www.earlychristianwritings.com/thomas/gospelthomas18.html)** The disciples said to Jesus, "Tell us how our end will be." Jesus said, "Have you discovered, then, the beginning, that you look for the end? For where the beginning is, there will the end be. Blessed is he who will take his place in the beginning; he will know the end and will not experience death." **[19](https://www.earlychristianwritings.com/thomas/gospelthomas19.html)** Jesus said, "Blessed is he who came into being before he came into being. If you become My disciples and listen to My words, these stones will minister to you. For there are five trees for you in Paradise which remain undisturbed summer and winter and whose leaves do not fall. Whoever becomes acquainted with them will not experience death." -**[20](https://www.earlychristianwritings.com/thomas/gospelthomas20.html)** The disciples said to Jesus, "Tell us what the Kingdom of Heaven is like." He said to them, "It is like a mustard seed, the smallest of all seeds. But when it falls on tilled soil, it produces a great plant and becomes a shelter for birds of the sky." +**[20](https://www.earlychristianwritings.com/thomas/gospelthomas20.html)** The disciples said to Jesus, "Tell us what the Kingdom of Heaven is like." He said to them, "It is like a mustard seed, the smallest of all seeds. But when it falls on tilled soil, it produces a great plant and becomes a shelter for birds of the sky." -**[21](https://www.earlychristianwritings.com/thomas/gospelthomas21.html)** Mary said to Jesus, "Whom are Your disciples like?" He said, "They are like children who have settled in a field which is not theirs. When the owners of the field come, they will say, 'Let us have back our field.' They (will) undress in their presence in order to let them have back their field and give it back to them. Therefore I say to you, if the owner of a house knows that the thief is coming, he will begin his vigil before he comes and will not let him into his house of his domain to carry away his goods. You, then, be on your guard against the world. Arm yourselves with great strength lest the robbers find a way to come to you, for the difficulty which you expect will (surely) materialize. Let there be among you a man of understanding. When the grain ripened, he came quickly with his sickle in his hand and reaped it. Whoever has ears to hear, let him hear." +**[21](https://www.earlychristianwritings.com/thomas/gospelthomas21.html)** Mary said to Jesus, "Whom are Your disciples like?" He said, "They are like children who have settled in a field which is not theirs. When the owners of the field come, they will say, 'Let us have back our field.' They (will) undress in their presence in order to let them have back their field and give it back to them. Therefore I say to you, if the owner of a house knows that the thief is coming, he will begin his vigil before he comes and will not let him into his house of his domain to carry away his goods. You, then, be on your guard against the world. Arm yourselves with great strength lest the robbers find a way to come to you, for the difficulty which you expect will (surely) materialize. Let there be among you a man of understanding. When the grain ripened, he came quickly with his sickle in his hand and reaped it. Whoever has ears to hear, let him hear." -**[22](https://www.earlychristianwritings.com/thomas/gospelthomas22.html)** Jesus saw infants being suckled. He said to His disciples, "These infants being suckled are like those who enter the Kingdom." They said to Him, "Shall we then, as children, enter the Kingdom?" Jesus said to them, "When you make the two one, and when you make the inside like the outside and the outside like the inside, and the above like the below, and when you make the male and the female one and the same, so that the male not be male nor the female female; and when you fashion eyes in the place of an eye, and a hand in place of a hand, and a foot in place of a foot, and a likeness in place of a likeness; then will you enter [the Kingdom]." +**[22](https://www.earlychristianwritings.com/thomas/gospelthomas22.html)** Jesus saw infants being suckled. He said to His disciples, "These infants being suckled are like those who enter the Kingdom." They said to Him, "Shall we then, as children, enter the Kingdom?" Jesus said to them, "When you make the two one, and when you make the inside like the outside and the outside like the inside, and the above like the below, and when you make the male and the female one and the same, so that the male not be male nor the female female; and when you fashion eyes in the place of an eye, and a hand in place of a hand, and a foot in place of a foot, and a likeness in place of a likeness; then will you enter [the Kingdom]." -**[23](https://www.earlychristianwritings.com/thomas/gospelthomas23.html)** Jesus said, "I shall choose you, one out of a thousand, and two out of ten thousand, and they shall stand as a single one." +**[23](https://www.earlychristianwritings.com/thomas/gospelthomas23.html)** Jesus said, "I shall choose you, one out of a thousand, and two out of ten thousand, and they shall stand as a single one." -**[24](https://www.earlychristianwritings.com/thomas/gospelthomas24.html)** His disciples said to Him, "Show us the place where You are, since it is necessary for us to seek it." He said to them, "Whoever has ears, let him hear. There is light within a man of light, and he (or "it") lights up the whole world. If he (or "it") does not shine, he (or "it") is darkness." +**[24](https://www.earlychristianwritings.com/thomas/gospelthomas24.html)** His disciples said to Him, "Show us the place where You are, since it is necessary for us to seek it." He said to them, "Whoever has ears, let him hear. There is light within a man of light, and he (or "it") lights up the whole world. If he (or "it") does not shine, he (or "it") is darkness." -**[25](https://www.earlychristianwritings.com/thomas/gospelthomas25.html)** Jesus said, "Love your brother like your soul, guard him like the pupil of your eye." +**[25](https://www.earlychristianwritings.com/thomas/gospelthomas25.html)** Jesus said, "Love your brother like your soul, guard him like the pupil of your eye." -**[26](https://www.earlychristianwritings.com/thomas/gospelthomas26.html)** Jesus said, "You see the mote in your brothers eye, but you do not see the beam in your own eye. When you cast the beam out of your own eye, then you will see clearly to cast the mote from your brother's eye." +**[26](https://www.earlychristianwritings.com/thomas/gospelthomas26.html)** Jesus said, "You see the mote in your brothers eye, but you do not see the beam in your own eye. When you cast the beam out of your own eye, then you will see clearly to cast the mote from your brother's eye." -**[27](https://www.earlychristianwritings.com/thomas/gospelthomas27.html)** [Jesus said,] "If you do not fast as regards the world, you will not find the Kingdom. If you do not observe the Sabbath as a Sabbath, you will not see the Father." +**[27](https://www.earlychristianwritings.com/thomas/gospelthomas27.html)** [Jesus said,] "If you do not fast as regards the world, you will not find the Kingdom. If you do not observe the Sabbath as a Sabbath, you will not see the Father." -**[28](https://www.earlychristianwritings.com/thomas/gospelthomas28.html)** Jesus said, "I took my place in the midst of the world, and I appeared to them in the flesh. I found all of them intoxicated; I found none of them thirsty. And My soul became afflicted for the sons of men, because they are blind in their hearts and do not have sight; for empty they came into the world, and empty too they seek to leave the world. But for the moment they are intoxicated. When they shake off their wine, then they will repent." +**[28](https://www.earlychristianwritings.com/thomas/gospelthomas28.html)** Jesus said, "I took my place in the midst of the world, and I appeared to them in the flesh. I found all of them intoxicated; I found none of them thirsty. And My soul became afflicted for the sons of men, because they are blind in their hearts and do not have sight; for empty they came into the world, and empty too they seek to leave the world. But for the moment they are intoxicated. When they shake off their wine, then they will repent." -**[29](https://www.earlychristianwritings.com/thomas/gospelthomas29.html)** Jesus said, "If the flesh came into being because of spirit, it is a wonder. But if spirit came into being because of the body, it is a wonder of wonders. Indeed, I am amazed at how this great wealth has made its home in this poverty." +**[29](https://www.earlychristianwritings.com/thomas/gospelthomas29.html)** Jesus said, "If the flesh came into being because of spirit, it is a wonder. But if spirit came into being because of the body, it is a wonder of wonders. Indeed, I am amazed at how this great wealth has made its home in this poverty." -**[30](https://www.earlychristianwritings.com/thomas/gospelthomas30.html)** Jesus said, "Where there are three gods, they are gods. Where there are two or one, I am with him." +**[30](https://www.earlychristianwritings.com/thomas/gospelthomas30.html)** Jesus said, "Where there are three gods, they are gods. Where there are two or one, I am with him." -**[31](https://www.earlychristianwritings.com/thomas/gospelthomas31.html)** Jesus said, "No prophet is accepted in his own village; no physician heals those who know him." +**[31](https://www.earlychristianwritings.com/thomas/gospelthomas31.html)** Jesus said, "No prophet is accepted in his own village; no physician heals those who know him." -**[32](https://www.earlychristianwritings.com/thomas/gospelthomas32.html)** Jesus said, "A city being built on a high mountain and fortified cannot fall, nor can it be hidden." +**[32](https://www.earlychristianwritings.com/thomas/gospelthomas32.html)** Jesus said, "A city being built on a high mountain and fortified cannot fall, nor can it be hidden." -**[33](https://www.earlychristianwritings.com/thomas/gospelthomas33.html)** Jesus said, "Preach from your housetops that which you will hear in your ear {(and) in the other ear}. For no one lights a lamp and puts it under a bushel, nor does he put it in a hidden place, but rather he sets it on a lampstand so that everyone who enters and leaves will see its light." +**[33](https://www.earlychristianwritings.com/thomas/gospelthomas33.html)** Jesus said, "Preach from your housetops that which you will hear in your ear {(and) in the other ear}. For no one lights a lamp and puts it under a bushel, nor does he put it in a hidden place, but rather he sets it on a lampstand so that everyone who enters and leaves will see its light." -**[34](https://www.earlychristianwritings.com/thomas/gospelthomas34.html)** Jesus said, "If a blind man leads a blind man, they will both fall into a pit." +**[34](https://www.earlychristianwritings.com/thomas/gospelthomas34.html)** Jesus said, "If a blind man leads a blind man, they will both fall into a pit." -**[35](https://www.earlychristianwritings.com/thomas/gospelthomas35.html)** Jesus said, "It is not possible for anyone to enter the house of a strong man and take it by force unless he binds his hands; then he will (be able to) ransack his house." +**[35](https://www.earlychristianwritings.com/thomas/gospelthomas35.html)** Jesus said, "It is not possible for anyone to enter the house of a strong man and take it by force unless he binds his hands; then he will (be able to) ransack his house." -**[36](https://www.earlychristianwritings.com/thomas/gospelthomas36.html)** Jesus said, "Do not be concerned from morning until evening and from evening until morning about what you will wear." +**[36](https://www.earlychristianwritings.com/thomas/gospelthomas36.html)** Jesus said, "Do not be concerned from morning until evening and from evening until morning about what you will wear." -**[37](https://www.earlychristianwritings.com/thomas/gospelthomas37.html)** His disciples said, "When will You become revealed to us and when shall we see You?" Jesus said, "When you disrobe without being ashamed and take up your garments and place them under your feet like little children and tread on them, then [will you see] the Son of the Living One, and you will not be afraid" +**[37](https://www.earlychristianwritings.com/thomas/gospelthomas37.html)** His disciples said, "When will You become revealed to us and when shall we see You?" Jesus said, "When you disrobe without being ashamed and take up your garments and place them under your feet like little children and tread on them, then [will you see] the Son of the Living One, and you will not be afraid" -**[38](https://www.earlychristianwritings.com/thomas/gospelthomas38.html)** Jesus said, "Many times have you desired to hear these words which I am saying to you, and you have no one else to hear them from. There will be days when you look for Me and will not find Me." +**[38](https://www.earlychristianwritings.com/thomas/gospelthomas38.html)** Jesus said, "Many times have you desired to hear these words which I am saying to you, and you have no one else to hear them from. There will be days when you look for Me and will not find Me." -**[39](https://www.earlychristianwritings.com/thomas/gospelthomas39.html)** Jesus said, "The Pharisees and the scribes have taken the keys of Knowledge and hidden them. They themselves have not entered, nor have they allowed to enter those who wish to. You, however, be as wise as serpents and as innocent as doves." +**[39](https://www.earlychristianwritings.com/thomas/gospelthomas39.html)** Jesus said, "The Pharisees and the scribes have taken the keys of Knowledge and hidden them. They themselves have not entered, nor have they allowed to enter those who wish to. You, however, be as wise as serpents and as innocent as doves." -**[40](https://www.earlychristianwritings.com/thomas/gospelthomas40.html)** Jesus said, "A grapevine has been planted outside of the Father, but being unsound, it will be pulled up by its roots and destroyed." +**[40](https://www.earlychristianwritings.com/thomas/gospelthomas40.html)** Jesus said, "A grapevine has been planted outside of the Father, but being unsound, it will be pulled up by its roots and destroyed." -**[41](https://www.earlychristianwritings.com/thomas/gospelthomas41.html)** Jesus said, "Whoever has something in his hand will receive more, and whoever has nothing will be deprived of even the little he has." +**[41](https://www.earlychristianwritings.com/thomas/gospelthomas41.html)** Jesus said, "Whoever has something in his hand will receive more, and whoever has nothing will be deprived of even the little he has." -**[42](https://www.earlychristianwritings.com/thomas/gospelthomas42.html)** Jesus said, "Become passers-by." +**[42](https://www.earlychristianwritings.com/thomas/gospelthomas42.html)** Jesus said, "Become passers-by." -**[43](https://www.earlychristianwritings.com/thomas/gospelthomas43.html)** His disciples said to him, "Who are You, that You should say these things to us?" [Jesus said to them,] "You do not realize who I am from what I say to you, but you have become like the Jews, for they (either) love the tree and hate its fruit or love the fruit and hate the tree." +**[43](https://www.earlychristianwritings.com/thomas/gospelthomas43.html)** His disciples said to him, "Who are You, that You should say these things to us?" [Jesus said to them,] "You do not realize who I am from what I say to you, but you have become like the Jews, for they (either) love the tree and hate its fruit or love the fruit and hate the tree." -**[44](https://www.earlychristianwritings.com/thomas/gospelthomas44.html)** Jesus said, "Whoever blasphemes against the Father will be forgiven, and whoever blasphemes against the Son will be forgiven, but whoever blasphemes against the Holy Spirit will not be forgiven either on earth or in heaven." +**[44](https://www.earlychristianwritings.com/thomas/gospelthomas44.html)** Jesus said, "Whoever blasphemes against the Father will be forgiven, and whoever blasphemes against the Son will be forgiven, but whoever blasphemes against the Holy Spirit will not be forgiven either on earth or in heaven." -**[45](https://www.earlychristianwritings.com/thomas/gospelthomas45.html)** Jesus said, "Grapes are not harvested from thorns, nor are figs gathered from thistles, for they do not produce fruit. A good man brings forth good from his storehouse; an evil man brings forth evil things from his evil storehouse, which is in his heart, and says evil things. For out of the abundance of the heart he brings forth evil things." +**[45](https://www.earlychristianwritings.com/thomas/gospelthomas45.html)** Jesus said, "Grapes are not harvested from thorns, nor are figs gathered from thistles, for they do not produce fruit. A good man brings forth good from his storehouse; an evil man brings forth evil things from his evil storehouse, which is in his heart, and says evil things. For out of the abundance of the heart he brings forth evil things." -**[46](https://www.earlychristianwritings.com/thomas/gospelthomas46.html)** Jesus said, "Among those born of women, from Adam until John the Baptist, there is no one so superior to John the Baptist that his eyes should not be lowered (before him). Yet I have said whichever one of you comes to be a child will be acquainted with the Kingdom and will become superior to John." +**[46](https://www.earlychristianwritings.com/thomas/gospelthomas46.html)** Jesus said, "Among those born of women, from Adam until John the Baptist, there is no one so superior to John the Baptist that his eyes should not be lowered (before him). Yet I have said whichever one of you comes to be a child will be acquainted with the Kingdom and will become superior to John." -**[47](https://www.earlychristianwritings.com/thomas/gospelthomas47.html)** Jesus said, "It is impossible for a man to mount two horses or to stretch two bows. And it is impossible for a servant to serve two masters; otherwise he will honor the one and treat the other contemptuously. No man drinks old wine and immediately desires to drink new wine. And new wine is not put into old wineskins, lest they burst; nor is old wine put into a new wineskin, lest it spoil it. An old patch is not sewn onto a new garment, because a tear would result." +**[47](https://www.earlychristianwritings.com/thomas/gospelthomas47.html)** Jesus said, "It is impossible for a man to mount two horses or to stretch two bows. And it is impossible for a servant to serve two masters; otherwise he will honor the one and treat the other contemptuously. No man drinks old wine and immediately desires to drink new wine. And new wine is not put into old wineskins, lest they burst; nor is old wine put into a new wineskin, lest it spoil it. An old patch is not sewn onto a new garment, because a tear would result." -**[48](https://www.earlychristianwritings.com/thomas/gospelthomas48.html)** Jesus said, "If two make peace with each other in this one house, they will say to the mountain, 'Move Away,' and it will move away." +**[48](https://www.earlychristianwritings.com/thomas/gospelthomas48.html)** Jesus said, "If two make peace with each other in this one house, they will say to the mountain, 'Move Away,' and it will move away." -**[49](https://www.earlychristianwritings.com/thomas/gospelthomas49.html)** Jesus said, "Blessed are the solitary and elect, for you will find the Kingdom. For you are from it, and to it you will return." +**[49](https://www.earlychristianwritings.com/thomas/gospelthomas49.html)** Jesus said, "Blessed are the solitary and elect, for you will find the Kingdom. For you are from it, and to it you will return." -**[50](https://www.earlychristianwritings.com/thomas/gospelthomas50.html)** Jesus said, "If they say to you, 'Where did you come from?', say to them, 'We came from the light, the place where the light came into being on its own accord and established [itself] and became manifest through their image.' If they say to you, 'Is it you?', say, 'We are its children, we are the elect of the Living Father.' If they ask you, 'What is the sign of your father in you?', say to them, 'It is movement and repose.'" +**[50](https://www.earlychristianwritings.com/thomas/gospelthomas50.html)** Jesus said, "If they say to you, 'Where did you come from?', say to them, 'We came from the light, the place where the light came into being on its own accord and established [itself] and became manifest through their image.' If they say to you, 'Is it you?', say, 'We are its children, we are the elect of the Living Father.' If they ask you, 'What is the sign of your father in you?', say to them, 'It is movement and repose.'" -**[51](https://www.earlychristianwritings.com/thomas/gospelthomas51.html)** His disciples said to Him, "When will the repose of the dead come about, and when will the new world come?" He said to them, "What you look forward to has already come, but you do not recognize it." +**[51](https://www.earlychristianwritings.com/thomas/gospelthomas51.html)** His disciples said to Him, "When will the repose of the dead come about, and when will the new world come?" He said to them, "What you look forward to has already come, but you do not recognize it." -**[52](https://www.earlychristianwritings.com/thomas/gospelthomas52.html)** His disciples said to Him, "Twenty-four prophets spoke in Israel, and all of them spoke in You." He said to them, "You have omitted the one living in your presence and have spoken (only) of the dead." +**[52](https://www.earlychristianwritings.com/thomas/gospelthomas52.html)** His disciples said to Him, "Twenty-four prophets spoke in Israel, and all of them spoke in You." He said to them, "You have omitted the one living in your presence and have spoken (only) of the dead." -**[53](https://www.earlychristianwritings.com/thomas/gospelthomas53.html)** His disciples said to Him, "Is circumcision beneficial or not?" He said to them, "If it were beneficial, their father would beget them already circumcised from their mother. Rather, the true circumcision in spirit has become completely profitable." +**[53](https://www.earlychristianwritings.com/thomas/gospelthomas53.html)** His disciples said to Him, "Is circumcision beneficial or not?" He said to them, "If it were beneficial, their father would beget them already circumcised from their mother. Rather, the true circumcision in spirit has become completely profitable." -**[54](https://www.earlychristianwritings.com/thomas/gospelthomas54.html)** Jesus said, "Blessed are the poor, for yours is the Kingdom of Heaven." +**[54](https://www.earlychristianwritings.com/thomas/gospelthomas54.html)** Jesus said, "Blessed are the poor, for yours is the Kingdom of Heaven." -**[55](https://www.earlychristianwritings.com/thomas/gospelthomas55.html)** Jesus said, "Whoever does not hate his father and his mother cannot become a disciple to Me. And whoever does not hate his brothers and sisters and take up his cross in My way will not be worthy of Me." +**[55](https://www.earlychristianwritings.com/thomas/gospelthomas55.html)** Jesus said, "Whoever does not hate his father and his mother cannot become a disciple to Me. And whoever does not hate his brothers and sisters and take up his cross in My way will not be worthy of Me." -**[56](https://www.earlychristianwritings.com/thomas/gospelthomas56.html)** Jesus said, "Whoever has come to understand the world has found (only) a corpse, and whoever has found a corpse is superior to the world." +**[56](https://www.earlychristianwritings.com/thomas/gospelthomas56.html)** Jesus said, "Whoever has come to understand the world has found (only) a corpse, and whoever has found a corpse is superior to the world." -**[57](https://www.earlychristianwritings.com/thomas/gospelthomas57.html)** Jesus said, "The Kingdom of the Father is like a man who had [good] seed. His enemy came by night and sowed weeds among the good seed. The man did not allow them to pull up the weeds; he said to them, 'I am afraid that you will go intending to pull up the weeds and pull up the wheat along with them.' For on the day of the harvest the weeds will be plainly visible, and they will be pulled up and burned." +**[57](https://www.earlychristianwritings.com/thomas/gospelthomas57.html)** Jesus said, "The Kingdom of the Father is like a man who had [good] seed. His enemy came by night and sowed weeds among the good seed. The man did not allow them to pull up the weeds; he said to them, 'I am afraid that you will go intending to pull up the weeds and pull up the wheat along with them.' For on the day of the harvest the weeds will be plainly visible, and they will be pulled up and burned." -**[58](https://www.earlychristianwritings.com/thomas/gospelthomas58.html)** Jesus said, "Blessed is the man who has suffered and found life." +**[58](https://www.earlychristianwritings.com/thomas/gospelthomas58.html)** Jesus said, "Blessed is the man who has suffered and found life." -**[59](https://www.earlychristianwritings.com/thomas/gospelthomas59.html)** Jesus said, "Take heed of the Living One while you are alive, lest you die and seek to see Him and be unable to do so." +**[59](https://www.earlychristianwritings.com/thomas/gospelthomas59.html)** Jesus said, "Take heed of the Living One while you are alive, lest you die and seek to see Him and be unable to do so." -**[60](https://www.earlychristianwritings.com/thomas/gospelthomas60.html)** [They saw] a Samaritan carrying a lamb on his way to Judea. He said to his disciples, "(Why does) that man (carry) the lamb around?" They said to him, "So that he may kill it and eat it." He said to them, "While it is alive, he will not eat it, but only when he has killed it and it has become a corpse." They said to him, "He cannot do so otherwise." He said to them, "You too, look for a place for yourself within the Repose, lest you become a corpse and be eaten." +**[60](https://www.earlychristianwritings.com/thomas/gospelthomas60.html)** [They saw] a Samaritan carrying a lamb on his way to Judea. He said to his disciples, "(Why does) that man (carry) the lamb around?" They said to him, "So that he may kill it and eat it." He said to them, "While it is alive, he will not eat it, but only when he has killed it and it has become a corpse." They said to him, "He cannot do so otherwise." He said to them, "You too, look for a place for yourself within the Repose, lest you become a corpse and be eaten." -**[61](https://www.earlychristianwritings.com/thomas/gospelthomas61.html)** Jesus said, "Two will rest on a bed: the one will die, and other will live." Salome said to him, "Who are You, man, that You, as though from the One, have come up on my couch and eaten from my table?" Jesus said to her, "I am He who exists from the Undivided. I was given some of the things of my Father." [Salome said,] "I am Your disciple." [Jesus said to her,] "Therefore I say, if he is [undivided], he will be filled with light, but if he is divided, he will be filled with darkness." +**[61](https://www.earlychristianwritings.com/thomas/gospelthomas61.html)** Jesus said, "Two will rest on a bed: the one will die, and other will live." Salome said to him, "Who are You, man, that You, as though from the One, have come up on my couch and eaten from my table?" Jesus said to her, "I am He who exists from the Undivided. I was given some of the things of my Father." [Salome said,] "I am Your disciple." [Jesus said to her,] "Therefore I say, if he is [undivided], he will be filled with light, but if he is divided, he will be filled with darkness." -**[62](https://www.earlychristianwritings.com/thomas/gospelthomas62.html)** Jesus said, "It is to those [who are worthy of My] mysteries that I tell My mysteries. Do not let your left hand know what your right hand is doing." +**[62](https://www.earlychristianwritings.com/thomas/gospelthomas62.html)** Jesus said, "It is to those [who are worthy of My] mysteries that I tell My mysteries. Do not let your left hand know what your right hand is doing." -**[63](https://www.earlychristianwritings.com/thomas/gospelthomas63.html)** Jesus said, "There was a rich man who had much money. He said, 'I shall put my money to use so that I may sow, reap, plant, and fill my storehouse with produce, with the result that I shall lack nothing. Such were his intentions, but that same night he died. Let him who has ears hear." +**[63](https://www.earlychristianwritings.com/thomas/gospelthomas63.html)** Jesus said, "There was a rich man who had much money. He said, 'I shall put my money to use so that I may sow, reap, plant, and fill my storehouse with produce, with the result that I shall lack nothing. Such were his intentions, but that same night he died. Let him who has ears hear." -**[64](https://www.earlychristianwritings.com/thomas/gospelthomas64.html)** Jesus said, "A man had received visitors. And when he had prepared the dinner, he sent his servant to invite guests. He went to the first one and said to him, "My master invites you.' He said, 'I have claims against some merchants. They are coming to me this evening. I must go and give them my orders. I ask to be excused from the dinner.' He went to another and said, 'My master has invited you.' He said to him, 'I have just bought a house and am required for the day. I shall not have any spare time.' He went to another and said to him, 'My master invites you.' He said to him, 'My friend is going to get married, and I am to prepare the banquet. I shall not be able to come. I ask to be excused from the dinner.' He went to another and said to him, 'My master invites you.' He said to him, 'I have just bought a farm, and I am on my way to collect the rent. I shall not be able to come. I ask to be excused.' The servant returned and said to his master, 'Those whom you invited to the dinner have asked to be excused.' The master said to his servant, 'Go outside to the streets and bring back those whom you happen to meet, so that they may dine.' Businessmen and merchants will not enter the Places of My Father." +**[64](https://www.earlychristianwritings.com/thomas/gospelthomas64.html)** Jesus said, "A man had received visitors. And when he had prepared the dinner, he sent his servant to invite guests. He went to the first one and said to him, "My master invites you.' He said, 'I have claims against some merchants. They are coming to me this evening. I must go and give them my orders. I ask to be excused from the dinner.' He went to another and said, 'My master has invited you.' He said to him, 'I have just bought a house and am required for the day. I shall not have any spare time.' He went to another and said to him, 'My master invites you.' He said to him, 'My friend is going to get married, and I am to prepare the banquet. I shall not be able to come. I ask to be excused from the dinner.' He went to another and said to him, 'My master invites you.' He said to him, 'I have just bought a farm, and I am on my way to collect the rent. I shall not be able to come. I ask to be excused.' The servant returned and said to his master, 'Those whom you invited to the dinner have asked to be excused.' The master said to his servant, 'Go outside to the streets and bring back those whom you happen to meet, so that they may dine.' Businessmen and merchants will not enter the Places of My Father." -**[65](https://www.earlychristianwritings.com/thomas/gospelthomas65.html)** He said, "There was a good man who owned a vineyard. He leased it to tenant farmers so that they might work it and he might collect the produce from them. He sent his servant so that the tenants might give him the produce of the vineyard. They seized his servant and beat him, all but killing him. The servant went back and told his master. The master said, 'Perhaps [they] did not recognize [him].' He sent another servant. The tenants beat this one as well. Then the owner sent his son and said, 'Perhaps they will show respect to my son.' Because the tenants knew that it was he who was the heir to the vineyard, they seized him and killed him. Let him who has ears hear." +**[65](https://www.earlychristianwritings.com/thomas/gospelthomas65.html)** He said, "There was a good man who owned a vineyard. He leased it to tenant farmers so that they might work it and he might collect the produce from them. He sent his servant so that the tenants might give him the produce of the vineyard. They seized his servant and beat him, all but killing him. The servant went back and told his master. The master said, 'Perhaps [they] did not recognize [him].' He sent another servant. The tenants beat this one as well. Then the owner sent his son and said, 'Perhaps they will show respect to my son.' Because the tenants knew that it was he who was the heir to the vineyard, they seized him and killed him. Let him who has ears hear." -**[66](https://www.earlychristianwritings.com/thomas/gospelthomas66.html)** Jesus said, "Show me the stone which the builders have rejected. That one is the cornerstone." +**[66](https://www.earlychristianwritings.com/thomas/gospelthomas66.html)** Jesus said, "Show me the stone which the builders have rejected. That one is the cornerstone." -**[67](https://www.earlychristianwritings.com/thomas/gospelthomas67.html)** Jesus said, "Whoever believes that the All itself is deficient is (himself) completely deficient." +**[67](https://www.earlychristianwritings.com/thomas/gospelthomas67.html)** Jesus said, "Whoever believes that the All itself is deficient is (himself) completely deficient." -**[68](https://www.earlychristianwritings.com/thomas/gospelthomas68.html)** Jesus said, "Blessed are you when you are hated and persecuted. Wherever you have been persecuted they will find no Place." +**[68](https://www.earlychristianwritings.com/thomas/gospelthomas68.html)** Jesus said, "Blessed are you when you are hated and persecuted. Wherever you have been persecuted they will find no Place." -**[69](https://www.earlychristianwritings.com/thomas/gospelthomas69.html)** Jesus said, "Blessed are they who have been persecuted within themselves. It is they who have truly come to know the Father. Blessed are the hungry, for the belly of him who desires will be filled." +**[69](https://www.earlychristianwritings.com/thomas/gospelthomas69.html)** Jesus said, "Blessed are they who have been persecuted within themselves. It is they who have truly come to know the Father. Blessed are the hungry, for the belly of him who desires will be filled." -**[70](https://www.earlychristianwritings.com/thomas/gospelthomas70.html)** Jesus said, "If you bring forth what is within you, what you bring forth will save you. If you do not bring forth what is within you, what you do not bring forth will destroy you." +**[70](https://www.earlychristianwritings.com/thomas/gospelthomas70.html)** Jesus said, "If you bring forth what is within you, what you bring forth will save you. If you do not bring forth what is within you, what you do not bring forth will destroy you." -**[71](https://www.earlychristianwritings.com/thomas/gospelthomas71.html)** Jesus said, "I shall destroy [this] house, and no one will be able to rebuild it." +**[71](https://www.earlychristianwritings.com/thomas/gospelthomas71.html)** Jesus said, "I shall destroy [this] house, and no one will be able to rebuild it." -**[72](https://www.earlychristianwritings.com/thomas/gospelthomas72.html)** [A man said] to Him, "Tell my brothers to divide my father's possessions with me." He said to him, "O man, who has made Me a divider?" He turned to His disciples and said to them, "I am not a divider, am I?" +**[72](https://www.earlychristianwritings.com/thomas/gospelthomas72.html)** [A man said] to Him, "Tell my brothers to divide my father's possessions with me." He said to him, "O man, who has made Me a divider?" He turned to His disciples and said to them, "I am not a divider, am I?" -**[73](https://www.earlychristianwritings.com/thomas/gospelthomas73.html)** Jesus said, "The harvest is great but the laborers are few. Beseech the Lord, therefore, to send out laborers to the harvest." +**[73](https://www.earlychristianwritings.com/thomas/gospelthomas73.html)** Jesus said, "The harvest is great but the laborers are few. Beseech the Lord, therefore, to send out laborers to the harvest." -**[74](https://www.earlychristianwritings.com/thomas/gospelthomas74.html)** He said, "O Lord, there are many around the drinking trough, but there is nothing in the cistern." +**[74](https://www.earlychristianwritings.com/thomas/gospelthomas74.html)** He said, "O Lord, there are many around the drinking trough, but there is nothing in the cistern." -**[75](https://www.earlychristianwritings.com/thomas/gospelthomas75.html)** Jesus said, "Many are standing at the door, but it is the solitary who will enter the bridal chamber." +**[75](https://www.earlychristianwritings.com/thomas/gospelthomas75.html)** Jesus said, "Many are standing at the door, but it is the solitary who will enter the bridal chamber." -**[76](https://www.earlychristianwritings.com/thomas/gospelthomas76.html)** Jesus said, "The kingdom of the Father is like a merchant who had a consignment of merchandise and who discovered a pearl. That merchant was shrewd. He sold the merchandise and bought the pearl alone for himself. You too, seek his unfailing and enduring treasure where no moth comes near to devour and no worm destroys." +**[76](https://www.earlychristianwritings.com/thomas/gospelthomas76.html)** Jesus said, "The kingdom of the Father is like a merchant who had a consignment of merchandise and who discovered a pearl. That merchant was shrewd. He sold the merchandise and bought the pearl alone for himself. You too, seek his unfailing and enduring treasure where no moth comes near to devour and no worm destroys." -**[77](https://www.earlychristianwritings.com/thomas/gospelthomas77.html)** Jesus said, "It is I who am the light which is above them all. It is I who am the All. From Me did the All come forth, and unto Me did the All extend. Split a piece of wood, and I am there. Lift up the stone, and you will find Me there." +**[77](https://www.earlychristianwritings.com/thomas/gospelthomas77.html)** Jesus said, "It is I who am the light which is above them all. It is I who am the All. From Me did the All come forth, and unto Me did the All extend. Split a piece of wood, and I am there. Lift up the stone, and you will find Me there." -**[78](https://www.earlychristianwritings.com/thomas/gospelthomas78.html)** Jesus said, "Why have you come out into the desert? To see a reed shaken by the wind? And to see a man clothed in fine garments like your kings and your great men? Upon them are the fine [garments], and they are unable to discern the truth." +**[78](https://www.earlychristianwritings.com/thomas/gospelthomas78.html)** Jesus said, "Why have you come out into the desert? To see a reed shaken by the wind? And to see a man clothed in fine garments like your kings and your great men? Upon them are the fine [garments], and they are unable to discern the truth." -**[79](https://www.earlychristianwritings.com/thomas/gospelthomas79.html)** A woman from the crowd said to Him, "Blessed are the womb which bore You and the breasts which nourished You." He said to her, "Blessed are those who have heard the word of the Father and have truly kept it. For there will be days when you will say, 'Blessed are the womb which has not conceived and the breasts which have not given milk.'" +**[79](https://www.earlychristianwritings.com/thomas/gospelthomas79.html)** A woman from the crowd said to Him, "Blessed are the womb which bore You and the breasts which nourished You." He said to her, "Blessed are those who have heard the word of the Father and have truly kept it. For there will be days when you will say, 'Blessed are the womb which has not conceived and the breasts which have not given milk.'" -**[80](https://www.earlychristianwritings.com/thomas/gospelthomas80.html)** Jesus said, "He who has recognized the world has found the body, but he who has found the body is superior to the world." +**[80](https://www.earlychristianwritings.com/thomas/gospelthomas80.html)** Jesus said, "He who has recognized the world has found the body, but he who has found the body is superior to the world." -**[81](https://www.earlychristianwritings.com/thomas/gospelthomas81.html)** Jesus said, "Let him who has grown rich be king, and let him who possesses power renounce it." +**[81](https://www.earlychristianwritings.com/thomas/gospelthomas81.html)** Jesus said, "Let him who has grown rich be king, and let him who possesses power renounce it." -**[82](https://www.earlychristianwritings.com/thomas/gospelthomas82.html)** Jesus said, "He who is near Me is near the fire, and he who is far from Me is far from the Kingdom." +**[82](https://www.earlychristianwritings.com/thomas/gospelthomas82.html)** Jesus said, "He who is near Me is near the fire, and he who is far from Me is far from the Kingdom." -**[83](https://www.earlychristianwritings.com/thomas/gospelthomas83.html)** Jesus said, "The images are manifest to man, but the light in them remains concealed in the image of the light of the Father. He will become manifest, but his image will remain concealed by his light." +**[83](https://www.earlychristianwritings.com/thomas/gospelthomas83.html)** Jesus said, "The images are manifest to man, but the light in them remains concealed in the image of the light of the Father. He will become manifest, but his image will remain concealed by his light." -**[84](https://www.earlychristianwritings.com/thomas/gospelthomas84.html)** Jesus said, "When you see your likeness, you rejoice. But when you see your images which came into being before you, and which neither die not become manifest, how much you will have to bear!" +**[84](https://www.earlychristianwritings.com/thomas/gospelthomas84.html)** Jesus said, "When you see your likeness, you rejoice. But when you see your images which came into being before you, and which neither die not become manifest, how much you will have to bear!" -**[85](https://www.earlychristianwritings.com/thomas/gospelthomas85.html)** Jesus said, "Adam came into being from a great power and a great wealth, but he did not become worthy of you. For had he been worthy, [he would] not [have experienced] death." +**[85](https://www.earlychristianwritings.com/thomas/gospelthomas85.html)** Jesus said, "Adam came into being from a great power and a great wealth, but he did not become worthy of you. For had he been worthy, [he would] not [have experienced] death." -**[86](https://www.earlychristianwritings.com/thomas/gospelthomas86.html)** Jesus said, "[The foxes have their holes] and the birds have [their] nests, but the Son of Man has no place to lay his head and rest." +**[86](https://www.earlychristianwritings.com/thomas/gospelthomas86.html)** Jesus said, "[The foxes have their holes] and the birds have [their] nests, but the Son of Man has no place to lay his head and rest." -**[87](https://www.earlychristianwritings.com/thomas/gospelthomas87.html)** Jesus said, "Wretched is the body that is dependant upon a body, and wretched is the soul that is dependent on these two." +**[87](https://www.earlychristianwritings.com/thomas/gospelthomas87.html)** Jesus said, "Wretched is the body that is dependant upon a body, and wretched is the soul that is dependent on these two." -**[88](https://www.earlychristianwritings.com/thomas/gospelthomas88.html)** Jesus said, "The angels and the prophets will come to you and give you those things you (already) have. And you too, give them those things which you have, and say to yourselves, 'When will they come and take what is theirs?'" +**[88](https://www.earlychristianwritings.com/thomas/gospelthomas88.html)** Jesus said, "The angels and the prophets will come to you and give you those things you (already) have. And you too, give them those things which you have, and say to yourselves, 'When will they come and take what is theirs?'" -**[89](https://www.earlychristianwritings.com/thomas/gospelthomas89.html)** Jesus said, "Why do you wash the outside of the cup? Do you not realize that he who made he inside is the same one who made the outside?" +**[89](https://www.earlychristianwritings.com/thomas/gospelthomas89.html)** Jesus said, "Why do you wash the outside of the cup? Do you not realize that he who made he inside is the same one who made the outside?" -**[90](https://www.earlychristianwritings.com/thomas/gospelthomas90.html)** Jesus said, "Come unto me, for My yoke is easy and My lordship is mild, and you will find repose for yourselves." +**[90](https://www.earlychristianwritings.com/thomas/gospelthomas90.html)** Jesus said, "Come unto me, for My yoke is easy and My lordship is mild, and you will find repose for yourselves." -**[91](https://www.earlychristianwritings.com/thomas/gospelthomas91.html)** They said to Him, "Tell us who You are so that we may believe in You." He said to them, "You read the face of the sky and of the earth, but you have not recognized the one who is before you, and you do not know how to read this moment." +**[91](https://www.earlychristianwritings.com/thomas/gospelthomas91.html)** They said to Him, "Tell us who You are so that we may believe in You." He said to them, "You read the face of the sky and of the earth, but you have not recognized the one who is before you, and you do not know how to read this moment." -**[92](https://www.earlychristianwritings.com/thomas/gospelthomas92.html)** Jesus said, "Seek and you will find. Yet, what you asked Me about in former times and which I did not tell you then, now I do desire to tell, but you do not enquire after it." +**[92](https://www.earlychristianwritings.com/thomas/gospelthomas92.html)** Jesus said, "Seek and you will find. Yet, what you asked Me about in former times and which I did not tell you then, now I do desire to tell, but you do not enquire after it." -**[93](https://www.earlychristianwritings.com/thomas/gospelthomas93.html)** [Jesus said,] "Do not give what is holy to dogs, lest they throw them on the dung-heap. Do not throw the pearls to swine, lest they grind it [to bits]." +**[93](https://www.earlychristianwritings.com/thomas/gospelthomas93.html)** [Jesus said,] "Do not give what is holy to dogs, lest they throw them on the dung-heap. Do not throw the pearls to swine, lest they grind it [to bits]." -**[94](https://www.earlychristianwritings.com/thomas/gospelthomas94.html)** Jesus [said], "He who seeks will find, and [he who knocks] will be let in." +**[94](https://www.earlychristianwritings.com/thomas/gospelthomas94.html)** Jesus [said], "He who seeks will find, and [he who knocks] will be let in." -**[95](https://www.earlychristianwritings.com/thomas/gospelthomas95.html)** [Jesus said,] "If you have money, do not lend it at interest, but give [it] to one from whom you will not get it back." +**[95](https://www.earlychristianwritings.com/thomas/gospelthomas95.html)** [Jesus said,] "If you have money, do not lend it at interest, but give [it] to one from whom you will not get it back." -**[96](https://www.earlychristianwritings.com/thomas/gospelthomas96.html)** Jesus [said], "The Kingdom of the Father is like a certain woman. She took a little leaven, [concealed] it in some dough, and made it into large loaves. Let him who has ears hear." +**[96](https://www.earlychristianwritings.com/thomas/gospelthomas96.html)** Jesus [said], "The Kingdom of the Father is like a certain woman. She took a little leaven, [concealed] it in some dough, and made it into large loaves. Let him who has ears hear." -**[97](https://www.earlychristianwritings.com/thomas/gospelthomas97.html)** Jesus said, "The Kingdom of the [[Father]] is like a certain woman who was carrying a jar full of meal. While she was walking [on] a road, still some distance from home, the handle of the jar broke and the meal emptied out behind her on the road. She did not realize it; she had noticed no accident. When she reached her house, she set the jar down and found it empty." +**[97](https://www.earlychristianwritings.com/thomas/gospelthomas97.html)** Jesus said, "The Kingdom of the [Father] is like a certain woman who was carrying a jar full of meal. While she was walking [on] a road, still some distance from home, the handle of the jar broke and the meal emptied out behind her on the road. She did not realize it; she had noticed no accident. When she reached her house, she set the jar down and found it empty." -**[98](https://www.earlychristianwritings.com/thomas/gospelthomas98.html)** Jesus said, "The Kingdom of the Father is like a certain man who wanted to kill a powerful man. In his own house he drew his sword and stuck it into the wall in order to find out whether his hand could carry through. Then he slew the powerful man." +**[98](https://www.earlychristianwritings.com/thomas/gospelthomas98.html)** Jesus said, "The Kingdom of the Father is like a certain man who wanted to kill a powerful man. In his own house he drew his sword and stuck it into the wall in order to find out whether his hand could carry through. Then he slew the powerful man." -**[99](https://www.earlychristianwritings.com/thomas/gospelthomas99.html)** The disciples said to Him, "Your brothers and Your mother are standing outside." He said to them, "Those here who do the will of My Father are My brothers and My mother. It is they who will enter the Kingdom of My Father." +**[99](https://www.earlychristianwritings.com/thomas/gospelthomas99.html)** The disciples said to Him, "Your brothers and Your mother are standing outside." He said to them, "Those here who do the will of My Father are My brothers and My mother. It is they who will enter the Kingdom of My Father." -**[100](https://www.earlychristianwritings.com/thomas/gospelthomas100.html)** They showed Jesus a gold coin and said to Him, "Caesar's men demand taxes from us." He said to them, "Give Caesar what belongs to Caesar, give God what belongs to God, and give Me what is Mine." +**[100](https://www.earlychristianwritings.com/thomas/gospelthomas100.html)** They showed Jesus a gold coin and said to Him, "Caesar's men demand taxes from us." He said to them, "Give Caesar what belongs to Caesar, give God what belongs to God, and give Me what is Mine." -**[101](https://www.earlychristianwritings.com/thomas/gospelthomas101.html)** [Jesus said,] "Whoever does not hate his father and his mother as I do cannot become a disciple to Me. And whoever does [not] love his father and his mother as I do cannot become a [disciple] to Me. For My mother [gave me falsehood], but [[My]] true [[Mother]] gave me life." +**[101](https://www.earlychristianwritings.com/thomas/gospelthomas101.html)** [Jesus said,] "Whoever does not hate his father and his mother as I do cannot become a disciple to Me. And whoever does [not] love his father and his mother as I do cannot become a [disciple] to Me. For My mother [gave me falsehood], but [My] true [Mother] gave me life." -**[102](https://www.earlychristianwritings.com/thomas/gospelthomas102.html)** Jesus said, "Woe to the Pharisees, for they are like a dog sleeping in the manger of oxen, for neither does he eat nor does he let the oxen eat." +**[102](https://www.earlychristianwritings.com/thomas/gospelthomas102.html)** Jesus said, "Woe to the Pharisees, for they are like a dog sleeping in the manger of oxen, for neither does he eat nor does he let the oxen eat." -**[103](https://www.earlychristianwritings.com/thomas/gospelthomas103.html)** Jesus said, "Fortunate is the man who knows where the brigands will enter, so that he may get up, muster his domain, and arm himself before they invade." +**[103](https://www.earlychristianwritings.com/thomas/gospelthomas103.html)** Jesus said, "Fortunate is the man who knows where the brigands will enter, so that he may get up, muster his domain, and arm himself before they invade." -**[104](https://www.earlychristianwritings.com/thomas/gospelthomas104.html)** They said [to Jesus], "Come, let us pray today and let us fast." Jesus said, "What is the sin that I have committed, or wherein have I been defeated? But when the bridegroom leaves the bridal chamber, then let them fast and pray." +**[104](https://www.earlychristianwritings.com/thomas/gospelthomas104.html)** They said [to Jesus], "Come, let us pray today and let us fast." Jesus said, "What is the sin that I have committed, or wherein have I been defeated? But when the bridegroom leaves the bridal chamber, then let them fast and pray." -**[105](https://www.earlychristianwritings.com/thomas/gospelthomas105.html)** Jesus said, "He who knows the father and the mother will be called the son of a harlot." +**[105](https://www.earlychristianwritings.com/thomas/gospelthomas105.html)** Jesus said, "He who knows the father and the mother will be called the son of a harlot." -**[106](https://www.earlychristianwritings.com/thomas/gospelthomas106.html)** Jesus said, "When you make the two one, you will become the sons of man, and when you say, 'Mountain, move away,' it will move away." +**[106](https://www.earlychristianwritings.com/thomas/gospelthomas106.html)** Jesus said, "When you make the two one, you will become the sons of man, and when you say, 'Mountain, move away,' it will move away." -**[107](https://www.earlychristianwritings.com/thomas/gospelthomas107.html)** Jesus said, "The Kingdom is like a shepherd who had a hundred sheep. One of them, the largest, went astray. He left the ninety-nine sheep and looked for that one until he found it. When he had gone to such trouble, he said to the sheep, 'I care for you more than the ninety-nine.'" +**[107](https://www.earlychristianwritings.com/thomas/gospelthomas107.html)** Jesus said, "The Kingdom is like a shepherd who had a hundred sheep. One of them, the largest, went astray. He left the ninety-nine sheep and looked for that one until he found it. When he had gone to such trouble, he said to the sheep, 'I care for you more than the ninety-nine.'" -**[108](https://www.earlychristianwritings.com/thomas/gospelthomas108.html)** Jesus said, "He who will drink from my mouth will become like Me. I myself shall become he, and the things that are hidden will become revealed to him." +**[108](https://www.earlychristianwritings.com/thomas/gospelthomas108.html)** Jesus said, "He who will drink from my mouth will become like Me. I myself shall become he, and the things that are hidden will become revealed to him." -**[109](https://www.earlychristianwritings.com/thomas/gospelthomas109.html)** Jesus said, "The Kingdom is like a man who had a [hidden] treasure in his field without knowing it. And [after] he died, he left it to his son. The son did not know (about the treasure). He inherited the field and sold [it]. And the one who bought it went plowing and found the treasure. He began to lend money at interest to whomever he wished." +**[109](https://www.earlychristianwritings.com/thomas/gospelthomas109.html)** Jesus said, "The Kingdom is like a man who had a [hidden] treasure in his field without knowing it. And [after] he died, he left it to his son. The son did not know (about the treasure). He inherited the field and sold [it]. And the one who bought it went plowing and found the treasure. He began to lend money at interest to whomever he wished." -**[110](https://www.earlychristianwritings.com/thomas/gospelthomas110.html)** Jesus said, "Whoever finds the world and becomes rich, let him renounce the world." +**[110](https://www.earlychristianwritings.com/thomas/gospelthomas110.html)** Jesus said, "Whoever finds the world and becomes rich, let him renounce the world." -**[111](https://www.earlychristianwritings.com/thomas/gospelthomas111.html)** Jesus said, "The heavens and the earth will be rolled up in your presence. And one who lives from the Living One will not see death." Does not Jesus say, "Whoever finds himself is superior to the world?" +**[111](https://www.earlychristianwritings.com/thomas/gospelthomas111.html)** Jesus said, "The heavens and the earth will be rolled up in your presence. And one who lives from the Living One will not see death." Does not Jesus say, "Whoever finds himself is superior to the world?" -**[112](https://www.earlychristianwritings.com/thomas/gospelthomas112.html)** Jesus said, "Woe to the flesh that depends on the soul; woe to the soul that depends on the flesh." +**[112](https://www.earlychristianwritings.com/thomas/gospelthomas112.html)** Jesus said, "Woe to the flesh that depends on the soul; woe to the soul that depends on the flesh." -**[113](https://www.earlychristianwritings.com/thomas/gospelthomas113.html)** His disciples said to Him, "When will the Kingdom come?" [Jesus said,] "It will not come by waiting for it. It will not be a matter of saying 'Here it is' or 'There it is.' Rather, the Kingdom of the Father is spread out upon the earth, and men do not see it." +**[113](https://www.earlychristianwritings.com/thomas/gospelthomas113.html)** His disciples said to Him, "When will the Kingdom come?" [Jesus said,] "It will not come by waiting for it. It will not be a matter of saying 'Here it is' or 'There it is.' Rather, the Kingdom of the Father is spread out upon the earth, and men do not see it." **[114](https://www.earlychristianwritings.com/thomas/gospelthomas114.html)** Simon Peter said to Him, "Let Mary leave us, for women are not worthy of Life." Jesus said, "I myself shall lead her in order to make her male, so that she too may become a living spirit resembling you males. For every woman who will make herself male will enter the Kingdom of Heaven." diff --git a/HealingCommentary.md b/HealingCommentary.md new file mode 100644 index 0000000..7b7b411 --- /dev/null +++ b/HealingCommentary.md @@ -0,0 +1,58 @@ +Parent: [[Commentaries]] + +== HealingCommentary + +Places in the NT where people are healed or demons cast out. + +Healing is a hallmark of Jesus' ministry. + +|| Matt. 12:22 | Healing of a blind and dumb demoniac || +|| Matt. 12:9-13 | Healing of a man's withered hand || +|| Matt. 15:21-28 | Exorcism of a Canaanite (Syro-Phoenecian) woman || +|| Matt. 15:29 | Healing of large numbers of crippled, blind and mute || +|| Matt. 17:14-21 | Exorcism of a possessed boy || +|| Matt. 20:29-34 | Healing of two blind men at Jericho || +|| Matt. 8:1-4 | Cure of a leper || +|| Matt. 8:14-15 | Cure of Peter's mother-in-law's fever || +|| Matt. 8:29-34 | Expulsion of demons in Gadara || +|| Matt. 8:5-13 | Cure of centurion's son (servant) || +|| Matt. 9:1-8 | Cure of a paralytic at Capharnaum || +|| Matt. 9:18-26 | Raising (curing) of Jairus' daughter || +|| Matt. 9:20-22 | Healing of a woman with a hemorrhage || +|| Matt. 9:27-31 | Restoration of two men's sight || +|| Matt. 9:32-34 | Healing of a mute demoniac || +|| Mark 10:46-52 | Healing of two blind men at Jericho || +|| Mark 1:23-28 | Cure of a demoniac || +|| Mark 1:29-31 | Cure of Peter's mother-in-law's fever || +|| Mark 1:40-45 | Cure of a leper || +|| Mark 1:40-45 | Cure of a paralytic at Capharnaum || +|| Mark 3:1-6 | Healing of a man's withered hand || +|| Mark 4:35-41 | Expulsion of demons in Gadara || +|| Mark 5:21-43 | Raising (curing) of Jairus' daughter || +|| Mark 5:24-34 | Healing of a woman with a hemorrhage || +|| Mark 7:24 | Exorcism of a Canaanite (Syro-Phoenecian) woman || +|| Mark 7:31-37 | Healing of a deaf-mute || +|| Mark 8:22 | Restoration of a man's sight at Bethsaida || +|| Mark 9:13-28 | Exorcism of a possessed boy || +|| Luke 13:10-17 | Healing of a woman on the Sabbath || +|| Luke 14:1-6 | Healing of a man with dropsy || +|| Luke 17:11-19 | Healing of ten lepers || +|| Luke 18:35 | Healing of two blind men at Jericho || +|| Luke 4:12-19 | Cure of a paralytic at Capharnaum || +|| Luke 4:33-37 | Cure of a demoniac || +|| Luke 4:38 | Cure of Peter's mother-in-law's fever || +|| Luke 5:12-19 | Cure of a leper || +|| Luke 6:6-11 | Healing of a man's withered hand || +|| Luke 7:1-10 | Cure of centurion's son (servant) || +|| Luke 7:11-17 | Raising of the son of the widow of Nain || +|| Luke 8:26-39 | Expulsion of demons in Gadara || +|| Luke 8:40 | Raising (curing) of Jairus' daughter || +|| Luke 8:43 | Healing of a woman with a hemorrhage || +|| Luke 9:37-43 | Exorcism of a possessed boy || +|| John 11:1-44 | Raising of Lazarus from the dead || +|| John 4:46-54 | Cure of centurion's son (servant) || +|| John 5:1-15 | Cure of a sick man at Bethesda || +|| John 9:1-38 | Healing of the blind man Bartimaus || + +--- +[[Home]] [[TitleIndex]] diff --git a/JWO_01_01_Introduction_0002.md b/JWO_01_01_Introduction_0002.md index cc63bb9..c51830b 100644 --- a/JWO_01_01_Introduction_0002.md +++ b/JWO_01_01_Introduction_0002.md @@ -2,56 +2,56 @@ Parent: [[JesusWordsOnly]] ## If A Later Prophet Diminishes A Prior Prophet, He Is A False Prophet -The Bible commands us in (Deut. 4:2) to not “diminish” any of the +The Bible commands us in (Deut. 4:2) to not "diminish" any of the words of prior Prophets. Thus, this prohibits adding prophets who contradict earlier prophets. For example, because Jesus and Moses came before Paul, the principle -of priority applies so that Jesus’ and Moses’ words are to be used to -test the validity of Paul’s words for inspiration. +of priority applies so that Jesus' and Moses' words are to be used to +test the validity of Paul's words for inspiration. -The Bible also tells us to ignore prophets with signs and wonders that “come to pass” but whose words contradict or “diminish” the earlier validated prophets. If they “seduce us from following” the commands of God through His earlier prophets, God commands us to treat them as false prophets despite true “signs and wonders.” (Deut. 13:1-5). (For more detailed discussion, see the chapter entitled “Must We Apply The Bible’s Tests For a True Prophet to Paul?” on page 37.) +The Bible also tells us to ignore prophets with signs and wonders that "come to pass" but whose words contradict or "diminish" the earlier validated prophets. If they "seduce us from following" the commands of God through His earlier prophets, God commands us to treat them as false prophets despite true "signs and wonders." (Deut. 13:1-5). (For more detailed discussion, see the chapter entitled "Must We Apply The Bible's Tests For a True Prophet to Paul?" on page 37.) -Jesus was frequently concerned about the “signs and wonders” prophets +Jesus was frequently concerned about the "signs and wonders" prophets to come who would mislead Christians. (Matt. 7:15-23, viz., v. 22; 24:11, 24.) Jesus warns of these false prophets again in (Mark 13:22-23). -They “shall show signs and wonders to seduce , if possible, even the -elect.” Jesus’ words are quoting (Deut. 13:1-5), and thus He intended +They "shall show signs and wonders to seduce , if possible, even the +elect." Jesus' words are quoting (Deut. 13:1-5), and thus He intended us to apply that passage to discern true from false prophets. -Jesus in (Matt. 7:15-24) refers again to these same “signs and -wonders” prophets. Jesus says He will deny He ever knew them even -though on Judgment Day they are able to say they did “marvelous works -in Your name,” and many “prophecies in Your name.” (Matt. 7:22). Jesus -rejects them because they are workers of “anomia.” anomia is not +Jesus in (Matt. 7:15-24) refers again to these same "signs and +wonders" prophets. Jesus says He will deny He ever knew them even +though on Judgment Day they are able to say they did "marvelous works +in Your name," and many "prophecies in Your name." (Matt. 7:22). Jesus +rejects them because they are workers of "anomia." anomia is not lawlessness. These signs and wonders prophets obviously come with the appearance of an angel of light, doing amazing signs and wonders, and even true prophecy. They are not going to be notorious workers of -lawlessness. Such sinners could not deceive “if possible, the elect.” -Rather, Jesus’ real meaning could only be the second Greek dictionary -definition of anomia which is “negator of the Law (of Moses).” 1 The +lawlessness. Such sinners could not deceive "if possible, the elect." +Rather, Jesus' real meaning could only be the second Greek dictionary +definition of anomia which is "negator of the Law (of Moses)." 1 The false prophet who will do many miracles and signs and wonders in Jesus -’ name will be one who is a “negator of the Law (of Moses).” Jesus is +' name will be one who is a "negator of the Law (of Moses)." Jesus is warning us that this false prophet to come is one who says he is a Christian, has sign and wonders, and preaches Christ, but he will be a -“negator of the Law of Moses.” +"negator of the Law of Moses." Thus, for example, even if Paul came with true signs and wonders, this does not make him a true prophet if his words diminish the Law of Moses, or otherwise contradict earlier validated prophets, such as Moses. -These are not radical propositions. What is radical is looking in the direction of Paul to see whether he can be validated Biblically. Mainstream Christian commentators say, for example, that the prophetic words of Moses and Jesus must be used to validate any ‘holy book’ or person. For example, Muncaster states: +These are not radical propositions. What is radical is looking in the direction of Paul to see whether he can be validated Biblically. Mainstream Christian commentators say, for example, that the prophetic words of Moses and Jesus must be used to validate any 'holy book' or person. For example, Muncaster states: Importance of prophecy is stressed in the Bible with commands to: -1. Test everything ...including ‘holy books’ and people. +1. Test everything ...including 'holy books' and people. 2. Use prophecy ...to determine if something is from God. 2 -1. See “Why Anomia Means Negator of Mosaic Law” on page 60. +1. See "Why Anomia Means Negator of Mosaic Law" on page 60. -2. Ralph O. Muncaster, The Bible Prophecy Miracles: Investigation of the Evidence preceded Paul. To survive God’s tests, Paul must not only have true prophecy in God’s name of unlikely events, he must never seduce us not to follow a single command God gave previously. God commands us to be able to defend Paul’s inclusion in the Bible as much as any other writer. +2. Ralph O. Muncaster, The Bible Prophecy Miracles: Investigation of the Evidence preceded Paul. To survive God's tests, Paul must not only have true prophecy in God's name of unlikely events, he must never seduce us not to follow a single command God gave previously. God commands us to be able to defend Paul's inclusion in the Bible as much as any other writer. ### Canon History: Additions to Scripture Have Not Been Scrutinized @@ -73,7 +73,7 @@ any legitimizing prophecy.) Thus, the 397 A.D. list suddenly dropped previously accepted books, but without any explanation. The 397 A.D. list also added items previously routinely ignored. In -particular, most of the ‘canon’ lists prior to 397 A.D. excluded +particular, most of the 'canon' lists prior to 397 A.D. excluded Second Peter as an obvious pseudograph. For some unexplained reason, these three bishops in 397 A.D. suddenly accepted Second Peter. Second Peter still appears in our common New Testament despite its extremely @@ -83,14 +83,14 @@ analysis to prove this. 4 The next attempt to determine canon was in 1522. Luther published a version of the New Testament (NT) with a commentary introducing the -entire set. Even though Luther’s NT list simply adopted the list from +entire set. Even though Luther's NT list simply adopted the list from 397 A.D., Luther declared two books uninspired. This was explained in his 1522 Preface to the New Testament. list of 397 A.D. from the three bishops of North Africa. At the Council of Trent (1545-1563), the Council endorsed our current 27 books of the New Testament. They are the same as in the Protestant New Testament. The fact there actually was never a church-wide decision earlier may be surprising, but this -is undisputed fact. In “The Canon,” the New Catholic Encyclopedia even +is undisputed fact. In "The Canon," the New Catholic Encyclopedia even admits: According to Catholic doctrine, the proximate criterion of the @@ -119,14 +119,14 @@ what we decide is Scripture is how it sounds to us. Here is the official Orthodox Presbyterian Church s (OPC) sole explanation of how we know something is Scripture from God. -5. Morwenna Ludlow, “Criteria of Canonicity and the Early Church" in +5. Morwenna Ludlow, "Criteria of Canonicity and the Early Church" in John Barton and Michael Wolter (eds.), The Unity of the Scripture and the Diversity of the Canon 6 This is a completely impoverished explanation. This Catechism lesson on how to determine Scripture offers no Bible-based justification for -adding to God’s words. It is all how it sounds to us, e.g., it appears -to us to have power to ‘convert sinners.’ In the next section, we will +adding to God's words. It is all how it sounds to us, e.g., it appears +to us to have power to 'convert sinners.' In the next section, we will see the reason for this weak explanation. We will discover why no Christian can say prophetic inspiration was ever the sole grounds for everything we included in the New Testament. This embarrassing fact is @@ -144,11 +144,11 @@ reasons at various 6. The Larger Catechism of the Orthodox Presbyterian Church (170 A.D.7-350 A.D.). This list included the Apocalypse of Peter. No one considered that work afterward as canon. Another example is that in -380 A.D., the Syrian Apostolic Canon adopted a blatant forgery— the +380 A.D., the Syrian Apostolic Canon adopted a blatant forgery- the Constitution of the Apostles. No one else gives it any credibility then or now. Why do they come and go? No one knows. -Furthermore, the lack of institutional memory affected the evaluation of various books’ genuineness. For example, the Epistle of Jude was included in the very early Muratorian list of 170/350 A.D., but then is repeatedly disputed in the 300s period on grounds that Jude was not cited earlier. Yet now we know it was in the early Muratorian list itself. James Catholic Encyclopedia's Lord directly gave him a message. (jE. g ., 1Cor. 14:37; 1Tim. 2:11; 1Cor. 2:13; 1 Thess.4:l-2,8; 1 Thess. 2:13; Eph. 4:17. cf 1Cor. 7:25, 40.) +Furthermore, the lack of institutional memory affected the evaluation of various books' genuineness. For example, the Epistle of Jude was included in the very early Muratorian list of 170/350 A.D., but then is repeatedly disputed in the 300s period on grounds that Jude was not cited earlier. Yet now we know it was in the early Muratorian list itself. James Catholic Encyclopedia's Lord directly gave him a message. (jE. g ., 1Cor. 14:37; 1Tim. 2:11; 1Cor. 2:13; 1 Thess.4:l-2,8; 1 Thess. 2:13; Eph. 4:17. cf 1Cor. 7:25, 40.) If the intent in putting the NT together early on was simply as a reading list, then we can understand why the issue of inspiration was @@ -161,7 +161,7 @@ in the history of any Christian denomination? ### No Scholarly Discussion Anywhere of Inspiration -With the exception of Eusebius around 325 A.D. saying Jesus’ words on +With the exception of Eusebius around 325 A.D. saying Jesus' words on the fall of the temple of Jerusalem prove Jesus was a Prophet, there is never any discussion why we should believe anyone else in the NT is inspired. Never once will you find a discussion based on the @@ -173,7 +173,7 @@ never been addressed anywhere in church history! This error is then perpetuated today by scholars who realize one can never find any early or later analysis for the lists being developed. 10 They resort to claims that the books of the New -Testament are somehow self-authenticating. These works’ own existence +Testament are somehow self-authenticating. These works' own existence allegedly forced themselves upon us by some magical power. This is the view of Metzger, whose book on canon formation is regarded as the modern standard of how to defend the formation of the Christian @@ -184,18 +184,18 @@ canon; instead they came to perceive and acknowledge the self-authenticating quality of these writings, which imposed themselves as canonical upon the church . 11 -9. “Canon of the New Testament,” in the Catholic Encyclopedia ( +9. "Canon of the New Testament," in the Catholic Encyclopedia ( http://www.newadvent.org/cathen/03274a.htm)(last accessed 8/27/05). -10. The article “Canon of the New Testament,” in the Catholic Encyclopedia is most illuminating in this regard. One can see various theories put forth today why a work was accepted as New Testament canon. Some say it is because the work can be linked to an apostle as the voice behind the writing. But this is not true in Jude’s case, nor in Barnabas’ work {Hebrews), nor of Luke. In light of this, we are left concluding the criterion must have been a work’s “evangelical character.” We are thus reduced to a completely subjective criterion: does it fit the evangelistic message we prefer? This is the worst reason to accept something as canon. The only thing never considered is to ask whether a Biblical standard for inspiration was applied. If we asked the proper question, the answer comes back in the negative. Everyone knows several NT works on their face must no longer be regarded as inspired because they lack any validating prophecy. +10. The article "Canon of the New Testament," in the Catholic Encyclopedia is most illuminating in this regard. One can see various theories put forth today why a work was accepted as New Testament canon. Some say it is because the work can be linked to an apostle as the voice behind the writing. But this is not true in Jude's case, nor in Barnabas' work {Hebrews), nor of Luke. In light of this, we are left concluding the criterion must have been a work's "evangelical character." We are thus reduced to a completely subjective criterion: does it fit the evangelistic message we prefer? This is the worst reason to accept something as canon. The only thing never considered is to ask whether a Biblical standard for inspiration was applied. If we asked the proper question, the answer comes back in the negative. Everyone knows several NT works on their face must no longer be regarded as inspired because they lack any validating prophecy. -11 .Metzger, 12 who He truly was.) We trust the Holy Spirit then inspired the twelve apostles to recollect Jesus’ words accurately, as Jesus told them the Spirit would do. (John 14:26). Thus, the apostolic gospels are all reliable Scripture. +11 .Metzger, 12 who He truly was.) We trust the Holy Spirit then inspired the twelve apostles to recollect Jesus' words accurately, as Jesus told them the Spirit would do. (John 14:26). Thus, the apostolic gospels are all reliable Scripture. However, no other New Testament figure than Jesus uttered fulfilled -prophecy “in the name of the Lord” of highly unlikely events. That +prophecy "in the name of the Lord" of highly unlikely events. That includes Paul. -Yet, when someone proposes to treat Jesus’ Words Only as the inspired +Yet, when someone proposes to treat Jesus' Words Only as the inspired part of the New Testament, they receive resistance. Why? No one would mind treating Jesus as the sole inspired prophet of canon @@ -208,15 +208,15 @@ different explanation. Let me pause to note here the authority retained by the epistles of John and Peter, and the bishop-fetters of James and Jude. First, Jesus -taught us to heed the twelve apostles’ words as authoritative +taught us to heed the twelve apostles' words as authoritative messengers (apostoli means messenger) rather than as teachers. He would not even let them call themselves teachers. (Matt. 23:8-11). But they carried a very important message. Jesus, speaking to the twelve, -warned that whoever would not “receive you, nor hear you” shall be in +warned that whoever would not "receive you, nor hear you" shall be in danger of judgment. (Matt. 10:14-15). The message they carried was so important that if rejected, the listener would be in danger of judgment. Jesus said the message they were to deliver was to teach the -nations “to observe ( tereo an inspired prophet. Rather, it is because +nations "to observe ( tereo an inspired prophet. Rather, it is because they are putting forth the teachings and commandments of the inspired Prophet. @@ -229,30 +229,30 @@ judges. In this capacity, their judicial decisions are binding in heaven. (Matt. 16:19). This did not extend to the twelve apostles a constant prophetic authority. Their every word did not become thereby inspired legislation from God. We would say a judge who starts to -legislate is an activist judge violating the scope of his office’s +legislate is an activist judge violating the scope of his office's authority. Likewise, the twelve apostles did not have authority to -legislate merely because they had judicial authority to ‘bind and -loose.’ +legislate merely because they had judicial authority to 'bind and +loose.' -Let’s review this with some care because it has been a source of +Let's review this with some care because it has been a source of misunderstanding by Catholics and Protestants. -The twelve apostles had authority from Jesus to “bind and loose.” +The twelve apostles had authority from Jesus to "bind and loose." (Matt. 16:19). This is a clear reference to the power of a judge. In court, a judge could let go of a criminal defendant by ordering the -“loosing” of a leather strap. A judge could also order his arrest and -condemnation by “binding” him with such a strap. This fits exactly the +"loosing" of a leather strap. A judge could also order his arrest and +condemnation by "binding" him with such a strap. This fits exactly the role Jesus said the apostle would have in the regeneration: the twelve -apostles would be the “twelve judges” sitting on “twelve thrones” over -the “twelve provable as prophetic, then Jesus commands us to follow +apostles would be the "twelve judges" sitting on "twelve thrones" over +the "twelve provable as prophetic, then Jesus commands us to follow the higher authority of inspired Scripture. In the case of these four authors, I know of nothing they ever said that contradicts the words of a validated prophet. -### Paul Alone Must Be Tested by Deuteronomy’s Test for False Prophets. +### Paul Alone Must Be Tested by Deuteronomy's Test for False Prophets. Returning to the point at issue, what motivates the resistance to the -proposition of using Jesus’ Words Only (JWO) as the test of orthodoxy? +proposition of using Jesus' Words Only (JWO) as the test of orthodoxy? It principally comes from a desire to protect Paul. There is no concern to protect the inspired status of the Epistles of John, Peter, James or Jude. This is true because none of these writers ever claimed @@ -272,21 +272,21 @@ Jesus as the sole prophetic authority in the New Testament, we have a dilemma. Paul had many novel and unusual lessons of what the gospel represents. If Paul is no longer on par with Jesus, then Pauline salvation doctrine would lose its grip and legitimacy. A different -salvation doctrine would emerge. If we only had Jesus, then Jesus’ +salvation doctrine would emerge. If we only had Jesus, then Jesus' message on initial justification by repentance from sin would emerge unmolested. (Luke 18:10 etseq.; (Mark 9:42) etseq having repented from sin) or hell whole (/. (November/December 1994) at 52-53. +39. Martin Abegg, "Paul, 'Works of the Law,' and MMT," Biblical Archaeological Review> (November/December 1994) at 52-53. He disputes it was given by God. He claims instead it was given by angels. Paul says no one can judge you any longer for not keeping the @@ -32,25 +32,25 @@ clearly abolished the Sabbath. All efforts to save Paul that do not grapple with these difficult passages are simply attempts at self-delusion. -Rather, Calvin was correct when he said “this Gospel [of Paul] does -not impose any commands, but rather reveals God’s goodness, His mercy -and His benefits.” +Rather, Calvin was correct when he said "this Gospel [of Paul] does +not impose any commands, but rather reveals God's goodness, His mercy +and His benefits." -To Paul, faith was everything and a permanent guarantee of salvation. There was no code to break. There was supposedly no consequence of doing so for Abraham. We are Abraham’s sons. We enjoy this same liberty, so Paul teaches. +To Paul, faith was everything and a permanent guarantee of salvation. There was no code to break. There was supposedly no consequence of doing so for Abraham. We are Abraham's sons. We enjoy this same liberty, so Paul teaches. -Then how do we understand the Bible’s promise that the time of the New Covenant would involve putting the “Torah” on our hearts? ((Jer. 31:31) et seq.) How do we understand God’s promise that when His Servant (Messiah) comes, God “will magnify the Law (Torah), and make it honorable”? ((Isa. 42:21) ASV/KJV.) +Then how do we understand the Bible's promise that the time of the New Covenant would involve putting the "Torah" on our hearts? ((Jer. 31:31) et seq.) How do we understand God's promise that when His Servant (Messiah) comes, God "will magnify the Law (Torah), and make it honorable"? ((Isa. 42:21) ASV/KJV.) You have no answer if you follow Paul. He says you no longer have to -observe all God’s Law given Moses. You just choose to do what is +observe all God's Law given Moses. You just choose to do what is expedient. You do not worry about the letter of the Law. You can, instead, follow your own conscience. Whatever it can bear is permissible. -How are the contrary verses about the Law in the New Covenant Age then explained? It is seriously asserted by commentators that when Christ returns, the Law of Moses will be re-established. Thus, prior to Paul, there was Law. After Paul but before Christ comes again, there is no Law. When Christ returns, the Law of Moses is restored. (See Footnote 20 on page 393). So it is: Law—No Law—Law. God is schizophrenic! It is amazing what people can believe! +How are the contrary verses about the Law in the New Covenant Age then explained? It is seriously asserted by commentators that when Christ returns, the Law of Moses will be re-established. Thus, prior to Paul, there was Law. After Paul but before Christ comes again, there is no Law. When Christ returns, the Law of Moses is restored. (See Footnote 20 on page 393). So it is: Law-No Law-Law. God is schizophrenic! It is amazing what people can believe! -Consequently, one cannot escape a simple fact: Paul’s validity as a teacher is 100% dependent on accepting his antinomian principles. Then what of (Deut. 13:5) which says someone with true signs and wonders must be ignored if he would seduce us from following the Law? +Consequently, one cannot escape a simple fact: Paul's validity as a teacher is 100% dependent on accepting his antinomian principles. Then what of (Deut. 13:5) which says someone with true signs and wonders must be ignored if he would seduce us from following the Law? -Paul even anticipated how to defend from this verse. Paul has shielded himself from this verse by ripping away all of the Law. He would not even acknowledge that we can measure him by (Deut. 13:5). This is part of the Law of Moses. Paul claims it was given by angels (Gal. 3:19). Paul says you are not to believe even an angel from heaven if it should contradict “my gospel” (Gal. 1:8). Hence, Paul would reject the test from Deuteronomy 13:5. +Paul even anticipated how to defend from this verse. Paul has shielded himself from this verse by ripping away all of the Law. He would not even acknowledge that we can measure him by (Deut. 13:5). This is part of the Law of Moses. Paul claims it was given by angels (Gal. 3:19). Paul says you are not to believe even an angel from heaven if it should contradict "my gospel" (Gal. 1:8). Hence, Paul would reject the test from Deuteronomy 13:5. Yet, Paul has not escaped thereby. For Jesus in (Matt. 7:23) reiterated (Deut. 13:1-5). In doing so, Jesus specifically warned of @@ -58,10 +58,10 @@ false prophets to follow Him that would teach anomia. They would come with true signs and wonders. However, they are false because they taught anomia. As discussed earlier, they would be workers of negation of the Law. This is a legitimate dictionary definition of -the word anomia in the world’s best Greek lexicon—the LiddellScott +the word anomia in the world's best Greek lexicon-the LiddellScott Lexicon. For a full discussion, see page 60 et seq. -Now Christians must ask themselves this question: do you really believe Jesus made all those warnings about false prophets who come with true signs and wonders yet who are workers of anomia (negation of Law) (Matt. 7:23) so we would disregard the protective principle of (Deut. 13:5)? So we would disregard even Jesus’ words in (Matt. 7:23)? +Now Christians must ask themselves this question: do you really believe Jesus made all those warnings about false prophets who come with true signs and wonders yet who are workers of anomia (negation of Law) (Matt. 7:23) so we would disregard the protective principle of (Deut. 13:5)? So we would disregard even Jesus' words in (Matt. 7:23)? You can only believe this if you are willing to disregard Jesus. You can only believe this if you then disregard the Law of Moses was given @@ -70,7 +70,7 @@ Exodus chapters 19-20, 25. Jesus likewise says it was God in the bush speaking to Moses. ((Mark 12:26); Luke 20:37.) Or will you allow Paul to convince you that the Law was given by -angels (Gal. 3:19) and thus Paul’s words are higher than of angels +angels (Gal. 3:19) and thus Paul's words are higher than of angels (Gal. 1:8)? Will you be seduced to believe you are thus free to disregard (Deut. 13:5)? And have you also somehow rationalized away (Matt. 7:23), and its warnings of false prophets who bring anomia ? diff --git a/JWO_06_01_PaulContradictsJesusAboutIdolMeat_0025.md b/JWO_06_01_PaulContradictsJesusAboutIdolMeat_0025.md index 085a687..2285238 100644 --- a/JWO_06_01_PaulContradictsJesusAboutIdolMeat_0025.md +++ b/JWO_06_01_PaulContradictsJesusAboutIdolMeat_0025.md @@ -7,25 +7,25 @@ Parent: [[JesusWordsOnly]] Jesus in (Rev. 2:6), 14 takes on those persons teaching the Ephesians that it was acceptable to eat meat sacrificed to idols. Among them Jesus says were the Nicolaitans. The Nicolaitans were an actual -historical group. They taught Paul’s doctrine of grace permitted them +historical group. They taught Paul's doctrine of grace permitted them to eat meat sacrificed to idols. Jesus commends the Ephesians for refusing to listen to the Nicolaitans on the issue of eating meat sacrificed to idols. Yet the Nicolaitans were not merely deducing it was pennissible to eat -such meat from Paul’s doctrine of grace. Paul, in fact, clearly +such meat from Paul's doctrine of grace. Paul, in fact, clearly teaches three times that there is nothing wrong per se in eating meat sacrificed to idols. ((Rom. 14:21); (1Cor. 8:4-13), and (1Cor. 10:19-29). However, Jesus, as we will see, three times in Revelation says it is flatly wrong. The Bible says when God commands something, we are not -free to “diminish” it by articulating our own exceptions. “What thing +free to "diminish" it by articulating our own exceptions. "What thing soever I command you, that shall ye observe to do: thou shalt not add -thereto, nor diminish from it.” 1 +thereto, nor diminish from it." 1 Paulunists claim that this prohibition on eating meat sacrificed to idols (which was sold in meat markets) was not an absolute command. It -was flexible enough to fit Paul’s approach. Paul taught idol meat was +was flexible enough to fit Paul's approach. Paul taught idol meat was perfectly acceptable unless someone else thought it was wrong. Paulunists argue that the Jerusalem Council only meant to prohibit eating such meat if it would undermine a weaker brother who @@ -34,8 +34,8 @@ thought it was wrong, as Paul teaches. 1. (Exod. 34:13) says Jews were to tear down the altars of the Gentiles rather than make a covenant ( i.e ., a peace treaty). In Exo 34:15-16, God says if you prefer making a covenant and allow their -pagan altars, you risk “one call thee [to eat with him] and thou eat -of his sacrifice.” The command to destroy the pagan altars was so that +pagan altars, you risk "one call thee [to eat with him] and thou eat +of his sacrifice." The command to destroy the pagan altars was so that Jews would avoid eating meat sacrificed to idols even inadvertently at a meal at a Gentile home. This altar-destruction command also had the indirect affect of preventing a Gentile from eating idol meat. For @@ -48,7 +48,7 @@ other foods. However, idol meat cannot be identified by appearance. Thus, merely prohibiting eating such meat would not be enough if God was displeased by you eating it unknowingly. Hence, to prevent unknowing eating of such meat, God commands the destruction of -pagan altars. Thus, Paul’s allowance of eating such meat by not asking +pagan altars. Thus, Paul's allowance of eating such meat by not asking questions is precisely what the Bible does not countenance. in itself. It is also no less absolute a prohibition than the prohibition on fornication. Had the Jerusalem Council ruling intended the @@ -59,68 +59,68 @@ interpretation. In fact, the prohibition on eating meat sacrificed to idols was stated three times in Acts. It was never once stated with an exception or qualification. There is no hint that eating such meat was pennissible -in your private meals. In fact, when we later look at Jesus’ words in +in your private meals. In fact, when we later look at Jesus' words in Revelation absolutely condemning such practice, Jesus is talking after -Paul’s words are written down. Had Jesus intended to affirm Paul’s -view that eating such meat is permissible, Jesus’ absolute directives +Paul's words are written down. Had Jesus intended to affirm Paul's +view that eating such meat is permissible, Jesus' absolute directives against ever eating such meat were the wrong way to communicate this. Jesus left no room to find hairsplitting exceptions. This absolute prescription first appears at the Jerusalem Council in -Acts 15:20. Initially, James decided that “we write unto them, that -they abstain from the pollutions of idols....” (Acts 15:20). Second, -Luke then quotes James’ letter to the Gentiles as saying one of the -“necessary things” is “you abstain from things sacrificed to idols.” +Acts 15:20. Initially, James decided that "we write unto them, that +they abstain from the pollutions of idols...." (Acts 15:20). Second, +Luke then quotes James' letter to the Gentiles as saying one of the +"necessary things" is "you abstain from things sacrificed to idols." (Acts 15:29). James reiterates this for a third and final time in Acts chapter 21. James is reminding Paul what the ruling was at the -Jerusalem Council. He tells Paul that previously “we wrote giving +Jerusalem Council. He tells Paul that previously "we wrote giving judgment that they [ i.e ., the Gentiles] should keep themselves from -things sacrificed to idols....” (Acts 21:25). +things sacrificed to idols...." (Acts 21:25). James restates the principle unequivocally. skandalon) before the children of Israel, to eat things sacrificed to idols, and to commit -fornication.” Jesus does not say the error was eating meat sacrificed +fornication." Jesus does not say the error was eating meat sacrificed to idols only if you believed an idol was real. Nor did Jesus say it was wrong only if the person involved thought eating such meat was wrong. Jesus simply laid down a prohibition. Nothing more. Nothing -less. (Deut. 4:2) prohibits “diminishing” from God’s true inspired +less. (Deut. 4:2) prohibits "diminishing" from God's true inspired words by making up exceptions. In this (Rev. 2:14) passage, the use of the word skandalon is important. In (Matt. 13:41-43), Jesus warned that on judgement day all those ensnared ( skandalizo-ed ) will be gathered by the angels and -sent to the “fiery furnace.” Hence, Jesus was telling us in +sent to the "fiery furnace." Hence, Jesus was telling us in (Rev. 2:14) that eating meat sacrificed to idols was a serious sin. He -called it a skandalon —a trap. It was a salvation-ending trap. +called it a skandalon -a trap. It was a salvation-ending trap. Jesus reiterates the prohibition on eating meat sacrificed to idols in (Rev. 2:20). Jesus faults the church at Thyatira for listening to a -false Jezebel who “teaches my servants to commit fornication, and Word +false Jezebel who "teaches my servants to commit fornication, and Word Pictures confesses the Nicolaitans defended eating such meat based on -Paul’s gospel: +Paul's gospel: -These early Gnostics practiced licentiousness since they were not under law, but under grace. [Robertson’s Word Pictures on Rev. 2:14). 3 +These early Gnostics practiced licentiousness since they were not under law, but under grace. [Robertson's Word Pictures on Rev. 2:14). 3 - “You have people there who hold to the teaching of Balaam, who + "You have people there who hold to the teaching of Balaam, who taught Balak to entice the Israelites to sin by eating meat - sacrificed to idols.” + sacrificed to idols." Jesus in (Rev. 2:14) -2. Later, we will examine whether Jesus was identifying Paul in Rev.2:2 as a false apostle. See “Did Jesus Applaud the Ephesians for Exposing Paul as a False Apostle?” on page 215 et seq. +2. Later, we will examine whether Jesus was identifying Paul in Rev.2:2 as a false apostle. See "Did Jesus Applaud the Ephesians for Exposing Paul as a False Apostle?" on page 215 et seq. 3. Irenaeus around 180 A.D. wrote that Nicolas, their founder -“departed from sound doctrine, and was in the habit of inculcating -indifference of both life and food.” (Refutation of All Heresies, +"departed from sound doctrine, and was in the habit of inculcating +indifference of both life and food." (Refutation of All Heresies, ![Picture #34](images/img_0034.png) -Therefore, we see Jesus extols those who hate the Nicolaitan’s grace +Therefore, we see Jesus extols those who hate the Nicolaitan's grace teaching which says Christians can eat meat sacrificed to idols. Jesus then condemns twice those who teach a Christian may eat meat sacrificed to idols. Jesus is just as absolute and unwavering on this prohibition as James is in Acts. When Jesus says it, we are not free -to “diminish” it by making up exceptions. (Deut. 12:32). +to "diminish" it by making up exceptions. (Deut. 12:32). Notice too how three times James in Acts repeats the point. Then three times Jesus repeats the point in the Book of Revelation. (Rev. 2:6, 14 (Ephesus); Rev. 2:14-15 (Pergamum); (Rev. 2:20) (Thyatira)). In the New Testament, there is no command emphasized more frequently than the command against eating meat sacrificed to idols. @@ -129,7 +129,7 @@ significance. For Paul says three times that it is permissible to eat meat sacrificed to idols, as discussed next. God wanted us to know for a fact He is responding to Paul. - “To the pure, all things are pure.” + "To the pure, all things are pure." Paul in Titus 1:15 @@ -138,10 +138,10 @@ Paul in Titus 1:15 Paul clearly teaches three times that there is nothing wrong in itself eating meat sacrificed to idols. ((Rom. 14:21); (1Cor. 8:4-13), and 1 Corinthians 10:19-29). The first time Paul addresses the question of -“eating meat sacrificed to idols,” Paul answers: “But food will not -commend us to God; neither if we eat not....” (1Cor. 8:8). Paul then +"eating meat sacrificed to idols," Paul answers: "But food will not +commend us to God; neither if we eat not...." (1Cor. 8:8). Paul then explained it is only necessary to abstain from eating such meat if you -are around a “weaker” brother who thinks an idol is something. (1 +are around a "weaker" brother who thinks an idol is something. (1 Cor. 8:7, 8:10, 9:22). Then, and only then, must you abstain. The reason is that then a brother might be emboldened to do something he thinks is sinful. The brother is weak for believing eating meat @@ -149,11 +149,11 @@ sacrificed to an idol is wrong. This is thus a sin for him to eat, even though you know it is not sinful to eat meat sacrificed to idols. Thus, even though you know better than your weaker brother that it is no sin to do so, it is better to abstain in his presence than -cause him to sin against his weak conscience and be “destroyed.” +cause him to sin against his weak conscience and be "destroyed." (1Cor. 8:11). 4 - “The first sin committed by man was not murder or adultery or - stealing; it was eating something they were told not to eat.” + "The first sin committed by man was not murder or adultery or + stealing; it was eating something they were told not to eat." Gordon Tessler, Ph.D. The Genesis Diet ![Picture #35](images/img_0035.png) @@ -165,28 +165,28 @@ Paul is essentially laying down a principle on how to be considerate of others who think it is wrong to eat meat sacrificed to idols. At the same time, Paul insists as a matter of principle, there is nothing wrong eating such meat. If you were instead the weaker brother, and -read Paul’s epistles on this topic, you certainly would walk away +read Paul's epistles on this topic, you certainly would walk away knowing Paul teaches it is permissible to eat meat sacrificed to idols. You would even think your weak-mindedness on this issue should be abandoned. You should no longer burden your conscience on your brother who refrains due to your overly sensitive conscience. With -Paul’s instructions in hand, you would certainly know that it is +Paul's instructions in hand, you would certainly know that it is pennissible to eat meat sacrificed to idols. You can now get over your undue and ill-founded concern about eating such meat. 4. Paul is thought to teach you should not take communion if one was eating idol meat at a pagan service. In 1Cor. 10:20-21, Paul says you -cannot be partaker of the Lord’s table and the “table of devils.” This +cannot be partaker of the Lord's table and the "table of devils." This was thus not a flat prohibition on eating idol meat. Most commentators reconcile Paul to Paul by saying Paul means you cannot go to a pagan sacrifice and eat the meat during a pagan service and still partake of communion. There is still thus nothing inherently wrong in eating such meat. In the context in which Paul says this, Paul also repeats his -famous axiom, “all things are lawful, but not all things are -expedient.” (1Cor. 10:23). Then Paul says when you buy food or eat a -stranger’s home, “ask no question for sake of your conscience.” +famous axiom, "all things are lawful, but not all things are +expedient." (1Cor. 10:23). Then Paul says when you buy food or eat a +stranger's home, "ask no question for sake of your conscience." (1Cor. 10:25,27). Thus, Paul says it is best you not know what you are -eating. Don’t let your conscience wrong. There are no excuses, +eating. Don't let your conscience wrong. There are no excuses, hairsplitting qualifications, situationalethics, or easy outs in deciding whether to obey God. It is wrong and prohibited. @@ -204,15 +204,15 @@ unwittingly admits: sacrificed to an idol, nevertheless out of consideration for brothers and sisters in Christ for whom it -5. Kenneth Loy, Jr. in My Body His Temple: The Prophet Daniel’s Guide -to Nutrition (Aroh Publishing: 2001) at 69 writes: “ Idol Meat Is +5. Kenneth Loy, Jr. in My Body His Temple: The Prophet Daniel's Guide +to Nutrition (Aroh Publishing: 2001) at 69 writes: " Idol Meat Is Clean ((Rom. 14) and (1Cor. 8)): God had forbidden idol meat -originally because it caused the children of Israel to go ‘whoring -after’ the gods of other nations. ((Exod. 34:15-16)). Since the +originally because it caused the children of Israel to go 'whoring +after' the gods of other nations. ((Exod. 34:15-16)). Since the Gentiles were now equal in the sight of God, this restriction was no longer necessary. Jewish Christians even preferred idol meat since it was usually less expensive in the market place. ...Paul stipulates another reason why idol meat is permitted'. 6 -This pastor unwittingly destroys Paul’s validity for a person who +This pastor unwittingly destroys Paul's validity for a person who wants to obey Jesus Christ. \ No newline at end of file diff --git a/JWO_06_02_PaulsAntinomianismonIdolMeatIssueversusJesus_0026.md b/JWO_06_02_PaulsAntinomianismonIdolMeatIssueversusJesus_0026.md index e2a25b9..e1a952b 100644 --- a/JWO_06_02_PaulsAntinomianismonIdolMeatIssueversusJesus_0026.md +++ b/JWO_06_02_PaulsAntinomianismonIdolMeatIssueversusJesus_0026.md @@ -7,11 +7,11 @@ eating meat sacrificed to idols? Jesus clearly threatens spewing out of His mouth those committing such deeds. Modern Paulunists find no problem. First, they apparently share the -young Luther’s view that the Book of Revelation is noncanonical. Thus, -they do not regard Jesus’ prohibition on eating meat sacrificed to -idols as a hurdle for Paul to overcome. Then what of Exodus’ commands +young Luther's view that the Book of Revelation is noncanonical. Thus, +they do not regard Jesus' prohibition on eating meat sacrificed to +idols as a hurdle for Paul to overcome. Then what of Exodus' commands (Ex. 34:13-16) designed to prevent eating idol meat? Paulunists defend -Paul’s position that eating idol meat is permissible by saying the Law +Paul's position that eating idol meat is permissible by saying the Law was abolished. They then insist this means that any legalistic notion to not eat meat sacrificed to idols was abolished. In fact, these same Paulunists ridicule any first century Christian who would have tried @@ -24,24 +24,24 @@ http://www.fpcboulder.org/Sermons/Sermonl27-02.htm Dan Hill, Pastor of Southwood Bible Church in Tulsa, Oklahoma, shows you that if you came to the conclusion in the first century that you should not eat idol meat, you were in serious error. You were -violating Paul’s antinomian morality based on expediency. Pastor Hill +violating Paul's antinomian morality based on expediency. Pastor Hill describes the error of such a first century crusader against eating such meat: So you start a crusade, you get a banner, get others to march, you picket the temple and the shambles, you chant, you sing, you light - candles, you campaign against the sin of eating the idol’s meat. + candles, you campaign against the sin of eating the idol's meat. And remember, you have some pretty good verses to use on this matter. You can pull them out and get very dogmatic about what God thinks (or what you think He thinks). Then you go to Bible Class one day and there the Pastor is reading -Paul’s first epistle to the Corinthians. And you find out +Paul's first epistle to the Corinthians. And you find out that... you... have liberty [because Paul teaches]: All things are lawful for me, but not all things are expedient - [i.e., Paul’s axiom].’ + [i.e., Paul's axiom].' You were wrong, especially in trying to force your decision upon others. @@ -62,43 +62,43 @@ against eating such meat. http://www.realtime .net/-wdoud/romans/rom2_6_.html) What Pastor Hill is saying is that had he been alive in the first -century, he would admonish the ‘trouble-maker’ Christian. ‘Stop trying -to make people avoid eating meat sacrificed to idols! ’ Pastor Hill +century, he would admonish the 'trouble-maker' Christian. 'Stop trying +to make people avoid eating meat sacrificed to idols! ' Pastor Hill would not admonish the one eating the meat. They are OK. He would scold you if you said it was wrong to eat such meat. -Unwittingly, Pastor Hill helps us prove how to interpret Jesus’ -response. Jesus is looking at Paul’s entire outlook on the Law. Paul’s +Unwittingly, Pastor Hill helps us prove how to interpret Jesus' +response. Jesus is looking at Paul's entire outlook on the Law. Paul's broader message is because there is no Law any longer, it is -permissible to eat such meat. Paul, in fact, says James’ command in +permissible to eat such meat. Paul, in fact, says James' command in Acts 15:20 against eating such meat is not binding. The Laws of Exodus -are not directed to God’s people. You apply an expediency test whether +are not directed to God's people. You apply an expediency test whether to follow it or not. Jesus was the end of the Law, as Paul says. (Rom. 10:4). -Jesus’ remarks prove Pastor Hill’s notion cannot possibly be true. Jesus is angry to the hilt in (Rev. 2:6), 14. He is upset that Christians are being told they can commit fornication. He is furious they are told they can eat meat sacrificed to idols. If there is no more strict Law for Christians, and just expediency is the test, then Jesus’ words are pointless. We are covered. There is no condemnation for those in Christ Jesus. ((Rom. 8:1)). Jesus apparently had not read that passage. He didn’t Team’ its truth. Instead, Jesus is full of condemnation for Christians who violate laws ! +Jesus' remarks prove Pastor Hill's notion cannot possibly be true. Jesus is angry to the hilt in (Rev. 2:6), 14. He is upset that Christians are being told they can commit fornication. He is furious they are told they can eat meat sacrificed to idols. If there is no more strict Law for Christians, and just expediency is the test, then Jesus' words are pointless. We are covered. There is no condemnation for those in Christ Jesus. ((Rom. 8:1)). Jesus apparently had not read that passage. He didn't Team' its truth. Instead, Jesus is full of condemnation for Christians who violate laws ! -8. If you live by Paul’s principles, it is totally acceptable to +8. If you live by Paul's principles, it is totally acceptable to outwardly behave in a manner that does not offend others, while inwardly you do not have to live and believe those principles. What did Jesus repeatedly say to the Pharisees who reasoned to the same -conclusion as Paul? Jesus’ response is in Mat 23:28: +conclusion as Paul? Jesus' response is in Mat 23:28: - “Even so you also outwardly appear righteous to men , but inwardly - you are full of hypocrisy and iniquity.” (WEB) + "Even so you also outwardly appear righteous to men , but inwardly + you are full of hypocrisy and iniquity." (WEB) In truth, Jesus in Revelation chapter 2 is clearly attacking antinomianism. He is laying down absolutes on fornication and eating meat sacrificed to idols. Jesus is highlighting the error of the -Nicolaitans. They were known from Irenaeus’ writings to be +Nicolaitans. They were known from Irenaeus' writings to be antinomians. Irenaeus said they believed they could eat any foods. The Nicolaitans taught the Law was abrogated and they lived under grace instead. 9 -Jesus’ attack on antinomianism is also obvious from Jesus’ +Jesus' attack on antinomianism is also obvious from Jesus' condemnation of the pennissiveness on the issue of fornication. Jesus is not only prohibiting fornication at idol worship ceremonies, as a -few Paulunists contend. To save Paul’s validity, some seriously +few Paulunists contend. To save Paul's validity, some seriously contend Jesus meant to prohibit fornication only at idolatrous ceremonies. However, no such limitation can be found in the text. The fornication prohibition is stated just as absolutely as the @@ -108,13 +108,13 @@ construe Jesus as only prohibiting fornicating at a pagan ceremony. (If true, it would imply Jesus permitted fornication otherwise). This spin to save Paul leads to absurdities. -Thus, one cannot read into Jesus’ words any expediency-test on eating +Thus, one cannot read into Jesus' words any expediency-test on eating meat sacrificed to idols any more than you could read such a test into -Jesus’ words condemning fornication. +Jesus' words condemning fornication. -Apostle John, who is the human hand of Revelation, took Jesus’ attack +Apostle John, who is the human hand of Revelation, took Jesus' attack on antinomianism to heart. He later wrote likewise that those who say -they know Jesus but disobey His commands are liars. John’s attack on +they know Jesus but disobey His commands are liars. John's attack on antinomianism appears in (1John 2:4) He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.***3:10...whosoever doeth not righteousness is not of @@ -124,16 +124,16 @@ God.... (ASV) ### Conclusion -John and Jesus are encouraging strictly following Jesus’ +John and Jesus are encouraging strictly following Jesus' commands. This includes His command to not eat meat sacrificed to idols. Apostle John has a harsh message for those who claim to know Jesus but who refute His commands. You are a liar when you say you -know Jesus. Who else is called a liar by John’s pen? The one who told +know Jesus. Who else is called a liar by John's pen? The one who told the Ephesians falsely he was an apostle of Jesus. (Rev. 2:2). We shall see that it is no accident 1 John 2:4 would affix the label liar to -Paul for his contradiction of Jesus’ command on idol meat. (Rev. 2:2) +Paul for his contradiction of Jesus' command on idol meat. (Rev. 2:2) affixes the same label of liar to someone the Ephesians put on trial for claiming to be an apostle and found he was not one. (See the -chapter entitled “Did Jesus Applaud the Ephesians for Exposing Paul as -a False Apostle?” +chapter entitled "Did Jesus Applaud the Ephesians for Exposing Paul as +a False Apostle?" [[JWO_10_01_DidJesusApplaudtheEphesiansforExposingPaulasaFalseApostle__0045]]). \ No newline at end of file diff --git a/JWO_06_03_Conclusion_0027.md b/JWO_06_03_Conclusion_0027.md index 9110965..c039abc 100644 --- a/JWO_06_03_Conclusion_0027.md +++ b/JWO_06_03_Conclusion_0027.md @@ -8,12 +8,12 @@ really believe he is a true apostle? Jesus is pointing his arrow at Paul who is long gone when the book of Revelation is written. Unquestionably, Paul had been teaching others -to violate Jesus’ commands and the commands of the twelve apostles. It -is blatant. Jesus takes Paul’s teaching to task. +to violate Jesus' commands and the commands of the twelve apostles. It +is blatant. Jesus takes Paul's teaching to task. -This brings to mind Jesus’ ‘fruit’ test for a false prophet. In (Matt. 7:15-20), Jesus says: +This brings to mind Jesus' 'fruit' test for a false prophet. In (Matt. 7:15-20), Jesus says: - (15) Beware of false prophets, who come to you in sheep’s + (15) Beware of false prophets, who come to you in sheep's clothing, but inwardly are ravening wolves. (16) By their fruits ye shall know them. Do men gather grapes of @@ -22,9 +22,9 @@ This brings to mind Jesus’ ‘fruit’ test for a false prophet. In (Matt. 7:1 (17) Even so every good tree bringeth forth good fruit; but the corrupt tree bringeth forth evil fruit. -Thus, when Paul teaches someone to violate Jesus’ commands to not eat +Thus, when Paul teaches someone to violate Jesus' commands to not eat meat sacrificed to idols, is this good fruit or evil fruit? Obviously -evil fruit. Jesus says “beware those who come in sheep’s clothing.” +evil fruit. Jesus says "beware those who come in sheep's clothing." (Matt. 7:15). What is a sheep in that verse? A Christian. Beware those who come claiming to be a Christian but who have evil fruit. Paul fits both criteria. Jesus then continues, saying even if they come with diff --git a/JWO_07_01_WhyDoesJesusMentionBalaaminRevelation2_14__0028.md b/JWO_07_01_WhyDoesJesusMentionBalaaminRevelation2_14__0028.md index cfc6891..5230777 100644 --- a/JWO_07_01_WhyDoesJesusMentionBalaaminRevelation2_14__0028.md +++ b/JWO_07_01_WhyDoesJesusMentionBalaaminRevelation2_14__0028.md @@ -2,11 +2,11 @@ Parent: [[JesusWordsOnly]] ## Why Does Jesus Mention Balaam in Revelation 2:14 -### How Jesus’ Reference to Balaam Applies to Paul +### How Jesus' Reference to Balaam Applies to Paul If we dig a little deeper into the eating of idol-meat issue, we find Jesus mentions Balaam in (Rev. 2:14). 1 Jesus says the source of this -heretical idol meat doctrine is a “teaching of Balaam.” Jesus says +heretical idol meat doctrine is a "teaching of Balaam." Jesus says Balaam taught one can eat meat sacrificed to idols, among other things. Why is Jesus mentioning Balaam, a figure from the era of Moses? Evidently because Balaam is a figure who resembles the one who in the @@ -19,23 +19,23 @@ The Biblical story of Balaam in the book of Numbers does not reveal the precise nature of the teachings of Balaam. Jesus alone tells us that Balaam taught the Israelites they could eat meat sacrificed to idols and commit fornication. (Rev. 2:14). Thus, with these additional -facts, let’s make a synopsis of the story of Balaam. Then we can see +facts, let's make a synopsis of the story of Balaam. Then we can see whether anyone appears similar in the New Testament era. * Balaam was a Prophet in the Hebrew Scriptures who was changed from an enemy to a friend by an angelic vision on a Road. -1. (Rev. 2:14:) “But I have a few things against thee, because thou +1. (Rev. 2:14:) "But I have a few things against thee, because thou hast there some that hold the teaching of Balaam, who taught Balak to cast a stumblingblock before the children of Israel, to eat things -sacrificed to idols, and to commit fornication.” (ASV) +sacrificed to idols, and to commit fornication." (ASV) * Balaam, after properly serving the Lord for a time, changed back into being an enemy. * This inspired prophet is deemed to be an enemy of God because he taught it was permissible to eat meat sacrificed to idols and to - commit fornication. This part of the story was omitted in Moses’ + commit fornication. This part of the story was omitted in Moses' account. Jesus alone reveals this. Who else is a prophet of God who was changed from an enemy to a friend @@ -54,7 +54,7 @@ Paul. Jesus reveals His purpose by referring to Balaam in (Rev. 2:14). By citing the example of Balaam, Jesus reminds us that a true prophet who is turned from evil to good then could turn back and completely -apostasize. Jesus’ citation to Balaam in this context destroys our +apostasize. Jesus' citation to Balaam in this context destroys our assumptions that Paul could never apostasize. By referencing Balaam, Jesus is telling us, at the very least, that Paul could turn and apostasize after his Road to Damascus experience. Paul could be just @@ -62,25 +62,25 @@ like Balaam who did so after his Road to Moab experience. ### Is (Rev. 2:14) A Type of Parable? -Did Jesus mention the “teaching of Balaam” as a parable to identify +Did Jesus mention the "teaching of Balaam" as a parable to identify Paul? It appears (Rev. 2:14) is a type of parable. Jesus identifies -the false teaching as the “teaching of Balaam.” Yet Balaam is dead. +the false teaching as the "teaching of Balaam." Yet Balaam is dead. Someone in the apostolic era is like Balaam. To know whom Jesus meant, -one has to find someone who matches Balaam’s historically-known qualities. +one has to find someone who matches Balaam's historically-known qualities. Furthermore, we have a second reason to believe a parable is intended -in (Rev. 2:14). At the end of Revelation chapter 2, Jesus says: “He -that hath an ear, let him hear what the Spirit saith to the churches.” -(Rev. 2:29). This is Jesus’ standard catch-phrase when He wanted you +in (Rev. 2:14). At the end of Revelation chapter 2, Jesus says: "He +that hath an ear, let him hear what the Spirit saith to the churches." +(Rev. 2:29). This is Jesus' standard catch-phrase when He wanted you to know there are symbolic meanings in His words. -Let’s next try to identify who was the Balaam-like figure in the New +Let's next try to identify who was the Balaam-like figure in the New Testament apostolic era by studying the life of the original Balaam. ### Balaam Was Changed to A True Prophet By A Vision on A Road In the book of Numbers (written by Moses), Balaam begins as a -soothsayer intent on accepting money from Moab’s King Balak. He was +soothsayer intent on accepting money from Moab's King Balak. He was offered payment to travel to Moab to curse Israel. As such, he begins as an enemy of the true God. @@ -92,13 +92,13 @@ condition Balaam did only what the Lord told him to do. (Numbers curse Israel. On route to Moab, Balaam (on a donkey) and his two companions are stopped on a road by an unseen angel of the Lord. (Some commentators think Numbers 22:35 proves this was actually Jesus, the -“eternal” angel of His presence—Gill.) Then the famous incident takes -place where Balaam’s donkey talks back to him. The donkey complains -that Balaam is goading him by smiting him with his staff: “What have I -done unto thee, that thou hast smitten me these three times?” +"eternal" angel of His presence-Gill.) Then the famous incident takes +place where Balaam's donkey talks back to him. The donkey complains +that Balaam is goading him by smiting him with his staff: "What have I +done unto thee, that thou hast smitten me these three times?" ((Num. 22:28).) At first Balaam cannot see the angel which is blocking the donkey. (Num. 22:25-27). Balaam is in a sense blinded. However, -then God “opened the eyes of Balaam” and he could see the +then God "opened the eyes of Balaam" and he could see the angel. (Num. 22:31-33). Balaam then confesses to the angel that he sinned. ((Num. 22:34).) He @@ -108,7 +108,7 @@ Israelites. (Num. 22:35). Then Balaam proceeded to Moab. (Num. 22:36). Next when Balaam arrived in Moab, he warned King Balak that he could -only do what the Lord allowed him to say. ((Num. 22:36-38).) Balaam’s +only do what the Lord allowed him to say. ((Num. 22:36-38).) Balaam's famous oracles of blessings over Israel then followed. (Num. 23:1-29). While giving the blessing, God through Moses says Balaam was directly @@ -134,10 +134,10 @@ synagogue services to this very day, known as the Mah Tovu. ### How Balaam Fell: His Idol Meat and Fornication Teaching Then something negative happens that Moses only cryptically -revealed. In (Num. 31:16), Moses writes: “Behold, these caused the +revealed. In (Num. 31:16), Moses writes: "Behold, these caused the children of Israel, through the counsel of Balaam, to commit trespass against Jehovah in the matter of Peor, and so the plague was among the -congregation of Jehovah.” Balaam had counseled the Israelites that +congregation of Jehovah." Balaam had counseled the Israelites that they could sin in some unspecified manner. This cryptic statement is the only explanation why later in Numbers 31:8 that the Israelites, during their slaying of the Midianites, also kill Balaam. @@ -160,50 +160,50 @@ infonnation. Jesus says: The Rabbinic tradition in Judaism supports what Jesus said, but only in general terms. -2. Morris Jastrow Jr., “Balaam,” Encyclopedia of Judaism (online at +2. Morris Jastrow Jr., "Balaam," Encyclopedia of Judaism (online at http://www.jewishencyclopedia.com/view.jsp?artid=161&letter=B&search=balaam.) If we look at (Num. 25:2), we will see the Israelites were invited to the sacrifices to idols, and ate the idol meat. ((Num. 25:2), -“for they called the people unto the sacrifices of their gods; and the -people did eat, and bowed down to their gods.”) +"for they called the people unto the sacrifices of their gods; and the +people did eat, and bowed down to their gods.") ### So Who is Balaam in the New Testament Era? -The prophet Balaam was a person whose life mirrors apostle Paul’s life +The prophet Balaam was a person whose life mirrors apostle Paul's life to an extraordinary degree. Absent Jesus telling us that Balaam taught it was permissible to eat meat sacrificed to idols, we would never have known how virtually identical are the two lives. Yet when Jesus filled in the missing detail, it made the parallel between Balaam and Paul become extraordinarily uncanny. -In particular, Balaam’s Road to Moab experience has many striking -parallels to Paul’s Road to Damascus experience. In fact, how it +In particular, Balaam's Road to Moab experience has many striking +parallels to Paul's Road to Damascus experience. In fact, how it affects both Paul and Balaam is identical. Balaam is on his road with -the wrong intent to curse God’s people. This is true for Paul too, -aiming to imprison God’s people. (Acts 22:5). Balaam is on the road +the wrong intent to curse God's people. This is true for Paul too, +aiming to imprison God's people. (Acts 22:5). Balaam is on the road with two companions. Paul likewise has companions with him. (Acts 22:9.) Next, Balaam is given a message by the angel that converts his way to -the true God. Gill even says this ‘angel’ is the “eternal angel” -(non-created) of the Lord’s presence— Jesus—because of the unique +the true God. Gill even says this 'angel' is the "eternal angel" +(non-created) of the Lord's presence- Jesus-because of the unique wording of (Num. 22:35). Likewise, Paul gets a message from Jesus that converts his way to the true God. (Acts 22:8). Both Balaam and Paul follow God/or a time. Both apostasize when they teach it is permissible to eat meat sacrificed to idols. There is another odd parallel between Balaam and Paul. After Balaam -strikes his donkey to make him move, Balaam’s donkey asks: “What have -I done unto thee, that thou hast smitten me these three times?” +strikes his donkey to make him move, Balaam's donkey asks: "What have +I done unto thee, that thou hast smitten me these three times?" ((Num. 22:28).) The donkey in effect asks Why are you persecuting me ? Balaam then learns that an angel of God was itself stopping the donkey from moving. Balaam learns it is hard for the donkey to keep on -kicking (moving ahead) against the goads of God’s angel. It is hard to +kicking (moving ahead) against the goads of God's angel. It is hard to keep on kicking against divine goads. Now compare this to Paul and his vision. Paul is likewise confronted -by Jesus with a similar question: “Saul, Saul, why persecutest thou -me?” (Acts 22:7). And most telling, Jesus adds in the “Hebrew” tongue: -“it is hard for thee to kick against the goad.” (Acts 26:14.) +by Jesus with a similar question: "Saul, Saul, why persecutest thou +me?" (Acts 22:7). And most telling, Jesus adds in the "Hebrew" tongue: +"it is hard for thee to kick against the goad." (Acts 26:14.) When Jesus spoke to Paul on the road in the Book of Acts, He was speaking in a manner that would allow us to invoke the memory of the @@ -211,18 +211,18 @@ story of Balaam. In Acts, Jesus laid the seeds for us to later identify Paul as the apostolic era Balaam. To repeat, first Jesus asks Paul why Paul is persecuting Jesus. The donkey asked Balaam the same question. He asked why was Balaam persecuting him. Second, Jesus said -to Paul that it is hard for Paul to keep moving forward against God’s -goads. Likewise, Balaam’s donkey was up against the goads of God’s -angel. Jesus’ words in the vision experience with Paul were well +to Paul that it is hard for Paul to keep moving forward against God's +goads. Likewise, Balaam's donkey was up against the goads of God's +angel. Jesus' words in the vision experience with Paul were well chosen to invoke a precise parallel to the story of Balaam. Thus, we could never miss the point in (Rev. 2:14). We thereby could identify the NT Balaam. ### What Does It all Mean? -Paulunists apparently sense a problem if Balaam’s story were ever told +Paulunists apparently sense a problem if Balaam's story were ever told in detail. They always identify Balaam as merely a false teacher or -someone who prophesied for money. But this misses Jesus’ point. +someone who prophesied for money. But this misses Jesus' point. Balaam is precisely the example, unique in Hebrew Scriptures, of an enemy converted by a vision on a road, turned into a true spokesperson @@ -230,7 +230,7 @@ of God, but who later apostasues by saying it is pennissible to eat meat sacrificed to idols. Balaam precisely matches Paul in an uncanny way despite millennia separating them. -Thus, in Paul’s vision experience, God laid the groundwork for a +Thus, in Paul's vision experience, God laid the groundwork for a comparison to events two millennia earlier. What an amazing God we have! Jesus specifically made sure the encounter with Paul would have all the earmarks of the Balaam encounter: @@ -252,29 +252,29 @@ Of course, to understand this, you have to have ears to hear. (Rev. 2:29.) In other words, God set in motion what happened on the Road to Moab, just as He did on the Road to Damascus. Paul apparently indeed had the -experience he claims. That’s why Jesus could cite the teaching of +experience he claims. That's why Jesus could cite the teaching of Balaam as repeating itself in the apostolic era. Yet, to cement the similarity, Jesus had to give us a crucial new similarity between -Balaam and Paul. By disclosing Balaam’s idol meat teaching, Jesus in +Balaam and Paul. By disclosing Balaam's idol meat teaching, Jesus in (Rev. 2:14) suddenly made appear an extraordinary parallel between Paul and Balaam that otherwise remained hidden. -Just as Jesus said Elijah was John the Baptist, “if you are willing to -receive it” (Matt. 11:14), Jesus is saying the teaching of Balaam that -deceives Christians is the teaching of Paul, “if you are willing to -receive it.” +Just as Jesus said Elijah was John the Baptist, "if you are willing to +receive it" (Matt. 11:14), Jesus is saying the teaching of Balaam that +deceives Christians is the teaching of Paul, "if you are willing to +receive it." ### What About Permission to Commit Fornication? Jesus in (Rev. 2:14) says the Balaam of the apostolic era also taught -Christians that it is permissible “to commit fornication.” +Christians that it is permissible "to commit fornication." In the Hebrew Scripture, the word fornication meant primarily adultery. In English, it has evolved into almost exclusively the meaning of unwed sexual intercourse. The reason for this change in meaning is because Paul used the synonym for this word in (1Cor. 7:2) apparently to mean unwed sexual intercourse. However, in the Hebrew, -fornication’s meaning differs from our own usage. +fornication's meaning differs from our own usage. Brown-Driver-Brigg s Hebrew Dictionary defines the contexts for fornication (Hebrew zanah ) as: @@ -289,35 +289,35 @@ la4) to be unfaithful (to God) Thus, fornication in Hebrew is synonymous with adultery. (Out of this arises metaphorical meanings such as lal, la3 and la4 above.) In turn, -adultery was sex with another man’s wife. (Lev. 20:10). There is no -concept within zanah of ‘to have sex among unwed partners.’ One can +adultery was sex with another man's wife. (Lev. 20:10). There is no +concept within zanah of 'to have sex among unwed partners.' One can also see in context of (Matt. 5:32) that the Greek word tox fornication, as Jesus intended it, had to have the underlying Hebrew meaning of only adultery. Jesus says you can only put your wife away if she committed zanah, translated in Greek as fornication but which must mean she committed adultery. Thus, because the word fornication in Hebrew here did not mean sexual relations among unwed people which -meaning mismatches the context, we know Jesus’ original spoken +meaning mismatches the context, we know Jesus' original spoken language only meant adultery. This then was innocently translated as fornication but is too broad in meaning. 3. The debate has raged whether the New Testament word porneia had the primary meaning of unwed sexual intercourse, or the more limited meaning of sexual intercourse with a cultic or commercial -prostitute. It seems clear that Paul’s usage was intended to mean -unwed sexual intercourse. Jesus’ usage in (Matt. 5:32) can only mean +prostitute. It seems clear that Paul's usage was intended to mean +unwed sexual intercourse. Jesus' usage in (Matt. 5:32) can only mean adultery. The word has many broad meanings in Greek, but the -corresponding word in Hebrew {zanah) meant adultery’ and +corresponding word in Hebrew {zanah) meant adultery' and metaphorically prostitution. So if we rely upon the primary Hebrew meaning of the word fornication -— adultery, let’s ask whether Paul ever pennitted an act of adultery +- adultery, let's ask whether Paul ever pennitted an act of adultery which Jesus specifically prohibited? The answer is yes. It is a most disturbing contradiction. -This involves Paul’s statement on remarriage. Paul says a wife whose -“unbelieving [husband] leaves ( chorizo )” 4 her is “not under -bondage.” (1Cor. 7:15). No divorce certificate was issued, yet she is +This involves Paul's statement on remarriage. Paul says a wife whose +"unbelieving [husband] leaves ( chorizo )" 4 her is "not under +bondage." (1Cor. 7:15). No divorce certificate was issued, yet she is not under bondage to her departing husband. Almost every commentator agrees the context means she is free to remarry without committing adultery. (Calvin, Clarke, Gill, etc.) Yet, as Paul describes the @@ -325,21 +325,21 @@ situation, the Christian woman was not abandoned because she committed adultery. Nor had she received a certificate of divorce. However, Jesus said in the Greek version of (Matt. 5:32) the husband -who unjustifiably leaves the wife “causes her to commit adultery” if +who unjustifiably leaves the wife "causes her to commit adultery" if she remarries. In the Hebrew version of the same verse, Jesus says instead that a husband who leaves a wife without giving a certificate of divorce causes the wife, if she remarries, to commit adultery. 5 4. This was not the word used for divorce in the NT: apoluo. Chorizo -means to place room between, depart, or separate. (Strong’s # 5563.) +means to place room between, depart, or separate. (Strong's # 5563.) 5. There is an apparent corruption of the Greek version of Matthew in this verse, in the Hebrew version, what Jesus is saying is when a man leaves a wife without a bill of divorcement, and the woman remarries, she commits adultery as does the one who marries her. In The Hebrew -Gospel of Matthew by Howard, (Matt. 5:32) reads in part: “And I say to +Gospel of Matthew by Howard, (Matt. 5:32) reads in part: "And I say to you that everyone who leaves his wife is to give her a bill of -divorce.” Then it goes on to treat the violation of this principle as +divorce." Then it goes on to treat the violation of this principle as the cause of adultery, both by the man leaving and the wife who remarries another. The Hebrew appears more correct because (Deut. 24:2) allows a woman who receives a certificate of divorce to @@ -355,7 +355,7 @@ the Christian woman who both was unjustifiably abandoned and abandoned without a divorce certificate does not commit adultery by remarrying. However, Jesus says she absolutely does commit adultery under either of those circumstances. Since adultery is synonymous with -fornication in Jesus’ original vernacular, Paul permits the very act +fornication in Jesus' original vernacular, Paul permits the very act of fornication which Jesus prohibits. Incidentally, if the Greek text were correct, Jesus would be resolving @@ -366,7 +366,7 @@ of using a bill of divorce, which apparently had fallen into disuse. Men apparently were abandoning their wives and simply remarrying with impunity. Whether the Greek or Hebrew text is correct, Jesus was reinvigorating the Law of Moses, and as Campenhausen -explains, Jesus “reaffirmed” it. (For more on the fact that Matthew +explains, Jesus "reaffirmed" it. (For more on the fact that Matthew was originally written in Hebrew and then translated into Greek, see [[JWO_19_01_GreekIssues_0111]]. @@ -377,50 +377,50 @@ Jesus prohibits. ### What About Paul s Anti-Fornication Statements? If we ignore the prior example, could Paul ever possibly be faulted -for permitting fornication? Didn’t Paul oppose fornication, as he says -in (Gal. 5:19) that those who “practice fornication” shall not -“inherit the kingdom of God”? 8 +for permitting fornication? Didn't Paul oppose fornication, as he says +in (Gal. 5:19) that those who "practice fornication" shall not +"inherit the kingdom of God"? 8 -6. The Bible required ‘‘some unseemly thing” for divorce. (Deut. 24:1). Hillel thought any trivial reason qualified, while Shammai believed adultery alone justified divorce. (“Adultery,” International Standard Bible Encyclopedia.) In the Greek version of (Matt. 5:32), Jesus would be siding with Shammai’s view. +6. The Bible required ''some unseemly thing" for divorce. (Deut. 24:1). Hillel thought any trivial reason qualified, while Shammai believed adultery alone justified divorce. ("Adultery," International Standard Bible Encyclopedia.) In the Greek version of (Matt. 5:32), Jesus would be siding with Shammai's view. 7. Hans van Campenhausen, The Formation of the Christian Bible (J. A. Baker, trans.) (Philadelphia: Fortress Press, 1972) at 13. Yes, (Rev. 2:14) still could apply to Paul. First, most Paulunist commentators dispute Paul means to threaten Christians in -(Gal. 5:19). (Clarke, Barnes, Gill.) Because of Paul’s other teachings +(Gal. 5:19). (Clarke, Barnes, Gill.) Because of Paul's other teachings of eternal security, these commentators claim (Gal. 5:19) means only unsaved persons who engage in fornication are threatened with exclusion. Thus, they contend Galatians 5:19 is not a message to Christians. Hence this verse does not prove what Paul taught Christians about the consequences of fornication. -8. This is Paul’s strongest anti-fornication statement. His other +8. This is Paul's strongest anti-fornication statement. His other negative statements are weaker. For example, Paul in 1Cor. 6:18 says -“Flee fornication...he that commits fornication sins against his own -body.” This is not very strong because Paul did not say you sin +"Flee fornication...he that commits fornication sins against his own +body." This is not very strong because Paul did not say you sin against God; you sin against yourself. This means it affects only yourself, giving you room to permit it. Again Paul in 1Cor. 7:1 says -it is “good for a man not to touch a woman.” In context, the concern +it is "good for a man not to touch a woman." In context, the concern is it can lead to fornication. Yet, again, Paul is not strong. He does not make the prohibition direct or threaten a serious loss. Again in -(1 Thess. 4:3) ASV, Paul says "the will of God” is that “you abstain -from fornication.” Paul goes on to say that if you “reject this” -(i.e., ‘annul this’), you “reject God who gives His Holy Spirit to -you.” (1Thess. 4:8). This appears strong—to threaten loss of +(1 Thess. 4:3) ASV, Paul says "the will of God" is that "you abstain +from fornication." Paul goes on to say that if you "reject this" +(i.e., 'annul this'), you "reject God who gives His Holy Spirit to +you." (1Thess. 4:8). This appears strong-to threaten loss of salvation for fornication by a Christian. However, the Pauline commentators explain the context does not justify this is talking about fornication in its broad sense. The New American Standard (Protestant-Lockman Foundation) commentary in the footnotes says that -the word translated “fornication” or “immorality” here really only -means “unlawful marriage.” It explains “many [incorrectly] think that +the word translated "fornication" or "immorality" here really only +means "unlawful marriage." It explains "many [incorrectly] think that this passage deals with a variety of moral regulations (fornication, -adultery...).” It then explains this passage deals in this context -instead with “a specific problem, namely marriage within degrees of -consanguinity....” (See reprint of this commentary at +adultery...)." It then explains this passage deals in this context +instead with "a specific problem, namely marriage within degrees of +consanguinity...." (See reprint of this commentary at http://www.usccb.org/nab/bible/lthessalonians/lthessalonians4.htm). -Furthermore, most Paulunists find Paul’s doctrine of eternal security +Furthermore, most Paulunists find Paul's doctrine of eternal security trumps this verse. Because this verse threatens God will deny you for -the sin of “fornication” (as translated), this must be directed at a +the sin of "fornication" (as translated), this must be directed at a nonbeliever. It does not say the person has received the Holy Spirit yet. Otherwise, Paul would be contradicting himself that salvation does not depend on what you do. ((Rom. 4:4).) Thus, this is read to be @@ -429,9 +429,9 @@ Thess. 4:3, 8 at first appears strongly against fornication, Paulunists interpret it so it does not apply to anything but to a very specific consanguinity issue or not to a Christian at all. -### What About Paul’s Anti-Fornication Statements? +### What About Paul's Anti-Fornication Statements? -However, this view is unsatisfactory because clearly Paul’s warning in +However, this view is unsatisfactory because clearly Paul's warning in (Gal. 5:19) is intended for Christians. The Book of Galatians is addressed to genuine believers (Gal 1:8-9). In Galatians 5:13, Paul refers to those addressed in (Gal. 5:13-26) as brethren. Furthermore, @@ -444,10 +444,10 @@ heaven. They claim Paul means that fornicating Christians (a) only are at risk if they practice fornication and (b) if so, they only risk losing a reward (i.e., sharing ruling authority in heaven.) -They point to Paul’s use of the term “practice” in Gal. 5:21. They +They point to Paul's use of the term "practice" in Gal. 5:21. They insist Paul means that occasional fornication by a Christian is -permissible. 9 Paul’s words are “they who practice such things [ e.g -., fornication] shall not inherit the kingdom of God.” Paul’s threat +permissible. 9 Paul's words are "they who practice such things [ e.g +., fornication] shall not inherit the kingdom of God." Paul's threat does not intend to warn a Christian who engages in occasional fornication that they should fear the loss of salvation. 10 @@ -456,36 +456,36 @@ Christianity. His position reflects this. 9. James, by contrast, says a single act breaks all the law. ((Jas. 2:13).) -10. Paul’s occasional-practice distinction is at variance to the Hebrew Scriptures. The Law says it only takes one act of adultery or murder to be deemed worthy of death. (Lev. 20:10, (Num. 35:16); Ezek. 33:18.) +10. Paul's occasional-practice distinction is at variance to the Hebrew Scriptures. The Law says it only takes one act of adultery or murder to be deemed worthy of death. (Lev. 20:10, (Num. 35:16); Ezek. 33:18.) Some people wonder if that verse means a Christian can lose his salvation if he has ever done any of those things. Although the -Authorized Version says ‘they who do such things shall not inherit the -kingdom of God,’ the Greek word for do is prasso, which means ‘to -practice.’ It is a verb that speaks of habitual practice rather than +Authorized Version says 'they who do such things shall not inherit the +kingdom of God,' the Greek word for do is prasso, which means 'to +practice.' It is a verb that speaks of habitual practice rather than occasional doing. Thus, the verse refers to those who habitually practice such things as an expression of their characters. The word of -God bases its evaluation of a person’s character not on his infrequent +God bases its evaluation of a person's character not on his infrequent actions, but on his habitual actions, for they demonstrate his true character. The people who habitually perform the works of the flesh -will not inherit the Kingdom because they are not God’s people. +will not inherit the Kingdom because they are not God's people. Some Christians may do some of those things infrequently, but that -doesn’t mean they will forfeit the full salvation of the Kingdom of +doesn't mean they will forfeit the full salvation of the Kingdom of God. Rather they will receive divine discipline now and forfeit some of their heavenly rewards. 11 -MacArthur thus concedes Paul’s threat in (Gal. 5:19) is only for a +MacArthur thus concedes Paul's threat in (Gal. 5:19) is only for a person who practices fornication. MacArthur says a true Christian will never practice this, and thus is never threatened actually with loss of salvation. A true Christian at most will occasionally commit fornication. The Christian who does so has an eternal destiny as safe and secure as the Christian who resists all acts of fornication. -In the quote above, MacArthur then adds to Paul’s words to make Paul +In the quote above, MacArthur then adds to Paul's words to make Paul appear to say fornication is not entirely permissible for a Christian. Paul does not ever say anything anywhere about Christian -fornicators receiving divine disciple. That is John MacArthur’s +fornicators receiving divine disciple. That is John MacArthur's hopeful addition. 11.John MacArthur, Liberty in Christ, reprinted at @@ -493,12 +493,12 @@ http://www.biblebb.com/files/MAC/sg 1669.htm . Putting this unfounded addition to one side, what is still clear is MacArthur admits Paul does not intend to alarm Christians who -“infrequently” commit fornication that they have anything serious to -concern themselves about. Paul’s warning in (Gal. 5:19) does not apply +"infrequently" commit fornication that they have anything serious to +concern themselves about. Paul's warning in (Gal. 5:19) does not apply to warn a Christian who occasionally fornicates. Thus, MacArthur can reassure such Christians that heaven awaits them despite committing unrepentant occasional fornication. MacArthur says God would never -condemn you for occasional fornication, citing Paul’s words in (Gal. 5:21). +condemn you for occasional fornication, citing Paul's words in (Gal. 5:21). Furthermore, Dillow insists that even if a Christian practices fornication, Paul does not mean to threaten anything more than loss of @@ -509,8 +509,8 @@ stretching over chapters 3-5 of Dillow, Reign of the Servant Kings. Yet, if this is how Paulunists construe Paul to keep him squared with his faith-alone doctrine, then I can rely upon Dillow to conclude Paul never puts a serious threat over the Christian who -practices fornication. And when I combine MacArthur’s distinction with -Dillow’s views, I can say Paul never threatens at all a Christian who +practices fornication. And when I combine MacArthur's distinction with +Dillow's views, I can say Paul never threatens at all a Christian who occasionally commits fornication. ### Paul Is Boldly Claimed To Teach Fornication Is Permissible @@ -521,14 +521,14 @@ says a Christian can commit fornication, not repent, and expect to be saved. Galatians 5:19-21 never enters their analysis. They argue strenuously that Paul permits fornication, apparently to -make their point more blatant about Paul’s doctrine of grace. To prove +make their point more blatant about Paul's doctrine of grace. To prove Paul permits fornication, they rely upon three independent proofs. -1. Paul’s Says Fornication is Permissible But It Might Be Unprofitable +1. Paul's Says Fornication is Permissible But It Might Be Unprofitable First, Paulunists say Paul declared the Law abolished, and that in its -place the new criteria is: “all things are lawful but not all things -are expedient” (1Cor. 6:12). Paul thereby implied it was permissible +place the new criteria is: "all things are lawful but not all things +are expedient" (1Cor. 6:12). Paul thereby implied it was permissible you could commit fornication. The test is expediency; it is no longer whether it is absolutely prohibited. @@ -541,18 +541,18 @@ bluntly said in a 1993 broadcast that Paul says it is permissible to commit fornication: And as Paul said, All things are permissible, but not all things - are profitable.’ So is committing fornication permissible? YES. Is - it profitable? No, it isn’t. 12 + are profitable.' So is committing fornication permissible? YES. Is + it profitable? No, it isn't. 12 George is not alone. John Mac Arthur, a giant of modem evangelical Christianity, says the same thing. In addressing whether fornication is permissible in the article quoted on page 143, Mac Arthur never once cites any absolute prohibition on acts of fornication from the -Hebrew Scriptures. Instead, he quotes Paul’s axiom “all things are -lawful....” Then MacArthur tries to prove fornication is not +Hebrew Scriptures. Instead, he quotes Paul's axiom "all things are +lawful...." Then MacArthur tries to prove fornication is not expedient. Fornication hanns you, it enslaves you, etc. He tries to -squeeze out a negative answer using Paul’s principle, “All things are -permissible, but not all things are profitable.” +squeeze out a negative answer using Paul's principle, "All things are +permissible, but not all things are profitable." Thus, the starting point is that fornication is not wrong per se. You have to look at its expediency, i. e. , its costs versus its @@ -563,36 +563,36 @@ benefits. Then if the costs outweigh the benefits, it is wrong. 13. John MacArthur, Back to Basics: The Presentation of My Life: Sacrifice at http://www.biblebb.com/files/MAC/1390.htm (last accessed 2005). -Thus, George and MacArthur reflect Paul’s paradigm shift. The Law is +Thus, George and MacArthur reflect Paul's paradigm shift. The Law is gone. In its place a new analysis is applied. Under it, fornication is permissible but not necessarily profitable. A strong case can be made about its unhealthy results, etc. Therefore George and MacArthur say -‘don’t do it.’ This is an antinomian (anti-Law) shift away from simply +'don't do it.' This is an antinomian (anti-Law) shift away from simply knowing that the Law says it is wrong. In its place, we now have a cost-benefit analysis whether fornication works for you. -Under Paul’s balancing test, we can see the result just as easily +Under Paul's balancing test, we can see the result just as easily could be that fornication is more beneficial for me. As long as the guilt from violating the Law is erased, then I do no wrong if I think -“fornication” works for me. As long as I applied a cost-benefit +"fornication" works for me. As long as I applied a cost-benefit analysis of what is more expedient, and I reasonably justify it, it is -no sin. For example, if I love someone and commit “fornication” with +no sin. For example, if I love someone and commit "fornication" with her, and it suits our mutual needs to ignore the legalities of the situation, then in a very cogent way, I have justified fornication in -a manner that passes the cost-benefit analysis Paul offers. “All -things are lawful” and in this scenario it is more “expedient” to not +a manner that passes the cost-benefit analysis Paul offers. "All +things are lawful" and in this scenario it is more "expedient" to not be hyper-technical about our behavior. This example raises the dilemma the church faces today: it desperately wants to give a cost-benefit analysis for this scenario to steer people away from such fornication because Paul removed the ability to cite the Law itself as reason enough. Consequently, the modern -Pauline-Christian analysis of right-and-wrong starts from “all things -are permissible,” including fornication. Then by applying the costs +Pauline-Christian analysis of right-and-wrong starts from "all things +are permissible," including fornication. Then by applying the costs versus the benefits test, their analysis tries to steer people to an outcome parallel to the Law. -Thus, clearly Paul’s saying all things are pennissible includes +Thus, clearly Paul's saying all things are pennissible includes fornication. It is only to be abandoned if the costs outweigh the benefits. However, there are going to be times where the benefits of fornication will outweigh the costs. @@ -600,11 +600,11 @@ fornication will outweigh the costs. That is why Paul is still the leading candidate to be the Balaam figure of the New Testament era mentioned in (Rev. 2:14). -### Paul’s Doctrine of Grace Means Fornication is Permissible +### Paul's Doctrine of Grace Means Fornication is Permissible Other Paulunists defend that Paul teaches fornication is permissible with no significant penalty for a Christian on another ground. This is -Paul’s doctrine of grace. All your future acts of fornication are +Paul's doctrine of grace. All your future acts of fornication are already forgiven when you became a Christian, they insist. Such a sin might cause the loss of rewards, but there is no loss of something you cannot afford to lose. Luther defends this idea: @@ -632,10 +632,10 @@ penalty. It is not even a set back. You simply do not move ahead. In fact, you will have eternity to overcome the loss of initial rewards. It is no problem at all. How many would not trade a few lost rewards you can live without to take today the delectable pleasures of -fornication? In sum, Paul’s grace doctrines are read to pennit +fornication? In sum, Paul's grace doctrines are read to pennit fornication with no serious consequence or penalties. This second -proof reconfirms that (Rev. 2:14) is Jesus’ direct identification of -Paul as the one bringing the “teaching of Balaam.” +proof reconfirms that (Rev. 2:14) is Jesus' direct identification of +Paul as the one bringing the "teaching of Balaam." ### The Sexually Immoral Man in 1Cor. 5 Was Never Lost @@ -645,28 +645,28 @@ passage proves that a sexually immoral Christian is never at risk of losing salvation. In that passage, Paul deals with a sexually immoral member of the -Corinthian church who lives with his father’s wife, his +Corinthian church who lives with his father's wife, his step-mother. If the father is alive, this is incest. Paul decrees: -“deliver such a one unto Satan for the destruction of the flesh, that -the spirit may be saved in the day of the Lord Jesus.” (1Cor. 5:5.) +"deliver such a one unto Satan for the destruction of the flesh, that +the spirit may be saved in the day of the Lord Jesus." (1Cor. 5:5.) Dillow contends Paul ordered the man was to be expelled and then -killed. Paul’s wording therefore proves that if the man were killed in +killed. Paul's wording therefore proves that if the man were killed in his unrepentant state that Paul meant this carnal Christian was still saved. Dillow, whose book is now treated as required reading at many evangelical seminaries, explains: - An extreme example of the ‘consistently carnal Christian’ seems to + An extreme example of the 'consistently carnal Christian' seems to be found in (1Cor. 5:5) .... Paul hands this carnal Christian over to physical death, but he notes that he will be saved at the day of the Lord Jesus. 16 16.Dillow, Reign of the Servant Kings (1993) at 321. -Thus, Dillow means that Paul wants the man killed immediately. (Paul’s +Thus, Dillow means that Paul wants the man killed immediately. (Paul's conduct shows disregard for the civil rights protected in the Law of -the accused.) Dillow understands Paul’s other words as assuring us -that the man’s death in this situation means the man will enjoy +the accused.) Dillow understands Paul's other words as assuring us +that the man's death in this situation means the man will enjoy salvation despite his unrepentant and consistent sin. Thus, this verse proves eternal security, Dillow claims. @@ -675,5 +675,5 @@ once saved always saved boldly proclaims this passage teaches a Christian is free to commit repetitive unrepentant fornication without the slightest threat to their salvation. -The man who had ‘his father’s wife’—a terrible sin—didn’t lose his +The man who had 'his father's wife'-a terrible sin-didn't lose his salvation thereby. (Dave Hunt.) 18 diff --git a/JWO_07_02_strongestverseintheBibleforoncesaved,alwayssavedandIwouldnotdisagree.(R.T._0029.md b/JWO_07_02_strongestverseintheBibleforoncesaved,alwayssavedandIwouldnotdisagree.(R.T._0029.md index c7ddcd0..9131e98 100644 --- a/JWO_07_02_strongestverseintheBibleforoncesaved,alwayssavedandIwouldnotdisagree.(R.T._0029.md +++ b/JWO_07_02_strongestverseintheBibleforoncesaved,alwayssavedandIwouldnotdisagree.(R.T._0029.md @@ -4,16 +4,16 @@ Parent: [[JesusWordsOnly]] Many commentators try to avoid what Dillow so gladly affirms. They argue Paul did not mean the person should be killed. However, the -early church fathers correctly understood Paul’s command was to kill -the man. Tertullian said Paul was invoking the Hebrew Scripture’s -familiar “judicial process” whereby a “wicked person being put out of -their midst” was done by the “destruction of the flesh.” (Tertullian, -Against Marcion. Book 5, ch. VII.) This is evident in Paul’s language +early church fathers correctly understood Paul's command was to kill +the man. Tertullian said Paul was invoking the Hebrew Scripture's +familiar "judicial process" whereby a "wicked person being put out of +their midst" was done by the "destruction of the flesh." (Tertullian, +Against Marcion. Book 5, ch. VII.) This is evident in Paul's language about purging. It was taken directly from the death penalty laws in the Mosaic Law, e.g., Deut. 17:7, 21:21, 22:21. Furthermore, Paul uses the language of a judicial officer rendering a verdict in 1 Cor.5:3, which a death sentence would require. This incident reveals a flaw in -Paul’s ideas that all the Law was abrogated, even its civil rights to +Paul's ideas that all the Law was abrogated, even its civil rights to protect the accused. Under the Law, a hearing was necessary where two eye witnesses tell the judge the persons were caught in the very sexual act prohibited in the Law. No inference was permitted in @@ -24,7 +24,7 @@ was not precisely prohibited by the Law. Then, in strict compliance with the Law, Paul should have required the two witnesses to be the first to throw stones. (Deut. 17:7; John 8:4 et seq.) Paul instead presumptuously declares the death penalty over an accused without -hearing testimony and questioning the circumstances. Paul’s abrogation +hearing testimony and questioning the circumstances. Paul's abrogation of the Law thus cut out barriers against precipitous actions by those in authority. Paul took full-advantage of a freedom he gave himself from the Law of Moses to ignore civil rights protected in the Law. @@ -41,7 +41,7 @@ typifies), then Paul taught a carnal sexually immoral and unrepentant fornicating Christian has nothing significant to lose. Paul is supposedly saying a Christian can commit even incest with his step-mother and be saved all the while. Thus, of course, the same must -be true of “consistently unrepentant fornicating Christians.” +be true of "consistently unrepentant fornicating Christians." ### Recap: How Mainstream Christianity Proves Paul Teaches A Christian May Fornicate @@ -58,7 +58,7 @@ although it may not be expedient: practices fornication. (Dillow.) Thus, no rewards nor salvation are lost for occasional fornication; and -* Paul’s language in (1Cor. 5:5) implies consistent acts of +* Paul's language in (1Cor. 5:5) implies consistent acts of unrepentant incest do not even threaten loss of salvation, so practicing unrepentant fornication cannot possibly pose such a threat. diff --git a/JWO_07_03_WhyPaulMustBeTheFigureWhoPermittedFornication_0030.md b/JWO_07_03_WhyPaulMustBeTheFigureWhoPermittedFornication_0030.md index 798a6f8..8b52ce7 100644 --- a/JWO_07_03_WhyPaulMustBeTheFigureWhoPermittedFornication_0030.md +++ b/JWO_07_03_WhyPaulMustBeTheFigureWhoPermittedFornication_0030.md @@ -8,21 +8,21 @@ abandoned without a divorce certificate to remarry. However, Jesus said absent there being grounds she committed adultery and/or a certificate, if she remarried, she committed adultery. Paul thus pennitted fornication in the sense that Jesus was condemning -fornication in (Rev. 2:14). Paul’s doctrine on remarriage and -fornication evoked Jesus’ harsh response in (Rev. 2:14). +fornication in (Rev. 2:14). Paul's doctrine on remarriage and +fornication evoked Jesus' harsh response in (Rev. 2:14). Furthermore, if we look to verses where Paul uses the tenn fornication (where he usually means unwed sex), mainstream Christianity today -teaches Paul’s other lessons mean either (1) fornication is clearly +teaches Paul's other lessons mean either (1) fornication is clearly occasionally pennissible for a Christian with not even loss of rewards or (2) if the fornication is repetitive and unrepentant, it poses no -threat to a Christian’s salvation, citing (1Cor. 5:5). In either case, +threat to a Christian's salvation, citing (1Cor. 5:5). In either case, fornication is subject only to the expediency test. This has opened the doors to all kinds of immorality condemned in the Law of Moses. In fact, if we cite the Law and we insist salvation must be threatened if -you commit sexual sins because of Jesus’ words in (Mark 9:42-47) +you commit sexual sins because of Jesus' words in (Mark 9:42-47) (better heaven maimed than hell whole), we are labelled a heretic. We -are seen as undermining Paul’s doctrine of salvation by faith without works. +are seen as undermining Paul's doctrine of salvation by faith without works. Thus, the Paulunist spin on (Gal. 5:19) as threatening loss of rewards, not salvation, for practicing fornication (Dillow) is the @@ -38,7 +38,7 @@ Christianity: Consequently, if Paulunists have won the day that (Gal. 5:19) does not teach any loss of salvation for an occasionally or repetitiously fornicating Christian, no one can cite Galatians 5:19 to prove Paul -‘prohibited’ fornication either for such a Christian. If Paulunists +'prohibited' fornication either for such a Christian. If Paulunists also construe it as pennitting occasional fornication by a Christian with no threat (as most do), I then can cite this verse to prove Paul at minimum pennits occasional fornication by a Christian with no @@ -48,12 +48,12 @@ limited loss of rewards is only reserved for those who practice fornication! This brings us right back to our conclusion that (Rev. 2:14) is talking about Paul. He injected a moral ambiguity into Christianity by abrogation of the Law. He changed Biblical morality into the principle -“all things are permissible, but not all things are expedient.” Paul +"all things are permissible, but not all things are expedient." Paul implied in (1Cor. 5:5) that the member who engaged in a persistent and unrepentant incest relationship was still saved. This led others such as Luther to conclude Paul taught a Christian was permitted to commit fornication. While it might not be always expedient, fornication was -permissible. This formula was identical to Paul’s teaching that it was +permissible. This formula was identical to Paul's teaching that it was permissible to eat meat sacrificed to idols, even though it was not always expedient to do so. Only if by eating such meat you would hann the conscience of another should you refrain. With that same diff --git a/JWO_07_04_RecapitulationofTheMeaningofRevelation2_14_0031.md b/JWO_07_04_RecapitulationofTheMeaningofRevelation2_14_0031.md index 3345b24..3576f31 100644 --- a/JWO_07_04_RecapitulationofTheMeaningofRevelation2_14_0031.md +++ b/JWO_07_04_RecapitulationofTheMeaningofRevelation2_14_0031.md @@ -10,7 +10,7 @@ To repeat, (Rev. 2:14) states: things sacrificed to idols, and to commit fornication. The Christians at Pergamum were being criticized by Jesus for some -members holding to the “teaching of Balaam.” Who was Balaam? He was a +members holding to the "teaching of Balaam." Who was Balaam? He was a figure who precisely prefigures Paul. The only missing pieces were first whether Paul taught it was @@ -19,7 +19,7 @@ chapter that Paul taught it is permissible to eat meat sacrificed to idols. (See page 117.) The second missing piece was whether Paul also taught it was -permissible to commit fornication. We saw first that in Jesus’ day, +permissible to commit fornication. We saw first that in Jesus' day, adultery and fornication were synonymous in the underlying vernacular in which Jesus spoke. We also saw that Paul permitted an act of adultery that Jesus squarely prohibited, i.e., remarriage by a wife @@ -30,7 +30,7 @@ Or, if we instead look at merely passages where Paul talks about fornication (which for Paul usually means unwed sex), Paul fares no better. While Paul has one, perhaps three verses, that disparage fornication, there is no verse clear-cut saying fornication is -impermissible. Indeed, Paul’s teachings lead Paulunists to insist Paul +impermissible. Indeed, Paul's teachings lead Paulunists to insist Paul says fornication is permissible. All things are permissible, they quote Paul. Yet, not all things are expedient. So they insist, fornication may not be expedient, but it is not per se wrong. The Law @@ -40,16 +40,16 @@ says ### Conclusion -Paul’s grace teaching means we remain saved. Luther’s youthful view is -corroborated by every other mainstream interpreter of Paul’s +Paul's grace teaching means we remain saved. Luther's youthful view is +corroborated by every other mainstream interpreter of Paul's gospel. They appear to be correct because if you can lose your salvation for fornication then you keep it by obeying God, which would be a works-contingent salvation. Paul calls that heresy, plain and certain. When you add up all the facts that parallel Paul to (Rev. 2:14), the conclusion is overwhelming. Paul is certainly the intended author of -the “teaching of Balaam” that Jesus identified in (Rev. 2:14). He -matches Balaam’s life almost identically. He teaches it is pennissible +the "teaching of Balaam" that Jesus identified in (Rev. 2:14). He +matches Balaam's life almost identically. He teaches it is pennissible to eat meat sacrificed to idols. Finally, he also teaches it is pennissible to commit fornication ( i.e ., adultery in remarriage). Paul is also understood by leading commentators to have @@ -60,5 +60,5 @@ fornicate, with utterly no negative consequence; and (b) able to be committed repetitiously and without repentance with no repurcussion on salvation. There is therefore no ground to -distinguish Paul from the teacher of Balaam’s doctrine in (Rev. 2:14). +distinguish Paul from the teacher of Balaam's doctrine in (Rev. 2:14). Thus, Jesus was identifying Paul in Revelation 2:14 by referring to Balaam. \ No newline at end of file diff --git a/JWO_07_05_Conclusion_0032.md b/JWO_07_05_Conclusion_0032.md index 33d8c26..76464e1 100644 --- a/JWO_07_05_Conclusion_0032.md +++ b/JWO_07_05_Conclusion_0032.md @@ -2,15 +2,15 @@ Parent: [[JesusWordsOnly]] ## Conclusion -When the early church leader Irenaeus in 180 A.D. defended Paul’s +When the early church leader Irenaeus in 180 A.D. defended Paul's authenticity from opponents of Paul within the church, Irenaeus argued -that if you accept Luke’s Gospel, then you must accept Luke’s account +that if you accept Luke's Gospel, then you must accept Luke's account in Acts that Jesus revealed himself to Paul. For Irenaeus, this vision experience sealed the case in favor of Paul. Thus for Irenaeus, once Paul has a vision of Jesus on a road, the case in favor of Paul is set -tied. However, not once did the story of Balaam’s experience on the +tied. However, not once did the story of Balaam's experience on the road and temporary conversion into a true prophet cause Irenaeus to -see the error in this argument. Here is Irenaeus’ argument from circa +see the error in this argument. Here is Irenaeus' argument from circa 180 A.D. in defense of Paul: But again, we allege the same against those who do not recognize Paul @@ -18,20 +18,20 @@ as an apostle: that they should either reject the other words of the Gospel which we have come to know through Luke alone, and not make use of them; or else, if they do receive all these, they must necessarily admit also that testimony concerning Paul, when he (Luke) tells us -that the Lord spoke at first to him from heaven: ‘Saul, Saul, why -persecutest thou Me? I am Jesus Christ, whom thou persecutest.’ [Acts +that the Lord spoke at first to him from heaven: 'Saul, Saul, why +persecutest thou Me? I am Jesus Christ, whom thou persecutest.' [Acts 26:15]. (Irenaeus, Against Heresies Book III: 257.) 21 However, Irenaeus missed the point. Paul could be a Balaam. He could -be converted on a road for a time, but later apostasize. Irenaeus’ +be converted on a road for a time, but later apostasize. Irenaeus' argument simply overlooks that clear example from Scripture. Thus, I -accept Luke’s Gospel and I accept Paul’s account in Acts 22 of having +accept Luke's Gospel and I accept Paul's account in Acts 22 of having a direct encounter with Jesus. However, it does not resolve the issue. Paul could still have been a Balaam later. (Rev. 2:14) is Jesus telling me that Paul indeed was the modern Balaam of the New Testament church. -20. Please note that Paul’s position in the New Testament church was still being disputed into 180 A.D. This was a dissent from good Christians whom Irenaeus presupposed accepted Luke’s gospel, and would thereby be persuaded to accept Luke’s account in Acts. +20. Please note that Paul's position in the New Testament church was still being disputed into 180 A.D. This was a dissent from good Christians whom Irenaeus presupposed accepted Luke's gospel, and would thereby be persuaded to accept Luke's account in Acts. 21. Irenaeus in this quote also made an incorrect supposition that Jesus in the three vision accounts in Acts 9, 22, and 26 appointed diff --git a/JWO_08_01_DoesJesusShareSalvationDoctrinewithPaul__0033.md b/JWO_08_01_DoesJesusShareSalvationDoctrinewithPaul__0033.md index 3a4ba60..2d42c5e 100644 --- a/JWO_08_01_DoesJesusShareSalvationDoctrinewithPaul__0033.md +++ b/JWO_08_01_DoesJesusShareSalvationDoctrinewithPaul__0033.md @@ -4,7 +4,7 @@ Parent: [[JesusWordsOnly]] ### Introduction -Did Jesus and Paul have any doctrine in common on salvation? Some cite Luke 7:47 and others John 3:16. The Lucan passage is infrequently cited as compared to John 3:16. Luke’s passage is viewed as potentially being consistent with Paul while John’s passage is widely thought to be the same as Paul’s gospel message. However, on close scrutiny, even these two passages of Jesus are indeed in conflict with Paul’s salvation theology. Let’s see why. +Did Jesus and Paul have any doctrine in common on salvation? Some cite Luke 7:47 and others John 3:16. The Lucan passage is infrequently cited as compared to John 3:16. Luke's passage is viewed as potentially being consistent with Paul while John's passage is widely thought to be the same as Paul's gospel message. However, on close scrutiny, even these two passages of Jesus are indeed in conflict with Paul's salvation theology. Let's see why. ### Luke 7:47 @@ -14,21 +14,21 @@ Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved (ASV]. -The word-for-word translation of the literal Greek of the key phrase is: “released are her many sins because she +The word-for-word translation of the literal Greek of the key phrase is: "released are her many sins because she -loved much.” the consequence of her loving much, which is causing the tree to produce the root, and not the root the tree [i.e., it would contradict Paul’s views]. I have considered ioe here as having the sense of aeioe, therefore;... we must suppose her love was the effect of her being pardoned, not the cause of it. +loved much." the consequence of her loving much, which is causing the tree to produce the root, and not the root the tree [i.e., it would contradict Paul's views]. I have considered ioe here as having the sense of aeioe, therefore;... we must suppose her love was the effect of her being pardoned, not the cause of it. -However, to arrive at Adam Clarke’s solution, you have to suppose a completely different Greek word is used to erase the causation between her love and Jesus 'forgiveness of sins. Clarke confesses this by suggesting a different Greek word would convey the meaning that fits Pauline doctrine. +However, to arrive at Adam Clarke's solution, you have to suppose a completely different Greek word is used to erase the causation between her love and Jesus 'forgiveness of sins. Clarke confesses this by suggesting a different Greek word would convey the meaning that fits Pauline doctrine. -Moreover, on close examination, the Greek is clear. The Greek conjunction underlying ‘'for she loved much” is hoti. Strong’s #3754 says it means “causatively because ” or can mean that. In this context, all the translations into English realize it has a causative sense. They render it for. Its more concrete synonym in English is because. The word hoti means because here, especially due to its clear placement in the sentence. To repeat, the literal Greek is: “released are her many sins because she loved much.” Only the meaning because makes sense. The alternative meaning that would render the second part unintelligible. +Moreover, on close examination, the Greek is clear. The Greek conjunction underlying ''for she loved much" is hoti. Strong's #3754 says it means "causatively because " or can mean that. In this context, all the translations into English realize it has a causative sense. They render it for. Its more concrete synonym in English is because. The word hoti means because here, especially due to its clear placement in the sentence. To repeat, the literal Greek is: "released are her many sins because she loved much." Only the meaning because makes sense. The alternative meaning that would render the second part unintelligible. -Other commentators are so fraught with dismay they simply assert Jesus cannot mean what He says in Luke 7:47. Based on the presupposition of Paul’s validity, they assert her great love was the “proof, not the reason for her forgiveness.” (Robertson’s Word Pictures.) +Other commentators are so fraught with dismay they simply assert Jesus cannot mean what He says in Luke 7:47. Based on the presupposition of Paul's validity, they assert her great love was the "proof, not the reason for her forgiveness." (Robertson's Word Pictures.) -1. A more literal translation would also render the introductory charin as “for this reason’’ rather than use the vague term wherefore'. “For this reason I am saying to you released are her many sins because she loved [aorist tense understand the clear meaning of words. The Christian who is barraged by the drum-beat of salvation by faith alone no longer senses the contradiction by Paul of Jesus. Any person free from this barrage can easily read Jesus’ words and see the linguistic impossibility that both Paul and Jesus are saying the same thing. Thus, this galvanizing thumping on Paul’s salvation themes has glued in place an adherence to Pauline teachings that actually contradict Jesus. Any slight questioning of the paradigm leads to firm and loud accusation that one is returning to Rome. The poor soul who holds up Jesus’ words against Paul’s is to be branded a heretic. Thus, repetition and social pressure has nullified our sense of a loyalty to Christ that should trump our loyalty to Paul. For these Paulunists, questioning Paul’s validity has become non-sense. They assume the scholars and theologians have worked out what they themselves take no time to study. Social conditioning thereby has made Paul’s doctrine, not Jesus’ teachings, something that must be protected at all costs\ It is like brainwashing. You can hear it over and over, like a mantra. +1. A more literal translation would also render the introductory charin as "for this reason'' rather than use the vague term wherefore'. "For this reason I am saying to you released are her many sins because she loved [aorist tense understand the clear meaning of words. The Christian who is barraged by the drum-beat of salvation by faith alone no longer senses the contradiction by Paul of Jesus. Any person free from this barrage can easily read Jesus' words and see the linguistic impossibility that both Paul and Jesus are saying the same thing. Thus, this galvanizing thumping on Paul's salvation themes has glued in place an adherence to Pauline teachings that actually contradict Jesus. Any slight questioning of the paradigm leads to firm and loud accusation that one is returning to Rome. The poor soul who holds up Jesus' words against Paul's is to be branded a heretic. Thus, repetition and social pressure has nullified our sense of a loyalty to Christ that should trump our loyalty to Paul. For these Paulunists, questioning Paul's validity has become non-sense. They assume the scholars and theologians have worked out what they themselves take no time to study. Social conditioning thereby has made Paul's doctrine, not Jesus' teachings, something that must be protected at all costs\ It is like brainwashing. You can hear it over and over, like a mantra. -The commentators’ approach to solving the dilemma of Luke 7:47 is just one more example of this mantra. The Pauline commentators vigorously utter the textually-unsupportable notion that Jesus does not mean the love she had was the “cause of her remission” of sins. This would be works in addition to faith, they admit. It just cannot be viewed that way, they insist. causative reasons her sins were forgiven. Jesus contradicts Paul. The only way to save Paul is to repetitiously insist Jesus’ words do not mean what they literally mean. +The commentators' approach to solving the dilemma of Luke 7:47 is just one more example of this mantra. The Pauline commentators vigorously utter the textually-unsupportable notion that Jesus does not mean the love she had was the "cause of her remission" of sins. This would be works in addition to faith, they admit. It just cannot be viewed that way, they insist. causative reasons her sins were forgiven. Jesus contradicts Paul. The only way to save Paul is to repetitiously insist Jesus' words do not mean what they literally mean. -As a result of this torture of Jesus’ words, the Pauline interpretation of this passage is that Jesus meant she was forgiven for no particular reason other than faith. Of course, Jesus gave faith a role too in her salvation. “Thy faith has saved you.” (Luke 7:50). However, seeing faith as the sole reason for her forgiveness is wilful self-delusion. One is squeezing out of the passage only the one part that sounds like Paul. You are ignoring the causative statement glaring back at you that contradicts Pauline doctrine: “Released are her many sins because (hoti) she loved much.” (Luke 7:47.) +As a result of this torture of Jesus' words, the Pauline interpretation of this passage is that Jesus meant she was forgiven for no particular reason other than faith. Of course, Jesus gave faith a role too in her salvation. "Thy faith has saved you." (Luke 7:50). However, seeing faith as the sole reason for her forgiveness is wilful self-delusion. One is squeezing out of the passage only the one part that sounds like Paul. You are ignoring the causative statement glaring back at you that contradicts Pauline doctrine: "Released are her many sins because (hoti) she loved much." (Luke 7:47.) The Uniqueness of Luke 7:50 in the Synoptics @@ -36,9 +36,9 @@ What is most interesting is that in all of the Synoptic Gospels (Matthew, Mark a And he said unto the woman, Thy faith hath saved thee ; go in peace. -Yet, to repeat, the Greek is unmistakable that her love mixed with faith were the causative elements in “forgiveness” and “salvation.” Jesus says she was forgiven and saved because “she loved much” and had “faith.” Faith alone did not save this young woman! +Yet, to repeat, the Greek is unmistakable that her love mixed with faith were the causative elements in "forgiveness" and "salvation." Jesus says she was forgiven and saved because "she loved much" and had "faith." Faith alone did not save this young woman! -We have more to say below on the strange fact that this is the only time in the Synoptic Gospels that faith is mentioned as having any positive Synoptic Gospels. The special purpose of John’s Gospel and why believing is so often mentioned awaits discussion below. +We have more to say below on the strange fact that this is the only time in the Synoptic Gospels that faith is mentioned as having any positive Synoptic Gospels. The special purpose of John's Gospel and why believing is so often mentioned awaits discussion below. One Paulunist confesses the Synoptics are anti-Paul, but then provides an odd explanation: @@ -46,7 +46,7 @@ Ever notice that the first three gospels (the synoptic gospels) never explicitly non-canonical] (Mark 16:16)). 2 In fact in those gospels when Jesus is asked the question, -‘What must I do to have eternal life?’ he responds with the Law —a performance based concept of righteousness. [It is not] the gospel of grace which is a faith based righteousness, which is...found in Paul’s writings [such] as in Romans. Why the difference? +'What must I do to have eternal life?' he responds with the Law -a performance based concept of righteousness. [It is not] the gospel of grace which is a faith based righteousness, which is...found in Paul's writings [such] as in Romans. Why the difference? I infer that the synoptic gospels were primarily to prepare people to hear the gospel of grace, @@ -54,133 +54,133 @@ rather than actually presenting the gospel message explicitly. 3 -There is a much more likely reason the Synoptics are antagonistic to Paul’s doctrines than the reason this Paulunist suggests. It is so self-evident that it is startling it is never considered: the Synoptics were written specifically to counter the message of Paul! +There is a much more likely reason the Synoptics are antagonistic to Paul's doctrines than the reason this Paulunist suggests. It is so self-evident that it is startling it is never considered: the Synoptics were written specifically to counter the message of Paul! -The fact nothing in them confirms Paul’s gospel of grace is startling in its historical context. Paul’s many letters certainly were in circulation for at least 10-20 years continu +The fact nothing in them confirms Paul's gospel of grace is startling in its historical context. Paul's many letters certainly were in circulation for at least 10-20 years continu 2. For a discussion on the erroneous addition of (Mark 16:16), see page 29. -3. The Message: Attitudes of Faith prior to Matthew, Mark and Luke having been written. Standard dating of Mark is as early as 65 A.D. The Hebrew Matthew could be in the same vicinity. Luke was written between 64 and 85 A.D. 4 By comparison, Paul’s letters date from the 40s through the 60s. Paul’s writings were clearly in circulation for as much as twenty years when the Synoptics were written. +3. The Message: Attitudes of Faith prior to Matthew, Mark and Luke having been written. Standard dating of Mark is as early as 65 A.D. The Hebrew Matthew could be in the same vicinity. Luke was written between 64 and 85 A.D. 4 By comparison, Paul's letters date from the 40s through the 60s. Paul's writings were clearly in circulation for as much as twenty years when the Synoptics were written. -Yet, how strange that Matthew and Mark provide absolutely no confirmation of Paul’s salvation-by-faith message! There is not a single passage in Matthew or Mark that links faith to salvation in a causal sense. This is true too of Luke, Paul’s own companion. 5 The only half-exception is in Luke where the woman who bathes Jesus’ feet in tears. Jesus says her “faith has saved her.” However, as already noted, even there Luke’s research led him to a passage that Jesus li nk s both her “great love” and “faith” to salvation and forgiveness, not faith alone. (See Luke 17:47-50, and discussion page 157 etseq.) +Yet, how strange that Matthew and Mark provide absolutely no confirmation of Paul's salvation-by-faith message! There is not a single passage in Matthew or Mark that links faith to salvation in a causal sense. This is true too of Luke, Paul's own companion. 5 The only half-exception is in Luke where the woman who bathes Jesus' feet in tears. Jesus says her "faith has saved her." However, as already noted, even there Luke's research led him to a passage that Jesus li nk s both her "great love" and "faith" to salvation and forgiveness, not faith alone. (See Luke 17:47-50, and discussion page 157 etseq.) Thus, as surprising as this may sound, if you look only at the Synoptic Gospels ( i.e ., Matthew, Mark and Luke), Jesus actually never says that you obtain eternal life by faith alone. The only time faith is given a causal role, the -4. For a defense of early dating and discussion of standard dates, see John A.T. Robinson, Redating the New Testament had “faith.” (Luke 7:47-50). Faith and love are mixed. They were the causative elements in her forgiveness and salvation, according to Jesus. Thus, rarely, if ever, does anyone look at the Synoptics for support of Paul’s doctrine of salvation by faith, let alone his ideas of salvation by faith alone. +4. For a defense of early dating and discussion of standard dates, see John A.T. Robinson, Redating the New Testament had "faith." (Luke 7:47-50). Faith and love are mixed. They were the causative elements in her forgiveness and salvation, according to Jesus. Thus, rarely, if ever, does anyone look at the Synoptics for support of Paul's doctrine of salvation by faith, let alone his ideas of salvation by faith alone. -The Synoptics’ Doctrine on Works Proves Its Agenda on Paul +The Synoptics' Doctrine on Works Proves Its Agenda on Paul -What demonstrates beyond doubt that the Synoptics were designed to prove Paul as a false apostle is their strong emphasis on salvation by works beyond mere faith. As one author puts it, in the Synoptics, the “main path to salvation +What demonstrates beyond doubt that the Synoptics were designed to prove Paul as a false apostle is their strong emphasis on salvation by works beyond mere faith. As one author puts it, in the Synoptics, the "main path to salvation -that [[Jesus]] described is based on good works and attitudes.” 6 +that [[Jesus]] described is based on good works and attitudes." 6 -In fact, in the Synoptics, the point is that mere faith without works is useless. There is no countervailing Pauline concept that if you once believed this somehow excuses or satisfies the requirement of repentance from sin, good works, and obedience to the Ten Commandments to enter “eternal life.” For example: +In fact, in the Synoptics, the point is that mere faith without works is useless. There is no countervailing Pauline concept that if you once believed this somehow excuses or satisfies the requirement of repentance from sin, good works, and obedience to the Ten Commandments to enter "eternal life." For example: * See (Matt. 25:31-46) (the sheep who do charity go to heaven; those goats who refuse go to hell). -* See Matt. 19:17 and Luke 10:25-27 (Jesus’ answer how to have eternal life starts with keeping the Law, quoting (Deut. 6:5) and (Lev. 19:18)). +* See Matt. 19:17 and Luke 10:25-27 (Jesus' answer how to have eternal life starts with keeping the Law, quoting (Deut. 6:5) and (Lev. 19:18)). * See Matt. 5:20 (your righteousness must exceed the Pharisees to enter the kingdom of heaven which Jesus then defines as not cursing, lusting, etc.). -* See Matt. 16:2 (Son of Man will come and “reward each according to his works”). +* See Matt. 16:2 (Son of Man will come and "reward each according to his works"). * See (Mark 9:42-48) (better to cut off a body part causing you to sin and enter heaven maimed than to not repent of sin and go to hell whole). 6. SALVATION: According to the synoptic gospels cf. Matt. -13:42 the ensnared are thrown into the “fiery furnace” where there is weeping and gnashing). +13:42 the ensnared are thrown into the "fiery furnace" where there is weeping and gnashing). -* See Matt. 13:3-23 and Luke 8:5-15 (those who “believe for a while” but in time of temptation fall away or who are choked and bring no fruit to completion are lost, but the one who in a good and noble heart brings forth fruit to completion in patient endurance is saved). +* See Matt. 13:3-23 and Luke 8:5-15 (those who "believe for a while" but in time of temptation fall away or who are choked and bring no fruit to completion are lost, but the one who in a good and noble heart brings forth fruit to completion in patient endurance is saved). -What About John’s Gospel? +What About John's Gospel? -If we look at the context of John’s very different recollections than those in the Synoptics, we will see the Apostle John had the same secondary objective as the Synoptics: to address the question of Paul. +If we look at the context of John's very different recollections than those in the Synoptics, we will see the Apostle John had the same secondary objective as the Synoptics: to address the question of Paul. ### What About Faith in John s Gospel? -Luther once said that the “science of theology is nothing else but Grammar exercised on the words of the Holy +Luther once said that the "science of theology is nothing else but Grammar exercised on the words of the Holy n -Spirit.” Luther is correct that deciphering the Bible’s meaning must start with the grammar of each particular verse. If you have the wrong grammatical construction, you do not have the intended meaning. Thus, for example, the correct meaning of John 3:16 is dependent on having the correct grammatical understanding of the verse. +Spirit." Luther is correct that deciphering the Bible's meaning must start with the grammar of each particular verse. If you have the wrong grammatical construction, you do not have the intended meaning. Thus, for example, the correct meaning of John 3:16 is dependent on having the correct grammatical understanding of the verse. -If you look at John 3:16, when properly translated, it is not about salvation by faith. It is about endurance. It is about (Matt. 10:22:) “He who endures to the end shall be +If you look at John 3:16, when properly translated, it is not about salvation by faith. It is about endurance. It is about (Matt. 10:22:) "He who endures to the end shall be -7. Johann Brecht Bengel, Gnomon of the New Testament (ed. A. Fausset) (trans. J. Bandinel, J. Bryce, W. Fletcher)(Edinburgh: T&T Clark, 1866) at 1.44 (quoting Luther), as quoted in Alan J. Thompson, “The Pietist Critique of Inerrancy? J.A. Bengel’s Gnomon as a Test Case,” JETS pisteuo, meaning he who continues to believe/trust. The theme of John is that trust must endure for salvation to be realized, not that a one-time faith saves. +7. Johann Brecht Bengel, Gnomon of the New Testament (ed. A. Fausset) (trans. J. Bandinel, J. Bryce, W. Fletcher)(Edinburgh: T&T Clark, 1866) at 1.44 (quoting Luther), as quoted in Alan J. Thompson, "The Pietist Critique of Inerrancy? J.A. Bengel's Gnomon as a Test Case," JETS pisteuo, meaning he who continues to believe/trust. The theme of John is that trust must endure for salvation to be realized, not that a one-time faith saves. -One can easily see this by reading Young’s Literal Translation of John’s Gospel. Young renders each Greek present active participle of believe as “is believing.” (John 1:12; 3:15,16,18,36; 5:24; 6:35,40,47; 7:38; 11:25-26; 12:11, +One can easily see this by reading Young's Literal Translation of John's Gospel. Young renders each Greek present active participle of believe as "is believing." (John 1:12; 3:15,16,18,36; 5:24; 6:35,40,47; 7:38; 11:25-26; 12:11, 37, 44, 46; 14:12; 17:20). 8 The form is believing is known as the English Present Continuous Tense of believe. -For an extensive explanation why Young’s Literal reads this way, it is in Appendix A: Greek Issues. (A short synopsis will appear below.) +For an extensive explanation why Young's Literal reads this way, it is in Appendix A: Greek Issues. (A short synopsis will appear below.) -Thus, all these verses in John’s Gospel have been mistranslated in the KJV and NIV to be talking about salvation caused by a one-time verbal or mental acknowledgment {believes) of Jesus as savior. This translation matched Paul’s salvation formula in (Rom. 10:9). Paul used the Greek aorist tense for believes in Romans 10:9, which corresponds to a one-time faith. However, John’s literal words in the continuous tense—the Greek present active tense —have nothing to do with a one-time action—the Greek aorist tense. The meaning of John 3:16 is in the true translation of the verb tense: continues to believe or trust. All who keep on trusting in +Thus, all these verses in John's Gospel have been mistranslated in the KJV and NIV to be talking about salvation caused by a one-time verbal or mental acknowledgment {believes) of Jesus as savior. This translation matched Paul's salvation formula in (Rom. 10:9). Paul used the Greek aorist tense for believes in Romans 10:9, which corresponds to a one-time faith. However, John's literal words in the continuous tense-the Greek present active tense -have nothing to do with a one-time action-the Greek aorist tense. The meaning of John 3:16 is in the true translation of the verb tense: continues to believe or trust. All who keep on trusting in -Jesus “should” be saved, says John 3:16. 9 It is about endurance in trust, not salvation by faith. +Jesus "should" be saved, says John 3:16. 9 It is about endurance in trust, not salvation by faith. -In fact, one could interpret John’s gospel as being intentionally anti-Pauline. +In fact, one could interpret John's gospel as being intentionally anti-Pauline. For consider that when you compare John to the Synoptics ( i.e ., Matthew, Mark and Luke), Jesus never utters any statement in the Synoptics comparable to John about faith. Why was John summoning this message about pisteuo from -8. To verify the Greek verb’s grammatical usage, download the +8. To verify the Greek verb's grammatical usage, download the Interlinear Scripture Analyzer 10 The Synoptics had not enough impact on the budding church to expose the stark difference between Paul and Jesus. Some Christians were still persuaded that Paul had the true -gospel. Thus, John’s gospel was the Holy Spirit’s inspiration to John -to fix this, by showing Jesus’ true doctrines on faith and believing. +gospel. Thus, John's gospel was the Holy Spirit's inspiration to John +to fix this, by showing Jesus' true doctrines on faith and believing. In other words, John was remembering all the times Jesus used the word pistis or its relative pisteuo (the verb form, to believe or trust ) when linked somehow to eternal life. (Of course, Jesus spoke in Aramaic or Hebrew, but John was translating to Greek.) This way we could make a comparison between Jesus and how Paul uses the similar word in relation to salvation. No one has offered a more reasonable explanation why John reads so differently than the Synoptics. There was something pressuring John. It was the question of Paul. -Thus, John must have asked the Holy Spirit to call to his mind every instance Jesus mentioned faith as somehow causally related to salvation. This way we could examine Paul’s teaching in this regard. This produced a Gospel with a very different set of recollections which were not as important to the original Gospel writers. +Thus, John must have asked the Holy Spirit to call to his mind every instance Jesus mentioned faith as somehow causally related to salvation. This way we could examine Paul's teaching in this regard. This produced a Gospel with a very different set of recollections which were not as important to the original Gospel writers. -### How John’s Gospel Addresses the Issue of Faith and Salvation +### How John's Gospel Addresses the Issue of Faith and Salvation So how does John answer the key question whether a one-time faith or a one-time confession saves as Paul teaches in (Rom. 10:9)? Does John back Paul up? Or does John expose Paul as a false teacher? -10. See Paul or James ’ Church: Wiio Was The Most Successful +10. See Paul or James ' Church: Wiio Was The Most Successful Evangelist? faith/trust is mentioned as causally connected to eternal life in the Gospel of John, it is in a verb form of the present active in Greek. (See John 3:16, 5:24, 6:35, 37, 40, 47 etc.) Every time! -Thus, John’s Gospel is repetitious on the issue of salvation. This is +Thus, John's Gospel is repetitious on the issue of salvation. This is for emphasis by John. He could not recall it once said any other way. What does this imply? -A short synopsis follows which summarizes the discussion in Appendix A. Greek grammar makes John’s point unmistakable. +A short synopsis follows which summarizes the discussion in Appendix A. Greek grammar makes John's point unmistakable. ### Synopsis of Appendix A on the Greek Present Active First, unlike English, Greek has a specific verb tense for a one-time action. It is kn own as the aorist tense. This can be rendered in -English by use of the English Simple Present Tense, e.g., “believes.” -We can read “believes” in English to mean a one time expression of +English by use of the English Simple Present Tense, e.g., "believes." +We can read "believes" in English to mean a one time expression of faith. 11 English Simple Present Tense thus can correspond to the aorist participle in Greek. Paul in (Rom. 10:9) uses the aorist tense to signify salvation is by -one time events: “if ever ( ean ) you confess (