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<td valign="top" ><span style="font-family: 'times new roman', times;">"I must approach this inquiry with uneasiness when I find [Paul] affirmed to be an apostle of whom in the list of apostles in the gospel I find no trace." (Tertullian)</span></td>
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<p><a href="/books/hownottosudythebible/download-e-book/401-music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
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<p><a href="http://astore.amazon.com/jwoogm-20?node=1&page=2">What Did Jesus Say?</a> (2012) - 7 topics </p>
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<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
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<h1>Chapter One: No Presuppositions</h1>
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<h3>The Major Flaw of Other ‘How To’ Books</h3>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">The number one flaw in other how-to books is they directly tell you that you cannot understand the Bible until you have been regenerated. By this they mean that you must accept their viewpoint on salvation and Jesus first before you can correctly interpret the Bible. By encouraging this notion, they are loading you up front with doctrines they hope you would accept by the time you finish reading the Bible. However, this is an illogical bootstrapping designed to deflect you from interpreting the Bible independently from the presuppositions which lace the very same how-to book.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">For example, in the book <em>How To Study The Bible</em> (Whittaker House, 1986)— purchased in October 2007 at a Christian bookstore— written by R.A. Torrey, he blatantly tells you:</span></p>
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">While you will be learning profitable methods for Bible study [in this book], there’s something more important, however, than the best procedures. The secret lies in<strong><em> meeting certain fundamental conditions before you begin to study God’s word</em></strong>. If you meet these conditions you’ll get more out of the Bible, even while pursuing <span style="text-decoration: underline;"><strong>the poorest methods</strong></span>, than the one who does not meet them while he pursues the best methods. <em>Id</em>., at 7.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Then what is this certain fundamental condition that you must meet before your Bible study can at all really be profitable? Torrey unabashedly explains:</span></p>
|
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">The most essential of these conditions is that you must be born again. The Bible is a spiritual book. It combines spiritual things with spiritual words.<em><strong> Only a spiritual man can understand its deepest and most precious troops</strong></em>.<em> Id.</em>, at 7-8 (emphasis in original).</span></p>
|
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">The absurdity of this proposition makes no impression on Mr. Torrey. By his own doctrine, I can only be born-again if I believe in Jesus and salvation on terms that Torrey accepts, such as faith alone. But what if I don’t believe in Jesus? Or what if I don’t accept that Jesus teaches faith alone? Torrey is telling me that I cannot even understand in a proper way what the Bible is saying if I do not have the born again experience as he defines that experience before I even read the Bible! This means that Torrey can ignore any insight from someone who does not share his view of Jesus or his view of salvation. He implies those people cannot truly understand the Bible because they are not truly born again.</span></p>
|
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">In other words, Torrey is seriously asking me to take the statements in the Bible as already true in order to understand the Bible. He unabashedly tells me to study it with the assumption that it is already true (as he summarizes it), and that no one who is unregenerate (as he defines regeneration) can give me useful insights or even correct those who deem themselves regenerate.</span></p>
|
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">But we will see that the <em><strong>God of the Bible wants to reveal himself and convince you of His nature and of His role in history including creation</strong></em>. He does not ask you to take anything on the kind of gullible faith that Torrey advises. Instead, the God revealed in the Bible demonstrates Himself, and then <strong><em>He requires you to act on the conviction formed by such proof</em></strong>. He expects you to act in compliance with His revealed nature that you are convicted is true. God did not deliver the ten tablets via a mail drop, and ask Moses to assume it was God because the return label said ‘God.’</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Nor does Jesus want you to assume the religious opinion of the majority on salvation is the correct view. When Jesus came, He encountered the Pharisees who were big on tithing but neglected teaching the weightier matters of the Law given Moses. (Matt. 23:23.) They made up oral traditions that negated the written commands given Moses in the Law. (Matt. 15:6.) <strong><em>Jesus had to battle people’s assumption that these people’s idea that being Abraham’s son made you saved</em></strong>. They called Jesus a Samaritan. This meant they accused him of not being a son of Abraham. Thus, they would not listen to Jesus. He could not be regenerate in their view. But Jesus slammed them at every opportunity for their assumptions about salvation by lineage.</span></p>
|
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<h3><strong>Critical Focus On Torrey’s Doctrine</strong></h3>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Let’s prove now how illogical is Torrey’s doctrine that you must start by believing in the Bible and become born again to truly understand the Bible. Torrey’s view is highly dangerous.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">What if I told you to read a Hindu treatise with that same assumption as Torrey encourages. I would be violating every canon of logic. I would not be safeguarding you from falsehoods. I would be essentially telling you to take that Hindu treatise as true to begin with.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">This is a tragic mistake in advising people to read books of a spiritual nature. God does not need any presuppositions as you read the Bible. Put any such notions aside. Listen without any preconceptions. Do not assume that you can only understand the Bible after you accept its truths. Rather,<strong><em> learn to understand the Bible</em></strong>, and <strong><em>then you will accept its truths.</em></strong></span></p>
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<div class="moduleS1">
|
||||
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|
||||
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|
||||
<div>
|
||||
<h3>Recommendations</h3>
|
||||
<p><a href="/books/hownottosudythebible/download-e-book/401-music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
|
||||
<p><a href="http://astore.amazon.com/jwoogm-20?node=1&page=2">What Did Jesus Say?</a> (2012) - 7 topics </p>
|
||||
<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
|
||||
<p>None above affiliated with me</p> </div>
|
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<a href="/books/jesuswordsonly.html"><img alt="JesusWordsOnS-cropsmall" src="/images/stories/JesusWordsOnS-cropsmall.jpg" width="116" height="117" /></a> </div>
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<a href="/books/jesuswordssalvation.html"><img alt="JesusWordsSalv-crop2" src="/images/stories/JesusWordsSalv-crop2.jpg" width="114" height="146" /></a> </div>
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<a href="/books/didcalvinmurderservetus/download-e-book.html"><img src="/images/stories/DidCalvinMurderServetusM.jpg" alt="DidCalvinMurderServetusM" height="NaN" width="120" /></a> </div>
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<h1>Chapter 2: No Deliberate Ignorance</h1>
|
||||
<h3>You Cannot Read Without A Dictionary</h3>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">The second major flaw in the common how-to-read-the-Bible books is the notion we can deliberately ignore the fact that the Bible in English is a translation. This flaw is evident in Torrey’s book<em> How To Study The Bible</em>.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">He states unabashedly the following proposition:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">The person who has<strong><em> no technical knowledge of Greek or Hebrew</em></strong> but has spiritual discernment is a <strong><em>far more competent critic of the Bible</em></strong> than one who has a rare, technical knowledge of Greek or Hebrew but no spiritual discernment. <em>Id</em>., at 9.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">In other words, Torrey will not accept any information and input from someone who specializes in Greek or Hebrew who Torrey is not convinced shares his viewpoint on what makes you regenerate and a Christian. Instead, Torrey will rely upon his intuitive ‘spiritual’ sense that the translation in English is correct. He therefore can reject what a specialist in Greek or Hebrew may tell him is what the passage actually says in the original tongue.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Torrey’s ideas mean that whatever traditional English translation has been popular must continue to guide the church for ever more. Torrey would have us do so even if the original English translation is demonstrably in error. At the very least Torrey implies that he would not accept the exposition of such error from someone he views as not ‘born again’ based upon the now encrusted ‘spiritually discerned’ truths which may indeed be based upon an erroneous translation.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">This is not merely an academic point. There are many examples where scholars have learned that the original translation was defective. There were still many mysteries in the meaning of classical Greek when Tyndale first translated the New Testament in 1534. His work was an enormous influence on the King James Bible of 1611. Over<strong><em> 82 percent </em></strong>of its words, both in the New and Old Testament, are the exact words in the <strong><em>1534 translation by William Tyndale</em></strong>. But even with the best Oxford education that Tyndale received, subsequent thorough extensive study of classical Greek texts have provided additional meanings which require revision of various passages in the New Testament.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">For example, one of the most glaring new meanings involves the verb <em><strong>pisteuo</strong></em>. At the time that Tyndale translated the New Testament, he thought this word only meant <em><strong>believe</strong></em> or<strong> </strong><em><strong>trust</strong></em>. However, we now know this word also meant <em><strong>obey</strong></em>.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Ever since that realization, scholars have been trying to change the translation of <strong><em>John 3:16</em></strong> to convey more than merely <em>believe</em> in the sense of mental assent. This is because the <strong><em>pisteuo</em></strong> is followed by <strong><em>eis</em></strong>, which would dictate <em>pisteuo</em> means <em><strong>obey</strong></em>. And this is underscored by the fact just twenty verses later — in John 3:36, <strong><em>pisteuo eis</em></strong> is used in direct antithesis to <em>apitheo</em>, which in Greek only meant <strong><em>disobey</em></strong>. The antithesis dictates that<em> pisteuo</em> means <em>obey</em> in that verse. And since the expression of 3:36 is identical to 3:16, <em>pisteuo</em> should be revised in 3:16 to mean <strong><em>obey</em></strong>. (See JWOS in html at parts <a href="/books/hownottosudythebible/download-e-book/161-chapter-26-1jwos.html">1</a>, <a href="/books/hownottosudythebible/download-e-book/162-chapter-26-2jwos.html">2</a> and <a href="/books/hownottosudythebible/download-e-book/163-chapter-26-3jwos.html">3</a>; or at the books.google version of JWOS at <a href="http://books.google.com/books?id=4V8tMJ75bnwC&lpg=PP1&dq=jesus%20words%20on%20salvation&pg=PA422">422</a> <em>et seq.</em>)</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">If such change is acknowledged, then Jesus had a salvation doctrine directly contrary to the standard interpretation of what Paul teaches. A notion of regeneration which turns on obedience is contrary to what Torrey believes regenerates you. As a result, even though these evangelical scholars defend <em>obey</em> as the correct meaning of <em>pisteuo</em>, Torrey would obviously reject their definition of<em> pisteuo</em> as present in John 3:16. This is because their view that<em> pisteuo</em> means <em><strong>obey</strong></em> would make them an unregenerated person in Torrey’s view.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">The correct approach is actually stated by Torrey elsewhere. Instead, one must humble themself and <strong><em>not superimpose </em></strong>their view on a passage. We must listen to experts who know Greek or Hebrew better than ourselves. Torrey correctly says elsewhere:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">Do not come to the Bible seeking <em><strong>confirmation for your own ideas</strong></em>. Come not to find a confirmation of your own but to be <em><strong>taught what God may be pleased to teach</strong></em>. If a man comes to the Bible just to find his notions taught there, he will find them. But if he comes, <em><strong>recognizing his own ignorance</strong></em>, just as a little child seeks to be taught, he will find something infinitely better than his own notions. <em>Id.</em>, at 16.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">But if Torrey truly acknowledges these propositions in this just quoted text, he should never justify ignoring experts in Greek or Hebrew. To do so thereby opens the door to rely upon our <strong><em>presupposition</em></strong> about a doctrine to determine what a passage really means. We will wrongly reject the ‘spiritually’ blind scholar because ‘we know better.’</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Unfortunately, Torrey is not consistent about keeping preconceptions behind. He tells us how insignificant knowledge of the Greek or Hebrew is when understanding the Bible — despite the fact it is a 100% translated text! He amazingly states:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">It is<strong><em> unfortunate</em></strong> that more<strong><em> emphasis is often placed on a knowledge of Greek and Hebrew</em></strong> in training for the ministry and his placed on a spiritual life and its consequence brick of the sermon. <em>Id.</em> at 9.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">But how can one have any spiritual discernment if one has the wrong translation? What if what you assume is a spiritually correct reading is based on an error? Thus, you cannot put spiritual discernment ahead of knowledge of the authentic text. You can never have discernment without an accurate text.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">This was <strong><em>Eve’s error</em></strong>. Satan knew the power of a misquote, as he employed against Eve a wrong account of God’s statements to her. Eve’s protection would have been to actually try to recall the <strong><em>true words</em></strong> of God rather than rely upon Satan’s misquote. That’s one of the moral lessons from that story. Go back to God’s original words, and double-check. The story in Genesis is not about Eve failing to have a mystical experience with the Holy Spirit and thereby failing to spiritually ‘discern’ a misquote. Rather, her memory failed her, and thus in the future, we must scrupulously examine what God has said through the records of validated prophets.</span></p>
|
||||
<h3>Poverty of Emphasis on Knowledge of Biblical Languages</h3>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">In reality, there is very little emphasis in the Christian community on knowledge of the Greek or Hebrew languages. Torrey is encouraging tolerance for this ongoing modern phenomenon.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">However only several generations ago, Christians did have familiarity with classical languages as a means of assisting themselves in translating the Bible. They thought the Bible’s language was Latin. The Bible had been translated into Latin in 411 A.D. Catholicism ingrained into everyone the assumption that this was the original language. With that assumption, all those who made serious study of the Bible were always anxious to know Latin so that they could read the Bible in what they thought was its most authentic form.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Now that we know better, and we realize the New Testament was written in Greek, we should put the same emphasis upon every Bible student to have an<em><strong> interlinear translation</strong></em> that shows the Greek and that they methodically use a reliable Greek dictionary.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Any other approach leaves the Bible student at the mercy of whatever politics may have influenced an English translation. It is indisputable that many passages are translated, even in the best English translations, with bias.</span></p>
|
||||
<h3>Presence of Bias Necessitates Studying Underlying Languages</h3>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">It may be discouraging to learn some English translations suffer from bias. However, I trust anyone who has picked up this book about studying the Bible will not lose heart merely by learning human failings influence the translation. And if you are serious about studying the Bible, you have to know right now that bias has seriously corrupted several passages. The only way to escape such bias is to have your own resources to test the translation. And the only way to do this is to have an interlinear translation and a good Greek dictionary. All these resources are now free online. (See below for a link to download Interlinear Software.)</span></p>
|
||||
<h3>Examples of Bias</h3>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">For example, the King James Bible deliberately corrupted the translation of<strong><em> Hebrews 6:46</em></strong>. The translators were dominated by the Puritan party. These gentlemen were strict Calvinists. They were locked in a doctrinal dispute with the Arminian party over the issue of whether a Christian can lose their salvation. The Calvinists contended that once one was regenerated, it was impossible to fall away to damnation. God would cause predestination and complete success. The Arminian party contended principally based on<em> Hebrews 6:46</em> that the contrary was true.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">It is indisputable that the way Hebrews 6:46 reads in the Greek is that a group of people who already had been born of the spirit but who had fallen away by renouncing Christ will never repent again, and they are damned. Arminius was correct in how he read the passage. However, the Calvinist party tried winning the debate by using the influence of the King James Bible. They deliberately altered the translation so that it was now a hypothetical <strong><em>if</em></strong> they fell away. Also, instead of the Greek completed aorist tense (signifying a past completed event) which said they <em><strong>had fallen away</strong></em>, the King James’ translators made it an <strong><em>iffy</em></strong> subjunctive tense. It now read, “<em><strong>if</strong></em> they<strong><em> should</em></strong> fall away” instead of “those who fell away...”</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">This was used to remove from the Bible the true reading of a verse solely because it supported the anti-Calvinist position!</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">These and many other examples could be shown.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">The problem is that if you start with Torrey’s approach, you easily could reject the correct translation of Hebrews 6:46. Its true translation clearly supports the Arminian doctrine of salvation. However, Calvinists and most modern evangelicals wed to eternal security doctrine believe the Arminians are heretics and lost. The Calvinists have been comforted by a false translation produced by their party leaders who edited the King James Bible.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Hence, if you use Torrey’s approach and you are Calvinist or such evangelicals, you will not listen to Greek experts who point out that Hebrews 6:46 lacks the <strong><em>if</em></strong> and the <em><strong>subjunctive tense</strong></em> which is present in the King James Bible. For you will conclude that those experts are not regenerate by the very salvation doctrine which you form in reliance upon the false translation. You will adhere to your ‘spiritually discerned’ truth by the strength of the incorrect translation you are reading in the King James Bible!</span></p>
|
||||
<h2>Recommendation</h2>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">As a result, you should not read the Bible without skepticism regarding the English translation. Instead, you must have a Greek interlinear available at all times, and access to a reliable Greek dictionary. I recommend for download software containing the Interlinear Greek New Testament at this website: <a href="http://www.scripture4all.org/OnlineInterlinear/ Greek_Index.htm">http://www.scripture4all.org/OnlineInterlinear/ Greek_Index.htm</a>.</span></p>
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<h3>Recommendations</h3>
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<p><a href="/books/hownottosudythebible/download-e-book/401-music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
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<p><a href="http://astore.amazon.com/jwoogm-20?node=1&page=2">What Did Jesus Say?</a> (2012) - 7 topics </p>
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<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
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<p>None above affiliated with me</p> </div>
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<h1>Chapter 26 John 3:16 Obeying Unto Christ Saves? (Part One)</h1>
|
||||
<h2><strong>Introduction</strong></h2>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">When the English translations of the Greek New Testament were made in the 1526-1611 period, the “difficult Greek in which the New Testament is written...still held mysteries for” English scholars. (Nicolson: 224.) One of those mysteries was the Greek word <em>pisteuo</em> in John 3:16. In over 200 instances of <em>pisteuo</em> in the New Testament, not once did the King James Bible render it as <em>obey</em>. (See <em>Strong’s Concordance</em>.) However, scholars now realize<em> obey</em> was a common meaning of <em>pisteuo</em> in ancient Greek. <em>Obe</em>y certainly was the meaning of <em>pisteuo</em> in John 3:36 (See Part 2, JWOS: <a href="http://books.google.com/books?id=4V8tMJ75bnwC&lpg=PP1&dq=jesus%20words%20on%20salvation&pg=PA448">448</a>). Yet, this obedience-salvation formula is identically repeated in John 3:16.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Besides John 3:36 helping, one can more easily accept <em>pisteuo</em> means <em>obeys</em> in John 3:16 when one looks at Apostle John’s many quotes of Jesus about obedience. Jesus in John 8:51 says “whoever keeps on obeying (<em>tereo</em>) My Teaching should never ever die.”<sup><strong>1</strong></sup> In John 15:1-10, Jesus says a “branch in me” that does not “bear fruit” is “taken away,” “cut off from the vine,” thrown “outside and burned.”<sup><strong> 2</strong></sup></span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">John likewise quoted Jesus saying in total accord:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, And shall come forth; they that have done good [things], unto the resurrection of life; and they that have done evil [things], unto the resurrection of damnation. (John 5:28-29 KJV).<sup><strong>3</strong></sup></span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">See also “John 8:51: Obedience Should Save” on page 367 et seq. See “Metaphor Of The Vine” on page 343 et seq.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">We saw again that Apostle John was told that those who obey the commandments (plural) have the right to the tree of life. (Rev. 22:14.) John writes:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">Happy [are] the ones doing His commandments, so that their right will be to the tree of life, and they shall enter by the gates into the city. (Rev 22:14)(ALT)<sup><strong>4</strong></sup></span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">We also saw Apostle John writing Jesus’ words to the Sardisian Christians. They are dead due to having “incomplete works.” They can prevent the Spirit leaving by repenting and obeying. Through John’s pen, Jesus tells them:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">And to the angel of the assembly in Sardis write: ‘These [things] says the One having the seven spirits of God and the seven stars [i.e., Jesus is speaking]: I know your<em><strong> works</strong></em>, that you have a name that you live, and<strong><em> you are dead</em></strong>.</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">(2) ‘Become watching [fig., Wake up], and strengthen the rest which you were about to be throwing out, for I have <em><strong>not found your works having been completed</strong></em> before My God. (3) Therefore, be remembering how you have received, and be keeping [tereo, obey] it, and repent. Therefore, if you will not watch, I will come upon you like a thief, and you shall by no means know what hour I will come upon you.” (Rev 3:1-3 ALT.)<sup><strong>5</strong></sup></span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">John another time relays Jesus as saying that lukewarm works by Christians at Laodicea will cause Jesus to spew them out of His mouth.</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">I know thy <strong><em>works, that thou art neither cold nor hot</em></strong>: I would thou wert cold or hot. (16) So then because thou art lukewarm, and neither cold nor hot, <strong><em>I will spue thee out of my mouth</em></strong>. (Rev 3:15-16 KJV.)</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Finally, we saw among the many verses that tied eternal life (zoe ainon) to obedience and works was the following words of Jesus recorded by Apostle John:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">He that loveth his life loseth it; and he that<strong><em> hateth his life in this world shall keep it unto life eternal</em></strong>. (26) If any man serve me, let him <strong><em>follow me</em></strong>; and where I am, there shall also my servant be: if any man serve me, him will the Father honor. (John 12:25-26 ASV.)</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">These passages from the writings of John quoting Jesus are but echoes of what we find in Matthew, Luke and Mark. John is repeatedly emphasizing themes of obedience.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Hence, besides John 3:36, these passages from John make the proposed translation of John 3:16 as about <em>obedience</em> appear far more sensible than translation tradition would suggest. This change, incidentally, will unite what scholars call the Synoptic-Jesus with the Johannine Jesus. It turns out there are no separate portrayals of Jesus in the mind of Matthew-Mark-Luke versus the mind of John. Rather, the translators have<strong><em> improperly given Jesus two doctrines and two personalities</em></strong> by erroneously translating John 3:16 in a manner which suits cheap grace doctrine to leave uncorrected.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">However, we shall see that the leading evangelical scholars who dared write on this question begrudgingly admit <strong><em>pisteuo</em></strong> means<strong><em> obey</em></strong> in John 3:16. It is only the translators who, for some inexplicable reason, continue to hesitate to make this now compellingly-obvious correction.</span></p>
|
||||
<h3><span style="font-size: large;"><strong><span style="color: #000080;">Three Interpretive Issues</span></strong></span></h3>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">John 3:16 is the most commonly cited passage from Jesus to prove one is saved by faith alone. This faith is usually described as believing that Jesus is Lord and Savior. Or sometimes it is said that you must simply believe that Jesus died for your sins. (Stanley, Spurgeon.) Sometimes it is said you must also believe that Jesus resurrected.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Whatever is the belief one must hold to be saved, typically it is also claimed John 3:16 conveys the idea of a onetime belief. In fact, Charles Stanley in <em>Eternal Security</em> (1995) at 95 says the verb believes in the standard translation implies a one-time belief (that Christ died for your sins, <em>id</em>., at 33-34). Hence, such a one-time belief is supposedly all that you need to be saved. Therefore, it is allegedly irrelevant whether one repents from sin or not. Stanley says it is a good idea to change, but it only improves your fellowship with God. The Lord will supposedly save the disobedient believer anyway based on faith alone.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">In fact, Stanley says your salvation is such a foregone conclusion once you sincerely believe Christ died for your sins that even if you for all practical purposes were later an unbeliever in thought and deed, your salvation is never in jeopardy: “Even if a believer for all practical purposes <strong><em>becomes an unbeliever</em></strong>, his <strong><em>salvation is not in jeopardy</em></strong>.” (Stanley, <em>Eternal Security, supra</em>, at 93.) Salvation is supposedly by faith alone, from start to finish.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">However, there are three defects in the popular English translation of the original Greek which in turn feed these interpretations of the verse. (These defects also appear in the German Luther Bible of 1522.) The correction of these defects turn on answering these three questions:</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Does the verb <em>pisteuo</em> translated in English as <em>believes</em> in the KJV mean<em> believe</em> or instead <em><strong>obey</strong></em>, comply, trust, etc.?</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Is it <em>pisteuo</em> “in” Jesus or “for (unto)” Jesus” in the original Greek?</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Is the verb form taken for <em>pisteousin </em>translated in the KJV as <em>believes</em> (the English simple present tense) instead in Greek a continuous tense meaning? In other words, is the meaning<em> keeps on</em> or <em>continues to </em>in front of whatever the verb means for<em> pisteuo</em>,<em> i.e</em>., <em>keeps on obeying</em>, etc., or<em> keeps on believing</em>?</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Two of these three issues are readily apparent if you compare common translations of John 3:16, in particular the bolded portions below, on the left with those on the right.</span></p>
|
||||
<p><img src="/images/stories/Salvation/table1john316.jpg" /></p>
|
||||
<h3><span style="color: #000080;"><strong>Does It Matter If John 3:16 Is About Obedience Not Belief?</strong></span></h3>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">There is a huge difference theologically between obey, comply, trust on one side and belief on the other.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Jesus discussed once this distinction. Jesus said it is incongruous to think you can say you believe in Him as Lord but feel free to disobey Him. Jesus said: “Why do you call me ‘Lord, Lord,’ and do not do what I tell you?” (Luke 6:46.) Jesus therefore declares it is unfathomable that one thinks it is enough to believe in Him but not obey Him.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Another proof of a large chasm of difference between mere belief and obedience comes from the gospel accounts about demons.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Demons believe Jesus is Lord and Savior. (Mark 1:24; Luke 4:34. See also, James 2:19.) The demons, however, do not obey Jesus as Lord. They do not act in compliance with their acknowledgment of the fact of who Jesus is. They do not trust Him. They do not obey Him.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Pastor Stedman, an evangelical scholar who believes in ‘faith alone,’ unwittingly admits this distinction:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">Remember that back in the Gospel accounts there were demons that acknowledged the deity of the Lord Jesus? When he appeared before them they said, ‘We know who you are, the Holy One of God.’ (cf, Mark 1:24, Luke 4:34.) They acknowledged what the Jews were too blind to see, the full deity of Jesus Christ, as well as his humanity. But, though demons acknowledged this, they never confessed it. They never trusted him. <em><strong>They did not commit themselves to him</strong></em>, they did not live by this truth.<sup><strong>6</strong></sup></span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Yet, we are told that John 3:16 proves that if you believe Jesus is Lord, Messiah, died for your sins, etc., then you shall have eternal life. If this were true, then the<em><strong> demons should be saved</strong></em> because they believe and know these things are true. (Mark 1:24; Luke 4:34.) James made a similar point in James 2:19. He says the demons believe the facts about God, but they are not saved thereby.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Hence, when we consider Jesus’ dismay that people think they can call Him Lord but that obedience is optional, we are justified questioning John 3:16 in standard translation because it licenses that doctrine for so many.</span></p>
|
||||
<h3><strong><span style="color: #000080;">Reliable Dictionary Meanings Of Pisteuo In John 3:16 As Obey</span></strong></h3>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">The most exhaustive dictionary of ancient Greek is Liddell-Scott’s Lexicon. It is by far the most reliable.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">There are six meanings offered in Liddell-Scott’s Lexicon of the Greek verb <em>pisteuo</em> at issue in John 3:16.7</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">One meaning in Liddell-Scott for the verb <em>pisteuo</em> is<strong><em> comply</em></strong>. A synonym is <strong><em>obey</em></strong>. (See Footnote 7, page <a href="http://books.google.com/books?id=4V8tMJ75bnwC&lpg=PP1&dq=jesus%20words%20on%20salvation&pg=PA423">423</a>.)</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">The <em>NIV Theological Dictionary of New Testament Words</em> (Zondervan: 2000) has this likewise to say of <em>pisteuo</em>:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">Similarly, <em>pisteuo</em> means to trust something or someone; it can refer to and confirm legendary tales and mythical ideas. With<strong><em> reference to people</em></strong>, <strong><em>pisteuo means to obey</em></strong>; the pass[ive] Means to enjoy trust...</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">This is likewise mentioned in the highly authoritative <em>Theological Dictionary of the New Testament</em> (TDNT) 6 (1968): 4-7, in an entry by Bultmann (1884-1976) — the eminent Lutheran scholar — in which he says the verb “pisteuo means” (among other things) “‘to trust’” and “also ‘to obey.’” (It is both enlightening and disturbing to watch how ‘cheap grace adherents cope with this dictionary entry despite the TDNT being one of the most authoritative and scholarly dictionary references within Protestantism.)<sup><strong>8</strong></sup></span></p>
|
||||
<h3><strong><span style="color: #000080;">What If It Only Looks Like A Dictionary? It Still Is Not One</span></strong></h3>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Yet, do not be surprised when you go to the evangelical bookstore, and you open up a Greek word study on <em>pisteuo</em>, and you find “obey” and “comply” are not even identified as possible meanings. For example, in Spiros Zodhiates, <em>The Complete Word Study — New Testament</em> (Chatanooga, TN: AMG, 1993) at 1160-62 — on my local Christian bookstore shelf in 2007 — you will see what appears to be a comprehensive entry on<em> pisteuo</em>. Yet, not once does it mention “obey” or “comply” as a definition. It is obvious what is happening. Zodhiates never calls his word study a dictionary, and thus you cannot accuse him of misleading anyone. He called it a word study, not a dictionary. Unfortunately, the average Christian does not know the fine distinction.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">The same problem holds true of the <em>Strong’s Concordance</em>. Its title — a concordance — means it is only a reference to how the King James Bible translated every Greek word listed. It does not purport to be a dictionary. However, most Christians think because it is laid out as a dictionary, that in fact it is a dictionary. However, Strong’s is not a dictionary, and never purports to be one. Yet, if you rely upon its ‘entries’ under <em>pisteuo</em>, you never once see the meaning <em>obey</em> or <em>comply</em>. Don’t be fooled. If it does not say it is a dictionary, it is not purporting to be one.</span></p>
|
||||
<h3><strong><span style="color: #000080;">How Negative Prefixes Aid Translation</span></strong></h3>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">One can further confirm <em>pisteuo</em>’s meaning by adding a negative prefix in front of <em>pisteuo</em> — the letter <em><span style="text-decoration: underline;">a</span></em>, and then see what are the word meanings of the Greek word formed thereby — <em>apisteo</em>. Liddell-Scott points out that <em>apisteo</em> means, among other things, “to<em><strong> disobey...refuse to comply</strong></em>.” (Liddell-Scott, <em>Greek Lexicon</em>.)</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;"><em>Apisteo</em> is clearly used in this way in 1 Peter 2:7. See KJV-Geneva “disobey.” See also 2 Tim 2:13 (“if we are <em>apisteo</em> disobeying” is antithesis to God’s <em>pistos</em> or<em> faithfulness</em>). In the Septuagint of 247 B.C., <em>apisteo</em> “several times answers to the Hebrew [word for] rebellious.” (Parkhurst, 1829:71.)</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Of course, <em>apisteo</em> can still mean <em>disbelieve</em>, just as <em>pisteuo</em> can still mean<em> believe in a fact or truth</em>. Nevertheless, the point is that to a Greek the idea of a belief alone is not necessarily the correct meaning. A competing and valid meaning of <em>pisteuo</em> is <em>obey</em> or <em>comply</em>. This is demonstrable not only from the dictionary meaning of pisteuo, but also from the definition of its opposite — <em>apisteo</em>.</span></p>
|
||||
<p><strong><span style="color: #000080;"><a href="/books/hownottosudythebible/download-e-book/162-chapter-26-2jwos.html"><span style="font-size: medium; font-family: 'times new roman', times; color: #000080;">Continue to Part 2.</span></a></span></strong></p>
|
||||
<h3><strong><span style="color: #000080;">FOOTNOTES TO PART 1.</span></strong></h3>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">1. See John 8:51, Obedience Saves at <a href="http://books.google.com/books?id=4V8tMJ75bnwC&lpg=PP1&dq=jesus%20words%20on%20salvation&pg=PA367">367</a> et seq.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">2. See Metaphor of the Vine at <a href="http://books.google.com/books?id=4V8tMJ75bnwC&lpg=PP1&dq=jesus%20words%20on%20salvation&pg=PA343">363</a> et seq.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">3. See Those who have Done Good things are Resurrected at <a href="http://books.google.com/books?id=4V8tMJ75bnwC&lpg=PP1&dq=jesus%20words%20on%20salvation&pg=PA395">395</a> et seq .</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">4. See Right to the Tree of Life at <a href="http://books.google.com/books?id=4V8tMJ75bnwC&lpg=PP1&dq=jesus%20words%20on%20salvation&pg=PA373">373</a> et seq.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">5. See Incomplete & Lukewarm Works at <a href="http://books.google.com/books?id=4V8tMJ75bnwC&lpg=PP1&dq=jesus%20words%20on%20salvation&pg=PA401">401</a> et seq.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">6. Ray C. Stedman, When Unbelief is Right (1967), reprinted at <a href="http://www.pbc.org/dp/stedman/1john/0161.html">http://www.pbc.org/dp/stedman/1john/0161.html</a> (last visited 2005).</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">7. Liddel Scott defines<em> pisteuo</em> as:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">"1. trust, put faith in, rely on a person, thing, or statement,</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">2. Pass[ive], to be trusted or believed</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">3. comply.</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">4. c. infinitive., believe that, feel confident that a thing is, will be, has been</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">5. c. dat. and inf., toisi episteue sigan to whom he trusted that they would keep silence</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">6. have faith II. (1) p. tini ti entrust something to another (2) Pass., pisteuesthai ti to be entrusted with a thing, have it committed to one." This is available online or in a library in the Liddell & Scott <em>Greek Lexicon</em> (Oxford: 1869) at 1273.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">8. Bing is critical of translating<em> pisteuo</em> as <em>obey</em>. Rather than deal properly with the issue, he barely mentions the authoritative sources that directly define <em>pisteuo</em> as sometimes meaning<em> obey</em>. When he discusses Bultmann's entry in the TDNT, Bing claims <em>obey</em> is merely a "suggestion." Bing then says Bultmann's theology is driving this "suggestion" rather than Greek. Bing then makes it sound like Bultmann is relying on weak lexical aids. What Bing never does is explore what Greek dictionaries (not concordances or word studies) include among the definitions of <em>pisteuo</em>. On that score, Bultmann would have been a poor scholar had he omitted <em>obey</em> as one definition. See Charles C. Bing,<em> Lordship Salvation -- A Biblical Evaluation and Response</em> (Ph.D. Dissertation) (Dallas Theological Seminary, 1991), reprinted at <a href="http://www.forerunner.org/bing/LS-chap2.htm">http://www.forerunner.org/bing/LS-chap2.htm</a> (accessed 7-21-07).</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;"> </span></p>
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<hr />
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<p> </p>
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<p><span style="color: #0000ff; font-size: large;"><strong><span style="font-family: 'times new roman', times;">Response to This Issue</span></strong></span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">Mishna's YouTube "<a href="http://www.youtube.com/watch?v=W2gsCxa_obM">Silver Bullett for a BenjamiteWolf</a>" - takes the thesis of this part of JWOS, and makes a 3 Minute Video with stirring music to make the point.</span></p>
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<h3>Recommendations</h3>
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<p><a href="/books/hownottosudythebible/download-e-book/401-music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
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<p><a href="http://astore.amazon.com/jwoogm-20?node=1&page=2">What Did Jesus Say?</a> (2012) - 7 topics </p>
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<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
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<p>None above affiliated with me</p> </div>
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<h1>Chapter Twenty-Six: John 3:16: Does Obeying Unto Christ Save? (Part Two)</h1>
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<h3><strong><span style="color: #000080;">Thayer and Parkhurst On Obedience Meaning Of Pisteuo</span></strong></h3>
|
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<p><span style="font-size: medium; font-family: 'times new roman', times;">This obedience-meaning for pisteuo is also reflected by other evangelical lexicographers. These reputable Christian scholars are evidently trying to gently disabuse Christians from the idea of belief alone as the primary meaning of these words in the New Testament. For example, J.H. Thayer is the most highly honored lexicographer of New Testament Greek. Nevertheless, Thayer noted pistis — the noun formed from pisteuo — is “used especially of the faith by which a man embraces Jesus, i.e., a conviction, full of joyful trust....conjoined with obedience to Christ.” (Thayer, <em>Greek-English Lexicon</em> (T. & T. Clark: 1958) at 511.) Likewise, Parkhurst, who enjoys similar repute, said in 1829 of pisteuo in John 3:16 that it simultaneously means a “cordial reception [belief] ... and obedience.....” (Parkhurst: 683-84.)</span></p>
|
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<h3>‘<strong><span style="color: #000080;">Obey’ Fits Other Passages</span></strong></h3>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">If pisteuo means obey here, then John 3:16 would be merely repeating Hebrews 5:9 which explicitly says: “He became the author of eternal salvation unto all of them that are obeying Him.” (Obey is <em>hoopakouo</em> in continuous tense.)<sup><strong>9</strong></sup></span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Likewise, if <em>pisteuo </em>means obey in John 3:16, it would fit John 8:51 which says: “anyone who keeps on obeying (<em>tereo</em>, ‘diligently following’ in a continuous tense) my teaching should never ever die.”</span></p>
|
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<p><span style="font-size: medium; font-family: 'times new roman', times;">It would also perfectly match Peter’s declaration to the High Priest in Acts 5:32: “And we are witnesses of these things; and so is the Holy Spirit, whom God hath given to them that [keep on] obey[ing] (<em>peitharcheo</em>, continuous tense) him.”(Act 5:32 ASV.) <em>Peitharcheo</em> means literally <em>submission to a judge</em>, and its typical usage means <em>obey</em>. Here, Peter says God’s Holy Spirit is given to those who “keep on obeying [Jesus].”</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Thus, translating <em>pisteuo</em> in John 3:16 as obey or comply, if truly the intention of Jesus, would match other Greek synonyms which are used to mean obey and which likewise appear in salvation-formula statements. These equivalent statements which conditioned salvation on obedience use distinct but yet synonymous verbs for obedience:<em> tereo</em> — diligently follow or obey; <em>peitharcheo</em> — submit to a judge or obey; and <em>hoopakouo</em> — listen attentively to or obey. (John 8:51; Acts 5:32; Heb. 5:9.)</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Hence, the translation of <em>pisteuo</em> in John 3:16 as obey has serious possibilities. It is a true dictionary meaning. It is not merely a suggestion or contrived idea. Moreover, if intended in John 3:16, we see it fits well into other verses which explicitly emphasize obedience for salvation-sake as used by Jesus, the Apostle Peter and the writer of Hebrews.</span></p>
|
||||
<h3><strong><span style="color: #000080;">‘Trust’ Meanings Of Pisteuo</span></strong></h3>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">There are still other translation options of <em>pisteuo</em> to consider. In Liddell-Scott, four of the other six meanings of the verb pisteuo center on trust or entrust. See Footnote 7, page <a href="http://books.google.com/books?id=4V8tMJ75bnwC&lpg=PP1&dq=jesus%20words%20on%20salvation&pg=PA423">423</a>.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times; background-color: #c0c0c0;">[2012 ADDITION: In Galatians 2:7, Paul says the Gospel to the Gentiles was "entrusted" -- pisteuo -- "to me." C Winn comments that Jerome made this clear in his Latin Vultage so that his definition of <em>pisteuo</em> in Gal 2:7 "was entrusted to," and thus, "by doing so, he undermined his translation of <em>pisteuo</em> as 'faith 'elsewhere." This 'trust' meaning is proven by <em>Vine's Dictionary</em> which identifies "entrusted to" is from 'pisteuo' as used in Gal. 2:7, Romans 3:2, 1 Cor. 9:17, Titus 1:3, and 1 Thess. 2:4 (see Vine's <a href="http://gospelhall.org/bible/bible.php?search=pisteuo&dict=vine&lang=greek"><span style="font-size: medium; font-family: 'times new roman', times; background-color: #c0c0c0;">Pisteuo</span></a>): <span style="font-size: medium; font-family: 'times new roman', times;">pisteuo</span> "to believe," also means "to entrust," and in the Active Voice is translated "to commit," in <a href="http://www.gospelhall.org/bible/bible.php?passage=Luke%2016:11;"><span style="font-size: medium; font-family: 'times new roman', times; background-color: #c0c0c0;">Luke 16:11;</span></a> <a href="http://www.gospelhall.org/bible/bible.php?passage=John%202:24;"><span style="font-size: medium; font-family: 'times new roman', times; background-color: #c0c0c0;">John 2:24;</span></a> in the Passive Voice, "to be intrusted with," <a href="http://www.gospelhall.org/bible/bible.php?passage=Rom%203:2,"><span style="font-size: medium; font-family: 'times new roman', times; background-color: #c0c0c0;">Rom 3:2,</span></a> RV, "they were intrusted with" (AV, "unto them were committed") of Israel and the oracles of God; <a href="http://www.gospelhall.org/bible/bible.php?passage=1%20Cor%209:17,"><span style="font-size: medium; font-family: 'times new roman', times; background-color: #c0c0c0;">1 Cor 9:17,</span></a> RV, "I have ... entrusted to me" (AV, "is committed unto me"), of Paul and the stewardship of the Gospel; so <a href="http://www.gospelhall.org/bible/bible.php?passage=Gal%202:7;"><span style="font-size: medium; font-family: 'times new roman', times; background-color: #c0c0c0;">Gal 2:7;</span></a><a href="http://www.gospelhall.org/bible/bible.php?passage=Titus%201:3;"><span style="font-size: medium; font-family: 'times new roman', times; background-color: #c0c0c0;">Titus 1:3;</span></a> in <a href="http://www.gospelhall.org/bible/bible.php?passage=1%20Thess%202:4,"><span style="font-size: medium; font-family: 'times new roman', times; background-color: #c0c0c0;">1 Thess 2:4,</span></a> where he associates with himself his fellow missionaries, RV, "to be entrusted with" (AV, "to be put in trust with")." Let the reader<em><strong> b</strong><strong>eware that later compilations such as Westcott Hort</strong></em> removed <em>pisteuo</em> in Gal. <a href="http://biblos.com/galatians/2-7.htm"><span style="font-size: medium; font-family: 'times new roman', times; background-color: #c0c0c0;">2:7</span></a>, and replaced it with <a href="http://concordances.org/greek/pepisteumai_4100.htm" title="pepisteumai: I have been entrusted with -- Occurrence 2 of 2."><span style="font-size: medium; font-family: 'times new roman', times; background-color: #c0c0c0;">pepisteumai</span></a>. See this <a href="http://biblos.com/galatians/2-7.htm"><span style="font-size: medium; font-family: 'times new roman', times; background-color: #c0c0c0;">link</span></a>. Cfr. <a href="http://biblos.com/galatians/2-7.htm"><span style="font-size: medium; font-family: 'times new roman', times; background-color: #c0c0c0;">Tischendorf</span></a> (pisteuo).]</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">These words <strong><em>trust</em></strong> or <em><strong>entrust</strong></em> are not to be confused with “trust in some fact.” Some like Stanley accept pisteuo really means trust, but then immediately try to dilute the meaning of trust so it is indistinguishable from belief alone. Instead, trust implies follow and/or obey, and is distinguishable from believe in a fact. Based on accepting trust as the meaning here, Stanley dilutes it to a trust that Jesus’ atonement is sufficient without any works of obedience ever necessary on our part. (Stanley, <span style="text-decoration: underline;">Eternal Security, supra,</span> at 33-34.)</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Instead, the meaning of <em>pisteuo</em> as trust is not so shallow. Another eminent Protestant scholar of the Greek, W. E. Vine in his <span style="text-decoration: underline;">An Expository Dictionary of New Testament Words </span>(Nashville: Thomas Nelson Publishers, 1984) explains when <strong><em>pisteuo</em></strong> means trust, then pisteuo means “not mere credence” (belief alone) but instead, “reliance upon.” He means a reliance like you would rely upon your doctor’s orders. You would follow or obey your doctor’s guidance.<sup><strong>10</strong></sup></span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Thus, to trust Jesus, if the correct translation, would mean to trust Him as the doctor of your soul. If your doctor pays you a visit, gives you a sermon on how you need to live differently, e.g., be a peacemaker, not lust adulterously, not make false vows, etc., in order to have a “righteousness” greater than all the teachers you had before and “enter heaven” (Matt. 5:20, 23:23), you mean by such trust to say you are going to trust the doctor’s prescriptions. You will obey the doctor’s orders.</span></p>
|
||||
<h3><span style="color: #000080;"><strong>“Belief In Facts” Meaning Of Pisteuo</strong></span></h3>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Nevertheless, in one usage identified in Liddell-Scott, pisteuo can be translated as someone believes that something is true. Or it can mean to be confident in a fact. (See Footnote 7, page<a href="http://books.google.com/books?id=4V8tMJ75bnwC&lpg=PP1&dq=jesus%20words%20on%20salvation&pg=PA423"> 423</a>.)</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">This belief-in-a-fact usage out of six possible meanings leaves open the door — ever so slightly — that the speaker (Jesus) in John 3:16 could mean potentially belief in some fact or truth. This belief-usage does not imply, by itself, obedience or compliance is what should lead to eternal life. Thus, the belief alone option has to be on the table at the outset.</span></p>
|
||||
<p><strong><span style="color: #000080;"><a href="/books/hownottosudythebible/download-e-book/163-chapter-26-3jwos.html"><span style="font-size: medium; font-family: 'times new roman', times; color: #000080;">Continue to Part 3-</span></a></span></strong></p>
|
||||
<h3><span style="color: #000080;">FOOTNOTES TO PART TWO</span></h3>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;"> 9. It literally means to listen attentively.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">10. An online reprint is at<a href="http://www.bibletexts.com/glossary/belief.htm"> http://www.bibletexts.com/glossary/belief.htm</a> (accessed 7-5-07).</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">11. Westcott-Hort, Nestle-Asland 26 (<a href="http://www.thenazareneway.com/greek_new_test/john.htm">http://www.thenazareneway.com/greek_new_test/john.htm</a>); Stephen's Textus Receptus 1550; Scrivner 1894; Byzantine Majority (<a href="http://www.awmach.org/webo/BGR/joh.htm#3:1">http://www.awmach.org/webo/BGR/joh.htm#3:1</a>(accessed 7-4-07)</span></p>
|
||||
<p> </p>
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||||
<hr />
|
||||
<p> </p>
|
||||
<p> </p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;"><span style="color: #494a44; font-family: 'times new roman', times; font-size: medium; line-height: 20px;"><strong style="color: #0000ff; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: large; line-height: 20px;"><span style="font-family: 'times new roman', times;">Response to This Issue</span></strong></span></span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;"><span style="color: #494a44; font-family: 'times new roman', times; font-size: medium; line-height: 20px;">Mishna's YouTube "</span><a href="http://www.youtube.com/watch?v=W2gsCxa_obM" style="color: #517291; text-decoration: underline; font-family: 'times new roman', times; font-size: medium; line-height: 20px;">Silver Bullett for a BenjamiteWolf</a><span style="color: #494a44; font-family: 'times new roman', times; font-size: medium; line-height: 20px;">" - takes the thesis of this part of JWOS, and makes a 3 Minute Video with stirring music to make the point.</span></span></p>
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<p><a href="/books/hownottosudythebible/download-e-book/401-music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
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<p><a href="http://astore.amazon.com/jwoogm-20?node=1&page=2">What Did Jesus Say?</a> (2012) - 7 topics </p>
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<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
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<p>None above affiliated with me</p> </div>
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<h1>Chapter Twenty-Six: John 3:16 Obey Unto Jesus Saves? (Part Three)</h1>
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<h3><strong><span style="color: #000080;">How Was Pisteuo Used In The Immediate Context?</span></strong></h3>
|
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<p><span style="font-size: medium; font-family: 'times new roman', times;">One of the most famous evangelical scholars — Vincent — was one of the first to note the significance of <em><strong>eis</strong></em> following <em><strong>pisteuo</strong></em> in John 3:16. He said its effect in the sentence required reading <strong><em>pisteuo</em></strong> not to mean mere belief in facts. It required the meaning of <strong><em>obedience</em></strong>. Vincent says:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">“‘believe on’ (<strong><em>pisteuosin eis</em></strong>) is more than <strong><em>mere acceptance of a statement</em></strong>. It is so to accept them practically....Hence, to believe on the Lord Jesus is <em><strong>not merely to believe the facts </strong></em>of His historic life or His saving energy as facts, but to accept Him as Savior, Teacher, Sympathizer, Judge; to rest the soul upon Him for present and future salvation; and<strong><em> to accept and adopt His precepts and example and binding upon the life</em></strong>.” (Marvin R. Vincent, <span style="text-decoration: underline;">Word Studies in the New Testament</span> (C. Scribner’s: 1905) Vol. 2 at <a href="http://books.google.com/books?id=vBbDVQU3jOMC&lpg=PA50&ots=t9IkK_7JBY&dq=Vincent%20word%20studies%20o%20accept%20and%20adopt%20His%20precepts%20and%20example%20and%20binding%20upon%20the%20life&pg=PA49#v=onepage&q=Vincent%20word%20studies%20o%20accept%20and%20adopt%20His%20precepts%20and%20example%20and%20binding%20upon%20the%20life&f=false">49-50</a>.)</span></p>
|
||||
<h3><strong><span style="color: #000080;">Background on Vincent’s Claim</span></strong></h3>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">What Vincent is saying is that it is often overlooked in John 3:16 that <em><strong>pisteuo</strong></em> is followed by the words “eis autos”<sup><strong>11</strong></sup> — <strong><em>eis</em></strong> meaning “unto, into, towards, for.” (Thayer’s <span style="text-decoration: underline;">New Testament Lexicon</span>.) <strong><em>Autos</em></strong> simply means him. The word <strong><em>pisteuo</em></strong> is not followed by the Greek word for<strong><em> in</em></strong> which is <strong><em>en</em></strong>.</span></p>
|
||||
<h3><strong><span style="color: #000080;">Meaning of Eis</span></strong></h3>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Liddell-Scott’s Lexicon provides us once more the most authoritative analysis of the meaning of the word <em><strong>eis</strong></em>. In its standard usage, <strong><em>eis</em></strong> means “into” or “more loosely, to.”<sup><strong>12</strong></sup> Liddell-Scott, however, will explain carefully its usages where it changes to the meaning of <strong><em>for</em></strong>. (An English synonym of <em><strong>for</strong></em> is <em><strong>unto</strong></em> with non-motion verbs. The word <strong><em>unto</em></strong> is listed by Thayer above as an optional translation of <em><strong>eis</strong></em>, which will be important later.)</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">However, before discussing Liddell-Scott’s detailed examples of the nuanced meanings of <strong><em>eis</em></strong>, up front we need to note the word <strong><em>eis</em></strong> is never offered to be translated as the English word <em><strong>in</strong></em> by either Thayer’s or Liddell-Scott.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Yet, the King James felt free to render <strong><em>eis</em></strong> with our English word <em><strong>in</strong></em> on 138 occasions, including John 3:16. Yet, the English word<strong><em> in</em></strong> is impermissible. There is a Greek word for <strong><em>in</em></strong>, and not surprisingly it is the word <strong><em>en</em></strong>.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">With that caution in mind, let’s study <strong><em>eis</em></strong> in Liddell-Scott — the most thorough and reliable Greek lexicon ever assembled.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Liddell-Scott starts out by distinguishing the possible meaning of <strong><em>eis</em></strong> if a verb expresses motion or not.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Liddell-Scott says <em><strong>eis</strong></em> with verbs of motion or direction means “into.” Thus, one would say you go ‘into’ (eis)a place. This is the typical usage of<strong><em> eis</em></strong> — it follows a verb of motion.<sup><strong>13</strong></sup></span></p>
|
||||
<h3><strong><span style="color: #000080;">Eis With Verbs Lacking Sense Of Motion Or Direction</span></strong></h3>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">On the other hand, if the verb “has no sense of motion to or into a place,” Liddell-Scott says then the translation should be “<strong><em>for</em></strong>.”</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">In such a case, <strong><em>eis </em></strong>is rendered as <strong><em>for</em></strong> because the sentence intends to express purpose or object. <strong><em>Eis</em> </strong>as a preposition likewise, when standing alone, often has this function. Liddell-Scott explains:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">of Purpose or Object...for good, for his good...to live for show...to be pertinent, to the purpose...to cause fear [eis phobon]</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">(Incidentally, this <strong><em>for</em></strong> meaning is distinguishable from the Greek word <em><strong>ga</strong></em><strong><em>r</em></strong> which means <strong><em>for</em></strong> in the sense of because. “Repent, for (Greek, <em><strong>gar</strong></em>) the kingdom of heaven is at hand.” Matt. 3:2.)</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">We find this for meaning of <strong><em>eis</em></strong> in many places in the New Testament writings.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">The <em><strong>eis</strong></em> of purpose, meaning <strong><em>for</em></strong>, is how Paul spoke in Ephesians 4:11, 12. Paul said: “And he gave some prophets, some evangelists, some pastors and teachers toward (Greek, <strong><em>pros</em></strong>) the equipping of the saints<strong> for</strong> (Greek, <strong><em>eis</em></strong>) the work of ministry <strong>for</strong> (Greek, <strong><em>eis</em></strong>) the building of the body of Christ.”</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">The same usage of <strong><em>eis</em></strong> as <strong><em>for</em></strong> (an object) is found in 1 Peter 3:21. Apostle Peter says “baptism... does now save us — not the putting away the filfth of the flesh, but the answer of a good conscience<strong><em> eis</em></strong> — <strong><em>FOR</em></strong> — God.” Peter means when during the washing of baptism you answer and truly repent FOR God’s sake (<em>i.e</em>., the answer of a good conscience), this aspect of baptism is what “saves us” (not the washing of the water).</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Apostle Peter uses <strong><em>eis</em></strong> the same way again when Peter says in Acts 2:38 the following:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">And Peter said unto them, Repent ye, and be baptized every one of you in the name of Jesus Christ <strong><em>FOR</em></strong> (Greek, <strong><em>eis</em></strong>) the remission of your sins; and ye shall receive the gift of the Holy Spirit. (KJV).</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Peter intends us to understand that the water has no magic for salvation sake (1 Peter 3:21), but that a good conscience by repentance from sin is FOR the remission of sins.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Hence, we see numerous uses of <em><strong>eis</strong></em> in Scripture to mean for a purpose or object, including for God. We saw examples where it is spoken of as having a good conscience FOR GOD or as having repentance FOR the remissions of sins. (Incidentally, please do not overlook Peter’s salvation statements just quoted at odds with cheap grace.)</span></p>
|
||||
<h3><span style="color: #000080;"><strong>Eis Can Crucially Change Meaning</strong></span></h3>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Kenneth Wuest (1893-1962), formerly a professor at Moody Bible Institute, makes the point that translating <em><strong>eis</strong></em> into English incorrectly has misled the reader in other contexts. His remark below is just as applicable to what happened to John 3:16 due to the English mistranslation of <strong><em>eis</em></strong> as <strong><em>in</em></strong>, as we shall see below:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">A careful study of the Greek preposition [<strong><em>eis</em></strong>] <strong><em>discloses some precious truth </em></strong>that would otherwise be obscured by reason of <em><strong>a wrong interpretation</strong></em> put upon an English preposition, and at the same time saves the expositor from arriving at a wrong interpretation.<a href="http://books.google.com/books?ei=jrREUauTFcSlqQGD24CIBA&id=yxVVAAAAMAAJ&dq=Kenneth+Wuest%2C+Practical+Use+of+the+Greek+New+Testament&q=wrong+interpretation#search_anchor"><sup><strong>14</strong></sup></a></span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">With all of that in mind, let’s examine the possibilities of how to translate John 3:16.</span></p>
|
||||
<h3><strong><span style="color: #000080;">Is Pisteuo A Verb Of Motion?</span></strong></h3>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Considering what Liddell-Scott explained, the correct meaning of <strong><em>eis</em></strong> here should be <strong><em>for</em></strong> (or its English synonym unto) with the sense of purpose or object. The verb <strong><em>pisteuo</em></strong>, whether <strong><em>obey, comply, trust</em></strong>, etc., or <em><strong>believe</strong></em> (some fact) is not a verb of motion.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Some suggest <em><strong>pisteuo</strong></em> has a sense of motion by paraphrasing it to mean ‘place one’s faith in or on Jesus.’ Yet, that is adding words to make <em><strong>pisteuo</strong></em> appear a verb of motion. However, if <strong><em>pisteuo</em></strong> is being used to mean <em><strong>believe</strong></em>, it not only lacks any motion, it lacks any sense of motion, as even the proponents of that meaning intend. If <em><strong>pisteuo</strong></em> means instead <strong><em>comply, obey, commit</em></strong>, or <strong><em>trust</em></strong>, it likewise signifies no motion — no physical placing. No one is going anywhere, and hence it is not a verb of motion. Thus, one can see the suggestion that it means the motion of placing something in someone else is a motion activity not present in the verb meaning itself. What drives this?</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Some Christian scholars suggest that we must either “<strong><em>supply a missing idea of motion</em></strong>” or “recognize a <em><strong>negligent use of eis</strong></em>” in certain contexts.<sup>15</sup> If the meaning is metaphysical, “it is <em><strong>left to the interpreter</strong></em> to decide which meaning is best suited to the context in every particular case.” (Butmann, id.) While never saying so, such a lesson can only be addressed to the problem presented by <strong><em>eis</em></strong> in John 3:16. If you want the meaning of eis in John 3:16 to come out as in due to a preconceived notion about salvation, you simply must supply the “missing meaning” to the verb involved (i.e., ‘placing’), so <strong><em>pisteuo now appears a verb of motion</em></strong>. Then you can rationalize <em><strong>eis</strong> </em>to mean <strong><em>into</em></strong>. Then it is a short leap — although itself <em><strong>unjustifiable</strong></em> — to truncate this down to <em><strong>in</strong></em>. With that <strong><em>in</em></strong> placed where it does not belong, you can then peg <strong><em>pisteuo</em></strong> to mean <em><strong>believes</strong></em>.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">However, may I suggest this idea that translators are free to supply a “missing meaning” or suppose “negligent use of <em><strong>eis</strong></em>” is <em><strong>doctrine speaking</strong></em>. It is no longer objective analysis. Objective scholars would readily see Butmann’s reasoning is used to help justify the translation of <strong><em>eis</em> </strong>as <em><strong>in</strong></em> rather than as <em><strong>for</strong></em>. In other words, some describe the verb in such a manner of ‘putting faith in someone’ solely to justify the habitual English rendering of <em><strong>in</strong></em> within John 3:16. This is how they force <strong><em>eis</em></strong> to mean <strong><em>in</em></strong> — by conforming the verb meaning to justify their preferred understanding of <strong><em>eis</em></strong>. Yet, it is the nature of the verb that controls the meaning of <em><strong>eis</strong></em>. It is not the preferred rendering of <em><strong>eis</strong></em> which drives us to change and mold the verb. These translators have it backwards.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Let’s turn to objective scholars for help. Malcolm D. Hyman of Harvard provides useful analysis in <span style="text-decoration: underline;">Greek and Roman Grammarians On Motion Verbs and Place Adverbials </span>(January 4, 2003) (available online).<sup><strong>16</strong></sup></span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">His study provides us an objective source of information. He says a motion verb means an intransitive verb which “denotes a change of place.” You will find it often in conjunction with “a spatial adverbial — a prepositional phrase or adverb.” Hyman points out that ancient Greek grammarians spelled out these rules with precision. Such a grammarian was Apollonius Dyscolus. Apollonius explained adverbs’ meanings change in relation to whether a motion or non-motion verb is used. Thus, <strong><em>ano</em></strong> means <em><strong>above</strong></em>, but after a motion verb it means <strong><em>upwards</em></strong>. Apollonius described this phenomenon in Greek where “semantic categories are represented by the same linguistic form.” In other words, the preposition’s meaning changes by the nature of the verb involved. Latin has the identical grammar.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">What are verbs of motion? Hyman explains that if the verb signifies one is going somewhere, it is a verb of motion, and adverbials (including prepositions) take on a different meaning. For example, “I start,” “I proceed,” or “I make my way” are motion verbs. When used with motion, Hyman mentions <strong><em>eis</em></strong> means <strong><em>into</em></strong>.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">When the verb is not of motion, such as here — where it is <strong><em>obey, commit, trust</em></strong> or <strong><em>believes</em></strong>, Liddell-Scott says the sense of <strong><em>eis</em></strong> is <strong><em>for</em></strong>. Also, one can see the verb followed by<strong><em> eis</em></strong> and a pronoun <strong><em>him</em></strong> (indicating Jesus) is identifying an object or purpose in view. It is comparable to the example Liddell-Scott gave of <strong><em>for</em></strong> (<strong><em>eis</em></strong>) his good. The verb activity is thus for the sake of Jesus. It is<strong><em> for Him.</em></strong></span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Vincent in volume two of his work agrees on the impact of <strong><em>eis</em></strong> in the sentence. In fact, Vincent says <strong><em>eis</em></strong> drives the meaning so that <strong><em>pisteuo</em></strong> means<strong><em> obey</em></strong>, not merely <strong><em>believes</em></strong> when Jesus speaks in John 3:16. Vincent says the <em><strong>eis</strong></em> requires <em><strong>pisteuo</strong></em> to mean “to accept and adopt His precepts and example as binding upon” one’s life — the true predicate to eternal life in John 3:16.17. <em><strong>Pisteuo</strong></em> is thus unto Him — for His benefit, for His service. It means <strong><em>obedience</em></strong> results in eternal life.</span></p>
|
||||
<h3><strong><span style="color: #000080;">Unto’s Meaning In English</span></strong></h3>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">In rendering John 3:16, we will prefer rendering <strong><em>eis </em></strong>as <em><strong>unto</strong></em> rather than <strong><em>for</em></strong>. It simply sounds better. In English, unto is a word that when change in “place is not the sense” (<em>i.e</em>., a motion is not involved in the verb),<strong><em> unto</em></strong> means “in order to or with the purpose that.”<sup><strong>18</strong></sup> In short, it means for in the sense of purpose. Thus, if the verb involved is not a verb of motion from place to place, unto is a perfect synonym for the English word <em><strong>for</strong></em>. Sometimes it just sounds better to use <em><strong>unto</strong></em> in place of <strong><em>fo</em></strong>r. See for example Romans 1:16 RSV (“power of God unto (<strong><em>eis</em></strong>) salvation...”); Romans 6:10 (“Christ died unto (<strong><em>eis</em></strong>) sin once....”)</span></p>
|
||||
<h3><span style="color: #000080;"><strong>Having Solved Eis’ Meaning, What Is The Best Meaning Of The Expression?</strong></span></h3>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Now let’s put Vincent’s claim in volume two of his famous work that <strong><em>pisteuosin eis </em></strong>in John 3:16 means to obey Jesus. We will take the previously established meanings of <strong><em>pisteuo</em></strong>, and then combine each with <em><strong>unto</strong></em> as the best English synonym for <strong><em>eis</em></strong>. The result should allow us to test which of the following statements reads best. (The verb tense is continuous which is reflected below by adding ‘keeps on.’)<sup><strong>19</strong></sup></span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">“whosoever keeps on <strong><em>trusting</em></strong> unto him....”</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">“whoever keeps on <strong><em>obeying/complying </em></strong>unto him....”</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">“whoever keeps on <strong><em>believing </em></strong>(that a thing is, will be or has been true) unto him.”</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">“whoever keeps on <strong><em>committing </em></strong>unto him.”</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">The interesting thing here is no matter what meaning you give<strong><em> pisteuo</em></strong> among these, when you remove <em><strong>in</strong> </em>and replace it with the sense of <em><strong>for</strong></em> (<em>i.e</em>., ‘unto’), the emphasis of the sentence changes. The verb activity now has a purpose that validates it. This is what the word <em><strong>eis</strong></em> does to the sentence. As Vincent said, this little preposition is the key that unlocks the verse. Unfortunately, the preposition in which the KJV used only obscures this purpose. As Professor Wuest said as to other passages, the wrong English translation of the Greek preposition <strong><em>eis</em></strong> can cause “some precious truth” to be “obscured by reason of a wrong interpretation put upon an [erroneous] English preposition” used to translate<strong><em> eis</em></strong>. The repair of such an error “saves the expositor from arriving at a wrong interpretation.” See page <a href="http://books.google.com/books?id=4V8tMJ75bnwC&lpg=PP1&dq=jesus%20words%20on%20salvation&pg=PA431">431</a> supra.</span></p>
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||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Thus, in John 3:16 <strong><em>eis </em></strong>makes clear that whatever the activity it is that <em><strong>pisteuo</strong></em> represents, it is for Jesus’ sake. It is <em><strong>not a verb activity you have in Jesus</strong></em>. It is something you are doing <strong>FOR</strong> Jesus — “unto” our Lord. That’s the point of John 3:16. That activity, whatever it might be, is done <strong>FOR</strong> Jesus. We now <em><strong>pisteuo</strong> <strong>unto</strong></em> or <em><strong>FOR</strong></em> Jesus.</span></p>
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||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Once you have that for meaning in mind, the decision on which of the meanings best reflects Jesus’ intention is clearly <em><strong>obeying</strong></em> or synonymously <strong><em>committing</em></strong>. You are serving for Christ and His sake alone. You are not obeying to be “seen by men.” (Matt. 6:1.) It is not for others. It is not obedience for obedience-sake alone. Instead, you have taken on a commitment for Him to serve only Him. This is an obedience which you will keep on honoring and doing for Jesus’ sake, just as a good servant should be doing.</span></p>
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||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">This completely lines up with John 8:51: “whoever keeps on obeying (<strong><em>tereo</em></strong>, diligently following) My Teaching should never ever die.”</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Thus, John 3:16 is a synonymous way of saying what is clearly said in John 8:51.</span></p>
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||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">You are keeping to your obedience for Jesus’ sake, and hence you “should receive eternal life.”</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Contrast this with how many read John 3:16. For example, many belief-alone advocates say salvation is for those who “believe in the fact that Christ died for your sins.” Or that salvation is for the one who “believes in the fact that Jesus was Messiah.” Thus, Stanley says you are saved if you ever once believe or trust in the fact that “Jesus died for your sins.” (<span style="text-decoration: underline;">Eternal Security, supra</span>, at 33-34.)</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Yet, that is not the point at all of John 3:16. It is not what faith you place in Jesus. It is instead about what you are doing for Jesus.</span></p>
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<p><span style="color: #000080;"><strong><a href="/books/hownottosudythebible/download-e-book/164-chapter-26-4jwos.html"><span style="font-size: medium; font-family: 'times new roman', times; color: #000080;">Continue to Part 4.</span></a></strong></span></p>
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<h3><strong><span style="color: #000080;">FOOTNOTES ON PART 3</span></strong></h3>
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<p> </p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">12. <a href="http://www.perseus.tufts.edu/cgi-bin/ptext?doc=Perseus%3Atext%3A1999.04.0057%3Aentry%3D%2331236">http://www.perseus.tufts.edu/cgi-bin/ptext?doc=Perseus%3Atext%3A1999.04.0057%3Aentry%3D%2331236</a> (last accessed 7-4-07).</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">13. Another use of <em>eis</em> is to express relations such as "in regard to."</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">14. Kenneth Wuest, <em>Practical Use of the Greek New Testament</em> (Chicago: Moody Press, <span style="background-color: #ffff00;">1946</span>) at <a href="http://books.google.com/books?ei=jrREUauTFcSlqQGD24CIBA&id=yxVVAAAAMAAJ&dq=Kenneth+Wuest%2C+Practical+Use+of+the+Greek+New+Testament&q=wrong+interpretation#search_anchor">61</a> and 62.</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">15. Alexander Buttman, <em>A Grammar of the New Testament Greek</em> (Andover: Walter Draper, 18<span style="background-color: #ffff00;">91</span>) at <a href="http://books.google.com/books?id=oA9CAAAAIAAJ&dq=Buttman%20A%20Grammar%20of%20the%20New%20Testament%20Greek&pg=PA333#v=onepage&q=negligent%20use&f=false">333</a> (available from Google books).</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">16. <a href="http://archimedes.fas.harvard.edu/mdh/motion.pdf">http://archimedes.fas.harvard.edu/mdh/motion.pdf</a> (accessed 7-18-07).</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">17. As quoted previously above, Vincent in his Prologue of volume two emphasizes that eis in expression of pisteuosin eis means obeying Jesus. See quote at 428 supra from Marvin R. Vincent, <em>Word Studies in the New Testament</em> (C. Scribner's: 1905) Vol. 2 at 49-50.</span></p>
|
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<p><span style="font-size: medium; font-family: 'times new roman', times;">18. Edward Byrd, "Unto what then were ye Baptized?," <em>The Reminder</em> Volume No. 23 Issue No. 07 (November 1983), available online at<a href="http://www.anabaptist.com/ReminderTemplate.cfm?ReminderID=3"> http://www.anabaptist.com/ReminderTemplate.cfm?ReminderID=3</a> (accessed 7-21-07).</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">19. See See Issue #3: Continuity Or One Time Pisteousin? at ___ et seq.</span></p>
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||||
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||||
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||||
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||||
<h3>Recommendations</h3>
|
||||
<p><a href="/books/hownottosudythebible/download-e-book/401-music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
|
||||
<p><a href="http://astore.amazon.com/jwoogm-20?node=1&page=2">What Did Jesus Say?</a> (2012) - 7 topics </p>
|
||||
<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
|
||||
<p>None above affiliated with me</p> </div>
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<a href="/books/jesuswordssalvation.html"><img alt="JesusWordsSalv-crop2" src="/images/stories/JesusWordsSalv-crop2.jpg" width="114" height="146" /></a> </div>
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<h1>Carlstadt: Elevating Jesus Over Paul</h1>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">In 1517, Andreas Bodenstein von Carlstadt (or Karlstadt) (1486-1541) and Luther began the Reformation together. (See <a href="http://books.google.com/books?id=hruQ386SfFcC&lpg=RA1-PA254&dq=Canonicis%20Scripturis%20karlstadt&pg=RA1-PA253#v=onepage&q=Canonicis%20Scripturis%20karlstadt&f=false">bio</a> by Beitenholz; see also "<a href="http://en.wikipedia.org/wiki/Andreas_Karlstadt">Carlstadt</a>," <em>Wikipedia</em>.)</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">In fact, Carlstadt was as much or more of the Reformation's founder than Luther. This fact is obscured because of a later falling out between Carlstadt and Luther over their differences on issues like Paul. How Luther expelled Carlstadt and his followers from the Reform movement, see our <a href="/books/hownottosudythebible/download-e-book/111-luther-killed-jwo.html">webpage</a> on those issues.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">One of the key issues that divided these two men was Carlstadt's clear position in 1520 which held that <strong><em>Jesus's words hold supremacy over those of Paul's</em></strong>, and hence James's epistle is not to be dismissed as canon merely upon the fact it contradicts Paul.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">This issue is discussed in detail in Charles Beard's <em>Martin Luther and the Reformation in Germany</em> (1889). Beard explains that Carlstadt's treatise<em> De Canonicis Scripturis</em> (Wittenb. 1520) divided the NT similar to how the Jews had divided the OT canon -- Law, Prophets and Writings. (For a graphic on how the OT was originally divided, go to this <a href="http://www.originalbiblerestored.com/bibleorder.html">link</a>.)</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">For the NT, Carlstadt made a parallel division: (1) the Gospel and Acts were of first rank; (2) the 16 Epistles comprising Paul and 1 John and 1 Peter were of second rank; and (3) Revelation, and the remaining epistles, including Hebrews were in third rank. (Bleek: <a href="http://books.google.com/books?id=d9oUAAAAYAAJ&dq=Canonicis%20Scripturis%20karlstadt&pg=PA274#v=onepage&q=Canonicis%20Scripturis%20karlstadt&f=false">274</a>.)</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">By doing so, Carlstadt placed <strong><em>Paul's words as inferior to Christ's words</em></strong> in the Gospels, just as in the Jewish canon every Prophet was viewed inferior to Moses's words in the Law. Beard explains:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">"But his most remarkable position -- one which Luther would have fiercely contested -- ...is that the first [books of the NT] are to be preferred to that of the second....<strong><em>On this ground, the word of Paul is not to be put on a level with that of Christ</em></strong>." (Reprint 2009 at<a href="http://books.google.com/books?id=emIdSf6gTR0C&lpg=PA278&ots=k26bn6FeJ5&dq=carlstadt%20canon%20paul&pg=PA278#v=onepage&q=carlstadt%20canon%20paul&f=false"> 278</a>; 1896 edition at <a href="http://books.google.com/books?id=YlzNSeh7YgMC&dq=Paulinum%20sub%20literis&pg=PA401#v=onepage&q=Paulinum%20sub%20literis&f=false">401</a>, quoting Carlstadt, <em>De Canonicis Scripturis</em> (ed. Credner) section 161)</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Beard cited the Latin which supported this conclusion in which Carlstadt wrote:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">Oportet enim servos dominis obsequi, atque sicut Spiritus Apostoli in came non fuit par vel major Domino, ita quoque pectus <em><strong>Paulinum sub literis non habet autoritatus tantundem, quantum habet Christus</strong></em>.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">In translation, Carlstadt said:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">It is necessary in fact to preserve obedience to the Lord, and as the Spirit of the Apostles is not a guide equal or greater than the Lord, thus also the heart of<em><strong> Paul within his letters does not have as much authority as has Christ</strong></em>.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Beard correctly understands Carlstadt's principle as meaning that Pauline doctrine could not thrive unless one could find the same message in Christ's words:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">Plainly the adoption of Carlstadt's principle would have made it impossible for the Reformer to embrace <strong><em>a Pauline theology</em></strong>, <strong><em>except under the condition</em></strong> of<em><strong> finding it</strong></em> in the books of first and greatest authority, <strong><em>the Gospels themselves</em></strong>. <em>Id.</em>, (1896) at<a href="http://books.google.com/books?id=YlzNSeh7YgMC&dq=Paulinum%20sub%20literis&pg=PA401#v=onepage&q=Paulinum%20sub%20literis&f=false"> 401</a>.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">And while Luther rejected James' epistle because it contradicted Paul, Carlstadt instead put James and Paul on the same level. Thus, neither could cancel the other out. Carlstadt's defense of James caused a "rift" between Luther and Carlstadt. (Beitenholz:<a href="http://books.google.com/books?id=hruQ386SfFcC&lpg=RA1-PA254&dq=Canonicis%20Scripturis%20karlstadt&pg=RA1-PA254#v=onepage&q=Canonicis%20Scripturis%20karlstadt&f=false"> 254</a>.)</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">(Luther instead used subjective criteria, mainly derived from Paul's Gospel, to reject four NT books which are still recognized canon today, <em>i.e.</em>, Revelation, James, Jude and Hebrews. Luther also dismissed Esther, Job, and Chronicles. See our page on <a href="/books/hownottosudythebible/download-e-book/219-luther-and-canon.html">Luther and canon</a>.)</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Beard <strong><em>incorrectly</em></strong> then concluded these points by Carlstadt had little influence upon the Reformation. Instead, they were highly influential. In fact, Luther had to use considerable influence and civil authorities to crush the Protestant movement in Germany under Carlstadt that shared this perspective. See our webpage on<a href="/books/hownottosudythebible/download-e-book/111-luther-killed-jwo.html"> Luther's Crushing the JWO movement in the Reformation</a>.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Schaff in <em>History of the Christian Church</em> (Scribner: 1888) , Volume 6 at <a href="http://books.google.com/books?id=KmAsAAAAYAAJ&lpg=PA35&ots=pyhPQ8DDiO&pg=PA35#v=onepage&q&f=false">35</a> fn. 1, similarly summarized Carlstadt's book of 1520. Carlstadt put Moses and Jesus in first priority in canon, while the prophets and epistles regardless of authorship were in second tier:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">In this distinction Carlstadt had preceded him in his book, <em>De Canon. Scripturis </em>(Wittenb. 1520, reprinted in Credner's <em>Zar Gesch. des Kanons, </em>1847, p. 291— 412). Carlstadt divided the books of the canon into three <em>ordines: </em>(1) <em>libri <strong>summae dignitatis </strong></em>(the Pentateuch...and <em><strong>the Gospels</strong></em>); (2)<em><strong> secundae dignitats</strong></em><em> </em>(the Prophets and <strong><em>15 Epistles</em></strong>); (3) <em>tertiae dignitatis </em>(the Jewish Hagiographa and the seven Antilegomena of the New Testament).</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">One of the motivations of Carlstadt was he thought Luther too easily dismissed the book of James as not valid. If Paul is in first priority, the fact James contradicts Paul would require exclusion of James from canon, as Luther essentially did. If, however, Paul and James stood on the same second level of authority, then it was for the reader to determine which of the two was correct in light of first tier works such as the Torah and/or the words of Jesus.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">It is clear that Carlstadt feared a salvation doctrine would arise that omitted Jesus's requirements of works/repentance besides faith. Specifically, on the issue of Luther's decision to exclude James, Carlstadt expressed the fear that <strong><em>faith alone without love</em></strong> would now reign as the gospel instead of what Jesus taught. Carlstadt wrote:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">"I am grieved by the bold deprecation of James [by Luther].... Beware that you do not take a paper and <strong><em>loveless faith</em></strong> for the greatest work." (George H. Williams, <em>The Radical Reformation</em> (Philadelphia: Westminster, 1962) at<a href="http://books.google.com/books?ei=j8KVTIOVN4P0tgOrtonACg&ct=result&id=apwIAQAAIAAJ&dq=george+williams+radical+reformation&q=greatest+work#search_anchor"> 40</a>, quoting Carlstadt <em>Canonicis</em>.)</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Carlstadt's fear soon became reality as 'sola fide' without any works (love or otherwise) became Luther's rallying cry.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Ironically, Luther later realized this was a mistake to teach as the path for salvation for a Christian. From 1530 onward, Luther, Bucer and Melancthon tried to restore Jesus' doctrine in the '<strong><em>double justification</em></strong>' movement. By 1541, their efforts almost bore fruit. Then after Luther's death in 1546, Melancthon made double justification official Lutheran doctrine. However, after Melancthon's death, in 1580 Lutheranism reverted back to Luther's young ideas, and officially made 'faith alone' the means of salvation for both the non-believer and the Christian. For a detailed history of the 'faith alone' fiasco in the Reformation and Luther's ultimately unsuccessful effort to reverse himself by the 'double-justification' solution, see our [1] <a href="/books/hownottosudythebible/download-e-book/227-preface-2-jwos.html">Preface</a> to <em>Jesus Words on Salvation </em>and [2] our article "<a href="/books/hownottosudythebible/download-e-book/226-george-major-and-melancthon.html">George Major and Melancthon</a>."</span></p>
|
||||
<h3>STUDY NOTES</h3>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Carlstadt aka Karlstadt believed that his view of salvation requiring obedience/works was still consistent with justification by faith, and not the deeds of the law. His idea was very similar to the double-justification solution that Luther, Melancthon and Bucer pushed in the ecumenical conference of 1541. Carlstadt said that once the Spirit was reborn by faith, it is now free to do righteousness, and hence the spirit, and not the will unaided, will produce righteousness that justifies the man. See Ronald J. Sider, <em>Andreas Bodenstein von Karlstadt: the development of his thought, 1517-1525</em> (Brill, 1974) at<a href="http://books.google.com/books?id=tI2-w1GKVucC&lpg=PA88&dq=De%20Canonicis%20Scripturis%20Credner&pg=PA31#v=onepage&q=paul&f=false"> 31</a>.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Carlstadt's book <em><a href="http://books.google.com/books?id=gplvQAAACAAJ">Canonicis Scripturis</a></em><em> </em>was reprinted by Karl August Credner in <em>Zur Geschichte des Kanons</em> (1847) at pages 291-412.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Carlstadt came to reject predestination. He taught we have the ability to choose to believe and obey; God does not force anyone into disobedience and unbelief. Otherwise, God would become the author of evil. (Madeleine Grey, <em>The Protestant Reformation</em> (Sussex Academic Press, 2003 ) at<a href="http://books.google.com/books?id=Z1qRnlLwWsgC&lpg=PA34&ots=qi-FZCcgOC&dq=andreas%20karlstadt%20writings&pg=PA34#v=onepage&q=andreas%20karlstadt%20writings&f=false"> 34</a>.)</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Carlstadt in his pamphlet "Regarding the Sabbath and the Statutory Holy Days" depicted the Law as a positive. It was a guide to make us more like God in character. "It arouses our desire to become holy as God is holy." (Edward Allen, "<a href="http://www.auss.info/auss_publication_file.php?pub_id=1119&journal=1&type=pdf">Was Karlstadt a Proto-Sabbatarian</a>," <em>Seminary Studies</em> 44 (Spring 2006) at 134.) "God has given us His commandments and counsels that we might become holy and conformed to God, which is to be like God, and as he is. Thus the Sabbath has become instituted by God that we might desire to become holy and is holy, and rest like Him, letting go of our works as He did." <em>Id.</em></span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">The young Luther of 1525 condemned Carlstadt's positive view on the Law:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">We must see to it that we retain Christian freedom and<strong><em> do not force such laws and works on the Christian conscience, as if one through them were upright or a sinner</em></strong>. Here questions are in order concerning the place which images, foods, clothing, places, persons, and all such external things, etc., ought to have. . . . From which you now see that Dr. Karlstadt and his spirits <strong><em>replace the highest with the lowest</em></strong>, the best with the least, the first with the last. Yet he would be considered the greatest spirit of all, he who has devoured the Holy Spirit feathers and all." (Luther, "Against the Heavenly Prophets in the Matter of Images and Sacraments" (1525), in Luther <em>Works</em> 40, ed. Conrad Bergendoff (Philadelphia: Muhlenberg, 1958) at 83.)</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Carlstadt's view of the Law sharply contrasts with the young Luther's view which gave the Law only two functions: one for the magistrates to correct us and second for us to know our need for grace.</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">Carlstadt elevated Sabbath to a high level:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">"All who<strong><em> desire to be saved </em></strong>have been given and commanded the Sabbath." Bodenstein von Karlstadt, "On the Sabbath," in <em>The Essential Carlstadt: Fifteen Tracts</em>, trans. and ed. E. J. Furcha (Scottdale, PA: Herald Press, 1995) at 320-21.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Carlstadt also did not highly regard the Book of Revelation. It was a book in the "third order," which he did not "reject" (as Luther did outright for the early part of his career) but did not give it as much authority as other books. (<em>Penny cyclopaedia</em> (The Society for the Diffusion of Useful Knowledge 1833) Vol. I at <a href="http://books.google.com/books?id=swsDAAAAYAAJ&lpg=RA1-PA162&ots=r2pDXHVLsH&dq=carlstadt%20view%20apostle%20paul&pg=RA1-PA162#v=onepage&q=carlstadt%20view%20apostle%20paul&f=false">162</a>.)</span></p>
|
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<p> </p>
|
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<hr />
|
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<p><span style="color: #0000ff;"><strong>Lutheran Historians Demonizing Carlstadt</strong></span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">If you want to see religious propaganda against Carlstadt at its worst, read Ernst Bruegemann's </span><em style="font-family: 'times new roman', times; font-size: medium; line-height: 1.3em;">The Life of Dr. Martin Luther</em><span style="font-size: medium; font-family: 'times new roman', times;"> (Concordia Publishing House, 1904). He places Carlstadt among those who supposedly wanted to kill all priests and ungodly men and were dangerous "fanatics," involved in "communism and anarchism." We read at pages </span><a href="http://books.google.com/books?id=IOArAAAAYAAJ&dq=martin%20cellarius&pg=PA56#v=onepage&q=martin%20cellarius&f=false" style="font-family: 'times new roman', times; font-size: medium; line-height: 1.3em;">56</a><span style="font-size: medium; font-family: 'times new roman', times;"> and 57.</span></p>
|
||||
<p><a href="http://books.google.com/books?id=IOArAAAAYAAJ&dq=martin%20cellarius&pg=PA56&ci=181%2C758%2C731%2C515&source=bookclip"><img src="http://books.google.com/books?id=IOArAAAAYAAJ&pg=PA56&img=1&zoom=3&hl=en&sig=ACfU3U1FQQTKOgx7JdqVkhn0n9NbPPK9Rg&ci=181%2C758%2C731%2C515&edge=0" /></a></p>
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||||
<p> <a href="http://books.google.com/books?id=IOArAAAAYAAJ&dq=martin%20cellarius&pg=PA57&ci=83%2C147%2C733%2C193&source=bookclip" style="line-height: 1.3em;"><img src="http://books.google.com/books?id=IOArAAAAYAAJ&pg=PA57&img=1&zoom=3&hl=en&sig=ACfU3U1tLmEN74FWaXep-Aml0lV8Lfqohg&ci=83%2C147%2C733%2C193&edge=0" /></a></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Cellarius, for example, was a well-educated and scholarly theologian never guilty of such behavior. See "<a href="http://en.wikipedia.org/wiki/Martin_Cellarius">Cellarius</a>," Wikipedia. He was indeed anti-trinitarian, but this did not place him among an unsavory murderous lot of men.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Who were these Zwichau prophets? Were they murderous fanatics, engaging in communism and anarchism? The Zwickau prophets were claiming a charismatic experience with the Holy Spirit:</span></p>
|
||||
<p style="margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">"<span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">A group of Anabaptists claimed to be receiving direct divine inspiration. They were known as the Zwickau prophets." (<a href="http://www.dtl.org/hardcopy/charismatic.htm">Test the Spirits</a>.)</span></span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Carter Lindberg says the Zwickau prophets were Carlstadt (aka Karlstadt) and Muntzer. But this is false: Carlstadt was not one of them. The Wikipedia gets this right although it exaggerates as "atrocities" the cost in human life due to a justified rebellion against tyranny that was ruthlessly suppressed at Luther's urging. We read:</span></span></p>
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||||
<p style="margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Preachers such as Zwickau prophet Nicholas Storch and Thomas Müntzer helped instigate the German Peasants' War of 1524–25, during which many atrocities were committed, often in Luther's name. ("<a href="https://en.wikipedia.org/wiki/Martin_Luther">Martin Luthe</a>r," Wikipedia.)</span></span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;"><span style="font-size: medium; font-family: 'times new roman', times;">Lindberg next lumps Carlstadt with Muntzer, and then says that based upon these two men, "Luther created <em><strong>a stereotype</strong></em> which he then found...confirmed in the Peasant's War." (Lindberg, <em>The Third Reformation</em> (Mercer, 1983) at <a href="http://books.google.com/books?id=gz7K5jJxbRUC&lpg=PA125&ots=Ty7VqdT2yP&dq=zwickau%20prophets%20charismatic%20movement&pg=PA125#v=onepage&q=zwickau%20prophets%20charismatic%20movement&f=false">125</a>.)</span></span></p>
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||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">That is, Luther made up the stereotype that associated Carlstadt with the Peasants War. Lindberg is correct to that extent. </span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">But what Lindberg does not realize is that Lutherans exaggerated the the Peasants War beyond belief into allegations that the peasants were murderous, anarchistic, and Communists. But these stereotypes were false through and through, both in drawing any connection between Carlstadt and the Peasants War, and then between the Peasants and allegations of being unjusfiedly murderous, as well as anarchistic and communist.</span></p>
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||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">What is interesting is that Lutheran propagandists ignore that Karlstadt and Luther worked together to have Karlstadt publish a work to deny his involvement in the Peasants' War, and Luther even wrote an introduction.</span></p>
|
||||
<p style="margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;"><span style="font-size: medium; font-family: 'times new roman', times;">When the Peasant War broke out, Karlstadt was threatened and wrote to Luther and asked for assistance. Luther took him in, and Karlstadt lived secretly in Luther's house for eight weeks. However, Karlstadt had to sign a pseudo retraction, titled “Apology by Dr. Andreas Karlstadt Regarding the False Charge of Insurrection Which has Unjustly Been Made Against Him.” It also contained a preface by Luther. ("<a href="http://en.wikipedia.org/wiki/Andreas_Karlstadt">Andreas Karlstadt,</a>" Wikipedia.)</span></span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;"><span style="font-size: medium; font-family: 'times new roman', times;">Lindberg alludes to this preface by Luther as a "generous deed" on page 126 of his work <em>The Third Reformation:</em><br /></span></span></p>
|
||||
<p style="margin-left: 30px;"><img src="/images/luther_preface_for_karlstadt.png" width="620" height="181" alt="luther preface for karlstadt" style="font-family: 'times new roman', times; font-size: medium; line-height: 1.3em;" /></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">However, it was not so generously treated by subsequent Lutherans who listened only to Luther's earlier rhetoric, and not the language of the Preface to Carlstadt's <em>Apology</em>. Forgetting this event between Luther and Carlstadt, where Luther demanded Carlstadt explain his teachings that the Peasants copied (having no priests, no pastors, and all were brothers), and make sure Karlstadt declare himself not in support of the Brethren movmenet. But that apology hardly justifies that one concluded Karlstadt instigated it. Especially in light of this episode which all Lutheran historians know about, but hypocritcally conceal. Brueggeman must be deemed at the top of that list</span>.</p>
|
||||
<p>What was Luther's earlier rhetoric? He blamed Carlstadt for the violence in the Peasants' War although Carlstadt (unlike Luther) always preached non-violence. Here is the Wikipedia discussion of what preceded the Apology discussion:</p>
|
||||
<p style="margin-left: 30px;"><span style="color: #000000; font-family: sans-serif; font-size: 13px; line-height: 19.1875px;">On 22 August 1524, Luther preached in </span><a href="http://en.wikipedia.org/wiki/Jena" title="Jena" style="color: #0b0080; background-image: none; font-family: sans-serif; font-size: 13px; line-height: 19.1875px;">Jena</a><span style="color: #000000; font-family: sans-serif; font-size: 13px; line-height: 19.1875px;">. Karlstadt hid in the crowd during Luther’s preaching, and wrote to Luther, asking to see him. This led to the well-known confrontation at the Black Bear Inn in a conversation recorded by a Martin Reinhardt and published within a month. There were a number of misunderstandings between the two men. For example, Luther said that he was convinced that Karlstadt had revolutionary tendencies, despite the fact that Karlstadt had all along rejected violence in the name of religion, and rejected </span><a href="http://en.wikipedia.org/wiki/Thomas_M%C3%BCntzer" title="Thomas Müntzer" style="color: #0b0080; background-image: none; font-family: sans-serif; font-size: 13px; line-height: 19.1875px;">Thomas Müntzer's</a><span style="color: #000000; font-family: sans-serif; font-size: 13px; line-height: 19.1875px;"> invitation to join the League of the Elect. Karlstadt's answer was published in 1524 in Wittenberg, and is still extant. This showed that Karlstadt continued to reject the violence that led to the </span><a href="http://en.wikipedia.org/wiki/German_Peasants%27_War" title="German Peasants' War" style="color: #0b0080; background-image: none; font-family: sans-serif; font-size: 13px; line-height: 19.1875px;">German Peasants' War</a><span style="color: #000000; font-family: sans-serif; font-size: 13px; line-height: 19.1875px;">. Another defamation was Luther's accusation that Karlstadt was not authorized to preach at the city church in Wittenberg during Luther’s stay at Wartburg. The conversation ended when Luther gave Karlstadt a </span><a href="http://en.wikipedia.org/wiki/Guilder" title="Guilder" style="color: #0b0080; background-image: none; font-family: sans-serif; font-size: 13px; line-height: 19.1875px;">guilder</a><span style="color: #000000; font-family: sans-serif; font-size: 13px; line-height: 19.1875px;"> and told him to write against him. In September 1524 Karlstadt was exiled from Saxony by</span><a href="http://en.wikipedia.org/wiki/Frederick_III,_Elector_of_Saxony" title="Frederick III, Elector of Saxony" style="color: #0b0080; background-image: none; font-family: sans-serif; font-size: 13px; line-height: 19.1875px;">Frederick the Wise</a><span style="color: #000000; font-family: sans-serif; font-size: 13px; line-height: 19.1875px;"> and </span><a href="http://en.wikipedia.org/wiki/George,_Duke_of_Saxony" title="George, Duke of Saxony" style="color: #0b0080; background-image: none; font-family: sans-serif; font-size: 13px; line-height: 19.1875px;">George, Duke of Saxony</a><span style="color: #000000; font-family: sans-serif; font-size: 13px; line-height: 19.1875px;">. Luther also wrote against Karlstadt in his 1526 </span><i style="color: #000000; font-family: sans-serif; font-size: 13px; line-height: 19.1875px;"><a href="http://en.wikipedia.org/wiki/The_Sacrament_of_the_Body_and_Blood_of_Christ%E2%80%94Against_the_Fanatics" title="The Sacrament of the Body and Blood of Christ—Against the Fanatics" style="color: #0b0080; background-image: none;">The Sacrament of the Body and Blood of Christ—Against the Fanatics</a></i><span style="color: #000000; font-family: sans-serif; font-size: 13px; line-height: 19.1875px;">. ("<a href="http://en.wikipedia.org/wiki/Andreas_Karlstadt">Andreas Karlstadt</a>," <em>Wikipedia.)</em></span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;"> In other words, Luther knew and had a witness to prove it that Carlstadt did not support violence, and did not support the Peasant's War. Only Luther had prior to the rebellion urged violence by Christians against Roman Catholic authorities. But Luther was willing to scapegoat his old partner, blame him for it all - even as the Peasants rebelled -- even though the peasants only cited Luther's words as their support, and then castigated Carlstadt on any religious topic Luther chose -- in 1526, the issues about the Sacraments. (There Luther flip-flopped, and claimed now that the communion truly transformed the wine into Christ's blood, and the bread into Christ's body, which he and Carlstadt previously agreed was symbolic.)</span></p>
|
||||
<hr />
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||||
<p> </p>
|
||||
<h2>Bibliography</h2>
|
||||
<p><a href="http://www.scribd.com/doc/29696947/The-Essential-Carlstadt-Fifteen-Tracts-by-Andreas-Bodenstein">The Essential Carlstadt</a> -- 15 tracts (Scribd)</p>
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<h3>Recommendations</h3>
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||||
<p><a href="/books/hownottosudythebible/download-e-book/401-music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
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||||
<p><a href="http://astore.amazon.com/jwoogm-20?node=1&page=2">What Did Jesus Say?</a> (2012) - 7 topics </p>
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<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
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<h1><span>Chapter Three - </span><span>No Rash Opinion</span><span>s</span></h1>
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<h2><span>Wait To Act</span></h2>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;"><span style="font-family: 'times new roman', times; font-size: 12pt;">Torrey in </span><em>How To Study The Bible</em><span style="font-family: 'times new roman', times; font-size: 12pt;"> incredibly encour</span><span style="font-family: 'times new roman', times; font-size: 12pt;"></span><span style="font-family: 'times new roman', times; font-size: 12pt;">ages you to obey what you see in the Bible immediately with</span><span style="font-family: 'times new roman', times; font-size: 12pt;"></span><span style="font-family: 'times new roman', times; font-size: 12pt;">out any need to resolve difficulties you have not resolved.</span></span></p>
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;"><span>Whatever duty you find commanded in the Bible, <strong><em>do it at once</em></strong>. Whatever good you see in any Bible character,<strong><em> imitate it immediately</em></strong>. Whatever mistake you note in the actions in Bible men and women, scrutinize your own life to see if you are making the same mistake; and if you find you are, correct it immediately.... <strong><em>Obeying the truth you already see will resolve the enigma in the verses you do not as yet understan</em></strong>d. Disobeying the truth you see dark</span><span></span><span>ens the whole world of truth. </span><span><em>Id</em>.</span><span>, at 15.</span></span></p>
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||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;"><span>While this advice sounds wholesome, it is wrong when given as advice on how to </span><span>study</span><span> the Bible. Any tour of the Internet chat rooms or e-mail banter and community forums demonstrates how reckless is Torrey’s direction.</span></span></p>
|
||||
<p><span><span style="font-family: 'times new roman', times; font-size: 12pt;">Rather, one needs to have a deep understanding of every passage<strong><em> before one overturns one’s life in reliance on a particular passage</em></strong>.</span></span></p>
|
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;"><span> For example, let’s apply Torrey’s principle that whatever good you see in a Bible character, you must immediately imitate it and whatever error you see in a Bible character you must do the contrary. Jesus encountered a rich young man, and the man said he had kept all the Command</span><span></span><span>ments. Jesus told him he had to do one more thing. He had to give all his money away to the poor. Now there is nothing wrong in giving your money away to the poor. At the same time, however, if you follow Torrey’s advice, you must quickly do what the rich man failed to do. You must immedi</span><span>ately impoverish yourself. (This is what Tolstoy did in reliance on reading this passage.)</span></span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;"><span> However, with a little deeper understanding of the Bible, you would realize that this man suffered from greed, and Jesus was giving this man a work worthy of repentance </span><span>matched precisely</span><span> to his sin. Not every</span><span></span><span>one must live without any money. Or give all their money away upon becoming a Christian.</span></span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;"><span>It is extremely unwise to see what appears to be a Biblically-correct behavior, and overthrow your life without more careful study. Deep truths are what indeed the Bible offers. You have to dig deep to find its treasures. Those who are content finding superficial truth and treating it as the deepest truth will potentially destroy their lives. I actually know a young man <strong><em>who stuck a fork in his eye to blind him</em></strong></span><span><strong><em>self</em></strong>, thinking this is what Jesus meant by <strong><em>‘plucking your eye out</em></strong>’ if it causes you to sin. (He was the young brother of a good friend of my wife and lives in Seattle, Washington.)</span></span></p>
|
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<p><span><span style="font-family: 'times new roman', times; font-size: 12pt;">Thus, one must approach the Bible with the opposite view than what Torrey endorses. You must <strong><em>wait patiently to be sure that you have understood how all the parts fit before you rely upon your understanding to change your course of life</em></strong>.</span></span></p>
|
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;"><span>The Bible is not to be read as a race to the truth. The truth in its pages must be found patiently. The whole<strong><em> meaning of </em></strong></span><strong><em>study</em></strong><span><strong><em> is undermined </em></strong>when your teacher, like Torrey, encourages </span><span>immediate</span><span> wholesale changes of your life at the first whisper of truth you might note.</span></span></p>
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<h3>Recommendations</h3>
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||||
<p><a href="/books/hownottosudythebible/download-e-book/401-music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
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<p><a href="http://astore.amazon.com/jwoogm-20?node=1&page=2">What Did Jesus Say?</a> (2012) - 7 topics </p>
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<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
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<p>None above affiliated with me</p> </div>
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<h1>Chapter 4 --- No Throwing Away of Reason</h1>
|
||||
<h2><strong>Irrationality Is Irresponsible</strong></h2>
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<div></div>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Torrey in <em>How To StudyThe Bible</em> (1985, sold 2007) incredibly encourages you to throw out reason when reading the Bible. This is perhaps the most dangerous advice imaginable in reading scripture. Here is what Torrey says:</span></p>
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">Studying the Bible as the word of God involves four things: 1. It involves the<strong><em> unquestioning acceptance of its teachings when definitely ascertained even when they may appear unreasonable or impossible</em></strong>. Reason demands that we submit our judgment and reasonings to the statements of infinite wisdom. <strong><em>Nothing is more irrational than rationalism</em></strong> which makes the finite wisdom the test of infinite wisdom and submits the teachings of God’s omniscience to the approval of man’s judgment. “<em><strong>This cannot be true, even though God says it, for it does not approve itself to my reason</strong></em>.” <em>Id</em>., at 19.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Torrey is deliberately encouraging you to accept impossible and wrong notions, as your reason apprehends them, because it is “definitely ascertained” to be what a passage means. However, the fact <strong><em>something appears wrong is the first clue that you have not definitely ascertained its meaning</em></strong>. What Torrey’s ideas lead you to is an unquestioning acceptance of what others insist is true when your own reasoning cannot prove it to be true but your own reason tells you that it is false.</span></p>
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<div></div>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">To accept as true something your reason tells you is false / wrong is to deliberately live by a lie. You will never honor God by such gullibility.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Torrey weaves into this <strong><em>some points that are wholesome</em></strong> so we must carefully tease out the valuable part of what he says. It is true that<em><strong> if you do not like a command of God, you obey it no matter what the cost</strong></em>.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">But if you think a command of God written in Scripture is <strong><em>wrong in your conscience</em></strong> then indeed you should pause. The Bible’s words are <em><strong>not the same as God’s voice speaking to Abraham</strong></em>, telling him to sacrifice his son. Abraham had <em><strong>no doubt that what he was hearing</strong></em> were the words of the Almighty from Heaven. Thus, even though the request appeared wrong or harsh, Abraham followed it. (God at the last second told Abraham not to kill Isaac; it was just a test.) At the same time, there was no quibbling for Abraham with what the words meant nor its source.</span></p>
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<div></div>
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||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">But the Bible is still the canon <em><strong>assembled by men</strong></em>. And this is why the unquestioning faith of Abraham cannot be extended to you treating everything you read in the Bible as the same authenticity as the voice speaking from heaven to Abraham. The reasons are multiple:</span></p>
|
||||
<h2>Recent Canon Revisions & Still Unresolved Doubts About Canon Since Reformation</h2>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">First, a book may have been added to canon incorrectly.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">For example, for the longest time, the<strong><em> King James Bible</em></strong> of 1611 <strong><em>until 1825 included seven more books than we read today</em></strong>. They are called the <em>Apocryph</em>a, which means <em>hidden</em>. These were books that Jews added to the Septuagint (Greek translation) of the Bible in 247 B.C. The Jews did not regard them as inspired, but sometimes as having inspired messages. Then Jerome added the Apocrypha to the Bible in 411 A.D., and intended them to be added for edification, not as the inspired word of God. However, in time, this purpose was forgotten.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">The Roman Church to this day teaches these <em>Apocypha</em> are inspired texts. Based on the Apocrypha, it is sensible to believe in a place called Purgatory. Without the <em>Apocrypha</em>, it is not only <strong>not</strong> sensible to believe in Purgatory, but also it is <strong>wrong</strong> to believe in a second chance place after you die where relatives can pray your way out of it so you enter heaven.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Hence, if you had the mindset of Torrey, if you picked up the original King James Bible of 1611 any time up to 1824, you will accept what is unreasonable (Purgatory), contradicting other principles in Scripture, and never ask whether the canon itself has been mixed with noninspired materials.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">The same is incidentally true of<em><strong> Psalms</strong></em>. The Jews kept it outside the Torah (Law) and Prophets, because they did not regard it as inspired 100%. It <strong><em>sometimes</em></strong> was inspired, but other times not. Thus, the venting of hatred in it by David was his personal expression. It is not a role model to copy in that regard. Jesus even references this when he says, "You have heard it said, hate your enemies...," and then says hate is the equivalent of murder. Jesus meant the so-called precatory Psalms are not what you should follow.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Thus, Christians today cannot read the Precatory Psalms that vent hatred at enemies and claim that is God’s inspired word justifying hating one's enemies merely because it is in canon.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Why? Because the Christian Bible eliminated the threefold division of canon that Jews had. We thus lost the memory of why the canon was divided the way it was — precisely to assist the student to not treat as inspired what was added merely for edification or because it is mixed with some inspired portions, such as the Psalms written by Moses. (For a knol article on the original division of canon by the Jews, see Rives, "<a href="http://knol.google.com/k/standford-rives/writings-section-of-original-bible-of/g6z6g2l2q6zj/26#view">Writings Section of Original Bible of Jews</a>".)</span></p>
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||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">The founders of the Reformation were also adamant that certain portions of the current New Testament do not belong. Luther <strong><em>could not solve the contradiction</em></strong> between James and Paul.</span></p>
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||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Rather than eject Paul and keep James, Luther said James’ epistle must be regarded as not inspired canon. (Luther's partner Carlstadt said differently that Paul and James are at the same level, and their contradiction means we must look to Jesus' doctrine of salvation for clear guidance. Hence, only Jesus could solve the quandry between 'faith alone' and 'faith and works.' See <a href="/books/hownottosudythebible/download-e-book/193-carlstadt-research.html">Carlstadt: Reformation Founder</a>.)</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Luther also could not resolve the contradiction between the salvation doctrine on works in Revelation, especially Revelation 3:13, and that of Paul. Rather than eject Paul and keep Revelation, Luther said the Book of Revelation was not inspired. (See "<span style="color: #000000;"><a href="/Recommended-Reading/luther-and-canon.html">Luther and Canon</a></span>.")</span></p>
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||||
<div></div>
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||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Likewise, Calvin in reading Second Peter could not accept its criticism of Paul as "difficult to understand," and felt this means Apostle Peter could not have written it, as Second Peter undermines Paul. Hence, rather than accept Second Peter's criticism of Paul and thus eject Paul as "difficult to understand," Calvin ejected Second Peter as lacking a truly inspired apostolic source of Peter. (See "<a href="/Recommended-Reading/second-peter-reference-to-paul.html">Second Peter's Reference to Paul.</a>")</span></p>
|
||||
<div></div>
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||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">(Incidentally, in my prior book,<em> Jesus’ Words Only</em> (2007) - always availabe free online at this site, I contend that none of Paul’s writings are inspired canon, and that is the correct solution to what Luther and Calvin were trying to resolve.)</span></p>
|
||||
<h2>Small But Acknowledged Possibility Of Copying Errors</h2>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Lastly, one cannot accept everything that appears violative of reason in the Bible as if God was speaking to you the way He spoke to Abraham because of the possibility of an error in transmission. There are indeed errors in the copyists’ works within the early church. The variants are few, affecting perhaps 1-2% of the text. (F.F.Bruce, <em><a href="http://books.google.com/books?id=mtyPMWgtKLMC">New Testament Documents</a> </em>(2009).) Yet, they can be isolated, and likely solutions offered. Because of the risk of this 1-2% transmission error one must ask reason too to examine each verse. It is always possible, although highly unlikely, that a corruption took place.</span></p>
|
||||
<h2>Conclusion</h2>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Hence, keep reason as a friend at all times. <strong><em>God gave you reason for a reason</em></strong>. When you read the Bible, you must never forget you are also reading a book.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">If God talks to you from heaven, Torrey’s advice is sound. But if you are reading something in the Bible that sounds wrong or unreasonable, you have the right to skepticism which Abraham did not enjoy. There is always the possibility that you are reading material added sometimes for edification mixed with inspired materials. This is true for the Psalms. Sometimes edifying material was added, and people confusingly raised the status to inspired when it is not inspired. This happened with the Apocrypha in the King James Bible (from 1611-1825). Perhaps this applies to the entirety of Paul's writings as well. There also could be a textual transmission error.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">It’s too bad that our forefathers were not angels and instead were fallible creatures. But it would be foolish of us to not remember those facts whenever we read the Bible.</span></p>
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<td valign="top" ><p style="text-align: left;">"Paul [cannot be] both claimant and witness [for himself]." Tertullian<em>, Against Marcion </em>207 A.D<em>. <br /></em></p></td>
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<h3>Recommendations</h3>
|
||||
<p><a href="/books/hownottosudythebible/download-e-book/401-music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
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||||
<p><a href="http://astore.amazon.com/jwoogm-20?node=1&page=2">What Did Jesus Say?</a> (2012) - 7 topics </p>
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<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">If you look on the Internet, typically you are given a wide selection of methods to study the Bible. There is the chapter study method, the biographical method, the topical method, the book background method, the book synthesis method, etc. (For an example, see this <a href="http://1. http//www.eachnewday.com/HowToStudyTheBible/ the_Bible_study_methods.htm">link</a>.)</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">These are all methodologies built upon <strong><em>piecemeal analysis</em></strong>. It may have a place later. But for those wondering how to <strong><em>start to study </em></strong>the Bible, this is clearly the wrong starting point. It even causes you to overlook the greatest proofs of the Bible’s inspiration, as explained below.</span></p>
|
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Unfortunately, few, if any, ‘how to’ authors ever insist strongly that you should study the Bible by initially <strong><em>reading it cover-to-cover</em></strong>. How would you read any other book? From sections at the end of the book? Or in the middle? If you would not do so with other books, why would you choose to do topical studies of the Bible that cut up snippets from disjointed topic-relevant verses? Or begin in the middle or at the end? If piecemeal analysis fails studying any other book, why would you ever think it will work here as a starting point for analysis of the Bible?</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Learn from some secular wisdom (common sense) in this respect. When you wish to grasp any book of some complexity, what you do at minimum is<em><strong> skim from start to finish</strong></em> before going back over it with more care. Esther Lombardi explains in “<a href="http://classiclit.about.com/od/foryourreading/ht/aa_difficultboo.htm">How To Read a Difficult Book</a>,” at About.com:</span></p>
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">Don’t let the book discourage you. <strong><em>Read the entire book</em></strong>, so you’ll get a sense of what the book is about: who the characters are, what is happening, what some of the themes or contexts may be, etc. This technique is sometimes called <strong><em>‘skimming,’</em></strong> but make sure you read as much as possible. The idea is to <strong><em>get a sense of what the book is about </em></strong>and what the author is trying to accomplish with the work; so when you <em><strong>go back and re-read the material</strong></em>, it won’t be as difficult.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">This is a skill I use as a lawyer too. Anytime I read a legal opinion of any difficulty, I skim it first quickly from start to finish. Then I bore in on difficult holdings and statements. I go back and re-read, making sure of the context, until I have a complete grasp of the legal holdings that I wish to cite in my client’s case.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">But if I start and take a quote out-of-context, I am liable to err. I have done that, and been burned. I have learned by experience that you never can do that. You can’t study a decision in piece-meal.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">For the same reason, piecemeal methods of study are an improper grounding method to study the Bible.</span></p>
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<h2>A Spiritual Benefit From A Full Overview First</h2>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">In fact, let me share one spiritual benefit of this excercise of reading the entire Bible first. One of the <em><strong>amazing proofs of the Bible’s validity as God’s word</strong></em> is that from the beginning all the way to Jesus, it sounds like it comes from<em><strong> one voice even though there are dozens of independent authors</strong></em>. The Torah, Prophets and Jesus’ words all weave together in a <em><strong>logical well-fitted tapestry.</strong></em> How could this be unless there was a divine origin? Thus, if you study the Bible piecemeal, you lose out on its greatest proof of its validity as God’s word.</span></p>
|
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">In fact, the flaw of the piecemeal approach is that it asks you to assume this is God’s word without any effort to convince you rationally that it indeed is God’s word. A cover-to-cover start is the best way to convince the rational mind that here indeed is the word of God.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">But why then does the piecemeal approach dominate?</span></p>
|
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Perhaps because the ones teaching you down deep only have<strong><em> a faith</em></strong> it is God’s word, but<strong><em> do not truly believe</em></strong> it is God’s word. Many of those in the Christian church who teach think there is a way of accepting something as true — which they call <em><strong>faith</strong></em> — but which at the same time they freely admit the mind cannot give rational assent. They, however, have a flawed understanding of faith that the Bible intends to bring about.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">The entire premise of God revealing Himself through <strong><em>written words</em></strong> is an<strong><em> appeal to reason</em></strong>. By giving us an amazing text whose validity as God’s word can be <strong><em>rationally proven</em></strong>, just like examining the stars reveals a (miraculous) origination point which science calls the Big Bang, the study of the Bible contains its own proof of a divine origin. Hence, if in the Bible we find truly God’s word, as I most sincerely believe is present, then we must allow God to convince us by reading His book in the order He revealed it. Indeed, that is its best proof for its divine origin: its cohesiveness despite the many different human contributors.</span></p>
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<h3>Recommendations</h3>
|
||||
<p><a href="/books/hownottosudythebible/download-e-book/401-music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
|
||||
<p><a href="http://astore.amazon.com/jwoogm-20?node=1&page=2">What Did Jesus Say?</a> (2012) - 7 topics </p>
|
||||
<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
|
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<p>None above affiliated with me</p> </div>
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<h1>Chapter 6 --- No Traditional Reading Order of the Original Testament</h1>
|
||||
<h2>Start At the True Beginning In Sequence to the True End</h2>
|
||||
<h3>Original Testament Sequence</h3>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">The Book of Job is actually the very first book of the Bible likely ever written. If God truly did reveal this book first (I believe so), let’s start there. As we shall see at page 5 below, the book of Job holds all the most fundamental lessons that permeate all of the inspired Bible. It was first for a reason. In particular, the Book of Job emphasizes the universality of God’s openness to non-Jews, and the source of His pleasure in them is when they behave righteously.</span></p>
|
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<h3>Background on the Book of Job as the Oldest Book in the Bible</h3>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Most scholars believe the book of Job precedes Moses’ writings by as much as 500 years.<sup><span style="color: #3366ff;">1</span></sup> It makes no mention of Torah (<em>i.e.</em>, the Law given Moses.) It makes no mention of Israel or Abraham. It is set in the land of Uz — likely within the Gentile territory of Edom.<sup><span style="color: #3366ff;">2</span></sup> This would mean Job was likely an Edomite, just as one of his friends in the story is</span></p>
|
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<hr />
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;"><span><span>FOOTNOTES 1 and 2</span></span> </span></p>
|
||||
<p><span><span><span style="font-family: 'times new roman', times; font-size: 12pt;">1. Parminder Summon,<em> Summon’s Bible Miscellany</em> (Eerdman’s 2006) at 5 (“many scholars agree that Job is the oldest book in the Bible written about 1500 B.C. ... [Moses’ writings date to] 1446 to 1406 B.C.”) See also, Harold L. Willmington,<em> Wilmington’s Bible Handbook</em> (Tyndale, 1997) at 291; Terry Whalin, <em>Alpha Teach Yourself the Bible in 24 Hours</em> (2003) at 193.)</span></span></span></p>
|
||||
<p><span><span><span style="font-family: 'times new roman', times; font-size: 12pt;">2. “Uz is sometimes identified with the kingdom of Edom, roughly in the area of modernday southwestern Jordan and southern Israel. [3] Lamentations 4:21 reads, ‘Rejoice and be glad, O daughter of Edom, that dwellest in the land of Uz.’” See http://en.wikipedia.org/wiki/ Land_of_Uz (accessed 9/25/09).</span></span></span></p>
|
||||
<hr />
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">explicitly said to be from Teman — an Edomite territory.<sup><span style="color: #3366ff;">3</span></sup> All the Bible says is Job was one of the children of the East (Qedhem).<sup><span style="color: #3366ff;">4</span></sup></span></p>
|
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<hr />
|
||||
<p><span><span><span style="font-family: 'times new roman', times; font-size: 12pt;">FOOTNOTES 3 and 4</span></span></span></p>
|
||||
<p><span><span><span style="font-family: 'times new roman', times; font-size: 12pt;">3. “The critical grounds of this preference” i.e., that Job “was an Edomite” “seem to be, that one of Job’s three friends was a Temanite, and Teman was of Edom; and that ‘the land of Uz’ is mentioned by Jeremiah (Lam. iv, 21) as being in the land of Edom.” (John Kitto,<em> Daily bible illustrations: being original readings for a year on subjects from sacred history, biography, geography, antiquities, and theology: evening series: Job and the poetical books</em> (books.google) (1852) at 29.) Kitto argues for no important reason that it is possible the “land of Uz” meant “Edomites living in a foreign country” known as Uz. <em>Id</em>. Kitto by a convoluted path from sketchy inferences argues that “the land of Uz was the land of PadanAram where the elder branches of Abraham’s family remained after his departure for Canaan....” (<em>Id.</em>, at 30.) Others who try to concur against the Edomite conclusion yet concede that others affiliate Job to peoples outside Isreaeal. Harper admits that <strong>Josephus said Job was “a native of Trachonitis, more particularly of the land of Sihon.” </strong><em>The Old Testament student</em> (edited by William Rainey Harper) (Old Testament Book Exchange, 1885) Vol. IV at 417. He concedes also that “Eliphaz came from Teman (ii, 11), <strong><em>doubtless an Ediomite district</em></strong>, as Jer. xlix, 20, most plainly teaches, where the name Teman interchanges with Edom.” (<em>Id</em>., Vol. IV at 418.)</span></span></span></p>
|
||||
<p><span><span><span style="font-family: 'times new roman', times; font-size: 12pt;">4. http://bibleencyclopedia.com/uz.htm.</span></span></span></p>
|
||||
<hr />
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Thus, the clear message is Job is a Gentile man with no direct relationship to Abraham or the children of Israel.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">For these and many other reasons, even conservative Christians regard this as the oldest book of the Bible. By Jewish tradition, it reputedly was later edited in final form by Moses. (<em>Encyclopedia of Judaism</em>.) In sum, it is very likely the true first book of the Bible, and dates to about 2000 B.C.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Thus, if you agree with my point in the prior chapter that we must read the Bible cover-to-cover as our first grounding, then we need to read the first book of the Bible first. This is not Genesis, in the traditional organization. It is the Book of Job.</span></p>
|
||||
<h2>The Basic Story of the Book of Job</h2>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">The Book of Job is the story of a non-Jewish man that God permits Satan to test because God is proud of Job’s faithfulness, obedience and sinless life. God tells Satan “there is <em><strong>none like him in the earth, a perfect and an upright man, one that feareth God, and turneth away from evil</strong></em>: and he still holdeth fast his integrity....” (Job 2:3.) God is confident that Job will not curse Him even under the greatest testings of personal losses. Then the book of Job’s narrator recounts Job’s first reaction to the testing:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">[A]nd he said, Naked came I out of my mother's womb, and naked shall I return thither: Jehovah gave, and Jehovah hath taken away; blessed be the name of Jehovah. (22) In all this Job sinned not, nor charged God foolishly. Job 1:2122 ASV nor ascribed anything unseemly to God. (Jewish Publication Society Bible).</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Thus, to this point, Job says God has taken away his possessions. Job did not call this evil from God. Then it says Job did not “charge God foolishly.” Other translations say Job did not “blame” God. The JPS says Job did not attribute to God anything “unseemly.”</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">What this means is that <strong><em>Job had avoided attributing evil to God</em></strong>. After further testing, Job asked a question but this still fell short of attributing directly evil to God. After suffering the loss of almost everything dear to him, and then even good health, Job’s wife encourages Job to curse God and be done with it. Job this time says even if this was evil from God, ‘why shouldn’t we accept that too?’ Still in this Job <strong><em>does not affirmatively say evil comes from God</em></strong>. Job’s response was:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">But he said unto her, Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and <strong><em>shall we not receive evil</em></strong>? In all this did not Job sin with his lips. (Job 2:10, KJV.)<sup><span style="color: #0000ff;">5</span></sup></span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;"> </span></p>
|
||||
<hr />
|
||||
<p><span><span style="font-family: 'times new roman', times; font-size: 12pt;">Footnote 5</span></span></p>
|
||||
<p><span><span><span style="font-family: 'times new roman', times; font-size: 12pt;">5. Other translations do not say “evil,” but use the word “adversity.” See NAS (1995).</span></span></span></p>
|
||||
<hr />
|
||||
<h2><strong>Did Job Attribute Evil to God in this Second Quote?</strong></h2>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">We know that asking this question still did not attribute an “unseemly thing” or evil to God. For Job 2:10 indicates that in asking this question, Job still did not sin. In the prior similar passage, Job 1:22, this was because Job did not attribute any evil to God. Thus, asking this question could not be construed as doing so either. Hence, Job in this second response merely asked a question whether if we accept good from God, then doesn’t this mean we must accept evil? Job (a) does not say the evil is from God; and (b), even if he did so, it is a hypothetical acceptance. Job would be reciting a principle of equity that it would be unfair to God to accept only the good, but reject God when we perceive we are suffering evil (from God). Yet, Job fell short of attributing evil directly to God, and thus Job did not sin.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">The entire theme of the Book of Job is whether God can be blamed when evil happens. The answer is <strong><em>no</em></strong>. The narrator demonstrates God is not the cause of the evil afflicting Job. Rather, God permits Satan to test Job, not kill him, to prove Job’s faithfulness. (Job 1:12.)</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">After Job’s friends try to explain Job’s afflictions are due to God’s direct role to punish Job for sin, God enters the discussion and denies Job’s friends any perogative to judge God as guilty of bringing such unjust punishment on an innocent man like Job, <em>i.e., </em>evil. (Job 40:614.) God was directly responding in particular to Eliphaz. This friend of Job had kept insisting to Job to see the afflictions as punishment directed by God. (Job 5:1727.)</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Hence, Eliphaz said God was supposedly the author of these punishments which, since Job was innocent, was the same as ascribing injustice (evil) to God. Job never agrees with Eliphaz, insisting that he has not sinned. Job only asks about the fairness of our rejecting God even if we experience evil. This question was not the same as Eliphaz’ direct assertions which attributed the sufferings to God. The narrator has let us know it is Satan, not God, who is responsible for the afflictions of Job.</span></p>
|
||||
<h2>The First Grounding: The Openness of God to All Peoples</h2>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">The Book of Job has very important groundings to understand the entire Bible.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">First, the Book of Job tells us about someone (a) who is a non-Jew and (b) who did not know of any prophets and did not have the Mosaic Law but who was very pleasing to God. God clearly declares Job from the Land of Uz was a righteous man. It thus tells us that<strong><em> non-Jews — those who are not part of Israel — can be righteous</em></strong>. The book of Job universalizes the message that God is about to bring through the people of Israel.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">We will see this theme again when<strong><em> two of the twelve tribes of Israel are removed and replaced by Gentile sons of an Egyptian woman </em></strong>whose father was an Egyptian priest. This is done at Joseph’s insistence. Hence, the nation of Israel has<em> </em><strong><em>two tribes that are Gentile</em></strong>, contrary to <strong><em>what most Christians and even Jews wish to recall</em></strong>.<sup><span style="color: #0000ff;">6</span></sup></span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;"> </span></p>
|
||||
<hr />
|
||||
<p><span><span style="font-family: 'times new roman', times; font-size: 12pt;">Footnote 6</span></span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;"><span><span>6. Jacob (who God renames as Israel) told Joseph that he would treat Joseph’s two sons (born of an Egyptian wife and whose father was an Egyptian priest, Osnath — Gen. 41: 5051; 46:20), Manasseh and Ephraim, as his own. See Gen. 48:5</span></span>.</span></p>
|
||||
<hr />
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">We will see this same theme again when Jonah is a prophet of repentance to the Gentile people of Ninevah. And again, when God prophesies of a great light that the Gentiles will see, which is part of a Messianic prophecy.</span></p>
|
||||
<h2>Second Grounding: God’s Non-Role in Causing Evil</h2>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">The Book of Job also tells us not to attribute evil to God, for that would be condemning our maker. When bad things happen to us, the Book of Job tells us it was at least in the case of Job that all the bad things were due to Satan’s direct will and action. God permitted but did not direct or order these bad things. The bad things you suffer might actually be due to God’s highest esteem because God might just allow Satan to test your fidelity to God to try to prove Satan wrong about your lack of character. God even wants to reach Satan!</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Most important of all, Job did not sin by ever blaming God for the evil he suffered. Job resisted cursing God. Job reasoned that it would be unjust for us to accept the good from God but to reject the evil we suffer, presumably even if we perceive it is from God’s hand. In saying these things, Job never once blamed God for evil or sinned.</span></p>
|
||||
<h2>Third Grounding: How A Man Resists Sin Without Scripture</h2>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Job is a lesson of the most fundamental nature which grounds the entire scripture about how to resist sin by means of<strong><em> conscience</em></strong>. (God will teach us His ways, and insist we follow them. But His starting point is that you are <strong><em>not entirely helpless </em></strong>and hence you have no excuse for sin.)</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">How did Job resist sinning without having the Law? As a non-Jew? Look one more time at Job’s question which is how he resisted attributing evil to God:</span></p>
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">But he said unto her, Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil? In all this did not Job sin with his lips. (Job 2:10, KJV.)</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Job uses reason. Job uses <strong><em>a maxim of equity to resist condemning God</em></strong> as the author of evil. The maxim was: I must take the good with the bad. If I sense a slight or unfairness from God, I must accept it just as I accept the good from Him.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">These were the principles that Job employed so as to block the desire of his wife that he simply accuse God of evil — a curse/blasphemy — and be done with it. <strong><em>Job found a solution whereby Job did not have to know whether God did or did not author the evil</em></strong>. If we accept the good from God, how can we reject the evil we experience.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">This is extraordinarly illuminating.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Job resisted sin by<strong><em> conscience</em></strong>, <em>i.e</em>., using <strong><em>maxims of fairness</em></strong> toward God Himself. (Never does this suggest we are safe living without the Law’s maxims or the Bible. It just tells us that <em><strong>even apart from the Law or the Bible’s maxims, we have accountability to God for our behavior</strong></em>, both for righteousnesss or unrighteousness in God’s eyes.)</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Thus, there is no spoon-feeding of principles in the Book of Job. It takes contemplation to figure out the point. It is <em><strong>pure genius by God to make a puzzle out of the story</strong></em>. This is one of the most amazing ways of knowing one is reading a divine book. Only God could put it in front of you with the illustration of Job’s life for you to grasp deep truths but which are not immediately obvious. In fact, what I just showed you is ignored by virtually every commentator. The reason they miss it is they do not start reading the Bible here in Job.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Why do they miss it? Because they read passages in other parts of the Bible out-of-context which suggest there is none righteous. “No not one.” (Psalm 14:1-3.) But the Book of Job says the claim that none are righteous is not true.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">How do you resolve this? As we explained in chapter four, Jews did not deem Psalms as 100% inspired. It was sometimes inspired and sometimes not. So here you have Moses writing out the book of Job and says opposite of what some perceive in Psalm 14:1-3. Here is the first example where you must apply the discrimination between higher tier authority and lesser tier authority. Moses in Job says there is one righteous man -- Job, and what we read in Psalm 14:1-3 is read to the contrary. How do we resolve the tension? One simple solution is that when the Psalm says "there is none who does good, not even one," it is not speaking universally as the condition of all men. It is simply speaking of the time at which the Psalmist is alive.</span></p>
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<h2>The Righteous Before Hearing God’s Word</h2>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Thus, the important principle the Bible taught at the very beginning was that there existed a human named Job who lived without the Law given Moses and without a Jewish heritage but who was living at one point in a <strong><em>completely righteous manner</em></strong>.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">We find the same type of gentleman appears in Acts chapter ten, but this time he is called Cornelius. Peter realizes in Cornelius that those who “do righteousness” are “acceptable to God” whether Gentile or Jew. (Acts 10:118.) This is true before Cornelius ever hears about Jesus.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">We find the same Job-like person appears in Jesus’ Parable of the Sower in Luke chapter eight. The fourth seed is the one who receives the Word of God in a “good and noble heart” unlike the hard soil where the first seed fell. The soil for the fourth seed was already good before the seed (God’s Word) fell on it. (See Luke 8:114.)</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Why is this important? Because Jesus says those who do righteousness will “come to the light.” After John repeatedly tells us that Jesus is the “Light of the World” (1:9; 3:19), we read Jesus says:</span></p>
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">For every one that doeth evil hateth the light, and cometh not to the light, lest his works should be reproved. (21) But <strong><em>he that doeth the truth cometh to the light</em></strong>, that his works may be made manifest, that they have been wrought in God. Joh 3:2021 ASV</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Anyone like Job who "doeth the truth" will find Jesus. If you are looking for righteousness before ever hearing of Jesus, then the work of an evangelist is easy. The evangelist then is like Peter teaching Cornelius. Peter needed only to point out Jesus in a fair and simple manner — and Cornelius will come to the light. Cornelius, Jesus says in effect, wants to “come to the light” to show his “works” that they have been “wrought in God.”</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Thus, Job is a real person who repeatedly reappears in other types in the Bible. Jesus identifies him in this last quote once again. He is a person who “doeth truth....” Jesus had previously identified a Job-like person in the Parable of the Sower. Of course, the Book of Job identifies him in the story of Job as Job himself. A non-Jew. Luke in Acts gives us an example of a non-Jew, Cornelius, who again fits this description exactly.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Thus, there is a universal welcome to all righteous persons, whether Gentile or Jew, which appears from the beginning to the end of the Bible. It starts with Job and ends with Jesus’ gospel, highlighted by the story of Cornelius in Acts.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">The Book of Job is thus calling you to be like Cornelius, and to be<strong><em> the good and noble heart that is doing the truth</em></strong>. If you are,<strong><em> you will come to the light (Jesus)</em></strong>, find “the truth and the truth will set you free” from the “practice of sin.”7</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">As we shall see, Jesus will give you many similar maxims of equity, which if followed, will keep you from sinning just like Job was able to do so. By starting at the beginning and looking a little bit toward the end, one can see a complete circle. But it is subtle. It is ingenious. Because of that, many miss this principle. This in fact is the main theme of the Bible: how to please God and how to find His truths.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;"> </span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;"><span><span>Footnote 7</span></span> </span></p>
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<p><span><span><span style="font-family: 'times new roman', times; font-size: 12pt;">7. Many Christians never read the context of the ‘set you free’ verse, and they think truth sets you free from doctrinal error, <em>i.e.</em>, Christology, salvation doctrine, etc. Instead, Jesus says <em><strong>truth sets you free from the practice of sin</strong></em>, which in turn tells you what Jesus intends by the truth. Jesus means His moral lessons which his good disciples shall learn set you free from sin. Here is what Jesus says in John 8:31-36 to those who already believed in Jesus: “Then Jesus said to the Jews who believed on Him, ‘<em><strong>If you continue in My Word</strong></em>, you are My disciples indeed. And you shall know the truth, and <em><strong>the truth shall make you free</strong></em>.’ They answered Him, ‘We are Abraham’s seed and were never in bondage to anyone. How do you say, You will be made free.’ Jesus answered them, ‘Truly, truly, I say to you, <em><strong>Whoever practices sin is the slave of sin</strong></em>. And the slave does not abide in the house forever, but the Son abides forever. Therefore if the <strong><em>Son shall make you free</em></strong>, you shall be free indeed.’”</span></span></span></p>
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<h2><strong>Fourth Grounding: Not Everyone Who Claims To Have A Divine Vision is From God</strong></h2>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">In Job, one of his friends seeks to console Job, but in doing so he claims to speak for God by having had a vision. We read this not knowing initially whether this is true or false. Only by reading what is published later — over twenty chapters later — we learn this<em> claim to divine truth from a vision</em> was a lie. God says Eliphaz and the other two friends have darkened God’s council with untruth. (Job 38:2.)</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">The book of Job thus contains a lesson on <strong><em>how to suspend judgment whether you should trust one claiming to have a divine vision</em></strong>. He may be a false prophet. God will give this lesson again in Deuteronomy 13:1-5. The one claiming visions may have “signs and wonders,” but be false. Again, God teaches us later about Balaam who gives a prophecy of Messiah (Christ) — the Bethlehem star — and thus even believes in Christ (Numbers 24), but Balaam later turns false by teaching people not to follow God’s Law. Jesus tells us this in Revelation 2:14. During Jesus’s earthly ministry, Jesus warned over and over of the false prophet to follow Him who will have “signs and wonders” to deceive the “very elect” and who will be a “ravening wolf” in “sheep’s clothing,” but who will be a “thief and a robber.” (Matt. 7:15; Mark 13:22; John 10:1328).</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">This lesson about <em><strong>not trusting a false prophet is given not only in the example of Eliphaz</strong></em> in the book of Job. Rather, it is a riddle wrapped up in the very lessons of Eliphaz. For Eliphaz will specifically reappear later in Scripture. We will see Job’s account of Eliphaz’ speech helps us identify another false prophet whose words are preserved in Scripture. This false prophet could only be recognized as such, just like we can recognize Eliphaz as such, by reading the New Testament words — this time those from Jesus — as appearing in publication only after the alleged vision-claimant’s words are in print.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Thus, who is <strong><em>the false prophet you read in Scripture who has the identical message of Eliphaz</em></strong>? Here is the clue which we will explore more in the next chapter. Read this part of Job (ASV) and then read the New Testament in the order of Paul’s words first and then Jesus’ words, as explained in chapter seven. Thereby, you will not miss the identification of Eliphaz in the New Testament:</span></p>
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">(1) Then answered Eliphaz the Temanite, and said,</span></p>
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">(8) According as I have seen, they that <strong><em>plow iniquity, And sow trouble, reap the same</em></strong>.</span></p>
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">(12) Now a thing was secretly brought to me, And mine ear received a whisper thereof. (13) In thoughts from the<strong><em> visions</em></strong> of the night, When deep sleep falleth on men, (14) <em><strong>Fear</strong></em> came upon me, <strong><em>and trembling</em></strong>, Which made all my bones to shake. (15) Then <em><strong>a spirit passed before my face</strong></em>; The hair of my flesh stood up.</span></p>
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">(16) It stood still, but<em><strong> I could not discern the appearance </strong></em>thereof; A form was before mine eyes: There was silence, and <strong><em>I heard a voice</em></strong>, saying, (17) Shall mortal man be more just than God? Shall a man be more pure than his Maker? (18) Behold, he putteth<strong><em> no trust in his servants</em></strong>; And his angels he chargeth with folly: (19) How much more them that dwell in houses of clay, Whose foundation is in the dust, Who are crushed before the moth!</span></p>
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">5:7 But <strong><em>man is born unto trouble</em></strong>, As the sparks fly upward. (Job 4:1,8,12,16; 5:7.)</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Who else speaks this way about <strong><em>visions and voices</em></strong> (Acts 9, 22, & 26) and<strong><em> we reap what we sow</em></strong>? (Gal. 6:7-9)? And who else speaks about man being "born unto trouble" (predestination of the lost, Romans 9:11-13) and we are so universally beset by sin men are never worthy of God's trust (despite the book of Job teaching us that God truly had trust in Job's faithfulness)? (See Romans 3:10.) And who else speaks this way about man’s destiny from birth? (Romans 9:11-13.)</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Let’s leave the full answer for later development. But you will often see from God in Scripture this fourth grounding — do not trust everyone who claims a vision from God. This grounding will be reinforced repeatedly — first with the Balaam of Numbers and then second with Balaam of the New Testament, as Jesus calls him in Revelation 2:14.</span></p>
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||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Thus, the fourth important grounding from the Book of Job is that there are false prophets who sound very godly, claiming visions from God. However, their purported visions even if sincerely experienced are not from God and thus deceive the hearer. God specifically says by testing such claimants we prove whether we love God with our whole mind, heart and soul. (Deut. 13:1-5.) God may have such vision even collected among the books of the Bible, just like Eliphaz’ speech is in the Bible. However, by reading end to end, the lover of God will recognize Eliphaz’ speech is false, just like the lover of God will recognize the New Testament’s Eliphaz aka Balaam is false.</span></p>
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<h2>You Must Wait Until The End of the Bible To See The Messianic Secret in the Book of Job</h2>
|
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Reading the Bible from start to finish has one final important meaning with respect to the Book of Job. Even while the book of Job is in large part a lesson about conscience and God’s openness to Gentiles, there is another core secret in the Book of Job but which you will not see until you reach the end of the Bible.</span></p>
|
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">For doesn’t the Book of Job show us a strange example of God’s Love? Wasn’t it surprising in the book of Job to learn <strong><em>suffering befell Job due to God’s great love for Job</em></strong> — which in turn caused God to permit Satan to afflict Job as a test? If you think that love can never lead to such an outcome, wait until you see what happens to Jesus. Jesus, like Job, will suffer affliction and torment despite God loving the Son. But in each case — Job’s and Jesus’ case — the <strong><em>punishment was undeserved</em></strong>. That’s the Messianic secret in the Book of Job.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Isn’t it the incongruity of the innocent suffering (Job’s life) which is then transformed by Jesus into a suffering on<strong><em> the behalf of the guilty who do deserve to suffer the affliction</em></strong>? Thus, doesn’t Jesus prove Job’s point? We must be willing to suffer even what we perceive as injustice by God when in fact we will learn ironically it was perfectly just even in Jesus’ case for He agreed to be the just servant who took on the sins of the world. Thus, Jesus tells us to take up our cross daily, and be willing to suffer <strong><em>injustice and affliction for doing what is right</em></strong>. There is a moral lesson in the cross beside the redemptive one. It is the same moral lesson that Job knew and obeyed. It is the same moral lesson Jesus lived out as a permanent example to each of us.</span></p>
|
||||
<h2>Do not Jump over the Law & Prophets</h2>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Please do not think our preview of the end of the Bible based upon Job means you can now skip from the Book of Job to the life of Jesus. You need next to read the Law and the Prophets. This is because you are not intended to live entirely on your conscience alone to know right from wrong. We will learn that God’s wisdom is that you should not “lean on” your own understanding but “trust” in the Lord. (Proverbs 3:5.)</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Furthermore, if God truly wrote the Law and the Prophets (and I believe He inspired men to do so), you can now see He did so to elevate your conscience. God starts by teaching you in the Book of Job maxims that Job learned. The structure of the Bible intends to lead us to move next to the Law to learn right from wrong in written commands handwritten by God on tablets of stone. Thus, move to stage two: Genesis through Numbers.</span></p>
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<h3>Recommendations</h3>
|
||||
<p><a href="/books/hownottosudythebible/download-e-book/401-music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
|
||||
<p><a href="http://astore.amazon.com/jwoogm-20?node=1&page=2">What Did Jesus Say?</a> (2012) - 7 topics </p>
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||||
<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
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<h1>Chapter 7 --- No Traditional Reading Order of the New Testament</h1>
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<h2><strong>Start With Paul And Then You Can See How Matthew and John Are So Different</strong></h2>
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<h3><strong>The Dilemma Posed By The NT Joinder Of Paul</strong></h3>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">While it may not be apparent when you first pick up the New Testament of any priority to address Paul’s authority, I suggest it is of first importance. The New Testament as assembled in 350 A.D. became a book not just about Jesus. You are probably attracted already to learn about Jesus, and thus you are thinking to examine the New Testament to find out more about Jesus.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">However, as currently bound together since 350 AD, it is just as much about Paul. His letters take up a significant portion of the New Testament. You probably did not decide to open up the New Testament because of some attraction to Paul per se. Yet,<strong><em> if you do not ask the question up front of what is Paul’s authority, you may inadvertently just assume it is valid.</em></strong> Then because of the love and affection Jesus will engender in you, you might just assume, as so many before you, that this level of emphasis on Paul is justified.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Yet, the first question to ask in whether one is going to trust a particular book, especially a book appealing to you as inspired by God in every word, is: are all its parts are of equal validity?</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Hence, while you may think the place to start reading in the New Testament is with Jesus, you have to first decide what importance belongs to Paul. You will find later that Jesus says He is the “<strong><em>sole teacher</em></strong>,” and <em><strong>the apostles specifically were not to call themselves teachers</strong></em>.</span></p>
|
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Yet, looking at the New Testament, we see an implicit effort to make Paul some-one of equal authority to teach in the New Testament to Jesus.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">This emphasis on Paul first began in the 300s when the Roman state had to muster every tool to stop the rest on the Sabbath. It had moved it to Sunday--the day to honor the pagan god "Sol Invictus." Constantine was a big believer in Sol Invictus (the god of the Sun), and he did everything to gain Christians' trust to move the day of rest to Sun-Day-the day to worship Sol-Invictus. (For more background, see our article on "<a href="/books/hownottosudythebible/download-e-book/33-sabbathcommand.html">Sabbath</a>.")</span></p>
|
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Hence, you need to clarify whether Jesus would ever have agreed it was proper to include Paul in the New Testament which Jesus inaugurated.<strong><em> You need to determine up front whether it is justified to give Paul the authority which his prominence in the bound New Testament would suggest.</em></strong> Otherwise, we end up uncritically accepting Paul by default, and, as is so typical, allowing Paul’s doctrines, which are so attractive, to end up marginalizing the very different doctrines from Jesus.</span></p>
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<h2>A Suggested Sequence</h2>
|
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">How can we tell whether Paul is an authority on par with the Jesus speaking to us in the writings of the Apostles Matthew and John? What is the best way to compare Paul to Jesus in the apostolic gospels?</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">I suggest you do not read Matthew and John (and the other gospels) first and then Paul second.<strong><em> When you read Paul second, we get the misimpression that Paul is clarifying, simplifying or even correcting the gospels.</em></strong> People end up teaching Paul had a gospel of grace which<strong><em> supersedes the apostolic gospels which were based upon the Law</em></strong>. Many people believe that there are two legitimate gospels in the New Testament— one of faith (offered by Paul) and one of works and repentance offered by Jesus, but superseded by Paul’s message of grace.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">To get a correct perspective on the message of Jesus in relation to Paul, I suggest you first read Paul’s letters (45-58 A.D.) Also first read Acts. While doing so, <strong><em>simply summarize Paul’s view on salvation and the Law</em></strong>. In particular, look at Ephesians 2:8-9 and Romans 4:3-5 on the issue of whether works and repentance play any role in salvation.</span></p>
|
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">While reading Paul and Acts first, <strong><em>keep a careful eye out for any mention by anyone other than Paul who would say or agree Paul is an apostle of Jesus Christ</em></strong>. (You will not find any such mention.)<sup><span style="color: #0000ff;">1</span></sup> Then keep a footnote on this. Please then pay attention to whether Jesus warned you about self-serving statements (to the Ephesians) that <em><strong>someone claimed to be an apostle of Jesus Christ, and that Jesus condemned this self-professed apostle</strong></em>. (See Rev. 2:2.) Ponder whom Jesus was referring to. Then pay attention to the importance that in Acts chapter one the twelfth apostle to replace Judas is Matthias, not Paul.</span></p>
|
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">The reason for caution is we need to know <strong>by the end of reading the New Testament</strong> as currently framed/bound whether to give Paul the same level of authority we give the words of Jesus as recorded by Apostles Matthew and John in their gospels.</span></p>
|
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Then read the Gospel of Matthew, the Book of Revelation and the Gospel of John (in that sequence, which was their original sequence).<sup><span style="font-family: 'times new roman', times; font-size: 12pt;">2</span></sup> Follow this up by reading Luke and Mark, an assistant to Paul. While doing so, summarize the gospels’ doctrine on salvation, the Law, and the identity and the number of the Apostles of Jesus Christ.</span></p>
|
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<hr />
|
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;"><span> FOOTNOTES 1 and 2</span> </span></p>
|
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<p><span><span style="font-family: 'times new roman', times; font-size: 12pt;">1.The word<strong><em> apostolos </em></strong>in Greek means messenger. Paul was a messenger from the Church of Antioch in Acts 14:4. It never says he was an apostle of Jesus Christ. The three vision accounts— Acts 9, 22 and 24— have Jesus only saying Paul would be a martus, i.e., a witness.</span></span></p>
|
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<p><span><span style="font-family: 'times new roman', times; font-size: 12pt;">2. Most Christians are unaware that Revelation came before the Gospel of John. Yet, it is obvious because Revelation has John on the Island of Patmos where he was prisoner. It was after his release and then living in Ephesus that he wrote the Gospel of John.</span></span></p>
|
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<hr />
|
||||
<h2><strong>The Benefit of This Sequence</strong></h2>
|
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Reading in this sequence has several important impacts. First, by initially reading Paul’s letters and seeing there is <em><strong>no quote in them of Jesus</strong></em> except from the Lord’s Supper,<sup><span style="color: #0000ff;">3</span></sup> one can see a stark difference in the apostolic writings of Matthew and John as well as the Revelation of Jesus Christ from the words of Paul.</span></p>
|
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<hr />
|
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<p><span><span style="font-family: 'times new roman', times; font-size: 12pt;">FOOTNOTE 3</span></span></p>
|
||||
<p><span><span style="font-family: 'times new roman', times; font-size: 12pt;">Hans van Campenhausen,<em> The Formation of the Christian Bible</em> (J. A. Baker, trans.) (Philadelphia: Fortress Press, 1972) at 109 explains: “The most striking feature is that the words of the Lord, which must have been collected and handed on in the primitive community and elsewhere from the earliest days, played no, or at least no vital, part in Paul’s basic instruction of his churches.”</span></span></p>
|
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<hr />
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">First, the book of Revelation most strikingly shows that if one really had a vision of Jesus in which Jesus meant to impart a message to a true Apostle (<em>i.e.</em>, messenger), then the Apostle would be quoting Jesus extensively. In Revelation, John does so in the first three and last three chapters of Revelation. You would not expect no quotes of Jesus at all, as is found in Paul’s writings, with the sole exception of a snippet from the liturgy of communion.</span></p>
|
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Furthermore, by reading Paul first and paying attention to Paul’s view of the Law, you unlock Paul’s attitude to Jesus’s twelve apostles. Specifically, Paul’s views on the Law’s abrogation for the Jew (Rom.7:2) and Gentile (Gal. 4) was clearly developed by someone who was expressly proud not to have learned anything about Jesus from the twelve apostles (Gal.2:7, “<em><strong>they imparted nothing to me</strong></em>”). This explains why none of Jesus’ sayings appear in Paul’s writings.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">When we read next Matthew, we find Paul’s doctrines on the Law’s abrogation directly contradict the most clear teachings from Jesus. See Matthew 5:17-19.<sup>4</sup></span></p>
|
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Matthew 5:17-19 ASV is Jesus talking:</span></p>
|
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">(17) “Think not that I came to destroy the Law or the Prophets: I came not to destroy, but to fulfil.</span></p>
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">(18) For verily I say unto you, Till heaven and earth pass away, one jot or one tittle shall in no wise pass away from the Law, till all things be accomplished. (19) Whosoever therefore shall break one of these least commandments, and shall teach men so, shall be called least in the kingdom of heaven: but whosoever shall <strong><em>do and teach them, he shall be called great in the kingdom of heaven</em></strong>.”</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">But when you read in a different sequence, you don’t see this, do you? Instead, <strong><em>when you read in reverse order, you think Paul is correcting Matthew or superseding Jesus’ points</em></strong>. When we read Paul first, and let Matthew correct Paul’s omissions, you can see the starkness of the difference. Paul went ahead and proudly ignored whatever was being taught by the true apostles of Jesus. (Gal. 2:7.) If you only had Paul, you would have had virtually no knowledge of anything Jesus ever taught or said. To fill in the gap of what Paul was so proud not to have learned from the twelve (Gal. 2:7), the Gospels of Matthew and John provide <strong><em>a starkly different focus on Jesus’ messages</em></strong>.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Likewise, Paul’s view that one is saved / justified by faith without repentance / works (Eph. 2:8-9; Romans 4:3-5) directly clashes with Jesus’ view that only the one who repents goes home “justified” (Luke 18:14) and that every tree without “good fruit” goes into the “fire.” (Matt. 7:19.) Paul’s doctrine on faith-alone clashes also with Jesus’ lesson that unfruitful servants end up outside in darkness suffering weeping and gnashing of teeth. (Matt. 25:14-30.) This clash is exposed again in the very next passage. It teaches that servants without charity are sent to “eternal punishment,” while those who give charity receive “eternal life.” (Matt. 25:30-46.)</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Paul simply did <strong><em>not know what Jesus truly taught</em></strong> and was, in fact,<strong><em> proud that he did not want to know what the twelve had to say </em></strong>about Jesus’ teachings! (Gal. 2:7.)</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">However, the only way to see this is to read Paul first. Otherwise, you simply do not see the dramatic contrast between someone who does not know Jesus very well or at all (<em>i.e</em>., Paul) and a true apostle of Jesus, <em>i.e</em>., Matthew and John.</span></p>
|
||||
<h2>What Explains This Stark Contrast</h2>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">The reason for the omission of any truth about Jesus in Paul’s writings is obvious. Paul declares superiority to the twelve apostles’ gospel, saying the twelve “imparted nothing to me.” (Gal. 2:7.) Instead, Paul claims to be able to rely upon visions of Jesus as his sole authority. However, the twelve, in particular Matthew, reveal that the supposed Jesus of Paul’s visions was not relaying lessons consistent with the teachings of the Jesus. Paul may have met Jesus one-time in a vision, but the lessons that Paul was teaching could not conceivably be from the same Jesus whom we encounter from Matthew.</span></p>
|
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Other subtle points are evident in Matthew when you read Paul first and Matthew second.</span></p>
|
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<h2>Matthew’s Exposure of The Problem of Paul As A Pharisee</h2>
|
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">When Paul is writing, he knows nothing of Matthew’s Gospel. Paul shows no knowledge of Jesus’ sayings. A modern Christian scholar, Hans van Campenhausen, agrees on this deficiency in Paul’s writings.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Hans van Campenhausen in<em>The Formation of the Christian Bible</em> (J. A. Baker, trans.) (Philadelphia: Fortress Press, 1972) at 109 explains:</span></p>
|
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">“The most striking feature is that <strong><em>the words of the Lord</em></strong>, which must have been collected and handed on in the primitive community and elsewhere from the earliest days,<em><strong> played no, or at least no vital, part in Paul’s basic instruction of his churches</strong></em>.”</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">This is no doubt because, to repeat, Paul was proud that the twelve “imparted nothing to me” (Gal. 2:7).</span></p>
|
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">As a result, Paul is going to be <em><strong>out-flanked by Matthew’s account of what Jesus really taught</strong></em> about the Pharisees. Thus, Paul in ignorance of Jesus’ lessons will boast that he was once a Pharisee. <em><strong>Paul clearly thought the Pharisees were totally obedient to the Law</strong></em>, and this was Paul’s own self-perception of his time as a Pharisee. He wrote of it: “As touching the Law, [I was] a Pharisee...as touching <em><strong>the righteousness which is in the Law, found blameless</strong></em>.” (Philippians 3:5-6.)</span></p>
|
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">However,<em><strong> in Matthew</strong></em>, <strong><em>Jesus explains</em></strong> why the <strong><em>Pharisee</em></strong><em><strong>s</strong></em> are His greatest enemies: they <em><strong>are lawless</strong></em> teachers, teaching the less weighty command of the Law of tithing, while<em><strong> ignoring the weightier commands of the Law based on justice, mercy and faith</strong></em>. (Matt. 23:23.) They teach oral law which makes “of none effect” the written Law. (Matt. 15:6.)</span></p>
|
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Thus, while Paul claims to have seen the light about the error of the Pharisees, <strong><em>Paul misperceives their error in an exactly opposite sense of what Jesus said</em></strong>. Paul thought during his time as a Pharisee he was truly successful at being 100% obedient to the Law. To repeat, Paul said: “As touching the Law, [I was] a Pharisee...as touching the righteousness which is in the Law, found blameless.” (Philippians 3:5-6.)</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">But Jesus says the Pharisees were <em><strong>smug and wrong in believing they were blameless under the Law.</strong></em> Jesus said they erred because they taught <strong><em>a shallow version of God’s Law</em></strong>. (Matt. 23:23, the Pharisees taught the “less weightier matters of the Law, like tithing, but left undone the weightier matters of the Law, such as Justice, Mercy and Faith.”) Likewise, Jesus said the Pharisees erred by teaching an oral law that replaced and made of “none effect” the written Law given Moses. (Matt. 15:6.)</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Hence, all Paul’s assumptions proved he erred in his perception about the manner in which the Pharisees were wrong. Paul thought when he was a Pharisee that he was righteous and following the Law 100%. But Matthew in his account of Jesus’ life tells us that Jesus says Paul’s self-perception was wrong all along. The Pharisees were not following the Law except the principles of lesser importance such as tithing.</span></p>
|
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">This is key because Paul then thought the cure for Pharisaical error was the exact opposite of what Jesus taught was the cure. Paul said Jesus’ death on the cross nailed the Law to that tree and we are now free from having to obey the Law anymore. We now could live “in grace.” See chapter five of my<em> book Jesus’ Words Only</em> (2007), available free online at this <a href="/JWO/chapter-five-jwo.html">link</a>.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">But Jesus said instead that we must have a “<strong><em>righteousness that exceeds</em></strong>” the shallow righteousness of the “Pharisees.” (Matt. 5:20.) And in the preceding verse Jesus said this meant the one who teaches you to obey the Law given Moses is the “greatest” in the kingdom of heaven, but the one who teaches the opposite will be called by those in the kingdom of God the “least." (Matt. 5:19.) Paul clearly teaches the Law of Moses was a shadow, and is now abrogated. Paul fits the prophecy of the "least" that Jesus identifies.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Incidentally, Paul's name is a transliterated form of the name Paulus which is a shortened form of the name Pauxilus which means "Least." (See our article "<a href="/books/hownottosudythebible/download-e-book/280-jesus-on-paul-the-least.html">Did Jesus Prophesy of Paul the Least?</a>") The NT reader must therefore consider whether Jesus made a dead-on prophecy about Paul.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">(My studies suggest the Law for Gentiles is predominantly the Ten Commandments and the commands on foreigners in Leviticus, so it is a rather short list. However, it is not an empty list as Paul claims. See my article "<a href="/books/hownottosudythebible/download-e-book/98-law-applicable-today.html">The Law Applicable Today</a>")</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Hence, Paul, by still suffering a smug belief in the blamelessness of the Pharisees heads into a 180 degree opposite direction away from Jesus. Paul thinks their error was following the Law so rigidly when Jesus said their error was following the Law too loosely. Paul is so far away from Jesus’ point that Paul actually claims that anyone trying to be right with God by obeying God’s Law is “severed” from Christ. (Gal.<a href="http://www.biblegateway.com/passage/?search=gal.%205:4&version=KJV"> 5:4</a>.)</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">The contrast is so obvious that it is ludicrous to miss it. As long as Paul is put in sequence ahead of Matthew, one can see the gap in Paul’s knowledge, caused by his deliberate avoidance of hearing what true apostles like Matthew and John had to say were doctrines of Jesus Christ.</span></p>
|
||||
<h2><strong>Why Are Paul’s Writings in the New Testament?</strong></h2>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Jesus gave his Apostle Matthew a lesson which told Matthew clearly to leave Paul’s followers alone. Jesus said, in effect, do not try to remove them from among the church. Matthew gives us this lesson from Jesus in the account of the Parable of the Wheat and the Tares. (Matt. 13:24-43.) Jesus says the tares represent the seed sewn by Jesus’ enemy. The wheat are from the good seed. Jesus’ lesson is do not try to tear the tares away for fear you might harm some wheat.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Thus, the purpose of Matthew is to be as delicate as possible, rather than to hit the Paulinists over the head. (If you too agree with my analysis, then if you follow Jesus, please be as kind and understanding of Paulinists as possible consistent with truth. For you might cause harm to true believers in the process of trying to rout out false teachers.)</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Yet, that being said, when you put Paul’s writings first and read them in that order ahead of Matthew, one more amazing truth is revealed.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;"><em><strong>Paul’s writings reveal Jesus’ greatest prophecy</strong></em> of the “ravening wolf in sheep’s clothing” (Matt. 7:15). Jesus’ words <em><strong>were meant to refer to the Benjamite “ravening wolf” prophecy of Genesis 49</strong></em>— the prophecy about one who opposes the Shiloh Messiah in the same passage.</span></p>
|
||||
<h2>Jesus’ Ravening Wolf Prophecy</h2>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">The New Testament is actually God’s telling the story of the triumph of the Prince of Peace called Shiloh (a word-derived from salem, meaning peace) who in the “latter days” will appear from the tribe of Judah. He will suffer to have his garments splattered with the “blood of grapes” (Gen. <a href="http://www.biblegateway.com/passage/?search=gen.%2049:10-12&version=KJV">49:10-12</a>). In that <em><strong>same “latter days” time period</strong></em>, there is a <em><strong>challenger</strong></em>. He is from the tribe of Benjamine. A Benjamite. He is described as a <em><strong>Benjamite “ravening wolf”</strong></em> who is prophesied in the nearby verse of Genesis <a href="http://www.biblegateway.com/passage/?search=gen.%2049:27&version=KJV">49:27</a>. He too will come in the “latter days” period. This verse says a Benjamite will then appear who is a “ravening wolf” and he kills in the morning but in the evening he will “divide the spoils.” Id.</span></p>
|
||||
<p style="text-align: left;"><span style="font-family: 'times new roman', times; font-size: 12pt;">Jesus likewise says a false prophet is to come and known by the same name --- a "ravening wolf in sheep's clothing" -- meaning you will think he is a Christian, when indeed he is NOT. Jesus said: "Beware of <strong><em>false prophets</em></strong>, who come to you in<em><strong> sheep’s clothing</strong></em> but inwardly are <strong><em>ravenous wolves</em></strong>.” (Matt. 7:15)</span><img style="float: right;" alt="wolf_in_sheeps_clothing" height="122" width="110" src="/images/stories/wolf_in_sheeps_clothing.jpg" /></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">How did Paul fit Genesis <a href="http://www.biblegateway.com/passage/?search=gen.%2049:27&version=KJV">49:27</a> and Matt. <a href="http://www.biblegateway.com/passage/?search=matt.%207:15&version=KJV">7:15</a>?</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Just as Gen. 49:27 speaks of the Benjamite Ravening Wolf, Paul was a murderer of Christians at the beginning (Acts<a href="http://www.biblegateway.com/passage/?search=acts%207:58&version=KJV"> 7:58</a>; <a href="http://www.biblegateway.com/passage/?search=acts%208:1-3&version=KJV">8:1-3</a>; <a href="http://www.biblegateway.com/passage/?search=acts%209:1&version=KJV">9:1</a>), and in the end claimed the right to the spoils -- that the twelve allowed him sole authority over the Gentiles of the church. (Gal. <a href="http://www.biblegateway.com/passage/?search=gal.%202:9&version=KJV">2:9</a>.)</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">“And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that<em><strong> we should go unto the heathen, and they unto the circumcision</strong></em>.” (Gal. <a href="http://www.biblegateway.com/passage/?search=gal.%202:9&version=KJV">2:9</a>, KJV.)</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Paul was dividing the spoils whom previously he was killing in precise fulfillment of Gen. 49:27.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">(Paul’s assertion of this Partition Treaty, as scholars name it, is factually implausible to have been <strong><em>consensual</em></strong> by the Jerusalem church. However, it proves Paul made the attempt to divide the church in two.)</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Hence, Jesus’ most important prophecy of the New Testament aside from His prophecy of the fall of Jerusalem's Temple was Jesus’ prediction that false prophets would follow Him who would be a “ravening wolf” but not truly belong to Jesus’ flock. (Matt. 7:15 “a ravening wolf” in “sheep’s clothing.”)</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">The only other references to that term “ravening wolf” in the entire Bible is in the Benjamite ravening wolf prophecy of Genesis 49:27 and Ezekiel <a href="http://www.biblegateway.com/passage/?search=ezekiel%2022:26-30&version=KJV">22:26-30.</a></span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">In that Ezekiel passage, Ezekiel prophesies of the time of the “ravening wolves” (<a href="http://www.biblegateway.com/passage/?search=ezekiel%2022:26-30&version=KJV">22:27</a>, “wolves ravening the prey”). This will be the time when the leaders will have “done <strong><em>violence to my Law</em></strong>,” and will discard the distinction between the “holy and the common,” and “clean from the unclean” and hide their “eyes from my sabbaths.” (Ezek. 22:26.)</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Do you know what Benjamite ever was involved in murder of God’s people at first, later claimed to be a Christian (a sheep), then broke off God’s people from obeying God’s Law, including Sabbath, and the “divided” the church in two — along Gentile-Jewish lines which he then exploited?</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;"><em><strong>My dear friends, the answer is completely transparent even if you know only a little bit of the NT</strong></em>. This prophecy and its revelation then becomes<em><strong> the main sub-theme of the NT</strong></em> but only once you read <strong><em>Paul first and then the words of Jesus second</em></strong>. Then this fulfillment of Jesus’ prophecy, proving Him to be God’s Word and Son in every way, is indubitable. It is staring at us in the face— it is that obvious. Yet, <em><strong>only when you put the books in such a sequence can you truly see it</strong></em>.</span></p>
|
||||
<h2>How Does The Reading Sequence Help Prove the Benjamite Wolf Prophecy?</h2>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Eschewing reading / listening to the twelve (Gal. 2:7), Paul is ignorant of Jesus’ prophecy of the “ravening wolf in sheep’s clothing.” (Matt. 7:15.) Thus, Paul has no idea how he will convict himself of that appellation <em><strong>by admitting he is of the tribe of Benjamin</strong></em>. He states this twice. (Romans 11:1; Philippians 3:5.)</span></p>
|
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Then Paul, despite claiming he was appointed an apostle, will admit of having failed to take part in any apostolic mission for over 14 years!</span></p>
|
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Take a moment to objectively consider a few facts from Paul’s writings and Luke’s account in the Book of Acts which demonstrate this embarrassing fact.</span></p>
|
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Paul converts a couple years after Jesus’ Ascension to heaven. So that’s about 34 A.D. Paul goes to Tarsus and Arabia for 14 years in a period no one knows what Paul was doing or writing. Gal. 1:8-21; Gal. 2:1-2. Thus, Paul’s first notable appearance in Christian circles is about 49 A.D. which is noted in Acts 15. As one scholar puts it:</span></p>
|
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">His<strong><em> first years as a Christian, spent in Arabia are a mystery</em></strong>. Three years after his call, Paul went to Jerusalem to visit; he <strong><em>saw Peter and James. Later (after fourteen years)</em></strong>, he returned to Jerusalem for a meeting often referred to as the ‘Jerusalem Conference’ [recorded in Acts 15].....<span style="color: #0000ff; font-size: 10pt;"><span style="color: #888888;"> (</span></span>Watson E. Mills, <em>Acts and Pauline Writings</em> (Mercer University Press, 1987) at lvii.)</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Paul is adamant that the encounter with Peter and James in that 3d year after his conversion was brief, and gave him nothing. Then after the Jerusalem Conference is finished (<em>i.e.,</em> 14 or 17 years after Paul finding Christ), Paul writes that he learned nothing of Jesus directly from the apostles up to that time even though Jesus appointed them during His earthly ministry. (Gal. 2:7.) Paul rather claims to have learned of Jesus’ true gospel by a direct revelation from a vision of the light from the risen Jesus. (Gal. 2:7.) This is why Paul emphasizes nothing from the twelve was accepted by him which could detract from that pure vision. Paul insists that the apostles “imparted nothing to me....” Id.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">What does this imply about Paul’s 14 mystery years? <strong><em>Paul couldn’t be preaching Christ!</em></strong> Paul did not know a word which Jesus taught, and Paul was proud about it! This is what forced Paul to claim 14 years later that an apparitional blinding-light version of Jesus was the direct source of Paul’s doctrine for that entire time. Otherwise, Paul was doing absolutely nothing for 14 years for the cause of Christ after supposedly meeting Him in a vision of a bright light. Now Paul wanted credibility 14 years after the vision allegedly took place. Up to that time, by Paul’s own admission, Paul had deliberately neglected learning anything from the twelve.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Which proves that if Paul were called by Jesus as an apostle, he had not been true to the call for fourteen years! Why did Paul do nothing? Because Paul, in fact, was never called to be an apostle of the true Jesus Christ. This is demonstrated by Luke. After Paul’s writings, Paul’s friend Luke— to Paul’s great embarrassment— gives <strong><em>three times Paul’s varying accounts of the apparition of Jesus</em></strong>— in Acts 9, 22, and 26. Yet, in <em><strong>none of these accounts does Jesus (or the person Paul thought was Jesus) says He is calling Paul to be an apostolus </strong></em>(Greek for "a messenger"). Rather, this Jesus of Paul's vision says he is calling Paul to be <em><strong>a martus</strong></em> (Greek for "a witness"). A big difference!</span></p>
|
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Thus, when Revelation comes later— from Apostle John and prior to John’s Gospel— it is significant that Jesus in Revelation 2:2 compliments the Ephesians for finding the one who “said” to them he was an apostle was, in fact, a “liar.” Paul wrote the Ephesians that he was an “apostle of Jesus Christ.” (Eph. 1:1.) It is in the same context that Jesus goes on, and a few verses later compliments the Ephesians for <em><strong>rejecting the one who taught it was permissible to “eat meat sacrificed to idols.”</strong></em> (Rev. 2:14.) Paul<strong><em> three times says it is permissible to eat meat sacrificed to idols</em></strong>. (Romans 14:21;1 Corinthians 8:4-13, and 1Corinthians 10:19-29.) It is transparent of whom Jesus speaks.</span></p>
|
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Again, reading the writings in the sequence proposed above lets you see the weakness of Paul’s claims. By way of review:</span></p>
|
||||
<ul>
|
||||
<li><span style="font-family: 'times new roman', times; font-size: 12pt;">Paul admits he is a Benjamite. (Romans 11:1; Philippians 3:5.)</span></li>
|
||||
<li><span style="font-family: 'times new roman', times; font-size: 12pt;">Paul admits he learns nothing from the twelves apostles. (Gal. 2:7.)</span></li>
|
||||
<li><span style="font-family: 'times new roman', times; font-size: 12pt;">Paul admits he divides the church along Gentile-Jewish lines, claiming the twelve ceded to him the exclusive control over Gentiles. (Gal. 2:9.)</span></li>
|
||||
<li><span style="font-family: 'times new roman', times; font-size: 12pt;">Jesus then uses the “ravening wolves” term for the false prophets claiming to be Christians. (Matt. 7:15.)</span></li>
|
||||
<li><span style="font-family: 'times new roman', times; font-size: 12pt;">The only reference to “ravening wolves” in the Bible identically matches Paul in every way for he would be (a) a Benjamite ravening wolf (Gen.49:27) identified as one who starts out being a killer and ends up dividing the carcass he previously killed; and (b) Ezekiel prophesies of a time of leaders who also are “ravening wolves” who do violence to the Law, causing the people to disregard it, including the true sabbath (Ezekiel ch. 22), just as Paul did.</span></li>
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<h2>God’s Purpose Becomes Self-Evident</h2>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Thus, this reading sequence of the writings is revealing. God let Paul prove by his many writings a complete ignorance of Jesus’ teachings. Matthew’s Gospel proves how absolutely ignorant Paul was of the true doctrines of Jesus Christ. There is an absolutely stark contrast on salvation and the Law. And thereby one can see clearly the amazing prophecy of Jesus about the Benjamite Ravening Wolf which devastates Paul’s validity.</span></p>
|
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Incidentally, I detail in another book all the proof of the Benjamite Wolf Prophecy in Genesis. (See chapter fourteen of my prior book, <span style="text-decoration: underline;">Jesus’ Words Only</span> (2007) at page 347 et seq.)</span></p>
|
||||
<h2>Leave The Tares Alone</h2>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Hence, Paul and his followers are obviously the tares in the Parable of the Wheat and the Tares. Jesus through Apostle Matthew identified how to treat Paul and his followers: treat them as tares, but Jesus does not ask for their expulsion from the church. Jesus in Matthew is gentle.</span></p>
|
||||
<h2>Enhanced Stature Of Jesus By Recognizing This Prophecy</h2>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Jesus, in my view both Divine and Son-of-God (for reasons explained elsewhere), also proved to be a great prophet. He did so not only by prophesying the fall of the Temple of Jerusalem but also by telling His followers<strong><em> how to identify the false apostle</em></strong> (see Rev. 2:2, self-serving claim of being his apostle) and Christ’s enemy from the tribe of Benjamin. Jesus did this in such a gentle kindly way that even the knowledge of what Jesus was doing has escaped most of His followers. That by itself proves the wonderful lovable nature of Jesus. Even as He delivers a prophecy, which if recognized enhances His stature, <em><strong>He wraps it in mysterious language from the Hebrew Scripture so that only those most attentive to common verbiage (i.e., “ravening wolf”) will see the true message</strong></em>.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Like the “where is Waldo” puzzles of our youth, Jesus’ message about the “ravening wolf” prophecy is not easily recognized. Once seen, it can never be missed again. The message becomes utterly transparent. Before seeing it, it is faded into the background and invisible.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">The solution to puzzles is often by turning the picture around. <em><strong>By putting the books of the New Testament in an opposite sequence of the normal reading order, the true solution to the puzzle emerges</strong></em>.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">It is precisely the same kind of puzzle that kept Jews from seeing the Messianic passages in the Hebrew Scripture. Once you see the fulfillment of them in Jesus, those passages become absolutely transparent. Until then, the messianic prophecies remained faded into the background and were difficult to discern.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">The New Testament as currently laid out likewise is a puzzle. To see Jesus’ prophecy of the Benjamite Wolf, you must turn the pieces around. Then the veracity of Jesus’s prediction of the wolf in sheep’s clothing is transparently obvious.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">On the other hand, while we are to leave the Tares alone, we do not have to consent to treating the Benjamite Wolf’s writings as inspired. Sometimes they are edifying. Yet, Jesus warned so much about the deceptive quality of the “ravening wolves” that it is necessary to ignore Paul, and see instead Paul is a living fulfillment of the prophecy of Jesus about the “ravening wolves.”</span></p>
|
||||
<h2>The Result</h2>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Thus, the benefit of reading the New Testament in the “Paul-first, gospels second” order is to see better the complete ignorance of Paul for any doctrines of Jesus Christ. After reading Paul first, we find ourselves hungering after the words of the Lord Jesus. <em><strong>We are famished because Paul gives us nothing substantive from Jesus</strong></em>.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">However, when we turn to Jesus, we can see a great light arrives. We move out of darkness into the light of the words of the one I hope you will receive as Savior. Now we can learn correctly the doctrines and message of Jesus, free of baggage that has weighed them down for far too long. Jesus is then given the honor that God-the-Father intended (<em>i.e</em>., “This is my beloved Son. Listen to Him!”) and which John-the-Baptist acknowledged (‘he must increase, and I must decrease’).</span></p>
|
||||
<h2>Bercot’s Alternative Approach: Does It Really Work?</h2>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Bercot takes the current New Testament as a single document. Thus, he gives opposite advice than I do about starting with Paul. Bercot says ‘start with Jesus,’ in effect.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Yet, Bercot still comes out with the same conclusion about the relative unimportance of Paul to understand the words of Jesus. Bercot says let’s start with Jesus in order to understand the New Testament. Thus, even though he comes at it from a reverse direction, his conclusion is the same as mine.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Let’s read what he says to test the wisdom of starting reading the New Testament with the words of Jesus.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">David W. Bercot, an attorney, in <em>Common Sense: A New Approach to Understanding Scripture</em> (1992) explains that we need to interpret the New Testament, as currently combined, like a lawyer might examine a decision to find its meaning:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">Likewise, when interpeting any single document, I always<em><strong> start at the beginning</strong></em>. I don’t skip down to the middle and start reading.</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">The same principle applies to interpreting Scripture. When searching for the truths of Christianity, this means <em><strong>going back to the words of Jesus himself</strong></em>. This is a rather obvious principle, yet here the majority of evangelical Christians get sidetracked. <em><strong>They begin with Paul, not Jesus</strong></em>. Many evangelicals <strong><em>virtually ignore Jesus' teachings</em></strong>— claiming they apply to an earlier dispensation, or to the ‘kingdom age.’ Others <em><strong>reshape Jesus’ words to fit Paul’s words</strong></em>.</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">How strange. Jesus said “A disciple is not about his teacher.” (Matt. 10:24.) Yet we make<em><strong> Paul, the disciple, greater than the teacher</strong></em>. We subordinate Jesus to Paul. We understand Jesus’ words only in the context of Paul's writings. In sharp contrast, the early Christians understood Paul in the context of Jesus’ teachings. Their <em><strong>gospel was above all the gospel of Jesus</strong></em>.</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">Principle #2: Start at the beginning with the teachings of Jesus.</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">Our upside down approach to Scripture is a fairly new tradition. It began with Martin Luther who said that the Book of Romans is “the chief part of the New Testament.” We may not use his exact words, but in practice we follow in his footsteps. However, a common sense approach to Scripture requires us to <strong><em>begin with the Author of Christianity, Jesus Christ— not with Paul</em></strong>. In our illustration of discovering what Scripture teaches about salvation, it means that we begin with the four gospels.(Id., at 21-22.)</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Bercot admirably believes by reading Jesus’ words first, one will be strengthened to rely upon Jesus’ words and not Paul’s at a later point. However,<em><strong> this has not proven true in practice</strong></em>. The appearance of Paul second <strong><em>makes it appear Paul is correcting or superceding the message in the Gospels</em></strong>, as indeed Bercot acknowledges has been the effect.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Thus, while I admire Bercot’s direction, it creates still the risk that a novice reader of the New Testament will end up with misconceptions. By you reading Paul first, and seeing that the Jesus you hunt for is nowhere quoted or expounded upon, the honest searcher will know that<em><strong> Paul’s writings are not where you will find any message of Jesus</strong></em>. The only place to find Jesus, including His final message, is in the Gospels and in the Book of Revelation.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Hence, while it may be counter-intuitive to learn the message of Christianity by first reading Paul, and first identifying Paul's doctrines, and then reading Jesus to identify His different doctrines, it is<strong><em> an essential approach</em></strong>. Otherwise, the misconceptions that afflict Christianity will continue unabated.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">Paul is not a new layer of Christianity but <strong><em>a completely different version of Christianity</em></strong>. By reading Paul first, you finally can see that Paul’s version is <strong><em>completely incompatible with the version of Christianity that you were attracted to in the words and person of Jesus</em></strong>.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">However, Bercot’s advice demonstrates that one can find out the meaning of the New Testament perhaps by reading Jesus’ words first. It is just not advisable to do so especially if you are determined to study the New Testament and know its meaning after an initial cursory read of its texts.</span></p>
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<h3>Recommendations</h3>
|
||||
<p><a href="/books/hownottosudythebible/download-e-book/401-music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
|
||||
<p><a href="http://astore.amazon.com/jwoogm-20?node=1&page=2">What Did Jesus Say?</a> (2012) - 7 topics </p>
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<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
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<h1>Genesis 1:1 Bible Study</h1>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;">These are notes I made to study Genesis 1:1 in a session with other believers.</span></p>
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<h2><strong>Verse 1:1</strong></h2>
|
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<p style="padding-left: 30px;" class="MsoNormal"><span><o:p> </o:p></span><span> </span>1<span style="font-size: 14pt;"> In the beginning God created the heavens and the earth.</span></p>
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<p class="MsoNormal"> </p>
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<h3><strong><span>Hebrew transliterated with verbs </span></strong><span><o:p></o:p></span></h3>
|
||||
<p class="MsoNormal"><span style="font-family: 'times new roman', times; font-size: 12pt;"><span><o:p> </o:p></span>Genesis<a href="http://bible.cc/genesis/1-1.htm"> 1:1</a> in Hebrew reads: "Bereishit bara Elohim et hashamayim ve'et ha'aretz."</span></p>
|
||||
<p class="MsoNormal"><span style="font-family: 'times new roman', times; font-size: 12pt;">The verb<em> bara</em> [translated made] indicates third person <strong><em>singular </em></strong>masculine. For a plural, it would have been <em>baru</em>. Thus, it reads "Elohim...made" -- singular subject not plural.</span></p>
|
||||
<p class="MsoNormal"><span style="font-family: 'times new roman', times; font-size: 12pt;"><span><o:p> </o:p></span>The <em>heaven</em> of the first verse is actually a plural – the <em>heavens</em>.</span></p>
|
||||
<h3><span><o:p> </o:p></span><strong><span>Beginning</span></strong></h3>
|
||||
<p class="MsoNormal"><span style="font-family: 'times new roman', times; font-size: 12pt;"><span><o:p> </o:p></span><strong><span>Beginning</span></strong><span>. <em>reshiyt</em>, the "head-part, beginning" of a thing, in point of time (Genesis </span><st1:time minute="10" hour="10"><span>10:10)</span></st1:time><span>, or value (Proverbs 1:7). Its opposite is <em>achariyth</em> Isaiah 46:10. (re'shiyth).</span></span></p>
|
||||
<p class="MsoNormal"><span><span>"In the beginning," is always used in reference to time. Here only is it taken absolutely.</span></span></p>
|
||||
<p class="MsoNormal"><span style="font-family: 'times new roman', times; font-size: 12pt;"><span><o:p> </o:p></span><strong><span>God</span></strong></span></p>
|
||||
<p class="MsoNormal"><span style="font-family: 'times new roman', times; font-size: 12pt;"><span><o:p> </o:p></span><strong><span>1:1 Message-ONE GOD CREATOR</span></strong></span></p>
|
||||
<p class="MsoNormal"><strong><span><span style="font-family: 'times new roman', times; font-size: 12pt;">CreationWiki</span></span></strong></p>
|
||||
<p class="MsoNormal" style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;"><span>The major literary tradition bearing witness to <strong><em>monotheism</em></strong> began in the Hebrew Bible. It was established in the clearest form by the first verse of the Bible, Genesis 1:1. The tradition continued throughout the Old Testament, and carried over into the foundational writings of Christianity, the New Testament, and also into Islam's Qur'an. </span><span><span> </span></span><a href="http://creationwiki.org/Monotheism"><span><o:p> </o:p></span>http://creationwiki.org/Monotheism</a></span></p>
|
||||
<p class="MsoNormal"><span style="font-family: 'times new roman', times; font-size: 12pt;"><span><o:p> </o:p></span><strong><span>Geisler - 1:1 message is Monotheism</span></strong></span></p>
|
||||
<p class="MsoNormal"><span style="font-family: 'times new roman', times; font-size: 12pt;"><span><o:p></o:p></span>Of the same view is the article entiled <em>PRIMITIVE MONOTHEISM</em> by Norman L. Geisler, Ph.D., found in the <em>Christian Apologetics Journal</em>, Volume 1, No.1 (Spring 1998) at page 1</span></p>
|
||||
<p class="MsoNormal"><span style="font-family: 'times new roman', times; font-size: 12pt;"><a href="http://www.ses.edu/Portals/0/journal/articles/1.1Geisler.pdf">http://www.ses.edu/Portals/0/journal/articles/1.1Geisler.pdf</a> Here is an excerpt:</span></p>
|
||||
<p class="MsoNormal" style="padding-left: 30px;"><span><span style="font-family: 'times new roman', times; font-size: 12pt;">The Bible teaches that monotheism was the earliest conception of God. The very first verse of Genesis is monotheistic: "In the beginning God created the heavens and<span> </span>the earth" (Gen. 1:1). All<span> </span>the patriarchs, Abraham,<span> </span>Isaac and Jacob, reflect an<span> </span>early monotheism (Gen. 12-50). This reveals<strong><em> one God who created the world and who, therefore, is prior to, more than, and different from the world</em></strong>. These are the essential elements of theism or monotheism. Likewise, long before Moses, Joseph clearly believed in a moral monotheism. His refusal to commit adultery was because it would be a sin<span> </span>against God. While<span> </span>resisting the<span> </span>temptation of Potiphar's wife he declared: "How<span> </span>can I do<span> </span>this great wickedness, and sin<span> </span>against God?" (Gen. 39:9). <o:p></o:p></span></span></p>
|
||||
<p class="MsoNormal" style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;"><span><o:p> </o:p></span><span>The other book in the Bible<span> </span>that reflects an<span> </span>ancient<span> </span>pre-Mosaic period, Job,<span> </span>clearly has a monotheistic view of God. There is good evidence<span> </span>that the book of Job was set in<span> </span>pre-Mosaic patriarchal times (see below). It speaks of an "almighty" (see </span><st1:time minute="17" hour="17"><span>5:17</span></st1:time><span>; </span><st1:time minute="14" hour="18"><span>6:14</span></st1:time><span>; 8:3, etc.) personal God (cf. 1:7-8) who created the world (38:4) who is sovereign over it (42:1-2).</span></span></p>
|
||||
<p class="MsoNormal"><span style="font-family: 'times new roman', times; font-size: 12pt;"><span><o:p> </o:p></span><strong><span>No other Creator</span></strong></span></p>
|
||||
<p class="MsoNormal" style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;"><span>Isaiah <a href="http://www.biblegateway.com/passage/?search=Isaiah+44:24&version=KJV">44:24</a>Thus saith the LORD, thy redeemer, and he that formed thee from the womb, I am the LORD that maketh all things; that stretcheth forth the heavens alone; that spreadeth abroad the earth by myself;</span><span> <o:p></o:p></span></span></p>
|
||||
<p class="MsoNormal"><span style="font-family: 'times new roman', times; font-size: 12pt;"><span><o:p> </o:p></span><strong><span>Jesus - greatest command - Lord is ONE</span></strong></span></p>
|
||||
<p class="MsoNormal"><span style="font-family: 'times new roman', times; font-size: 12pt;"><span><o:p> </o:p></span>American Standard Version</span></p>
|
||||
<p class="MsoNormal" style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;">Mark <a href="http://bible.cc/mark/12-29.htm">12:29</a>-30. Jesus answered, The first is, Hear, O Israel; The Lord our God, the<em><strong> Lord is one</strong></em>:." [Jesus is quoting verse, Deut 6:4, saying "Yahweh is one." It did not get translated well there.]</span></p>
|
||||
<p class="MsoNormal"><span style="font-family: 'times new roman', times; font-size: 12pt;"><span><o:p> </o:p></span><strong><span>Barnes commentary on Jesus’s remarks:</span></strong></span></p>
|
||||
<p class="MsoNormal"><span style="font-family: 'times new roman', times; font-size: 12pt;"><span><o:p> </o:p></span>Barnes' Notes on the Bible</span></p>
|
||||
<p class="MsoNormal" style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;"><span>Hear, O </span><st1:country-region><st1:place><span>Israel</span></st1:place></st1:country-region><span>! - This was said to call the attention of the Jews to the great importance of the truth about to be proclaimed. See Deuteronomy 6:4-5.<o:p></o:p></span></span></p>
|
||||
<p class="MsoNormal" style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;"><span><o:p> </o:p></span>The Lord our God ... - Literally, "Yahweh,<strong><em> our God, is one Yahweh</em></strong>." The other nations worshipped many gods, but <strong><em>the God of the Jews was one, and one only</em></strong>.<span> </span>Yahweh was <em><strong>undivided</strong></em>; and this great truth it was the design of the separation of the Jewish people from other nations to keep in mind. This was the "peculiar" truth which was communicated to the Jews, and this they were required to keep and remember forever.</span></p>
|
||||
<p class="MsoNormal"><span style="font-family: 'times new roman', times; font-size: 12pt;"><span><o:p> </o:p></span><strong><span>Gill's Exposition of the Entire Bible</span></strong></span></p>
|
||||
<p class="MsoNormal" style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;"><span>Jesus answered him, the first of all the commandments is,.... Christ replied at once, without taking any time to consider of it, that the chief and principal of all the commands of the law, and what is of the greatest importance is, hear, O Israel, the Lord our God is one Lord. The Vulgate Latin, and Arabic versions read, "<strong><em>one God</em></strong>"; but the Syriac, and Ethiopic render it, "one Lord"; and that rightly, agreeably to the Greek text, and to Deuteronomy 6:4, from whence this is taken. This passage of Scripture, to the end of the ninth verse, is the first of the sections which were put into their phylacteries; See Gill on Matthew 23:5; and was repeated twice every day, morning and evening; which is by the Jews called from the first word , "the reading of the Shema":</span><span> <o:p></o:p></span></span></p>
|
||||
<p class="MsoNormal"> </p>
|
||||
<p class="MsoNormal"><span style="font-family: 'times new roman', times; font-size: 12pt;"><span><o:p> </o:p></span><strong><span>Wikipedia on Elohim</span></strong></span></p>
|
||||
<p class="MsoNormal" style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;"><span><o:p> E</o:p></span><span>lohim is a plural formation of eloah, the latter being an expanded form of the Northwest Semitic noun il el [1]). It is the usual word for "god" in the Hebrew Bible, <strong><em>referring with singular verbs both to the one God of </em></strong></span><st1:country-region><st1:place><strong><em><span>Israel</span></em></strong></st1:place></st1:country-region><strong><em><span>,</span></em></strong><span> and also in a few examples to other singular pagan deities. With plural verbs the word is also used as <strong><em>a true plural</em></strong> with the meaning "gods".[2]</span></span></p>
|
||||
<p class="MsoNormal" style="padding-left: 30px;"><span><span style="font-family: 'times new roman', times; font-size: 12pt;">The singular forms eloah and el are used as proper names or as generics, in which case they are interchangeable with elohim.[3]<o:p></o:p></span></span></p>
|
||||
<p class="MsoNormal" style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;"><span><o:p> </o:p></span>****</span></p>
|
||||
<p class="MsoNormal" style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;"><span><o:p> </o:p></span>In Hebrew the form of the word Elohim, with the ending -im, which normally indicates a masculine plural, however with Elohim the construction is <strong><em>usually grammatically singular</em></strong>, (i.e. it governs <strong><em>a singular verb or adjective</em></strong>) when referring to the<strong><em> Hebrew God</em></strong>, but <strong><em>grammatically plural</em></strong> (i.e. taking a plural verb or adjective) when used of pagan divinities (Psalms 96:5; 97:7).</span></p>
|
||||
<p class="MsoNormal" style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;"><a href="http://en.wikipedia.org/wiki/Elohim">http://en.wikipedia.org/wiki/Elohim</a><span> <o:p></o:p></span></span></p>
|
||||
<p class="MsoNormal"> </p>
|
||||
<p class="MsoNormal"><span style="font-family: 'times new roman', times; font-size: 12pt;"><strong><span>Psalm 96:5 = Example of Elohim with plural verb to signify false gods</span></strong><span><o:p></o:p></span></span></p>
|
||||
<p class="MsoNormal" style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;"><span> </span>For all the gods of the peoples are idols; But Jehovah made the heavens. (ASV)</span></p>
|
||||
<p class="MsoNormal"><span style="font-family: 'times new roman', times; font-size: 12pt;"><strong><span>Cross-reference of Hebrew for Gods in Psalm 96 </span></strong><span><o:p></o:p></span></span></p>
|
||||
<p class="MsoNormal"><span><span style="font-family: 'times new roman', times; font-size: 12pt;"><a href="http://biblos.com/psalms/96-5.htm">http://biblos.com/psalms/96-5.htm</a> <span> </span>inks to</span></span></p>
|
||||
<p class="MsoNormal"><strong><span style="font-family: 'times new roman', times; font-size: 12pt;">Strongs on Elohim</span></strong></p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"><span><span style="font-family: 'times new roman', times; font-size: 12pt;">http://strongsnumbers.com/hebrew/430.htm<o:p></o:p></span></span></p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"><span style="font-family: 'times new roman', times; font-size: 12pt;"><span><o:p> </o:p></span>Transliteration: elohim</span></p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"><span><span style="font-family: 'times new roman', times; font-size: 12pt;">Phonetic Spelling: (el-o-heem')<o:p></o:p></span></span></p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"><span><span style="font-family: 'times new roman', times; font-size: 12pt;">Short Definition: God<o:p></o:p></span></span></p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"> </p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"><span><span style="font-family: 'times new roman', times; font-size: 12pt;">Word Origin<o:p></o:p></span></span></p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"><span><span style="font-family: 'times new roman', times; font-size: 12pt;">pl. of eloah<o:p></o:p></span></span></p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"><span><span style="font-family: 'times new roman', times; font-size: 12pt;">Definition<o:p></o:p></span></span></p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"><span><span style="font-family: 'times new roman', times; font-size: 12pt;">God, god<o:p></o:p></span></span></p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"><span><span style="font-family: 'times new roman', times; font-size: 12pt;">NASB Word Usage<o:p></o:p></span></span></p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"><span><span style="font-family: 'times new roman', times; font-size: 12pt;">divine (1), divine being (1), exceedingly (1), God (2326), god (45), God's (14), goddess (2), godly (1), gods (204), great (2), judges (3), mighty (2), rulers (1), shrine* (1).<o:p></o:p></span></span></p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"> </p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"><span><span style="font-family: 'times new roman', times; font-size: 12pt;">angels, exceeding, God, very great, mighty<o:p></o:p></span></span></p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"> </p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"><span><span style="font-family: 'times new roman', times; font-size: 12pt;">Plural of 'elowahh; gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative -- angels, X exceeding, God (gods)(-dess, -ly), X (very) great, judges, X mighty.<o:p></o:p></span></span></p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"> </p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"><span style="font-family: 'times new roman', times; font-size: 12pt;"><span>see HEBREW 'elowahh</span><span> <o:p></o:p></span></span></p>
|
||||
<p class="MsoNormal"> </p>
|
||||
<p class="MsoNormal"> </p>
|
||||
<p class="MsoNormal"><span style="font-family: 'times new roman', times; font-size: 12pt;"><strong><span>Hebrew Matthew usage of Elohim </span></strong><span><o:p></o:p></span></span></p>
|
||||
<p class="MsoNormal"> </p>
|
||||
<p class="MsoNormal"><span><span style="font-family: 'times new roman', times; font-size: 12pt;">Matthew ch. 16<o:p></o:p></span></span></p>
|
||||
<p class="MsoNormal"> </p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"><span style="font-family: 'times new roman', times; font-size: 12pt;"><span>(16)<span> </span>And Simon </span><strong><span>called Petros</span></strong><span> / Peter answered and said, Thou art the Messiah, </span><strong><span>that is the</span></strong><span> </span><strong><span>Kristo</span></strong><span> / Christ</span><a name="_ednref1"></a> <span> the Son of the living God (</span><strong><em><span>Ben-Elohim-Chai’m</span></em></strong><span>) </span><strong><span>who has come into this world</span></strong><span>.<span> </span><span> </span><o:p></o:p></span></span></p>
|
||||
<p class="MsoNormal"><span><span style="font-family: 'times new roman', times; font-size: 12pt;">Matthew 19:<o:p></o:p></span></span></p>
|
||||
<p class="MsoNormal"> </p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"><span style="font-family: 'times new roman', times; font-size: 12pt;"><span>(26)<span> </span>And Jesus looking upon them said to them, With men </span><strong><span>the matter is difficult</span></strong><span> / </span><strong><s><span>this is impossible</span></s></strong><span>; but with God (</span><strong><em><span>Elohim</span></em></strong><span>) all things are </span><strong><span>easy</span></strong><span> / </span><strong><s><span>possible</span></s></strong><span>.<span> </span><o:p></o:p></span></span></p>
|
||||
<p class="MsoNormal"><span><span style="font-family: 'times new roman', times; font-size: 12pt;">Matthew 22<o:p></o:p></span></span></p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"><span style="font-family: 'times new roman', times; font-size: 12pt;"><span>(21)<span> </span>They say unto him, Caesar’s. Then saith he unto them, </span><strong><span>Return</span></strong><span> / </span><strong><s><span>Render</span></s></strong><span> therefore unto Caesar the things that are Caesar’s; and unto God (</span><strong><em><span>Elohim</span></em></strong><span>) the things that are God's (</span><strong><em><span>Elohim</span></em></strong><span>’s).<span> </span><o:p></o:p></span></span></p>
|
||||
<p class="MsoNormal"><span><span style="font-family: 'times new roman', times; font-size: 12pt;">Matthew 22<o:p></o:p></span></span></p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"><span style="font-family: 'times new roman', times; font-size: 12pt;"><span>(32)<span> </span>“I </span><strong><span>Yahweh </span></strong><strong><span>am the </span></strong><strong><em><span>Elohim</span></em></strong><span> / God of Abraham, and the </span><strong><em><span>Elohim</span></em></strong><span> / God of Isaac, and the </span><strong><em><span>Elohim</span></em></strong><span> / God of Jacob”? </span><strong><span>If so</span></strong><span>, God (</span><strong><em><span>Elohim</span></em></strong><span>) is not the God (</span><strong><em><span>Elohim</span></em></strong><span>) of the dead, but of the living.</span></span></p>
|
||||
<p class="MsoNormal"> </p>
|
||||
<p class="MsoNormal"><span><span style="font-family: 'times new roman', times; font-size: 12pt;">Matthew 22<o:p></o:p></span></span></p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"><span style="font-family: 'times new roman', times; font-size: 12pt;"><span>(37)<span> </span>And he said unto him, Thou shalt </span><strong><span>love Yahweh, your Elohim</span></strong><a name="_ednref3"></a><span><o:p></o:p></span></span></p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"><span style="font-family: 'times new roman', times; font-size: 12pt;"><span><span> </span></span><strong><s><span>the Lord thy God</span></s></strong><span> with all thy heart, and with all thy soul, and with all thy mind. <o:p></o:p></span></span></p>
|
||||
<p class="MsoNormal"> </p>
|
||||
<p class="MsoNormal"><span style="font-family: 'times new roman', times; font-size: 12pt;"><strong><span>Uniplural Nouns </span></strong><span><o:p></o:p></span></span></p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"><span style="font-family: 'times new roman', times; font-size: 12pt;"><span> </span>Elohim is similar to a <strong><em>uniplural noun</em></strong>. A uniplural noun can be used to indicate <strong><em>an object in the singular or plural sense</em></strong>. Example: The word sheep can be used to describe one sheep or many sheep. Example: Deer. One deer was at the lake. Many deer are in the woods. Even though Elohim is the plural form of the word, it is ALWAYS translated in the singular form when used in reference to the one true God. <o:p></o:p></span></p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"> </p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"><span style="font-family: 'times new roman', times; font-size: 12pt;"><span>http://www.whoisjesus.com/elohim.html</span><span> <o:p></o:p></span></span></p>
|
||||
<p class="MsoNormal"> </p>
|
||||
<p class="MsoNormal"> </p>
|
||||
<p class="MsoNormal"><span style="font-family: 'times new roman', times; font-size: 12pt;"><strong><span>Verb "created" - plural or singular? </span></strong><span><o:p></o:p></span></span></p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"><span style="font-family: 'times new roman', times; font-size: 12pt;">In <strong>http://www.israelofgod.org/elohim1.htm</strong>, we learn:</span></p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"><span><span style="font-family: 'times new roman', times; font-size: 12pt;">In Hebrew, a numerically plural noun has three characteristics:<o:p></o:p></span></span></p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"> </p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"><span><span style="font-family: 'times new roman', times; font-size: 12pt;">It receives a plural suffix;<o:p></o:p></span></span></p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"><span><span style="font-family: 'times new roman', times; font-size: 12pt;">It receives a plural verb;<o:p></o:p></span></span></p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"><span><span style="font-family: 'times new roman', times; font-size: 12pt;">It receives a plural adjective<o:p></o:p></span></span></p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"> </p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"><span style="font-family: 'times new roman', times; font-size: 12pt;"><span><span> </span>So the first thing we must check about Elohim is whether it gets a plural adjective and plural verb, because this will tell us whether or not it is a numerical plural denoting multiplicity. In the very first verse of the Torah we read ... "<strong>Elohim (he) created</strong>". Were Elohim a numerical plural, the verse would have to say ... "<strong>Elohim (they) created</strong>". Indeed, the word Elohim appears in its plural form over 2000 times throughout the Hebrew Scriptures and<strong><em> in virtually every instance it has a singular verb</em></strong>. It is always "And Elohim (he) spoke to Moses " and never "And Elohim (they) spoke to Moses ". The same thing can be found with the adjective. The adjective for Elohim is singular, not plural. Thus we find "righteous (sg) Elohim" (Ps </span><st1:time minute="10" hour="19"><span>7:10</span></st1:time><span>) and not "righteous (pl) Elohim".<o:p></o:p></span></span></p>
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<p style="padding-left: 30px;" class="MsoNormal"> </p>
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<p style="padding-left: 30px;" class="MsoNormal"><span><span style="font-family: 'times new roman', times; font-size: 12pt;">****<o:p></o:p></span></span></p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"><span><span style="font-family: 'times new roman', times; font-size: 12pt;"><span> </span>It is worth noting that the word Elohim is not always a majestic plural. When referring to the pagan gods, the term Elohim is usually a numerical plural. For example, the second commandment forbids us to worship "other (pl) gods". In this phrase, not only does <strong><em>Elohim have the plural suffix</em></strong>, but it receives a <strong><em>plural adjective</em></strong><span> </span>"other (pl)." This tells us that in the second commandment Elohim is used not as an majestic plural but as a numerical plural denoting multiplicity. The prohibition is not against a specific "other (sg) god" but against any "other (pl) gods"</span></span></p>
|
||||
<p class="MsoNormal"> </p>
|
||||
<p class="MsoNormal"><span style="font-family: 'times new roman', times; font-size: 12pt;"><strong><span>Other references in Genesis to God/El/Elohim </span></strong><span><o:p></o:p></span></span></p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"><span><span style="font-family: 'times new roman', times; font-size: 12pt;"><span> </span>Genesis 17:1 And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, I am the Almighty God (El- -singular); Genesis 17:3 And Abram fell on his face: and God (Elohim- -plural) talked with him. God (El- -singular) appeared to Abram. Only one individual appeared in Genesis 17:1, but in 17:3, that same individual, God (Elohim- -plural), appeared to Abram. <o:p></o:p></span></span></p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"> </p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"><span><span style="font-family: 'times new roman', times; font-size: 12pt;">Isaiah 45:21 Tell ye, and bring them near; yea, let them take counsel together: who hath declared this from ancient time? who hath told it from that time? have not I the LORD? and there is no God (Elohim, plural) else beside me; a just God<span> </span>(El, singular) and a Saviour; there is none beside me. Verse 22: Look unto me, and be ye saved, all the ends of the earth: for I am God (El, singular) and there is none else.<o:p></o:p></span></span></p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"> </p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"><span style="font-family: 'times new roman', times; font-size: 12pt;"><span>http://www.whoisjesus.com/elohim.html</span><span> <o:p></o:p></span></span></p>
|
||||
<p class="MsoNormal"> </p>
|
||||
<p class="MsoNormal"> </p>
|
||||
<p class="MsoNormal"><span style="font-family: 'times new roman', times; font-size: 12pt;"><strong><span>Created </span></strong><span><o:p></o:p></span></span></p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"><span style="font-family: 'times new roman', times; font-size: 12pt;"><strong><span>Created</span></strong><span>. ba¯ra¯', "create, give being to something new." It always has God for its subject. Its object may be anything: matter Genesis 1:1; animal life Genesis </span><st1:time minute="21" hour="13"><span>1:21</span></st1:time><span>; spiritual life Genesis </span><st1:time minute="27" hour="13"><span>1:27</span></st1:time><span>. Hence, creation is not confined to a single point of time. Whenever anything absolutely new - that is, not involved in anything previously extant - is called into existence, there is creation Numbers 16:30. Any thing or event may also be said to be created by Him, who created the whole system of nature to which it belongs Malachi 2:10. The verb in its simple form occurs forty-eight times (of which eleven are in Genesis, fourteen in the whole Pentateuch, and twenty-one in Isaiah), and always in one sense.<o:p></o:p></span></span></p>
|
||||
<p class="MsoNormal"> </p>
|
||||
<p class="MsoNormal"><span style="font-family: 'times new roman', times; font-size: 12pt;"><span>http://bible.cc/genesis/1-1.htm</span><span> <o:p></o:p></span></span></p>
|
||||
<p class="MsoNormal"> </p>
|
||||
<p class="MsoNormal"><span style="font-family: 'times new roman', times; font-size: 12pt;"><strong><span>Strong's </span></strong><span><o:p></o:p></span></span></p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"><span><span style="font-family: 'times new roman', times; font-size: 12pt;">Transliteration: bara'<o:p></o:p></span></span></p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"><span><span style="font-family: 'times new roman', times; font-size: 12pt;">Phonetic Spelling: (baw-raw')<o:p></o:p></span></span></p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"><span><span style="font-family: 'times new roman', times; font-size: 12pt;">Short Definition: choose<o:p></o:p></span></span></p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"> </p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"><span><span style="font-family: 'times new roman', times; font-size: 12pt;">choose, create creator, cut down, dispatch, do, make fat<o:p></o:p></span></span></p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"><span><span style="font-family: 'times new roman', times; font-size: 12pt;">A primitive root; (absolutely) to create; (qualified) to cut down (a wood), select, feed (as formative processes) -- choose, create (creator), cut down, dispatch, do, make (fat). <o:p></o:p></span></span></p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"> </p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"><span style="font-family: 'times new roman', times; font-size: 12pt;"><span>http://strongsnumbers.com/hebrew/1254.htm</span><span> <o:p></o:p></span></span></p>
|
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<p class="MsoNormal"> </p>
|
||||
<p class="MsoNormal"> </p>
|
||||
<p class="MsoNormal"><span style="font-family: 'times new roman', times; font-size: 12pt;"><strong><span>Heavens </span></strong><span><o:p></o:p></span></span></p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"><span><span style="font-family: 'times new roman', times; font-size: 12pt;"><span> </span>The heaven of the first verse is actually a plural – the heavens.<o:p></o:p></span></span></p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"> </p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"><span><span style="font-family: 'times new roman', times; font-size: 12pt;">cfr. verse 8: heaven is different word in Hebrew:<o:p></o:p></span></span></p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"> </p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"><span style="font-family: 'times new roman', times; font-size: 12pt;"><span>Gen 1: 8 And God called the firmament Heaven. And there was evening and there was morning, a second day.</span><span> <o:p></o:p></span></span></p>
|
||||
<p class="MsoNormal"> </p>
|
||||
<p class="MsoNormal"><span style="font-family: 'times new roman', times; font-size: 12pt;"><strong><span>Patrick 1695 Commentary </span></strong><span><o:p></o:p></span></span></p>
|
||||
<p class="MsoNormal"><span><span style="font-family: 'times new roman', times; font-size: 12pt;"><em>A commentary upon the first book of Moses, called Genesis</em> By Simon Patrick<o:p></o:p></span></span></p>
|
||||
<p class="MsoNormal"><span><span style="font-family: 'times new roman', times; font-size: 12pt;">(1695) at<a href="http://books.google.com/books?id=xwIrAAAAYAAJ&pg=PT15#v=onepage&q&f=false"> 1</a>.<o:p></o:p></span></span></p>
|
||||
<p class="MsoNormal"><span><span style="font-family: 'times new roman', times; font-size: 12pt;">http://books.google.com/books?id=xwIrAAAAYAAJ&pg=PT22&output=text#c_top<o:p></o:p></span></span></p>
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||||
<p class="MsoNormal"> </p>
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||||
<p style="padding-left: 30px;" class="MsoNormal"><span><span style="font-family: 'times new roman', times; font-size: 12pt;">Verse 1. <strong>In the beginnings</strong> The World is not eternal, but had a beginning, as all Philosophers acknowledged before Aristotle. So he himself informs us, L. 1. de Cœlo, cap. 2. ( speaking of the ancient Opinions concerning the Original of the World). They all say it had a. beginning : But some thought it might have no End others judged it to be Corruptible.<o:p></o:p></span></span></p>
|
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<p style="padding-left: 30px;" class="MsoNormal"> </p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"><span style="font-family: 'times new roman', times; font-size: 12pt;"><strong><span>God created</span></strong><span>. He who is Eternal gave a Being to this great Fabrick of Heaven and Earth, out of Nothing. It is observed by Eusebius (in the beginning of his Book De Prœpar. Evang. p. a I, & 25. Edit. </span><st1:city><st1:place><span>Paris</span></st1:place></st1:city><span>.) That neither the ancient Historians, nor the Philosophers, do so much as mention God,<span> </span>No, not so far as to name him, when they write of the beginning of the World. But this Divine Law-giver, designing to hang the whole Frame of his Polity, upon Piety towards God, and to make the Creator of all, the Founder of his Laws, begins with him. Not after the manner of the Egyptians and Phœnicians, who <strong><em>bestowed this adorable Name, upon a great Multitude</em></strong> : But puts in the Front of his Work, the Name of the <strong><em>sole Cause</em></strong> of all things the Maker of whatsoever is seen or unseen. As if he had told the Hebrew Nation, That he who gave them the Law contained in these Books, was the Ring and Law-giver of the whole World: Which was,like a great City, governed by him. Whom therefore he would have them look upon, not only as the Enacter of their Laws; but of those also which all Nature obeys. </span><span lang="NL">See L. VII. De Pr<epar. Evang. c. 9,10. L. XII. c. 16. </span><span><<o:p></o:p></span></span></p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"> </p>
|
||||
<p style="padding-left: 30px;" class="MsoNormal"><span style="font-family: 'times new roman', times; font-size: 12pt;"><strong><span>The Heaven and the Earth</span></strong><span>. The Hebrew Particle Eth, put before both Heaven and Earth , signifies as much as with, if Maimonides understood it aright; and makes the Sense to be this: He created the Heavens, with <strong><em>all things in the Heavens,</em></strong> and the Earth with <strong><em>all things in the Earth</em></strong><span> </span>as his Words are in More Nevochim , P. II. cap. 30. Certain it is these two words, Heaven and Earth, comprehend the whole visible World. Some would have the Angels comprehended in the word Heaven particularly Epiphanius, Hære£ LXV. n. 45. But others of the Fathers are or a different Opinion, as Petavius there observes. It is a pretty Conceit of Theophilus Antiochenus, L. 2. ad Autolycum, That the Heavens are mentioned before the Earths to show that God's Works are not like ours: For <strong><em>he begins at the top, we at the bottom</em></strong> : That is, he <strong><em>first made the fixed Stars and all beyond them</em></strong>, (so I take the word Heaven here to signifie) for they had a beginning, as well as this lower World , though they do not seem to be comprehended in the fix,days Work,, which relates only to this Planetary World, as I may call it, which hath the Sun for its Center. And thus Philo understood the first word Berefchith, in the beginning, to respect <strong><em>the order wherein things were created</em></strong>. God began his Creation with the Heaven, as the most noble Body, and then proceeded to the Earth $ an account of which follows.</span><span> <o:p></o:p></span></span></p>
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<h3>Recommendations</h3>
|
||||
<p><a href="/books/hownottosudythebible/download-e-book/401-music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
|
||||
<p><a href="http://astore.amazon.com/jwoogm-20?node=1&page=2">What Did Jesus Say?</a> (2012) - 7 topics </p>
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||||
<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
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<h1>Jesus Unflatteringly Prophesies Of Paul in Matthew 5:17-19</h1>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">Scholars going all the way back to Augustine say Paul was playing on the meaning of his name as "least" when he tells the Corinthians:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">For I am the <strong><em>least</em></strong> of the apostles and do not even deserve to be called an apostle, because I persecuted the church of God. (<a href="http://www.biblegateway.com/passage/?search=1%20Corinthians%2015:9&version=NIV">1 Cor. 15:9</a>)</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">However, these scholars' admissions will lead to the unraveling of Paul under a prophecy of our Lord.</span></p>
|
||||
<h3><strong><span style="color: #0000ff;">Paul's Name is Paulus</span></strong></h3>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">Luke tells us Saul was "also known as Paul." (Acts <a href="http://www.biblegateway.com/passage/?search=Acts%2013:9&version=KJV">13:9</a>.) In the Greek, "Paulos." Paulos means 'small one' in Greek.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">Whence came that name? And what does it mean?</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">First, "Paulos" (Acts 13:6) is a transliterated Greek version of the Latin name "Paulus." In other words, Paulos is the Greek form of the Latin "Paulus."</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">In Latin, "Paulus" is a shorted form of the name "Pauxillus," just like we say "Joe" for the name "Joseph."</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">Why did Paul have a Latin name? Luke tells us Saul of Tarsus was a Roman citizen by birth. Acts<a href="http://bible.cc/acts/22-28.htm"> 22:28</a>. This is verifiable because 100 years earlier, Roman politician Anthony had conferred Roman citizenship upon all the inhabitants of Tarsus, and this was later attested to by Emperor Caesar Augustus. (See<span style="text-decoration: underline;" data-mce-mark="1"> Barnes' Commentar</span>y notes at this <a href="http://bible.cc/acts/22-28.htm">link</a>.)</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">However, to receive Roman citizenship, a Jew had to give the child a second name in Latin belonging to the benefactor bestowing citizenship:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">"When a foreigner received the right of citizenship, he<em><strong> took a new name</strong></em>, which was arranged on much the same principles as have been explained in the cases of freedmen. His original name was retained as a sort of <em>cognomen</em>, and before it were written the praenomen that suited his fancy and the <em><strong>nomen of the person, always a Roman citizen, to whom he owed his citizenship</strong></em>. " Harold W. Johnston, <em>The Private Life of the Romans </em>(Revised by Mary Johnston) (Scott, Foresman and Company: 1932) ch. <a href="http://www.forumromanum.org/life/johnston_2.html">2</a>.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">So besides a Jewish name like Saul, his father had to give his son a Roman name -- this is evidently why Paul has a Latin name Paulus. He would be known as "Paulus Saul." In the Greek NT, Paulus was transliterated as "Paulos."</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">Thus, because Paulus is a shortened form of the name Pauxillus, what does it mean in Latin?</span></p>
|
||||
<h3><strong><span style="color: #0000ff;">Paulus/Pauxillus Means 'Least"</span></strong></h3>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">Paulus / Pauxillus in Latin means "<em>least</em>."</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">In the <a href="http://jfb.biblecommenter.com/1_corinthians/15.htm">Jamieson-Fausset-Brown Bible Commentary</a> to explain why Paul calls himself the "least" of the apostles in <a href="http://www.biblegateway.com/passage/?search=1%20Corinthians%2015:9&version=NIV">1 Cor. 15:9</a>, they point out the meaning of Paul's true Latin name:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">"The name, "Paulus," in Latin, means "<em><strong>least</strong></em>." (See also Biblos <a href="http://bible.cc/1_corinthians/15-9.htm">quote</a> of Jamieson).</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">Likewise, we read in Farrar, <em>The Life and Work of St. Paul </em>(E.P. Dutton, 1880) at <a href="http://books.google.com/books?id=Nx5VAAAAMAAJ&dq=paulus%20means%20least&pg=PA200#v=onepage&q=paulus%20means%20least&f=false">200</a> the meaning of Paul's name, and how Augustine ca. 390 AD explained Paul used it in <a href="http://www.biblegateway.com/passage/?search=1%20Corinthians%2015:9&version=NIV">1 Cor. 15:9</a>:</span></p>
|
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">"Paulus, a contraction of Pauxillus, means '<em><strong>least</strong></em>.'" (citing a reference in Augustine's <em>Sermons</em> clxix.)[The correct citation is to Sermon 169:5. Cf <em>Works of St. Augustine: A Translation for 21st Century</em> (1992) at <a href="http://books.google.com/books?id=jY2VQH-w1gIC&lpg=PA10&ots=HhUxH2xMIf&dq=augustine%20sermon%20169&pg=PA225#v=onepage&q=augustine%20sermon%20169&f=false">225</a>.]</span></p>
|
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<p>(Note: In Latin, "paulum" primarily means "little." See <a href="http://translate.google.com/">translate.google.com</a>. And "pauxillus" primarily means "small." <em>Id. </em><em> But the latter also meant "least," as pointed out by scholars</em><em>.</em>)</p>
|
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">Paul knew his audience understood his name meant <em>least</em>. This explains why he once did a pun on his own name:</span></p>
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">For I am the <strong><em>least</em></strong> of the apostles and do not even deserve to be called an apostle, because I persecuted the church of God. (<a href="http://www.biblegateway.com/passage/?search=1%20Corinthians%2015:9&version=NIV">1 Cor. 15:9</a>)</span></p>
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<h3><span style="color: #0000ff;"><strong>Jesus Says The Kingdom Occupants Will Call The One Teaching Against the Law 'The Least"</strong></span></h3>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">Who will the occupants of the kingdom of heaven call "least," according to our Lord Jesus? After mentioning the Law given Moses and the Prophets, Jesus says:</span></p>
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">'Whoever therefore may loose one of these commands -- the least -- and may teach men so, <strong>least</strong> he shall be <em><strong>called in the reign of the heavens</strong></em>, but whoever may do and may teach <em>them</em>, he shall be called great in the reign of the heavens. (Matt. <a href="http://www.biblegateway.com/passage/?search=Matthew%205:19&version=YLT">5:19</a>, YLT.)</span></p>
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<p><span style="font-size: 12pt; font-family: 'times new roman', times;" data-mce-mark="1">The pastor of the Bethel Church of God explains correctly, as I detail below on the Greek grammar, "<span data-mce-mark="1">This text does not infer that those who break the commandments and teach men so will be </span><em>in</em><span data-mce-mark="1"> the kingdom of heaven, but <strong><em>they will be called the least by those who are there</em></strong>." ("<a href="http://www.bethelcog.org/church/understanding-paul/understanding-paul-1">Understanding Paul</a>," Bethel Church of God, Eugene, Oregon (Nov. 17, 2012).)</span></span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">Incidentally, the Greek for "loose" is "luo" and means "relax" or "loosen."</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">This verse thus literally says "the least (<em>elichistos</em>) he shall be called [by those] in the kingdom of heaven" who looses/relaxes any of the commands in the Law given Moses.</span></p>
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<h3><strong><span style="color: #0000ff;">Scholarly Agreement 5:19 Is Anti-Paul Statement</span></strong></h3>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">Because the “least” is the one who loosens the Law in Matthew 5:19, Johannes Weiss (1863-1914), Professor of Theology at Heidelberg (see photo below), in </span><em><a href="http://ia700302.us.archive.org/10/items/dasurchristentum00weisuoft/dasurchristentum00weisuoft.pdf">Das Urchristentum</a></em><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1"> (1917) said “least” in Matt 5:19 is a prophecy about Paul. In 1951, scholar S.G.F. Brandon agreed with Weiss, “that the </span><strong><em>least in the kingdom of heaven is a reference to Paul</em></strong><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">, the least of the apostles (cf </span><a style="font-family: 'times new roman', times; font-size: 12pt;" href="http://www.biblegateway.com/passage/?search=1%20Corinthians%2015:9&version=NIV">1 Cor 15:9</a><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">).” (See D.C. Sim, “Matthew’s anti-Paulinism: A neglected feature of Matthean studies,” </span><em>HTS</em><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1"> 58(2) 2002 at 767 </span><em>et seq</em><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">. [</span><a style="font-family: 'times new roman', times; font-size: 12pt;" href="/books/hownottosudythebible/download-e-book/290-matthew-as-anti-pauline-text.html">link</a><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">], citing S.G.F. Brandon, </span><em>The Fall of Jerusalem and the Christian Church</em><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1"> (2nd edition. London: SPCK, 1957) at 232-34.)</span></p>
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<p><img src="/images/stories/JWOBook/weiss_author_of_dasurchristentum00weisuoft_0006.jpg" width="210" height="318" alt="weiss_author_of_dasurchristentum00weisuoft_0006" style="float: right;" /></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">Even the famous and highly influential pro-Paul Christian theologian Rudolf Bultmann acknowledged the plausibility of Weiss' contention, saying that Matthew 5:19 (with its reference to "least" for the Law-loosening teacher) is a reference "<strong><em>perhaps to Paul himself</em></strong>." (Rudolf Bultmann, <em>Theology of the New Testament</em> (Trans. Kendrick Grobel)(N.Y.: Charles Scribner's & Sons, 1972) at 349 / <em>Id.</em>, (1951) at <a href="http://books.google.com/books?id=Lhazug-q5YAC&printsec=frontcover&dq=Rudolf+Bultmann+Theology+of+the+New+Testament&hl=en&src=bmrr&ei=JclSTY7zK4uCsQPtpKG_Bg&sa=X&oi=book_result&ct=result&resnum=1&ved=0CD0Q6AEwAA#v=onepage&q=%22perhaps%20to%20Paul%22&f=false">54</a>.) <em>See also</em>, F.F. Powell, <em>Robbing Peter to Pay Paul</em> (2010) at <a href="http://books.google.com/books?id=UiqtUuoosL4C&lpg=PA64&ots=9r-VRkOJFg&dq=%22perhaps%20to%20paul%20himself%22%20bultmann&pg=PA64#v=onepage&q=%22perhaps%20to%20paul%20himself%22%20bultmann&f=false">64</a>, quoting Bultmann.)</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">In accord, David Hill in <em>The Gospel of Matthew</em> (Grand Rapids: Eerdmans, 1981) notes: "Many have found in this verse an attack on the work and teaching of Paul" (<em>Id.</em>, at <a href="http://books.google.com/books?ei=Fn5TTYXcFpOssAOEy8TqAw&ct=result&id=n1wpE3DnnB8C&dq=david+hill+gospel+of+matthew&q=least#search_anchor">119</a>), and "it is claimed the term 'least' is a reference to Paul." <em>See also </em>"<a href="http://en.wikipedia.org/wiki/Matthew_5:19">Matt. 5:19</a>," <em>Wikipedia. </em>Bromily in the <em>International Bible Standard Encyclopedia</em> (Eerdman's 1995) mentions some make the "argument that the warning in Mt. 5:19 about the man who 'relaxes one of these least commandments and teaches men so'<strong><em> is a covert attack</em></strong> by stricter Jewish Christians <em><strong>on Paul</strong></em>." <em>Id.</em>, at <a href="http://books.google.com/books?id=wo8csizDv0gC&lpg=PA823&ots=jqPOxQdxkp&dq=5%3A19%20attack%20on%20paul%20least&pg=PA823#v=onepage&q=5:19%20attack%20on%20paul%20least&f=false">823</a>. </span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1"><span data-mce-mark="1"> William David Davies & Dale C. Allison try to cast the issue less than certain (what in history is 100% certain?) by speculating others were equally anti-Law, and not just Paul, and perhaps Matthew did not know Paul's name meant "least." But otherwise, they admit too much. As followers of the Messiah-Yashua, we believe Jesus is speaking. The fact Matthew could not reasonably have known Paul's name meant 'least' in Latin bolsters this is a prophecy of our Lord rather than raises a question mark about whether Matthew understands what he is saying could apply to Paul. Indeed, the fact Matthew would lack the necessary knowledge of Latin to forge a prophecy like this into the text proves it is a true prophecy from our Lord Jesus about Paul. For Jesus certainly foresaw prophetically the Paul of several years in the future who would have a name meaning "least" in Latin. The fact Matthew would have no clue to a Latin meaning to "Paul" proves this is a genuine original prophecy of our Lord Jesus recorded by Apostle Matthew. Here is their nervous admissions: </span></span></p>
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">It has, from time to time, been urged that Matt 5:19 adverts to Paul, who in one place called himself the 'least' of the apostles. (1 Cor. 5:19, the <strong><em>Latin Paulus = small</em></strong>). Now there is no doubt the polemical tone of 5:19: <strong><em>the verse was obviously formulated with laxness toward the Law in view. And we cannot exclude the possibility that Paul was originally the intended target</em></strong>. But this possibility remains far outside the bounds of certainty. There were many besides Paul who, at least in the eyes of others, sat loose to the Law....And in any case one cannot be certain that Paul was known as the 'least. (</span><a style="font-family: 'times new roman', times; font-size: 12pt;" title="A critical and exegetical commentary on the Gospel according to Saint Matthew: in three volumes. Introduction and commentary on Matthew 1-VII, Volume 1" href="http://books.google.com/books?id=z79ltm3TFWwC&pg=PA497&dq=weiss+paul+least+in+kingdom&hl=en&sa=X&ei=GFhJT9qvK8rciQKcwazaDQ&ved=0CFsQ6AEwBw">A critical and exegetical commentary on the Gospel</a><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1"> </span><em>According to Matthew</em><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1"> (1988) at </span><a style="font-family: 'times new roman', times; font-size: 12pt;" href="http://books.google.com/books?id=z79ltm3TFWwC&lpg=PA497&vq=paulus&pg=PA497#v=snippet&q=paulus&f=false">497</a><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">.)</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">But the skepticism of these scholars that Matthew could not likely know Paul's name meant 'least' to discount this applies to Paul is proof itself this is a prophecy of Jesus. For only Jesus, and not the writer Matthew, would know for certain the true meaning in Latin of the name of the law-loosener to come -- Paul.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">For an elaborate scholarly demonstration of several anti-Pauline passages in Matthew (from Jesus) including 5:19, see D.C. Sim, "Matthew’s anti-Paulinism: A neglected feature of Matthean studies," <em>HTS</em> 58(2) 2002 at 767 <em>et seq., </em>which we have excerpted here at this <a href="/books/hownottosudythebible/download-e-book/290-matthew-as-anti-pauline-text.html">link.</a> See also Sim, <em>The Gospel of Matthew and Christian Judaism</em> (1998) at <a href="http://books.google.com/books?id=9QeLhZyR6EQC&lpg=PA2&dq=Sim%20The%20Gospel%20of%20Matthew%20and%20Christian%20Judaism%20The%20history%20and%20social%20setting%20of%20the%20Matthean%20community%20Edinburgh%3A%20T%26%20T%20Clark%201998&pg=PA200#v=onepage&q&f=false">200</a> <em>et seq.</em></span></p>
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<h3><strong><span style="color: #0000ff;">So Who Is Called "Least" and Taught The Relaxation Of The Law?</span></strong></h3>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">Paul taught “the Law was our custodian until Christ came” (Gal.3:24) but since then, Jesus was “<strong><em>abolishing in his flesh the Law of commandments and ordinances</em></strong>” (Ephesians 2:15).</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">And Paul's name means "least" in Latin!</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">What prescience and subtlety had our Lord.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">And thus all Paulinists who proudly proclaim Paul as their own wear the brand of our savior on their doctrine as one condemned. They are all followers of the "Least."</span></p>
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<p> </p>
|
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<h3><strong><span style="color: #0000ff;">Called By Those in the Kingdom Does Not Place The Least One In The Kingdom</span></strong></h3>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">Some try saying 5:19 is about "the least<strong><em> in</em></strong> the kingdom of heaven," and thus the least is at least saved. Implicitly, this response seeks to weaken our concern if we follow the 'least' man, as Jesus describes this law-loosening teacher.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">However, please scrupulously note it does not say in 5:19 the "least<strong><em> in</em></strong> the kingdom of heaven," but instead says "the least [he is] <strong><em>called in the kingdom of heaven</em></strong>," as the YLT correctly translated this verse. The Greek words in Matt 5:19 are "<em>elechistos kiethestai en te basileia ton ouranon</em>." Literally "<strong><em>least shall [he] be called in the kingdom of heaven</em></strong>." It NEVER SAYS the "least in the kingdom; rather "least shall [he] be called in the kingdom of heaven." The presence of the verb "<em><strong>call</strong></em>" between "<em><strong>least</strong></em>" and "<em><strong>in the kingdom</strong></em>" makes clear Jesus is not saying this "least" man is in heaven. Rather, those "in the kingdom" shall call this law-loosener "the Least."</span></p>
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||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">The YLT brings out this important grammatical difference, which I will quote again so one can see the true grammatical construct of the sentence:</span></p>
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1"><sup>19</sup>`Whoever therefore may loose one of these commands -- the least -- and may teach men so, <strong><em>least he shall be called in the reign of the heavens</em></strong>, but whoever may do and may teach [them], he shall be called great in the reign of the heavens. (Matt. <a href="http://www.biblegateway.com/passage/?search=Matthew%205:19&version=YLT">5:19</a>.)</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">It is verse 20 that proves the "least" one is lost (absent repentance) because Jesus then requires an obedience from us greater than the Pharisees. Jesus elsewhere explained why: the Pharisees had a shallow view of the Law which Jesus identified in Matt. 23:23 (regard for the lesser command of tithing but the Pharisees leave the rest undone).</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">As a result, <strong><em>every scholar</em></strong> found who addresses this issue concurs that 5:19 means the “least” one remains outside the kingdom and is lost (absent repentance). For example, Adam Clarke, the famous Methodist commentator, explained in 1825 that “least” in 5:19 is understood as excluded from heaven, proven by 5:20:</span></p>
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">“He who, by his mode of acting, speaking, or explaining the words of God, sets the holy precept aside, or explains away its force and meaning, shall be called<em><strong> least</strong></em> --<em><strong> shall have no place in the kingdom of Christ here, nor in the kingdom of glory above</strong></em>. That this is the meaning of these words is evident enough from the following verse [i.e., 5:20].” (Adam Clarke, <em>The Holy Bible</em> (1825) Vol. V at <a href="http://books.google.com/books?id=I6kGAAAAQAAJ&dq=shall%20have%20no%20place%20in%20the%20kingdom%20of%20Christ%20here%2C%20nor%20in%20the%20kingdom%20of%20glory%20above%20clarke&pg=PT35#v=onepage&q&f=false">56</a>.)</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">Likewise, Alexander B. Bruce, DD, Professor of Apologetics and New Testament Exegesis in the Free Church College in his <em>The Kingdom of God</em> (1897) at<a href="http://books.google.com/books?id=gqUMAAAAIAAJ&dq=Alexander%20Bruce%20in%20his%20The%20Kingdom%20of%20God%201897%20inauthor%3Aalexander%20inauthor%3Abruce&pg=PA66#v=onepage&q&f=false"> 66 </a>says the "least" of 5:19 means to apply to a Pharisee identified next in 5:20 who “cares more for the little than the great commandments [Matt.23:23], [which] has no moral worth and is <strong><em>not in the kingdom at all</em></strong>."</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">In accord in reading 5:19-20 i<span data-mce-mark="1">s the Protestant classic text, </span><span data-mce-mark="1"><em>Theological Dictionary of the New Testament</em> (ed.G.W. Bromiley)</span><span data-mce-mark="1"> (1985) at<a href="http://books.google.com/books?id=ltZBUW_F9ogC&lpg=PA612&ots=4zXFOVoRiz&dq=Theological%20Dictionary%20of%20the%20New%20Testament%20%201985%20no%20moral%20worth&pg=PA574#v=onepage&q&f=false"> 574</a> which says of 5:19, Jesus means “those who erode the Law while supposedly protect</span><span data-mce-mark="1"></span><span data-mce-mark="1">ing it will </span><strong><em>not even enter</em></strong><span data-mce-mark="1"><strong><em> the kingdom</em></strong> (5:20).”</span></span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">Similarly,<span data-mce-mark="1"> James Blair, a famous theologian, in 1722 gave an insightful discourse which recognized this aspect to 5:19. He said: “The expression of </span><span data-mce-mark="1">least ...</span><span data-mce-mark="1"> [must] signify to be</span><span data-mce-mark="1"><strong><em> totally excluded</em></strong> </span><span data-mce-mark="1">from [the kingdom of heaven].” (See </span><span data-mce-mark="1">James Blair,<em> </em></span><span data-mce-mark="1"><em>Our Savior’s Divine Sermon on the Mount</em></span><span data-mce-mark="1"> (5 vols.)(London: 1722) quoted in Edward L. Bond,<em> </em></span><span data-mce-mark="1"><em>Spreading the Gospel in Colonial Virginia: Sermons and Devotional Writings </em></span><span data-mce-mark="1">(Lexington: 2004) at <a href="http://books.google.com/books?id=1os91kGUjdUC&lpg=PR10&dq=Edward%20L.%20Bond%2CSpreading%20the%20Gospel%20in%20Colonial%20Virginia%3A%20Sermons%20and%20Devotional%20Writings%20lexington&pg=PA193#v=onepage&q=Edward%20L.%20Bond,Spreading%20the%20Gospel%20in%20Colonial%20Virginia:%20Sermons%20and%20Devotional%20Writings%20lexington&f=false">193</a>.)</span></span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">Matthew Henry, the famous commentator, had the same opinion:</span></p>
|
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">He that does so, shall be called <em>least in the kingdom of heaven,</em> in the kingdom of glory; he shall <em><strong>never come thither, but be eternally excluded</strong></em>; or, rather, in the kingdom of the gospel-church. He is so far from deserving the dignity of a teacher in it, that he shall not so much as be accounted a member of it. (<a href="http://www.biblestudytools.com/commentaries/matthew-henry-complete/matthew/5.html">Henry on 5:19</a>, Bible Study Tools.)</span></p>
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||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">Gill in his famous treatise suggests initially two possibilities on what "least" means, but then in light of 5:20, he ends up pointing toward exclusion from heaven as what 'least' signifies. He writes:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1"><strong><em>the least in the kingdom of heaven</em></strong>; meaning either the church of God, where he shall have neither a name, nor place; he shall not be in the least esteemed, but shall be cast out as a worthless man; or the<strong><em> ultimate state of happiness and glory, in the other world</em></strong>, where he <strong><em>shall not enter, as is said in the next verse</em></strong>; (Gill on 5:19, <a href="http://www.biblestudytools.com/commentaries/gills-exposition-of-the-bible/matthew-5-19.html">Bible Study Tools</a>.)</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1"><em>Cf</em>. Augustine <em>Sermon on the Mount</em> ch. <a href="http://www.ccel.org/ccel/schaff/npnf106.all.html">VIII</a> from Schaff, Nicene and Post-Nicene ("'the least one in the kingdom of heaven'...perhaps he will not be in the kingdom of heaven at all.")</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">This vast consensus underscores Jesus was speaking of Pharisees, which includes Paul, and Jesus identified that henceforth those who would be teachers that the Law is annulled / loosened and not to be obeyed would be called "Paul" / "Paulinists." The "Least One / Ones."</span></p>
|
||||
<h3><strong><span style="color: #0000ff;">Parallels Jesus' Fault With Pharisees On Law, And Their Consequent Damned Status At The Time</span></strong></h3>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">What confirms the lost status of the least one who loosens the law (absent repentance) is Jesus identically criticized the Pharisees as loosening the Law except tithing and then Jesus says they and their children are not entering the kingdom as a result:</span></p>
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1"><span class="woj" data-mce-mark="1"><sup>23</sup> “Woe to you, teachers of the law and Pharisees, you hypocrites! You give a<em><strong> tenth of your spices</strong></em>—mint, dill and cumin. But you have <span style="color: #ff0000;" data-mce-mark="1"><strong><em>OMITTED</em></strong> </span>(KJV)<strong><em><span data-mce-mark="1"> <span style="color: #ff0000;" data-mce-mark="1">LEFT UNDONE</span></span></em></strong> (ASV/Wycliff)<em><strong><span data-mce-mark="1"> <span style="color: #ff0000;" data-mce-mark="1">neglected</span></span> (NIV/YLT) the more important matters of the Law</strong></em>—justice, mercy and faithfulness. <em><strong>You should have practiced the latter, without neglecting the former</strong></em>.</span> <span class="woj" data-mce-mark="1"><sup>24</sup> You blind guides! You strain out a gnat but swallow a camel.****</span></span></p>
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1"><span class="woj" data-mce-mark="1"><sup>33</sup> “You snakes! You brood of vipers! How will you escape being<em><strong> condemned to hell?</strong></em></span> <span class="woj" data-mce-mark="1"><sup>34'****</sup></span></span></p>
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1"><span class="woj" data-mce-mark="1"><sup>13</sup> “Woe to you, teachers of the law and Pharisees, you hypocrites! You shut the door of the kingdom of heaven in people’s faces. You yourselves <em><strong>do not enter</strong></em>, nor will you<strong><em> let those enter who are trying to</em></strong>.</span> <span class="woj" data-mce-mark="1"><sup>[14]</sup> <sup>[<a title="See footnote b" href="http://www.biblegateway.com/passage/?search=Matthew+23&version=NIV#fen-NIV-23933b">b</a>]</sup></span></span></p>
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<p style="padding-left: 30px;"><span class="woj" data-mce-mark="1"><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1"><sup>15</sup> “Woe to you, teachers of the law and Pharisees, you hypocrites! You travel over land and sea to win a single convert, and when you have succeeded, you make them twice as much a child of hell as you are. (<a href="http://www.biblegateway.com/passage/?search=Matthew+23&version=NIV">Matt. 23</a> NIV.)</span></span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">So here we see Jesus threatens hell (if no repentance) upon the Pharisees and those following their teachings which minimize the Law to tithing, omitting, neglecting or leaving undone the weightier matters of the Law. It is the same point Jesus made in Matt. 5:19-20.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">This does not mean all who accept Paul in canon are not going to enter heaven; it means all those who disregard the Law in reliance upon the Pharisee Paul, and do not do better in relation to the Law, will not enter the kingdom of heaven. Obedience to God's Law is crucial.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">(FYI: The Law applicable to Gentiles is expressly far more narrow in the Law itself. It predominantly includes several chapters in Leviticus which largely repeat the 10 commandments apply to Gentiles. For discussion, see <a href="/JWO/law-applicable-today.html">http://www.jesuswordsonly.com/JWO/law-applicable-today.html</a>.)</span></p>
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<h3><strong><span style="color: #0000ff;">Matthew 5:19 Is Hence Another Amazing Prophecy of Jesus</span></strong></h3>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">Jesus therefore prophesied -- for those who have ears to hear -- of Paulus -- the one who would come teaching men to no longer follow the Law. It was supposedly done away with, nailed to a tree, and made "dead to us." (Romans 7:1-6.) Indeed the one so teaching has that very name -- the "Least" -- Paul -- and will forever be called by that name by those entering the kingdom of heaven!</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">What an amazing prophecy of our Lord! It ranks up there right next to His prophecy that the Temple would one day be torn down. And His prophecy of the ravening wolves.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">Unfortunately, this means that unless Paul and every Paulinist repented / repents before death of such doctrine and<em><strong> turns in obedience</strong></em>, it appears their doctrine is a damning one.</span></p>
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<h3><strong><span style="color: #0000ff;">Confirmation from Book of Revelation That Jesus Warns of Paul</span></strong></h3>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">Corroboration that Jesus intended in Matthew 5:19 to prophesy about Paul (as a test) comes from examining how SUBTLY Revelation chapter two does likewise. It is an entire chapter of our Lord’s words. This prophecy about Paul is admitted by Renan, a defender of Paul, but he claims Rev. 2:2 were words put in Jesus' mouth by the early church leaders who hated Paul.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">Renan in his famous defense of Paul in 1875 discounted Revelation chapter two as inauthentic because it was supposedly fabricated by Apostle John and the other apostles out of jeolousy against Paul. However, if we conclude Jesus really spoke it, then the same<strong> subtle message</strong> against Paul is in Revelation chapter two just as we find in Matthew 5:19.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">Renan argued:</span></p>
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">“The <strong><em>second and third chapters of the Apocalypse are a cry of hatred against Paul</em></strong> and his friends. This church of Ephesus, which owes so much to Paul, is praised for ‘not being able to bear with them which are evil; for having tried them, which say they are apostles and are not for having found them liars; for hating the deeds of the Nicolaitanes,... because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumbling-block before the children of Israel,<em><strong> to eat things sacrificed unto idols</strong></em>....” (Ernest Renan, <em>Saint Paul</em> (G.W. Carleton, 1875) at <a href="http://books.google.com/books?id=NN8TAAAAYAAJ&dq=intitle%3ASaint%20intitle%3APaul%20inauthor%3ARenan&pg=PA220#v=onepage&q&f=false">220</a>.)</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">Why is Revelation chapter two supposedly a hateful diatribe? Because Renan is aware that Paul teaches three times that there is nothing wrong in itself eating meat sacrificed to idols. (Romans 14:21;1 Cor. 8:4-13, and 1 Cor. 10:19-29.) And the words in Jesus' mouth in Revelation chapter two condemn this figure as a false prophet and apostle exposed at Ephesus.</span></p>
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<h3><strong><span style="color: #0000ff;">Paulinists Know Paul Is Targeted by Matthew 5:19 and 23:23</span></strong></h3>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">For reasons similar to Renan's argument, the NT scholar E.P. Sanders in <em>Jesus and Judaism</em> (Foretress Press: 1985) at <a href="http://books.google.com/books?id=Ng9JaKKaeCIC&lpg=PA277&dq=jesus%20obey%20the%20pharisees&pg=PA277#v=onepage&q=jesus%20obey%20the%20pharisees&f=false">277</a> defends Paul by saying Matt. 5:19 which contradicts Paul cannot thus be “an authentic saying of Jesus.” Sanders likewise says the related verse of Matt. 23:23 which portrays Jesus as believing the Pharisees are “not righteous enough” and that Jesus “favors a higher righteousness according to the law” which is at total odds with Paul proves Matt. 23:23 also does not reflect “the historical Jesus.” (As discussed above, Matt. 23:23, 31 confirms Jesus teaches the Pharisees had an anti-Torah position, except tithing, that Jesus said was damning.)</span></p>
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<h3><strong><span style="color: #0000ff;">Desperation To Destroy Three Passages From Jesus</span></strong></h3>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">So the Paulinist is forced to deflect Jesus criticizes Paul -- subtly obviously -- by insisting Matthew 5:19 and 23:23 as well as all of chapter two of Revelation were fabrications. This is what Renan and Sanders collectively say is necessary to conclude so as to prevent our recognition that Jesus condemns Paul!</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">But for the one following Jesus Christ--our one and only teacher--the solution is not to dump Jesus' words in favor of Paul's. Rather, we discard Paul's contrary teachings. We need to hold onto those of our Lord Messiah.</span></p>
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<h2><span style="font-size: large;"><strong><span style="color: #0000ff;">Conclusion</span></strong></span></h2>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">Why then did Paul end up in Scripture?</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">It is a test from God. In Deut. 13:1-5, God says He permits false prophets to come and potentially seduce us to see whether we Love the Lord our God with our whole heart, mind and soul. We have to look at fruit as well as consistency with Torah/the Law and the Messiah's Words. Paul fails in every respect.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">Have you passed the test from God on how to weigh Paul?</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">The End</span></p>
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<p> </p>
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<h3><strong><span style="color: #0000ff;">Study Notes: Dead Sea Scrolls and Josephus Say Pharisees Are Loose About The Law</span></strong></h3>
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<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">E.P. Sanders in the quote above dismisses the authenticity of Matthew 23:23 because he 'knows' the Pharisees were legalists, not anti-legalists. However, only Paul in the NT says the Pharisees were the "strictest" sect and that Paul was fully "righteous" when he complied with Pharisee training.</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">However, history has now caught up with Paul, and confirmed Jesus had the correct historical truth about the Pharisees. They were loose, not strict, about the Law. Here is the evidence:</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">The Dead Sea Scrolls (250-50 B.C.) speak comparably to what Jesus said about the flaws in the Pharisees' doctrine on the Law which meant they were heading to damnation. The DSS say the Pharisees were "<strong><em>smooth interpreters</em></strong>" of the Law. Horsley says this means the Pharisees' rulings "were <strong><em>l</em></strong><strong><em>ax and liberal</em></strong>" on how to interpret the Law. He says this is ironic, because the DSS give "quite a different picture from the <em><strong>Christian traditional stereotype</strong></em> of [the Pharisees] as <strong><em>strict legalists</em></strong>." (Richard A. Horsley,<em> Hearing the Whole Story: The Politics of Plot in Mark's Gospel</em> (Westminster John Knox Press, 2001) 153.)</span></p>
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<p class="BodyAfterHead"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Jesus's view of the Pharisees as anti-legalists is also confirmed by Josephus -- a Jewish scholar -- in his work<em> Antiquities of the Jews</em> (78 A.D.) For Josephus in 78 A.D. will explain there were two primary parties in Judaism in Jesus' day. They were the Sadducees and Pharisees. He will explain the Sadducees taught strict obedience to the Law. The Sadducees rejected the Pharisees precisely for their opposite approach on the Law of Moses. They believed the Pharisees supplanted the Law of Moses with mere traditions of the Pharisees. The Pharisees were negating the Law of Moses by their traditions.</span></p>
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<p class="BodyAfterHead"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1"><a name="pgfId=474017"></a>Here is Josephus, the First Century Jewish historian, identifying what divided these two parties:</span></p>
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<p class="Quote" style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">What I would now explain is this, that the Pharisees have delivered to the people a great many observances by succession from their fathers, which are <em><strong>not written in the Law of Moses</strong></em>; and it is for this reason that the<em><strong>Sadducees reject them</strong></em>, and say we are to esteem those <em><strong>observances that are in the written word</strong></em>, but are <strong><em>not to observe what are derived from the tradition of our forefathers</em></strong>. (Josephus Flavius, <em>Antiquities of the Jews</em> 13.10.6 (13.297)(Whiston translation (1841) at 360.)</span></p>
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<p class="Quote"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Chaplain and Bishop Jeremy Taylor (1613-1667) said this variance in doctrine between the two sects is why Jesus in Matthew 5:20 says our righteousness must exceed that of the Pharisees rather than that of the Sadducees. In this verse, "Christ does not name the Sadducees, but the Scribes and the Pharisees." Jeremy traces this back to the shallow doctrine of the Pharisees, for they (not the Sadducees) would "<em><strong>add words of their own</strong></em>" to the Law, but the Sadducees "would <strong><em>admit of no suppletory traditions</em></strong>." (Jeremy Taylor, "Sermon 1: Righteousness Evangelical," <em>Discourses on Various Subjects</em> (Boston: 1816) at III:10.)</span></p>
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<p class="Quote"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">This is why Jesus exhorted us to exceed the righteousness of the Pharisees: it was shallow. The Sadducees alone were on the right track in terms of the Law. Hence, E.P. Sanders was wrong to rely upon Paul's views of the Pharisees to reject as inauthentic Matthew 23:23. Rather, Paul turns out to have described to a crowd / Gentiles incorrectly what it meant to be a Pharisee. I don't suppose Paul was lying, but instead, he suffered from a belief that the self-righteousness of Pharisees as Jesus depicted them was indeed appropriate righteousness when the 'Law' was in effect.</span></p>
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<h2><strong><span style="color: #0000ff;">"Least in the Kingdom" Reference to John the Baptist</span></strong></h2>
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<p class="Quote"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Some argue that it is not so bad to be called "least in the kingdom of heaven" as Jesus calls the law-loosener in Matt 5:17-19. This is because in Matt 11:11 Jesus supposedly makes the same reference to John the Baptist.</span></p>
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<p class="Quote"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">However, Jesus does not do so. It is an English mistranslation. And the expression is not "least in the kingdom" in Matt 5:17-19, but rather are "called least by those in the kindgom of heaven," implying the exclusion of the "least" man in Matt 5:17-19. However, in Matthew 11:11, it is clear that the one involved is actually IN the Kingdom of Heaven.</span></p>
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<p class="Quote"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">So let's read <a href="http://bible.cc/matthew/11-11.htm">Matt 11:11</a> in the NIV form:</span></p>
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<p style="padding-left: 30px;" class="Quote"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">I tell you the truth: Among those born of women there has not risen anyone greater than John the Baptist; yet he who is least in the kingdom of heaven is greater than he.</span></p>
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<p class="Quote"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">The word rendered "least" in 11:11 does not mean that at all. It is a comparison term -- <em>mikroteros</em>, and means <em>less</em>. The word rendered "least" in Matt 5:19 is the superlative form, and is <em>elaxistos. </em>There is thus a world of difference between <em>less</em> and <em>least</em>, but in English the same word was used in both cases where only in Matt 5:19 is it appropriate. (See this<a href="http://www.torahresource.com/EnglishArticles/Matthew%205.17-20.pdf"> link</a> at 11.) So Matt 11:11 should be rendered:</span></p>
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<p style="padding-left: 30px;" class="Quote"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">I tell you the truth: Among those born of women there has not risen anyone greater than John the Baptist; yet he who is<strong><em> less</em></strong> in the kingdom of heaven is greater than he.</span></p>
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<p class="Quote"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Hence, there is no parallelism in the original Greek. It is solely born of English mistranstranslation, whether unintentional or not does not matter.</span></p>
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<h1><strong><span style="color: #0000ff;">PowerPoint Short-Presentation Available Online</span></strong></h1>
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<p class="Quote"><span data-mce-mark="1">**** </span><strong><span data-mce-mark="1">NEW</span> </strong><span data-mce-mark="1">- This is presented in a 7 1/2 minute </span><a href="http://www.youtube.com/watch?v=MpPJ5y3MZTA&feature=youtube_gdata">You Tube Video</a><span data-mce-mark="1"> narrated Power Point presentation.****</span></p>
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<h1><strong><span style="color: #0000ff;">Email Reactions to This Article</span></strong></h1>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">I am particularly amazed by the second video on Paul's name meaning 'Least." I did not notice this question of the word least and the name Paul. (Ruy,author of <em style="color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 13.63636302947998px; line-height: 20px;">Faithful to Jesus Christianity and The Truth About the Apostle Paul</em><span style="color: #494a44; line-height: 20px;" data-mce-mark="1"> (2012) -- available through his website at this </span><a href="http://www.faithfultojesus.com/index.html" style="color: #517291; text-decoration: underline; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 13.63636302947998px; line-height: 20px;">link.</a>(July 31, 2011)</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">Excellent article--very convincing. Thank you Doug! (Mike B, Esq., Jan. 19, 2011)</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">Yes, I had known for a long time that Paul's name meant the least, but never made the connection to Matthew 5:19. Thanks for this insight! Keep 'em coming! Shalom Ed. (Jan. 15, 2011.)</span></p>
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<div><strong>J. Jan. 10, 2011's Lengthy Letter</strong>:</div>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">Wow, this is impressive! I knew that “Paul” meant “small” but somehow the connection between “small” and “least” just never registered until I saw the word jump out at me in your message below. It’s like it’s one of those things that is hidden in plain view. Amazing.</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">When I consider 1 Cor. 15:9 after reading your comments, it really shows just how extremely clever and crafty he was (trying to diffuse the meaning of his name ahead of time). I also found your comments on the word itself (“least”) very interesting, because while I have considered that those who do not keep Torah are lost, the “least” statement puzzled me as to why it seemed to soften the blow. It makes perfect sense that it would be those IN the Kingdom who would be calling those lawbreakers “least.” This is another one of those things hidden in plain sight. Wow. You really nailed it.</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">You also answered my question about his name in your final paragraph (thank you!) as to whether or not the name “Paul” was really eligible to be considered as descriptive of him since we also know his name was Sha’ul. I did not know that Paul was anything more than just a nickname. That is pretty much the last nail in the coffin on this topic for me.</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">Good job, and thank you SO much for keeping me on your mailing list. I can almost see your excitement in sending this out after burning midnight oil! Shalom.</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">This is a Brilliant article that the Holy Spirit has revealed to you in these last days...Thanks for keeping an open ear and heart to the Holy Spirit for Him to speak these truths to you and then share them with the world. I pray that you will continue to receive more revelation as you Meditate on God's Word.Your work is so Good and has greatly Blessed my life...Thank you for taking the time to continue this Great work of freeing the Church from all the Lies and deceptions she has believed all these years. I am sharing everything I learn from you with others...(Gary Jan. 10, 2011.)</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">Pleasure to hear from you. This is stunning news. What have I been telling you? It's VERY serious. He's the Spouter of Lying!... You know his antinomianism. Jesus has at least FIVE references to him in the negative: "ravening wolf", "least in the kingdom", "some there [including false apostle to Ephesus] who hold the teaching of Balaam" (Rev. 2:2 and 14), etc. (Robert W. Jan. 10, 2011). </span></p>
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<div><a href="http://www.youtube.com/all_comments?v=MpPJ5y3MZTA">Comment at YouTube January 2012</a></div>
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<p class="metadata" style="margin: 0px; padding: 0px; border: 0px; font-size: 11px; color: #999999; font-family: arial, sans-serif;"><span class="author " style="margin: 0px; padding: 0px 9px 0px 0px; border: 0px; font-size: 13px; background-color: transparent; line-height: 17px; font-weight: bold; vertical-align: baseline;" data-mce-mark="1"><a href="http://www.youtube.com/user/sheepfollowingyashua" class="yt-uix-sessionlink yt-user-name " data-sessionlink="ei=zR5hUf_KF8TkyAHjsoDgCg" dir="ltr" style="margin: 0px; padding: 0px; border: 0px; background-color: transparent; cursor: pointer; color: #438bc5;">sheepfollowingyashua</a> </span><span class="time" dir="ltr" style="margin: 0px 0.5em; padding: 0px; border: 0px; background-color: transparent;" data-mce-mark="1"><a dir="ltr" href="http://www.youtube.com/comment?lc=8Po3LTQFEN04Pj2dt-cnBdInwjQQDl17_-FEkZBQOx0" style="margin: 0px; padding: 0px; border: 0px; background-color: transparent; cursor: pointer; color: #438bc5;">4 months ago</a></span></p>
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<p style="margin: 0px 0px 6px; padding: 0px; border: 0px; background-color: transparent; overflow: hidden;"><span style="font-size: medium; font-family: 'times new roman', times;">Wow!!! Thank you for the WEALTH of excellent articles on your website. You have put in so much time and effort to make these available for everyone to read. There's SO much clarification in them and it's very helpful as I'm trying to clear my thinking of all the Pauline cobwebs. And many there are.. Thank you! Thank you! Thank you! May God richly bless you for sharing all that you have learned. I too desire to be a faithful servant.</span></p>
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<div><hr /><span style="font-size: medium; font-family: 'times new roman', times;">As always, I find Doug's research and artilce thought provoking. I would like to point out too that even the name /character "Saul" is associated with "least." Check out 1 Samuel 9:21 and 1 Samuel 15:17. And interestingly enough King Saul losses his "Kingdom" because he didn't follow God's word. Perhaps another parallel? On a final note however, I can't say that I am convinced that all Paul believing/following Christians are lost. But thanks for the work Doug!!! (George Jan. 16, 2011)</span></div>
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<div><span style="font-size: medium; font-family: 'times new roman', times;"><strong>My Reply</strong>. I do not believe "all Paul believing / following Christians are lost." I went back and revised the article to make that clear. I only believe what Jesus says. That those following the Pharisees loosened-law principles will not enter the kingdom if they do not do better than those law-looseners. (Matt. 5:20.) It is very much up to whether they "do the will of God" or not. That goes for all of us, as much as them. But because of Paul as their teacher, they have little chance to do so until they overcome the obstacle Paul represents to hearing and obeying the Law. Remember as to Gentiles, the scope of the Law is limited to commands that sojourners/foreigners followed, principally the Ten Commandments and most of Leviticus 17-22. Only Israelites had to be circumcised under the Law; Gentiles were exempt unless they wish to celebrate passover or enter the Temple at Jerusalem. See my discussion at this <a href="/books/hownottosudythebible/download-e-book/98-law-applicable-today.html">link</a>. (Jan. 17, 2011.)<hr /></span></div>
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<h2><strong><span style="color: #0000ff;">Study Aids</span></strong></h2>
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<p><span style="font-size: medium; font-family: 'times new roman', times;"><a href="http://www.preceptaustin.org/matthew_519-20.htm">Precept Austin</a> - details all commentary links to 5:19-20</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;">Weiss mentions regarding Matthew 5:17-19: "the remark about him being least in the kingdom of God is explained as being<em><strong> a Jewish-Christian polemic</strong></em> against the Apostle Paul." (Bernhard Weiss, <em>The Life of Christ</em> (Edinburgh, 1888) Vol. II at<a href="http://books.google.com/books?id=pfpJAAAAMAAJ&dq=weiss%20paul%20least%20in%20kingdom&pg=PA147#v=onepage&q=least&f=false"> 147</a>.</span></p>
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<p><a href="/books/hownottosudythebible/download-e-book/401-music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
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<p><a href="http://astore.amazon.com/jwoogm-20?node=1&page=2">What Did Jesus Say?</a> (2012) - 7 topics </p>
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<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
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<h1>Bible Study on Anger: What Does The Bible Teach?</h1>
|
||||
<p>Love is the essence of God's nature:</p>
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<p style="padding-left: 30px;"><span>Dear friends, let us love one another, for love comes from God. Everyone who loves has been born of God and knows God. Whoever does not love does not know God, because <strong><em>God is love</em></strong>.</span> <em>(<a title="NIV 1John 4:7-8" class="bibleref" href="http://biblegateway.com/bible?version=31&passage=1+John+4%3A7-8">1 John 4:7-8</a>)</em></p>
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<p><span style="font-family: Verdana, Arial, Helvetica, sans-serif;">Jesus is an example to follow of what it means to love another:<br /></span><span style="font-family: Verdana, Arial, Helvetica, sans-serif;">“This is how we know what love is: Jesus Christ laid down his life for us. And we ought to lay down our lives for each other.” (<a title="NIV 1John 3:16" class="bibleref" href="http://biblegateway.com/bible?version=31&passage=1+John+3%3A16">1 John 3:16</a>)</span></p>
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<p style="padding-left: 30px;">Reckless words pierce like a sword, but the tongue of the wise brings healing. (<a title="NIV Proverbs 12:18" class="bibleref" href="http://biblegateway.com/bible?version=31&passage=Proverbs+12%3A18">Proverbs 12:18</a>)</p>
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<p style="padding-left: 30px;">A fool gives full vent to his anger, but a wise man keeps himself under control.<span class="style1"> (<a title="NIV Proverbs 29:11" class="bibleref" href="http://biblegateway.com/bible?version=31&passage=Proverbs+29%3A11">Proverbs 29:11</a>)</span></p>
|
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<h2>Series of Verses on Anger</h2>
|
||||
<p><span> </span></p>
|
||||
<p>Proverbs 12:16 - The vexation of a fool is known at once, but the prudent ignores an insult.</p>
|
||||
<p>Psalm 37:8 - Refrain from anger, and forsake wrath! Fret not yourself; it tends only to evil.</p>
|
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<p>Proverbs 15:1 - A soft answer turns away wrath, but a harsh word stirs up anger.</p>
|
||||
<p>James 1:20 - For the anger of man does not produce the righteousness of God.</p>
|
||||
<p>Proverbs 14:29 - Whoever is slow to anger has great understanding, but he who has a hasty temper exalts folly.</p>
|
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<p>Ecclesiastes 7:9 - Be not quick in your spirit to become angry, for anger lodges in the bosom of fools.</p>
|
||||
<p>Proverbs 19:11 - Good sense makes one slow to anger, and it is his glory to overlook an offense.</p>
|
||||
<p>Proverbs 16:32 - Whoever is slow to anger is better than the mighty, and he who rules his spirit than he who takes a city.</p>
|
||||
<p>Psalm 103:8 - The Lord is merciful and gracious, slow to anger and abounding in steadfast love.</p>
|
||||
<p>Proverbs 15:18 - A hot-tempered man stirs up strife, but he who is slow to anger quiets contention.</p>
|
||||
<p>Proverbs 16:29 - A man of violence entices his neighbor and leads him in a way that is not good.</p>
|
||||
<p>Proverbs 14:17 - A man of quick temper acts foolishly, and a man of evil devices is hated.</p>
|
||||
<p>Proverbs 22:24-25 - Make no friendship with a man given to anger, nor go with a wrathful man, Lest you learn his ways and entangle yourself in a snare.</p>
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<td valign="top" ><span>"The presence of anti-Pauline texts in [Matthew's] Gospel</span><span>, point</span><span> inevitably towards the conclusion that the evangelist himself [sic: really Jesus] was anti-Pauline</span><span>." D.C. Sim [2002:780]</span></td>
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||||
<p><a href="/books/hownottosudythebible/download-e-book/401-music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
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<p><a href="http://astore.amazon.com/jwoogm-20?node=1&page=2">What Did Jesus Say?</a> (2012) - 7 topics </p>
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<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
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<p>One might think doing good is optional, and the failure to do good leads to a loss of rewards. Rather the failure to do good is sin; doing wrong is sin. Hence, we need to see that doing good is also a command of God. And any sin leads to what? Death. And the loss of rewards is not the same as spiritual death. So those who say you only lose rewards for failure to obey God's command to do good miss the point that such sin does not result in mere loss of rewards, yet you go to heaven. You are being disobedient to the commands such as these:</p>
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<h3>Recommendations</h3>
|
||||
<p><a href="/books/hownottosudythebible/download-e-book/401-music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
|
||||
<p><a href="http://astore.amazon.com/jwoogm-20?node=1&page=2">What Did Jesus Say?</a> (2012) - 7 topics </p>
|
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<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
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<h1>Bible Lesson On Debt</h1>
|
||||
<h2>Introduction</h2>
|
||||
<p><strong>Deuteronomy 28:12 says Israel will not be a borrower nation:</strong></p>
|
||||
<blockquote>
|
||||
<p><strong>“</strong>The Lord will open for you His good storehouse, the heavens, to give rain to your land in its season and to bless all the work of your hand; and you shall lend to many nations, but <em><strong>you shall not borrow</strong></em>.”</p>
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|
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<p><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">Deut 15:6 likewise says: “For the LORD your God will bless you as He has promised you, and you will lend to many nations, but <strong><em>you will not borrow</em></strong>; and you will rule over many nations, but they will not rule over you." </span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: 12pt;" class="mainlevel" data-mce-mark="1">However, some Christian commentators apparently ignorant of this verse say God does not disapprove of God's people borrowing:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: 12pt;" class="mainlevel" data-mce-mark="1">The Bible neither expressly forbids nor condones the borrowing of money. ("<a href="http://www.gotquestions.org/money-debt.html">What Does The Bible Say About A Christian going into debt?</a>").</span></p>
|
||||
<p class="mainlevel"><span class="mainlevel" data-mce-mark="1"><span style="font-family: 'times new roman', times; font-size: 12pt;" data-mce-mark="1">Let's see whether the Bible gives more direction on this important topic.</span></span></p>
|
||||
<h2>Debt is Slavery</h2>
|
||||
<p>"The rich rules over the poor, And the<strong><em> borrower becomes the lender's slave</em></strong>." (Prov. 22:7.)</p>
|
||||
<p><strong>Even though God discourages borrowing, God wants us to lend to others.</strong> (Deuteronomy 15:6, 28:12, Matthew 5:42)</p>
|
||||
<p><strong>If we do borrow (when we are discouraged from doing so), we are required to pay back what we borrowed.</strong> (Psalm 37:21, Ecclesiastes 5:4).</p>
|
||||
<h2>Charging Interest</h2>
|
||||
<p>Charging any interest is prohibited in the Bible, at least among Israelites. (See next section "Debt & Interest in Judaism".)</p>
|
||||
<p>Interest could be charged non-Israelites and the purpose was to help the poor. Proverbs <a href="http://biblia.com/bible/esv/Proverbs%2028.8">28:8</a> says:</p>
|
||||
<p class="lang-en" style="padding-left: 30px;">8 Whoever multiplies his wealth by <em><strong>interest</strong></em> and profit gathers it for him who is generous to the poor</p>
|
||||
<p class="lang-en"><span class="co_VerseNum" data-mce-mark="1">In <a href="http://www.chabad.org/library/bible_cdo/aid/9987/jewish/Chapter-23.htm">Deut 23:21</a> (Tanach) says: "</span><span class="co_VerseText" data-mce-mark="1">You may [however,] give interest to a foreigner, but to your brother (Israelite)<strong><em> you shall not charge interest</em></strong>, in order that the Lord, your God, shall bless you in every one of your endeavors on the land to which you are coming to possess." (<a href="http://www.chabad.org/library/bible_cdo/aid/9987/jewish/Chapter-23.htm">Tanach by Chabad.org</a>.) See <a href="http://bible.cc/deuteronomy/23-20.htm">Deut. 23:20</a> from NIV, NLT, etc. at bible.cc.</span></p>
|
||||
<p class="lang-en">In "<a href="http://en.wikipedia.org/wiki/Loans_and_interest_in_Judaism">Loans and Interest</a>" in Wikipedia, it says this emphatically:</p>
|
||||
<p class="lang-en" style="padding-left: 30px;">Another significant loophole in the law was the biblical <strong>permission to charge interest on loans to non-Israelites</strong>.....</p>
|
||||
<p class="lang-en">Thus, Jews, in reliance on this passage in Deuteronomy, believed by Medieval times that they could loan to Christian Kings while Christians had long adopted a law that no Christian could lend another Christian money at interest; it was a very serious sin and crime. (See "<a href="http://en.wikipedia.org/wiki/Loans_and_interest_in_Judaism">Loans and Interest</a>," Wikipedia.) This allowed Jewish money-lenders a virtual monopoly on this trade in Christian lands, which over time was used to cast them in a bad cultural light among Christians. But Jewish people were following Biblical principles. It was the Christians who did not follow the Bible who borrowed at interest from them despite the Bible not condoning God's people doing so. So the Christian borrowing at interest despite God's discouraging words was wrongly cast by Christians as a problem inflicted by Jews -- Christians expressing sour graps that their financial problems were due to Jewish money lenders rather than their own sin of borrowing at interest.</p>
|
||||
<p class="lang-en">Regardless, what about Proverbs 28:8 where it says the one collecting interest does so for the poor? This may mean that God will take the interest from those who lend to others and give it to the poor. Thus, the one who multiplies his wealth by interest and profit will end up giving it to God who in turn gives it to the poor.</p>
|
||||
<p class="lang-en">The Law does clearly prohibit charging interest on one category of loans regardless of whether they were Gentile or a fellow-Israelite—those loans made to the poor (<a target="_blank" data-version="ESV" data-reference="Leviticus 25.35-38" class="lbsBibleRef" href="http://biblia.com/bible/esv/Leviticus%2025.35-38">Leviticus 25:35-38</a>)</p>
|
||||
<p>Here is a discussion of Debt at this Christian website --</p>
|
||||
<p><a href="http://www.onemoneydesign.com/bible-debt-slavery/">http://www.onemoneydesign.com/bible-debt-slavery/</a> :</p>
|
||||
<h2>Debt & Interest in Judaism</h2>
|
||||
<p>In Wikipedia in its article entitled "Loans and Interest in Judaism," we read:</p>
|
||||
<p style="padding-left: 30px;">The <a href="http://en.wikipedia.org/wiki/Torah" title="Torah">Torah</a> and <a href="http://en.wikipedia.org/wiki/Talmud" title="Talmud">Talmud</a> encourage the granting of <a href="http://en.wikipedia.org/wiki/Loan" title="Loan">loans</a>, but <strong><em>only if it doesn't involve interest</em></strong>, with certain exceptions. Charging interest is classed in the <a href="http://en.wikipedia.org/wiki/Book_of_Ezekiel" title="Book of Ezekiel">Book of Ezekiel</a> as being among the worst sins<sup><a href="http://en.wikipedia.org/wiki/Loans_and_interest_in_Judaism#cite_note-2">[3]</a></sup>, and is forbidden according to <a href="http://en.wikipedia.org/wiki/Halakha" title="Halakha">Jewish law</a>. The Talmud dwells particularly on Ezekiel's condemnation of interest<sup><a href="http://en.wikipedia.org/wiki/Loans_and_interest_in_Judaism#cite_note-3">[4]</a></sup>, where Ezekiel denounces it as an abomination, and <a href="http://en.wikipedia.org/wiki/Metaphor" title="Metaphor">metaphorically</a> portrays <a href="http://en.wikipedia.org/wiki/Usury" title="Usury">usurers</a> as people who have shed blood.</p>
|
||||
<p style="padding-left: 30px;">The <a title="Torah" href="http://en.wikipedia.org/wiki/Torah">Torah</a> expresses regulations against the charging of interest in the <a rel="nofollow" class="external text" href="http://bibref.hebtools.com/?book=%20Exodus&verse=22:25%E2%80%9327&src="/>Exodus 22:25–27</a>, <a rel="nofollow" class="external text" href="http://bibref.hebtools.com/?book=%20Leviticus&verse=25:36%E2%80%9337&src="/>Leviticus 25:36–37</a> and <a rel="nofollow" class="external text" href="http://bibref.hebtools.com/?book=%20Deuteronomy&verse=23:20%E2%80%9321&src="/>Deuteronomy 23:20–21</a>. In Leviticus loans themselves are encouraged, whether of money or food, emphasizing that they enable the poor to regain their independence, but, like the other two places in the Bible, forbids the charging of interest on the loan<sup><a href="http://en.wikipedia.org/wiki/Loans_and_interest_in_Judaism#cite_note-Peake.27s_commentary_on_the_Bible-4">[5]</a></sup>. All three places state that the charging of interest is exploitative. In Exodus and Deuteronomy it is clear that it would be acceptable to charge interest on any loan to a non-Jew<sup><a href="http://en.wikipedia.org/wiki/Loans_and_interest_in_Judaism#cite_note-Peake.27s_commentary_on_the_Bible-4">[5]</a></sup>.</p>
|
||||
<p>Loans could be secured.</p>
|
||||
<p style="padding-left: 30px;">Evidently the concept of <a href="http://en.wikipedia.org/wiki/Secured_loan" title="Secured loan">secured loans</a> existed, as Exodus expressly prohibits using a particular <em>garment</em> as the security. The garment in question was a large cloth square, which the poor used for sleeping within, and hence the garment was needed to survive the cold nights<sup><a href="http://en.wikipedia.org/wiki/Loans_and_interest_in_Judaism#cite_note-Peake.27s_commentary_on_the_Bible-4">[5]</a></sup>; had it been offered as security, then this would have put at risk the very life of the debtor. The Deuteronomic verse expresses a similar concern for the security of the debtor's life, but rather than prohibiting a particular <em>garment</em> from becoming the security for a loan, prohibits instead the use of a <a href="http://en.wikipedia.org/wiki/Millstone" title="Millstone">millstone</a>. The millstone was used to make <a href="http://en.wikipedia.org/wiki/Flour" title="Flour">flour</a>, and hence would be required for the manufacture of bread – a staple food among the poor; had the millstone been offered as security, the debtor would have been at risk of starvation.</p>
|
||||
<p>Going beyond the Bible, Rabbinical teachings made the borrrower as guilty of the wrong of the creditor charging interest:</p>
|
||||
<p style="padding-left: 30px;">According to the Talmud, the debtor would be as guilty as the lender, since it interprets one of the biblical verbs referring to <em>usury</em>, namely <em>tashshik</em><sup><a href="http://en.wikipedia.org/wiki/Loans_and_interest_in_Judaism#cite_note-8">[9]</a></sup>, to be in the <a href="http://en.wikipedia.org/wiki/Causative" title="Causative">causative voice</a><sup><a href="http://en.wikipedia.org/wiki/Loans_and_interest_in_Judaism#cite_note-Jewish_Encyclopedia-0">[1]</a></sup>; due to the Talmud's figurative interpretation of the <em><a href="http://en.wikipedia.org/wiki/Lifnei_iver" title="Lifnei iver">lifnei iver</a> </em>regulation, it even regards any witnesses to usury contracts, as well as the scribe writing the contract for the parties, to be as culpable for usury as the lender and debtor themselves<sup><a href="http://en.wikipedia.org/wiki/Loans_and_interest_in_Judaism#cite_note-Jewish_Encyclopedia-0">[1]</a></sup>.</p>
|
||||
<p>But the Rabbinical lessons were that the creditor who does not charge interest could still sue for damages due to the delay for a payment:</p>
|
||||
<p style="padding-left: 30px;">However, the Mishnah does permit the refusal to hand over something for which only partial payment has been received, if it had been sold on the terms that payment would be made by a certain date, and if that date has passed<sup><a href="http://en.wikipedia.org/wiki/Loans_and_interest_in_Judaism#cite_note-9">[10]</a></sup>; in <a class="mw-redirect" title="English Law" href="http://en.wikipedia.org/wiki/English_Law">English Law</a>, the <a title="Mortgage law" href="http://en.wikipedia.org/wiki/Mortgage_law">mortgage</a> was invented to take advantage of this exception. If witnesses support a claim that it had been agreed to repay a debt by a certain date, but they are proven to be lying and the correct repayment date to be different, then, according to the Mishnah, the false witnesses must pay the amount accrued due to the difference in value of the thing between the two dates<sup><a href="http://en.wikipedia.org/wiki/Loans_and_interest_in_Judaism#cite_note-10">[11]</a></sup>.</p>
|
||||
<h1>Debt & Slavery</h1>
|
||||
<p>First things first: when we say “slavery” and the Bible says “slavery”, we often mean very different things. Our first thought of the word brings to mind the cruelties of the African Slave Trade. The atrocities of the 1600-1800s are an unthinkable stain on world history (and sadly, the Christians that supported it). Millions were caught up in the trading of men, women, and children into a life sentence of cruelty and forced labor. The Bible does address this type of slavery: <em>“<strong>He who kidnaps a man, whether he sells him or he is found in his possession, shall surely be put to death.”</strong> (Ex. 21:16)</em> Plain and simple, anyone who stole another man/woman and sold them into slavery was to be put to death. This is the Biblical stance on <strong><em>chattel slavery.</em></strong> Regrettably, Christians in this time period of history misused and distorted scripture to justify this type of slavery. Moving forward, we must recognize that the Bible’s use of the term “slavery” is often not what we think.</p>
|
||||
<h3>What is the Bible’s usage of the term?</h3>
|
||||
<p>The best comparison in our vocabulary is the concept of <strong>indentured servitude</strong>. This is the reason more modern translations of the Bible replace the word “slave” with “servant”. Essentially, if a person was unable to pay their bills, then they must honor their debt by the sweat of their brow. This type of service had certain constraints on it in the Original Mosaic Testament Law, and—most importantly—the service was completed when the debt was repaid through labor. In light of this, we can begin to understand the famous (and sometimes infamous) proverb:<em> “The borrower becomes the lender’s slave.” (Prov 22:7, NASB).</em> This passage is literal. <em>It simply means what it says.</em> There is no metaphor hiding underneath Solomon’s words. He plainly states that the borrower will in fact become the lender’s slave in the event the debt cannot be paid off. Therefore, the Bible is describing a literal type of slavery (servant-hood, if you prefer) when debts could not be repaid.</p>
|
||||
<h3>What does this mean for me?</h3>
|
||||
<p>Aside from being a neat spiritual nugget to chirp out at our next Bible study, we must seek to apply this portion of God’s word to our life. <em>What principle, if any, is to be found in this passage for the contemporary Christian?</em> A simple answer is this: <strong>Debt will cause your productivity to belong to another.</strong> In biblical times, this was more of an all or nothing thing—slave or free. Today, however, the lines are a lot less clear. We fail to see that <em>debt places our productivity into the hands of our creditors</em>. Because this process is gradual, we lose sight of the fact that <em>as debt increases, our ownership of our own productivity decreases.</em> <strong>Our prosperity loses its potential</strong> to be invested in God’s kingdom as debt increases.</p>
|
||||
<p>The further we trudge into debt, the more our efforts, income, and assets come under the ownership of our creditors. This could be everything from money going out in interest payments to garnished wages to liens on our possessions and properties. The more we leverage the more our resources belong to someone other than us. (I know God owns everything, but follow my argument here.) Bound by integrity and biblical instruction (Ps. 37:21), we must pay back what we have borrowed and thereby have little control or say as to where our money goes.<em> Our influence over our money has disappeared.</em> On the other hand, the further we get out of debt the more our freedom increases to invest in God’s kingdom. Our choices—to avoid debt or get into it—will have a remarkable effect on our freedom financially and beyond.</p>
|
||||
<p>Finally, I want to share some wisdom from my father-in-law:</p>
|
||||
<div style="color: #000000; font-family: arial; font-size: small; line-height: normal; margin-left: 30px;">I found out that there are two ways to budget. I always thought that if I only could earn a little more and a little more, I would be able to save money. Then it finally dawned on me. What if I spend a little less. It would do the same thing. It took me a long time to learn that.</div>
|
||||
<p>END.</p>
|
||||
<h1>MISCELLANY</h1>
|
||||
<h1>Advice on Credit Cards</h1>
|
||||
<p>See this <a href="http://www.onemoneydesign.com/how-to-own-a-credit-card/">link</a>.</p>
|
||||
<h3>DID YOU KNOW THE LAW ON DEBT NEGATIVELY AFFECTED EVANGELISM TOWARD JEWS?</h3>
|
||||
<p style="padding-left: 30px;">in many <a title="Europe" href="http://en.wikipedia.org/wiki/Europe">European countries</a>, medieval <a title="Civil law (legal system)" href="http://en.wikipedia.org/wiki/Civil_law_(legal_system)">civil law</a> also allowed the monarchs to automatically inherit any remaining income and property that had been acquired by usury, upon the death of the Jewish usurer involved<sup><a href="http://en.wikipedia.org/wiki/Loans_and_interest_in_Judaism#cite_note-Jewish_Encyclopedia-0">[1]</a></sup>. Medieval European monarchs thus supported the Jews, and suppressed any attempts to convert them to Christianity, since it would deprive the monarch of potential income<sup><a href="http://en.wikipedia.org/wiki/Loans_and_interest_in_Judaism#cite_note-Jewish_Encyclopedia-0">[1]</a></sup>; in England and France, the monarchs demanded compensation from the church for every Jew that was converted, and, until 1281, the English monarch had the legal right to claim half the property of any Jew that converted to Christianity<sup><a href="http://en.wikipedia.org/wiki/Loans_and_interest_in_Judaism#cite_note-Jewish_Encyclopedia-0">[1]</a></sup>. ("<a href="http://en.wikipedia.org/wiki/Loans_and_interest_in_Judaism">Loans and Interest in Judaism</a><em>," Wikipedia</em>.)</p>
|
||||
<p> </p>
|
||||
<hr />
|
||||
<p>On National Economic Sins, including going into debt, see my<a href="/books/hownottosudythebible/download-e-book/450-duron-davis-on-national-economic-sin.html"> book review of Duron Davis' Obama's Prophet</a> -- an excellent and worthy fictional book to use with your childen or small Bible study groups.</p>
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<h3>Recommendations</h3>
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||||
<p><a href="/books/hownottosudythebible/download-e-book/401-music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
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<p><a href="http://astore.amazon.com/jwoogm-20?node=1&page=2">What Did Jesus Say?</a> (2012) - 7 topics </p>
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<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
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<h1> </h1>
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<h1>Bible Study Whether Mocking Humor / Satire Toward Friends is Truly Funny or Instead Improper</h1>
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<h3><span style="font-family: 'times new roman', times; font-size: medium;">The Bible on Mockery by Men</span></h3>
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<p><span style="font-family: 'times new roman', times; font-size: medium;">What does God think about when you mock (make another appear ridiculous)? Whether done one-on-one or in front of others, this is what God says of mocking someone else:</span></p>
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<p style="padding-left: 30px;"><span data-mce-mark="1" style="font-family: 'times new roman', times; font-size: medium;">The Lord mocks the mockers, but is gracious to the humble (Proverbs 3:34).</span></p>
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<p><span data-mce-mark="1" style="font-family: 'times new roman', times; font-size: medium;">The Bible has many examples of men wrongly using mockery. It is always criticized as wrong when any comment is made on its propriety. (Many times it is just present in the text without evaluation).</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: medium;"><span data-mce-mark="1">Thus, people of God have been mocked by onlookers. For example the disciples were mocked on the day of Pentecost. </span>"Others mocking said,'They are full of new wine'" Acts 2:13</span></p>
|
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<p><span style="font-family: 'times new roman', times; font-size: medium;">Jesus was mocked by the soldiers, Pharisees and other onlookers before He was crucified.</span></p>
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||||
<p><span data-mce-mark="1" style="font-family: 'times new roman', times; font-size: medium;">There is one incident where the punishment of mocking a man of God was immediate. This incident can be found in 2 Kings 2:23.Elisha was going to Bethel after he received the double portion of the spirit from Elijah. Youths came up to him and mocked him saying "Go up, you baldhead! Go up, you baldhead!". They heard about Elijah, the way he went up. They were very sarcastic about that incident and did not hesitate to express their sarcasm. Moments later, two bears came out of the wood and mauled them. The lesson for us is 'do not mock.'</span></p>
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<p><span data-mce-mark="1" style="font-family: 'times new roman', times; font-size: medium;">Many people use ridicule without knowing it is improper mockery. Now I am not here to rebuke your use of mockery. I am just here to make your aware what is mockery, and whether you are doing it. (Or if you suffer from it, how to cope.) For the Bible tells me not to try to rebuke a mocker. As it says in <a href="http://www.biblegateway.com/passage/?search=Proverbs+9%3A8&version=NIV">Proverbs 9:8-9</a>:</span></p>
|
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<p><span data-mce-mark="1" style="font-family: 'times new roman', times; font-size: medium;"><span id="en-NIV-16647" class="text Prov-9-8" style="position: relative; color: #000000; line-height: normal;" data-mce-mark="1">Do not rebuke mockers<sup class="crossreference" value="(<a href="#cen-NIV-16647A" title="See cross-reference A">A</a>)" style="font-size: 0.65em; font-weight: bold; vertical-align: top;"></sup> or they will hate you;</span><br style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;" /><span class="indent-1" style="color: #000000; line-height: normal;" data-mce-mark="1"><span class="indent-1-breaks" style="line-height: 0;" data-mce-mark="1"> </span><span class="text Prov-9-8" style="position: relative;" data-mce-mark="1">rebuke the wise and they will love you.</span></span></span></p>
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<h3><span style="font-family: 'times new roman', times; font-size: medium;"><strong><span style="color: #0000ff;" data-mce-mark="1">Christian Thinkers</span></strong></span></h3>
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<p><span style="font-family: 'times new roman', times; font-size: medium;">James Spiegel in an article on "<a href="http://www.christianitytoday.com/moi/2009/005/september/23.23.html">Mock Humor</a>" in <em>Christianity Today </em>gives this evaluation of mocking humor:</span></p>
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<p style="padding-left: 30px;"><span data-mce-mark="1" style="font-family: 'times new roman', times; font-size: medium;">Avoid mocking persons because to mock a fellow human being indirectly insults God, since we all bear God's image. Moreover, mockery is painful to the person mocked. It's a form of contempt and is wrong, no matter how many laughs one might elicit.</span></p>
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<p><span data-mce-mark="1" style="font-family: 'times new roman', times; font-size: medium;">A Christian website begins a topic:</span></p>
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<p style="padding-left: 30px;"><span data-mce-mark="1" style="font-family: 'times new roman', times; font-size: medium;">Dear ones, Have you too noticed how prevalent the untrue, crass, and depreciating put downs rear their ugly heads in Christian circles? Have you too noticed that these put downs are dressed up to demonically <strong><em>masquerade as “humor?”</em></strong> ("<a href="http://walkworthy.org/category/raising-children/">Raising Children</a>")</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: medium;">A Christian counseling website describes this kind of verbal abuse:</span></p>
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<p style="padding-left: 30px;"><span data-mce-mark="1" style="font-family: 'times new roman', times; font-size: medium;">Sometimes verbal abuse is <strong><em>disguised as jokes</em></strong>. Although his comments may masquerade as humor, they cut the partner to the quick. The verbal jabs may be delivered crassly or with great skill, but they all have the same effect of diminishing the partner and throwing her off balance. ("<a href="http://www.leaderu.com/orgs/probe/docs/verbalabuse.html">Verbal Abuse</a>.")</span></p>
|
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<p><span style="font-family: 'times new roman', times; font-size: medium;">The Epistle to the Hebrews says that the reason that we are to come together is not to criticize, but to “exhort” (encourage) one another (Hebrews 10:25). Paul has an <em><strong>edifying</strong></em> remark on this score:</span></p>
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: medium;"><span data-mce-mark="1"> </span><span data-mce-mark="1">“Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen” </span><em><span data-mce-mark="1">(<a href="http://biblegateway.com/bible?version=31&passage=Ephesians+4%3A29" class="bibleref" title="NIV Ephesians 4:29">Ephesians 4:29</a>)</span>.</em></span></p>
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<p><span style="font-family: 'times new roman', times; font-size: medium;">Then is ridicule, mockery or satire of others about possible faults / different viewpoints -- putdown humor - appropriate? or ungodly? The one dishing it out thinks if the recepient does not find it funny that the problem is with the recipient. And if it hurts their feelings, then the ridiculer thinks the recipient is socially maladjusted and should just accept it. The recipient is "thin skinned" (more mockery and ridicule.) The ridiculer never thinks that such behavior is juvenile, mean-spirited or improper. They believe the problem is all the recipient's perception -- not accepting it as a 'joke.'</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: medium;">Initially, aside from the question of Biblical propriety, the ridiculer should consider that others will not wish to associate or be friends with them. And if we are trying to reach non-believers and use such humor, we cannot believe this will 'gain friends and influence people' for Christ. It repels them from us. But the ridiculer knows that. So the issue here is whether the ridiculer / mocker / putdown artist should refrain from doing so for moral reasons among other Christians even when there is no concern about leading them to Christ.</span></p>
|
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<p><span style="font-family: 'times new roman', times; font-size: medium;">First, let's consider how the world looks at what we are talking about:</span></p>
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: medium;">This points to the role of ridicule in maintaining order. The sociologist Erving Goffman asked why people follow the everyday, micro-codes of behaviour. His answer was that they do so because of the fear of social embarrassment (Goffman, 1967). However, he did not then ask why embarrassment might be feared. A simple answer would be that <strong><em>embarrassment is funny to others</em></strong>. If we break social codes, then we fear that others might laugh at our infringements, mocking our inappropriate behaviour. Thus,<strong><em> fear of mockery may be the key means for maintaining social order</em></strong>. Humour, far from being principally rebellious, also fulfils a deeply conservative function (for more details of this argument, see Billig, 2001a).</span></p>
|
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<p><span style="font-family: 'times new roman', times; font-size: medium;">"<a href="http://www.thepsychologist.org.uk/archive/archive_home.cfm/volumeID_15-editionID_84-ArticleID_453-getfile_getPDF/thepsychologist%5Csep02billig.pdf">Freud & the Language of Humor</a>," <em>Pscychologist</em> 2002 at 454.</span></p>
|
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<p><span style="font-family: 'times new roman', times; font-size: medium;">One Christian counseling <a href="http://www.dovechristiancounseling.com/ToxicPeopleEvilPeople.html">website</a> calls putdown artists / ridiculers toxic people, and describes them as follows:</span></p>
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<div id="element120">
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: medium;"><span data-mce-mark="1"><em>All of us have at one time or another been involved with, worked with, or been related to toxic people. Those are the people, who when you are with them, never fail to make you feel bad about yourself, or say or do something that is critical of you. You could be in the best mood, and have the best of intentions and they will cut you down, make some sarcastic remark, give you a dirty look, or accuse you of something that you never did or said. They have a way of ruining your day, your life, and your good moods. And if you dare to challenge their perceptions of you or something that they say you did, they immediately blame you and make everything your fault. The bottom line is, after you have spent some time with them, you feel lousy. You feel emotionally drained, and you feel sick. Sometimes even physically sick.</em></span><span data-mce-mark="1"><br /></span><span data-mce-mark="1"><em>This is why we call such people </em></span><span data-mce-mark="1"><span data-mce-mark="1"><em>TOXIC:</em></span></span><span data-mce-mark="1"><em> The dictionary defines toxic as "poisonous." These people are actually POISONOUS to you. Let's take it a step further. The dictionary defines POISON as </em></span><span data-mce-mark="1"><span data-mce-mark="1"><em>"a substance that can seriously injure an organism or destroy life."</em></span></span><span data-mce-mark="1"><em> Wow! So toxic people can end your very life because they are that poisonous to you.</em><br /></span><span data-mce-mark="1"><br /></span><span data-mce-mark="1"><em>Toxic people are dangerous to you. They can be annoying, obnoxious, irritating and depressing. They can dampen your spirits. They can ruin your reputation. They can get you fired from your job. They can destroy your relationships with spouses, lovers, relatives and friends. They can erode your self esteem. They can cause you to go into deep depression. They can cause you to get sick which can take the form of anxiety, panic attacks, and make your life miserable.</em></span> </span></p>
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</div>
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<p><span style="font-family: 'times new roman', times; font-size: medium;">They divide those who use humor -- the toxic person -- into three categories:</span></p>
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: medium;"><span data-mce-mark="1"><span data-mce-mark="1"><em>The Putdown Artist: </em></span></span><span data-mce-mark="1"><em>The Putdown Artist is constantly making others the butt of jokes in an attempt to deflect attention away from their own shortcomings. These jokes are usually very cruel and abusive. They are not funny, they just are meant to inflict pain on the person being joked about. They will do this in front of others.</em></span></span></p>
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<div style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: medium;"><span data-mce-mark="1"><span data-mce-mark="1"><em>The Bully:</em></span></span><span data-mce-mark="1"><em> The Bully thrives on dominating and humiliating those they perceive as weaker than them. They can be very dangerous if their bullying involves physical attacks.</em><br /></span></span></div>
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<div style="padding-left: 30px;"><span data-mce-mark="1" style="font-family: 'times new roman', times; font-size: medium;"><span data-mce-mark="1"><em></em></span><br /></span></div>
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<div style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: medium;"><span data-mce-mark="1"><span data-mce-mark="1"><em>The Master Manipulator:</em></span></span><span data-mce-mark="1"><em> The Master Manipulator uses cunning, trickery and deception to control victims. Like the instigator they will purposely go after any weakness that you have, make fun of it, and then become super charged when you fall for their trickery. They actually will start a fight, and then make it look like you started the fight or argument and then pass that on to everyone else. You come out looking like the bad guy.</em></span></span></div>
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||||
<p><span style="font-family: 'times new roman', times; font-size: medium;">The verbal abuser tries to deflect any self-evaluation by insisting the recipient is overly sensitive which is now a direct dig at the recipient. The abuser hurls this as a follow-up to cause doubt and frustration in the recipient to make them think it is all in their head:</span></p>
|
||||
<p style="padding-left: 30px;"><span data-mce-mark="1" style="font-family: 'times new roman', times; font-size: medium;">A victim is often the target of ... sarcasm.... The abuser's reaction to these actions is frequently cloaked in a "What's wrong with you?" attitude. She is accused of "making a mountain out of a molehill." Over time [the recipient] loses her balance and equilibrium and begins to wonder if she is the one who is crazy. ("<a href="http://www.leaderu.com/orgs/probe/docs/verbalabuse.html">Verbal Abuse</a>.")</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: medium;">In fact, this discounting of the feelings of the recipient is just more verbal abuse, but this time not cloaked in humor:</span></p>
|
||||
<p style="padding-left: 30px;"><span data-mce-mark="1" style="font-family: 'times new roman', times; font-size: medium;">A third category of verbal abuse is discounting. This is like taking a one hundred-dollar item and reducing its price to one cent. Discounting denies the reality and experience of the partner and is extremely destructive. It can be a most insidious form of verbal abuse because it denies and distorts the partner's actual perception of the abuse. ("<a href="http://www.leaderu.com/orgs/probe/docs/verbalabuse.html">Verbal Abuse</a>.")</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: medium;">The issue comes up among Christians whether to use putdowns in debates -- whether with Christians or not. One author comments:</span></p>
|
||||
<p style="padding-left: 30px;"><span data-mce-mark="1" style="font-family: 'times new roman', times; font-size: medium;">When the majority criticizes us, we may find that we need to put down, even make fun of the key leaders of the majority. Can you believe how silly and foolish xxxxx person is because he believes_______. ("<a href="http://wisecounsel.wordpress.com/2007/06/07/christian-put-downs-do-they-fit-in-the-mission-of-god/">Wise Counsel.</a>")</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: medium;">There is a video about there should not be "name calling" and "putdowns" among Christians. ("<a href="http://www.higherpraisetube.com/video/God_Hates_Name-Calling_and_Put_Downs">Higher Praise Tube</a>").</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: medium;">Is the problem with the recipient's reaction instead, that is having feelings of being embarrassed or humiliated or uncomfortable and not wishing to share company with the ridiculer?</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: medium;">In some respects such verbal abuse under the guise of humor is a form of persecution. We are told to put up with it, and it may indeed toughen us for persecution that God's enemies may inflict.</span></p>
|
||||
<p style="padding-left: 30px;"><span data-mce-mark="1" style="font-family: 'times new roman', times; font-size: medium;">1 Peter 4:12 - Beloved, do not be surprised at the fiery ordeal among you, which comes upon you for your testing, as though some strange thing were happening to you.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: medium;">One Christian woman talked about a husband who constantly mocked everyone around him, including her, and she decided to patiently endure it:</span></p>
|
||||
<p style="padding-left: 30px;"><span data-mce-mark="1" style="font-family: 'times new roman', times; font-size: medium;">I have a husband like this... Every time he mocks me I just thought I will get used to it....Deep inside it hurts...but it's his nature being sarcastic with everyone around him....I sometimes regret of marrying him...and its realy hard to respect him. But it's me who is a Christian so it's right to turn my other cheek and ignore his flaws(being sarcastic)...be tolerant...and pray.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: medium;">So maybe that is the answer -- it is not the persecutor or ridiculer who must change, but the recipient should learn to grin and bear it?</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: medium;">The Christian counseling <a href="http://www.dovechristiancounseling.com/ToxicPeopleEvilPeople.html">website</a> above that defined toxic people recommends instead that Christians simply dissasociate from such people, citing Jesus' verse on 'cast the dust off your shoes':</span></p>
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<div id="element128">
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<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: medium;"><em>What did Jesus say about such people? He told the disciples to go into a town and preach the gospel and give that town their "peace." If the town accepted the disciples, then well and good, but if they did not receive what they had to say Jesus told the disciples to </em><em>"dust off your shoes and leave that town" He also said, "do not cast your pearls before swine."</em><em> </em><em>He told </em><em>t</em><em>hem to go where they would be heard, loved and accepted without having to jump through hoops to get people to listen to them.<br /></em><em>The same thing goes for the toxic people in your life. You are "you" and your real friends, do not treat you badly. You can be yourself around them, say and do the same things you want to do without being in fear of their criticism and put downs, and manipulative set ups, etc. This is because they are not TOXIC PEOPLE to you.</em><br /><em>The bottom line is this: You cannot afford to associate with people who are trying to destroy your very life. Without using a weapon, they are systematically destroying your sense of happiness and well being, and your joy and your peace.<br /></em><em>If the toxic people in your life are members of your own family then God tells you to leave that family. I am talking about the adult toxic people in your life, not toxic children who you cannot leave until they are at least 18. If your young children are toxic to you then you need to get them professional help before they turn into one of the above described toxic personalities.</em></span></p>
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</div>
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<p><span style="font-family: 'times new roman', times; font-size: medium;">How should the one who is accused of being a toxic humorist evaluate their own behavior? Whether the response is weird of the listener to dissaociate? Or should the humorist conclude their humor is inappopriate?</span></p>
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||||
<p><span style="font-family: 'times new roman', times; font-size: medium;">First, the ridiculer must realize there may be a fine line between a putdown that is intended humorously or a putdown that is subtly meant to send a message under the guise of humor. And the recipient may not be able to tell the difference. And in the end, either way, such humor is inappropriate.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: medium;">So let's start with the assumption you are making poisonous putdowns that hurt but you, the ridiculer, believe it should be understood as a jest. 'Your overweight condition makes me sick!" -- joking! "You never come into work on time" (even if the recipient works late everday) -- "joking!"</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: medium;">If you are the one accused of using such humor as a verbal abuser, how do you self-evaluate, especially if you are a follower of Christ?</span></p>
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<h1><span style="font-family: 'times new roman', times; font-size: medium;"><strong><span style="color: #0000ff;">The Bible's Instructions</span></strong></span></h1>
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<p><span style="font-family: 'times new roman', times; font-size: medium;">Verbal abuse is assault with angry words even if couched as humor. Even if you believe it is truly funny, and not mean-spirited at all. Why?</span></p>
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||||
<p><span style="font-family: 'times new roman', times; font-size: medium;">Because such jokes <strong><em>are not funny</em></strong>, and thus humor is just a pretense for an attack -- even if you really did intend it as humor. 'Your so fat I could scream' is humorously spoken, but the words are simply not funny. Any adult knows such high-school juvenile humor is a bad attempt at humor. Hence, anything that goes along with it can only be construed by a RATIONAL person as an angry mean-spirited putdown, even if the speaker truly does not intend the words to be heard that way. Thus, your belief as the ridiculer that you can answer 'I was just joking' does not justify the put-down. It is never funny to point out and exaggerate a flaw, pecadillo, viewpoint, etc. by mockery. It is properly understood and construed as maliscious statements even if they are not. That's because the speaker either is too juvenile to realize it is not funny and hence it is improper, or the speaker is an adult and should know that such humor is not funny and thus can properly be interpreted as designed to stir up anger. Either way, they are mean, evil and provacatory words.</span></p>
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||||
<p><span style="font-family: 'times new roman', times; font-size: medium;">Proverbs 29:22 says, "<span data-mce-mark="1">An angry man <em><strong>stirs up strife</strong></em>, and a hot-tempered man abounds in transgression</span>."</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: medium;">Indeed, in an adult, such humor is a guise, whether conscious or not, to voice a subtle complaint with another's behavior or appearance. In a juvenile, it may be just a poor taste in humor. But in an adult, it is a means of addressing an issue without discussing it, just putting down another to get them to change / manipulate them to a behavior you, the ridiculer, prefer. Even the ridiculer may not be conscious that this is what they are doing, thinking it is just silly humor, but everyone knows that on another level an adult is using such inappropriate humor to convey a point / message.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: medium;">Hence, even if the adult ridiculer is not aware that they have an anger issue, whether small or great, they need to see they are coping with it by inappropriate humor.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: medium;">So where there was peace, the angry word spoken in the guise of humor stirs up strife. Rather than being angry and expressing anger via humor, the ridiculer should explain in love 'I think you could lose some weight for your health. Is there anything I can do to help?' 'I think you should come in earlier to work. What are the issues keeping you from coming in earlier?'</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: medium;">But the ridiculer who is stubborn responds 'I don't really care about the weight. I just want to <strong><em>tease and have fun</em></strong>.' But dear ridiculer, that is good to hear yourself say. Because then you can realize that you alone are enjoying the joke -- it is selfish in scope. The recipient does not find it funny, as you know. Hence, you are <strong><em>making fun of people for your own sake</em></strong> -- a <strong><em>selfish humor that only is hurtful to others, and not truly funny</em></strong>.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: medium;">So either you are an angry person stirring up strife or you are a totally selfish person in your humor. Either way, it is not godly. It is verbal abuse.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: medium;">Put on the mind of Christ, which was to serve, and you can never think of using verbal abuse in the guise of humor again: for Jesus taught whoever wants to become great among you must be your servant, and whoever wants to be first must be the slave of all. (Mark 10:42-44.)</span></p>
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||||
<h2><span style="font-family: 'times new roman', times; font-size: medium;"><strong><span style="color: #0000ff;">The Problem Again With Paul In Giving A Single Unified Consistent Teaching</span></strong></span></h2>
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<p><span style="font-family: 'times new roman', times; font-size: medium;">Paul employed mockery in a very unholy way -- mocking people who wished to follow God's commands to Israel to be circumcised in Leviticus 12:1-3. As a result, <em><strong>Paulinists defend mockery as an admirable debating tactic</strong> </em>because Paul used it. However, it is sinful when done by humans. Here is how one Paulinist in <a href="http://answers.yahoo.com/question/index?qid=20080208154152AAFIQ7I">God and Humor </a>depicts Paul favorably for using mockery in this unholy example:</span></p>
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<p style="padding-left: 30px;"><span data-mce-mark="1" style="font-family: 'times new roman', times; font-size: medium;">Another example of such mockery is found in Paul's writings. Paul is known to be an excellent debater. He knew that one of the techniques employed in debating is to mock the opponent. In the fifth chapter of Galatians he employs this technique when he tries to show the mistake of some men who advocated circumcision. He first explains that circumcision avails nothing. Then he goes ahead to take a direct hit at the people who advocated that theory. A hit literally under the belt.</span><br /><br /><span data-mce-mark="1" style="font-family: 'times new roman', times; font-size: medium;">"I wish those agitators would go so far as to castrate themselves!"Gal 5:12</span><br /><br /><span data-mce-mark="1" style="font-family: 'times new roman', times; font-size: medium;">Clearly, Paul does not think much about the "Salvation by Surgery" theory.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: medium;">Otherwise, the article agrees that mockery is negatively portrayed by the Bible when men commit it. I actually borrowed the opening paragraphs from them. So even a Paulinist tells us doctrines from the Bible which they then have to twist to approve because Paul did it. Another example of the tragegy of including Paul. But I digress. The point is: learn what is mockery, and don't do it! It is not funny, and it hurts feelings. You cause anger, which leads to sin by another. So you are partly responsible for their sin and faul. Don't put a stumblingblock before another.</span></p>
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<h3>Recommendations</h3>
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<p><a href="/books/hownottosudythebible/download-e-book/401-music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
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<p><a href="http://astore.amazon.com/jwoogm-20?node=1&page=2">What Did Jesus Say?</a> (2012) - 7 topics </p>
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<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
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<p>None above affiliated with me</p> </div>
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<h1><img style="margin-left: 10px; float: right;" alt="christ-the-redeemer" src="/images/stories/christ-the-redeemer.jpg" height="190" width="250" />Sabbath Command:</h1>
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<h3>Applicable to Gentiles?</h3>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">The Sabbath is commanded to be observed by one of the Ten Commandments. (Ex 20:8.) Jesus taught the Law was still to be observed by His disciples. (Matt. 5:17-19.) The Sabbath-command applies to sojourners / foreigners (<em>i.e.</em>, Gentiles) just as much to Israel. Deut. 5:12-15; Lev. 25:6; Exo 23:12. (On what part of the Law applies to Gentiles, see our discussion at this <a href="/books/hownottosudythebible/download-e-book/98-law-applicable-today.html">link</a>.)</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">The promise in Isaiah 56 of salvation to Gentiles ("my salvation is about to come", <a href="http://bible.cc/isaiah/56-1.htm">56:1</a>) was predicated on two things: "<em><strong>keep the Sabbath</strong></em> from profaning it and <em><strong>keep his hand from doing evil.</strong></em>" (Isaiah <a href="http://bible.cc/isaiah/56-2.htm">56:2</a>) or "who <em><strong>keep My Sabbaths</strong></em>, and choose things that please Me, and<em><strong> take hold of my covenant</strong></em>." (Isaiah <a href="http://www.biblestudytools.com/kjv/isaiah/passage.aspx?q=isaiah+56:4;isaiah+56:6">56:4,6</a>). Essentially, the salvation of a Gentile -- according to God's word -- turns on obeying the Sabbath and keeping from evil as outlined in His covenant, <em>i.e.</em>, taking hold of those commands which apply expressly to sojourners / foreigners. God promises eunuchs in return for obedience that "I will give them an everlasting <sup></sup>name which <sup></sup>will not be cut off." (Isaiah <a href="http://bible.cc/isaiah/56-5.htm">56:5</a>.) God similalry then promises the Gentiles / "foreigners" who similarly obey that "I will bring to My <sup></sup>holy mountain And <sup></sup>make them joyful in My house of prayer," and "their burnt offerings and their sacrifices will be acceptable on <sup></sup>My altar...." (Isaiah <a href="http://www.biblegateway.com/passage/?search=Isaiah+56&version=NASB">56:7</a>.)</span></p>
|
||||
<h2>Early Church Was Predominantly Obedient On Sabbath</h2>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">In obvious reliance upon Jesus (and hence rejection of <a href="/books/hownottosudythebible/download-e-book/242-paul-abolished-sabbath.html">Paul's abolition of Sabbath</a>), the early church continued to obey Sabbath on Saturday for several hundred years while worshipping either on Saturday or on the Lord's Day - our present Sunday.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">The Anti-Nicene church records from 125 A.D. to 325 A.D. clearly show the church's general practice was:</span></p>
|
||||
<ul>
|
||||
<li><span style="font-size: medium; font-family: 'times new roman', times;">to keep <strong><em>the rest</em></strong> commanded for Sabbath on Saturday, but they typically<strong><em> also assembled on Sabbath for worship</em></strong>; and</span></li>
|
||||
<li><span style="font-size: medium; font-family: 'times new roman', times;">on what we today call Sunday (and they called the Lord's Day), they <strong><em>did not rest</em></strong> but typically assembled for worship.</span></li>
|
||||
</ul>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;"></span><span style="font-size: medium; font-family: 'times new roman', times;">See the Eastern canonical book (adopted 692 AD) and early canon of Syrian-Antioch church </span><em style="font-family: 'times new roman', times; font-size: medium; line-height: 1.3em;"><a href="http://en.wikipedia.org/wiki/Apostolic_Constitutions">Constitution of the Apostles</a></em><span style="font-size: medium; font-family: 'times new roman', times;"> (ca. 300 A.D.) Book 7, ch. XXIII at this books.google </span><a href="http://books.google.com/books?id=LphsM3-c8acC&dq=%22Constitution%20of%20the%20Apostles%22&pg=PA175#v=onepage&q=%22Constitution%20of%20the%20Apostles%22&f=false" style="font-family: 'times new roman', times; font-size: medium; line-height: 1.3em;">link</a><span style="font-size: medium; font-family: 'times new roman', times;"> ("but the </span><strong style="font-family: 'times new roman', times; font-size: medium; line-height: 1.3em;"><em>Sabbath</em></strong><span style="font-size: medium; font-family: 'times new roman', times;"> and the</span><strong style="font-family: 'times new roman', times; font-size: medium; line-height: 1.3em;"><em> Lord's day</em></strong><span style="font-size: medium; font-family: 'times new roman', times;"> keep as festivals, because the </span><em style="font-family: 'times new roman', times; font-size: medium; line-height: 1.3em;"><strong>former is the memorial of creation</strong></em><span style="font-size: medium; font-family: 'times new roman', times;"> and the latter of the resurrection"); ch. XXX at this </span><a href="http://books.google.com/books?id=LphsM3-c8acC&dq=%22Constitution%20of%20the%20Apostles%22&pg=PA179#v=onepage&q=%22Constitution%20of%20the%20Apostles%22&f=false" style="font-family: 'times new roman', times; font-size: medium; line-height: 1.3em;">link </a><span style="font-size: medium; font-family: 'times new roman', times;">(Lord's day is day to assemble, not rest); Book 5, ch. XX at this </span><a href="http://books.google.com/books?id=LphsM3-c8acC&dq=%22Constitution%20of%20the%20Apostles%22&pg=PA129#v=onepage&q=%22Constitution%20of%20the%20Apostles%22&f=false" style="font-family: 'times new roman', times; font-size: medium; line-height: 1.3em;">link</a><span style="font-size: medium; font-family: 'times new roman', times;">)("Every </span><em style="font-family: 'times new roman', times; font-size: medium; line-height: 1.3em;"><strong>Sabbath</strong></em><span style="font-size: medium; font-family: 'times new roman', times;"> and every </span><em style="font-family: 'times new roman', times; font-size: medium; line-height: 1.3em;"><strong>Lord's day</strong></em><span style="font-size: medium; font-family: 'times new roman', times;"> hold your religious assemblies").</span></p>
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||||
<hr />
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Bingham, a Christian scholar, summarizes numerous ancient sources besides <em>Constitutions</em> and confirms this was the overwhelming practice of the early church: "The ancient Christians were very careful in the observation of <strong><em>Saturday</em></strong>, or the seventh day... It is plain that all the Oriental [Eastern] churches, and the greatest part of the world, <strong><em>observed the Sabbath as a festival</em></strong>... Athanasius likewise tells us that they held religious assemblies on the Sabbath, not because they were infected with Judaism,<strong><em> but to worship Jesus, the Lord of the Sabbath</em></strong>, Epiphanius says the same." (Joseph Bingham,<em> Antiquities of the Christian Church </em>(1878) Vol. II, Bk. xx, Ch. 3, Sec. 1, 66. 1137,1136). See also Bingham, <em>Works of Bingham</em> at <a href="http://books.google.com/books?id=FwFKAAAAMAAJ&dq=Bingham%2C%20Antiquities%20of%20the%20Christian%20Church&pg=PA542#v=onepage&q=sabbath&f=false">542</a> ("Sabbath of every week was observed in many churches;" <em>Id</em>. at<a href="http://books.google.com/books?id=FwFKAAAAMAAJ&dq=Bingham%2C%20Antiquities%20of%20the%20Christian%20Church&pg=PA543#v=onepage&q=sabbath&f=false"> 543</a> (communion was sometimes on Sabbath but typically on Sunday.) <em>See also</em> Bingham, <em>Antiquities of the Christian Church</em> Vol. IV at <a href="http://books.google.com/books?id=opwHAAAAQAAJ&dq=Bingham%2C%20Antiquities%20of%20the%20Christian%20Church&pg=RA1-PA233#v=onepage&q=sabbath&f=false">233</a> (quotes Athanasius again).</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">This means the Sabbath persisted for these several hundred years despite Paul's pronouncement in 50 AD that the Sabbath was abolished. (See <a href="/books/hownottosudythebible/download-e-book/242-paul-abolished-sabbath.html">our</a> link on Paul's words doing so.)</span></p>
|
||||
<h2>Etymological Practices That Speak Volumes of Persistent Early Observance</h2>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">This explains why if you spoke a European language today, you would be saying "Sabbath" for day seven of each week instead of "Saturn's-Day" -- Saturday in English. In Spanish, day seven is "Sabado" -- Sabbath, not "Saturno." In Italy, day seven is "Sabato" -- not "Saturno." In Russian -- Subbota; in Portguese --- <em style="font-weight: bold; font-style: normal; color: #444444; font-family: arial, sans-serif; font-size: small; line-height: 16px;">Sábado. </em> In Romanian --- Sâmbat. In Greek -- Savato. In Armenian - Shabat. In Georgian - Sabati, etc. ("<a href="http://en.wikipedia.org/wiki/Week-day_names">Weekday Names</a>," <em>Wikipedia</em>.) In fact, even outside Europe we find Sabbath continues as the name used in many nations simply modified to their language: Somalia -Sabti; Arabic - as-Sabt; Malta - Is-Sibt; Malaysia - Sabtu; Indonesia - Sabtu; and Sudan - Sabtu. </span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Further, the Didache from 100-200 AD is confirmed as correct that "Sunday" was at the same time kept weekly as the "Lord's Day." The European tongues likewise all call our English "Sun-Day" the "Lord's Day," <em>i.e.</em>, "Domingo" (Spanish) and "Domenica" (Italian), etc. As <em>Answers.com</em> explains, English is anomolous in erasing the faith-aspect of what originally was present - "Sabbath" and the "Lord's Day" for days seven and one:</span></p>
|
||||
<p style="margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;"><span style="line-height: 18px;" data-mce-mark="1">In Spanish, that leaves the words for Saturday and Sunday that weren't adopted using the Roman naming pattern. </span><i style="font-family: Verdana; line-height: 18px;">Domingo</i><span style="line-height: 18px;" data-mce-mark="1">, the word for Sunday, comes from a Latin word meaning "Lord's day." And </span><i style="font-family: Verdana; line-height: 18px;">sábado</i><span style="line-height: 18px;" data-mce-mark="1">, the word for Saturday, <em><strong>comes from the Hebrew word Sabbath, meaning a day of rest</strong> </em>(in Jewish and Christian tradition, God rested on the seventh day of creation). ("<a href="http://spanish.about.com/od/historyofspanish/a/names_of_days.htm">Names of Days</a>").</span></span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">This is an etymological proof that there was such a long standing original Sabbath-observance practice that Spaniards, Italians, Portuguese, Romanians, Greeks, Russians, etc., refused to buckle in the 300s when the name change was being enforced. These Europeans to this day call day seven "Sabbath."</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">The British Christians were more pagan and amenable to change. When in the 300s AD Rome insisted they adopt a celestial god's name to be associated with each day (see next section), they had no problem using "Saturn" for Saturday and the "Sun-god" for Sunday. As <a href="http://webclipart.about.com/od/Calendar_Clip_Art/ss/Origins-Of-The-English-Names-For-The-Days-Of-The-Week.htm"><em>Origins of the English Names for the Days of the Week Explains</em></a>: "English, like most of the Germanic languages, preserves the <em><strong>original pagan/sun associations of the day</strong></em>."</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">(This is similar to the English calling Jesus' Passion week "Easter" after the goddes "Eostre" (Celtic for Osiris), but in Spain and Italy it is still called "Passover" -- Pascua and Pasqua respectively -- the Spaniards and Italians </span><span style="font-size: medium; font-family: 'times new roman', times;"><span style="font-size: medium; font-family: 'times new roman', times;"><em>et al.</em></span><span style="font-size: medium; font-family: 'times new roman', times;"><span style="font-size: medium; font-family: 'times new roman', times;"> </span></span></span><span style="font-size: medium; font-family: 'times new roman', times;">retaining the passion's original spiritual connection to the Hebrew feast).</span></p>
|
||||
<h2>When Did The Rules Change?</h2>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Then in 321 A.D., Rome at Constantine's urging instituted the observance of a day of rest to their Sun-God, <em>i.e.</em>, Sun-Day. (See <a href="/books/hownottosudythebible/download-e-book/239-council-of-nicea-of-325-ad.html">our </a>link.)</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">The Roman Catholic Church gradually adopted thereafter Sun-day as a day of rest in place of the traditional Sabbath. As Eusebius explains in his commentary on Psalms, a Sabbath rest should now be on Sunday and "we" (the Roman Church to which he belonged) "<strong><em>transferred</em></strong>" the Sabbath to Sun-day, the Lord's Day:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">And all things that were duty to do on the Sabbath, these <strong><em>we have transferred to the Lord's day</em></strong>, as more appropriately belong to it, because it has precedence and is first in rank, and more honorable than the Jewish sabbath." (Robert Cox, <em>Sabbath Literature</em> (1865) Vol. I at <a href="http://books.google.com/books?id=DJIIAAAAQAAJ&dq=cox%2C%20sabbath%20literature%20we%20have%20transferred%20to%20the%20lord's%20day&pg=PA361#v=onepage&q&f=false">361</a>.) See also, Robert Cox, <em>Literature of the Sabbath Question</em> (1865) at<a href="http://books.google.com/books?id=DJIIAAAAQAAJ&dq=cox%2C%20sabbath%20literature&pg=PA363#v=onepage&q=jewish%20sabbath&f=false"> 363</a>.)</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">It was only in 363 A.D. that the Roman Catholic Church went so far as to make it a heresy and anathema to rest on the Saturday-Sabbath. At the Council of Laodicea of 363 A.D.—one of the first church councils controlled primarily by the Roman Bishop—it was decided to deem heretical and anathema (cursed) the practice of keeping Sabbath. (Canon 29.) (<em>Nicene and PostNicene Fathers </em>(1990), supra, XIV at <a href="http://books.google.com/books?id=5oEXAAAAYAAJ&dq=if%20any%20shall%20be%20found%20to%20be%20judaizers%2C%20let%20them%20be%20anathema%20from%20Christ&pg=PA148#v=onepage&q=if%20any%20shall%20be%20found%20to%20be%20judaizers,%20let%20them%20be%20anathema%20from%20Christ&f=false">148</a>.)</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">The Council claimed Sabbath-keeping was “judaizing.” (See next quote below.) Even though the term "judaizing" is not found in the NT, this was how by 363 AD Roman Catholicism came to describe the enemies of Paul's doctrine in Galatians even as the Catholics now embraced Paul's anti-law positions. The Catholic Church now claimed any effort to follow the Law given Moses (besides faith) severs one from Christ. Hence, Roman Catholicism now wielded as a pejorative term "judaizer" against those who resisted the Roman rulers' decrees that Sabbath as Saturday was abolished in favor of Sun-Day (<em>Nicene and PostNicene Fathers </em>(1990), supra, XIV at <a href="http://books.google.com/books?id=5oEXAAAAYAAJ&dq=if%20any%20shall%20be%20found%20to%20be%20judaizers%2C%20let%20them%20be%20anathema%20from%20Christ&pg=PA148#v=onepage&q=if%20any%20shall%20be%20found%20to%20be%20judaizers,%20let%20them%20be%20anathema%20from%20Christ&f=false">148</a>.) The decree reads in part:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">Christians must not judaize by resting on the <strong><em>Sabbath, but must work on that day</em></strong>, rather, honoring the Lord’s day [<em>i.e.</em>, Sunday]; and, if they can, resting then as Christians. But if any shall be found to be judaizers, let them be anathema from Christ. <em>Id., </em>at <a href="http://books.google.com/books?id=5oEXAAAAYAAJ&dq=if%20any%20shall%20be%20found%20to%20be%20judaizers%2C%20let%20them%20be%20anathema%20from%20Christ&pg=PA148#v=onepage&q=if%20any%20shall%20be%20found%20to%20be%20judaizers,%20let%20them%20be%20anathema%20from%20Christ&f=false">148</a>.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">See also Bingham, <em>Antiquities of the Christian Church</em> at <a href="http://books.google.com/books?id=opwHAAAAQAAJ&dq=Bingham%2C%20Antiquities%20of%20the%20Christian%20Church&pg=RA1-PA235#v=onepage&q=sabbath&f=false">235</a>.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">The same history is recounted by the Jewish scholar, Abraham Millgram in <em>Sabbath: Day of Delight</em> (1965). We have typed up his four page discussion of such history at this<a href="/books/hownottosudythebible/download-e-book/287-millgram-on-paul-a-sabbath.html"> link</a>.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Heroically but without effect, a Roman Catholic Archbishop of Baltimore, Cardinal <a href="http://en.wikipedia.org/wiki/James_Gibbons">James Gibbons</a>, tried to confess this error. Perhaps he hoped Catholicism would reverse this error. Gibbons wrote in </span><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1"><em>The Faith of Our Fathers</em> (1917) that “you will not find a single line authorizing the sanctification of Sunday. The Scriptures <em><strong>enforce the religious observance of Saturday</strong></em>, a day which we [Catholics] never sanctify.” (<em>Id.</em>, at 89.) He similarly wrote elsewhere: </span></p>
|
||||
<p style="margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">"For example, <em><strong>nowhere</strong></em> in the Bible do we find that Christ or the Apostles ordered that the <strong><em>Sabbath be changed from Saturday to Sunday</em></strong>. We have the commandment of God given to Moses to keep holy the Sabbath day, that is the 7th day of the week, Saturday. Today most Christians keep Sunday because it has been revealed to us by the Church outside the Bible." ("To Tell You The Truth," <em>Catholic Virginian</em> (Oct. 3, 1947) page 9, quoted in "<a href="http://en.wikipedia.org/wiki/James_Gibbons#cite_note-3">Gibbons</a>," Wikipedia.)</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Hence, Gibbons implied the church could with equal authority change it back to what the Bible dictated. Gibbons' subtelty apparently was too subtle, and no one listened.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Despite heavy pressure from Catholicism beginning in the 300s to end Sabbath observance, many Christians resisted. Good Christians tried to continue resting on Sabbath as had been the tradition from Christ to the late 300s. In the 500s, Pope <a href="http://en.wikipedia.org/wiki/Pope_Gregory_I">Gregory the Great</a> (540-604 AD) actually claimed that anyone who wished to still keep the Sabbath by resting from work besides worshipping on the Lord's Day [<em>i.e.</em>, on Sunday] had <strong><em>the spirit of the Anti-Christ</em></strong>. Not only that, the pope, relying upon Paul's words in Galatians 5:2, clearly implied that those observing Sabbath were now cut off from Christ. The pope equated them to persons who must endorse circumcision too for Gentiles -- a red-herring:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">"What else can I call these but preachers of the <strong><em>Anti-Christ</em></strong>...he must say too that the commandment of circumcision of the body is to be retained. But let him hear the apostle Paul saying in opposition 'If you be circumcised, Christ profits you nothing.' Gal. 5:2.</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">Philip Schaff, <em>Nicene and Post-Nicene Fathers: Second Series</em> (2007) Volume XIII <em>Gregory the Great</em> at <a href="http://books.google.com/books?id=lE_TafAcVkUC&lpg=PA92&dq=intitle%3ANicene%20intitle%3Aand%20intitle%3APost-nicene%20intitle%3Afathers%20judaizing%20sabbath&pg=PA92#v=onepage&q&f=false">92</a>.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">As one can see, the Roman Catholic church knew Paul was its ally to abolish Sabbath to conform to the desires of the Roman state. And this was the period where Rome (the state) wished to do away with Sabbath -- a costly second day of rest during a 7 day week. (Rome could not afford our current 2 days of rest of both Saturday and Sunday.) Rome the state instead required all citizens to worship and rest on Sun-Day (<em>i.e.</em>, the day of Sol Invictus, the God-of-the-Sun).</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Thus, it was precisely in this period when <strong><em>Paul's writings for the first time were taken very seriously</em></strong>, and were now officially promoted. As Thomas F. Martin in "<a href="http://muse.jhu.edu/login?uri=/journals/journal_of_early_christian_studies/v008/8.2martin.html">Vox Pauli</a>," in the <em>Journal of Early Christian Studies</em> says:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">"From the mid-300s <small class="caps" xmlns:m="http://www.w3.org/1998/Math/MathML" xmlns:mml="http://www.w3.org/1998/Math/MathML" xmlns:xlink="http://www.w3.org/1999/xlink">C.E.</small> to the mid-400s, there was a<strong><em> marked turn towards the figure and theology of Paul</em></strong>, indicated by the flurry of commentaries on Pauline letters written during that period." (<em>Journal of Early Christian Studies</em> - Volume 8, Number 2, Summer 2000, pp. 237-272)</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Despite the Western church's late turn towards Paul, the Catholic rulings abolishing Sabbath on Saturday in 363 AD at Rome were never accepted outside of Roman territories. The Eastern Orthodox have always maintained Christians must keep the Sabbath on Saturday while worshipping on Sunday. "Orthodox Christians continue to celebrate Saturday as Sabbath." ("<a href="http://en.wikipedia.org/wiki/Sabbath_in_Christianity#Eastern_Christianity">Sabbath in Christianity</a>," <em>Wikipedia</em>.) </span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">In time, Roman Catholicism even hardened its position further in favor of Paulinism's anti-Law position. Thomas Aquinas in the 1200s went so far as to say practicing ritual elements of the Mosaic law (such as the Sabbath rest) was a mortal sin, as it was tantamount to denying that the Messiah had come. (Aquinas, St Thomas (1981) <em>Summa Theologiae</em> (Christian Classics) at 3020, referenced in "<a href="http://en.wikipedia.org/wiki/James_Gibbons#cite_note-3">Gibbons</a>," <em>Wikipedia</em>.) Doesn't the Bible speak of this -- about the one's calling darkness light, and light darkness? (See <a href="http://biblehub.com/isaiah/5-20.htm">Isaiah 5:20</a>.)</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">For a somewhat shorter PDF version of our article here, <a target="_blank" href="/images/stories/Lessons/sabbath rules changed in 364.pdf" title="Sabbath Command - When the Rules Changed">click here</a>.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">What is the consequence of abandoning Sabbath even though God said it applies to foreigners in community with Israel?</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;"><strong>God will only remember His children</strong> by those who <strong>keep His Sabbaths</strong>. (Leviticus 23, Exodus 31:13, Isaiah 56:3-6 and Isaiah 66:22-23)</span></p>
|
||||
<h2>Daniel 7:25: Prophecy of Changing The Law and Times and Seasons</h2>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Some say the Roman Catholic Church is the beast of Daniel because in 363 AD it changed the times and the seasons by moving Sabbath on Saturday to Sunday. See Dan. 7:25. Thus, these same voices --- apparently the Adventist church --- claim anyone resting on Sunday has the mark of the beast. I take no position on those claims. But I do want to address an historically inaccurate rebuttal to such claims.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">At a popular website, Sabbath Keepers Refuted, it claims the church never kept Sabbath on Saturday, and if any one set Sunday as Sabbath, it was the Roman government, not the Roman church. Hence, they contend those who obey Sabbath on Sunday do not have the mark of the beast - alleged to be Sunday Sabbatarianism. It claims:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">"the universal record of history and the New Testament proves that<strong><em> Christians never kept the Sabbath after the resurrection of Christ</em></strong>." (Sabbath Keepers Refuted, <a href="http://www.bible.ca/7-change-times-seasons-daniel-7-25.htm">Sabbitarians and Mark of the Beast</a>.)</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">To repeat, I take no position on whether Sunday-Sabbath is the mark of the beast. Frankly, I highly doubt it. What is clear is the early church often worshipped on Sunday, but<strong><em> it did not rest on Sunday</em></strong>. It rested on Saturday (as well as often worshipped). It was the Roman government that first imposed Sunday as a day of rest. The Roman Catholic Church later joined in urging Christians to CHANGE from resting on Saturday to Sunday. Later the RCC made this a threatening command.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">As one can see from the above impeccable scholarly sources and early church historians, the statement Christians "never kept the Sabbath" after the resurrection of Christ is untrue. The opposite is the case. Even as of today, the Eastern Orthodox have two milennia of an unbroken history of keeping the Sabbath on Saturday. The Adventists or whoever make these 'mark-of-the-beast' claims are at least historically accurate.</span></p>
|
||||
<h2>Sabbath: Is It The 12 Hours From Sunrise Saturday to Sunset?</h2>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">By the way, it was apparently a late oral tradition in Judaism as a hedge around the Law to start Sabbath rest on the prior evening of Friday. However, the meaning of "Day" in Gen. 1:5 was the <strong><em>daylight portion</em></strong> from sunrise to sunset, and "night" was from sunset to sunrise. Hence, true Sabbath Day rest <strong><em>begins Saturday morning, and ends Saturday at dusk</em></strong>. For an excellent article on this at a website dedicated to this issue, see <a href="http://www.12hoursabbath.com/">http://www.12hoursabbath.com</a> Importantly, the author explains that Lev. 23:32 is not support for including the prior evening in the weekly Sabbath rest. That verse instead addresses the Day of Atonement, and how it is measured. <em>Id. </em>The 12 hour sabbath is at 23:3 but the annual 24 hour sabbath is in 23:32 which takes in parts of 2 days, and all of one night.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">In agreement, please note that Bingham (quoted above) mentioned that the early Christians rested on "Saturday." There is nothing about adding Friday night to the Sabbath rest. Hence, history confirms Sabbath is Saturday only. And Gen. 1:5 proves this means the daylight period.</span></p>
|
||||
<h2>A Holy Convocation</h2>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">The Sabbath Command in Leviticus (unlike in Exodus 20:8) refers to a holy convocation:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;"><sup>3</sup>six days is work done, and in the seventh day [is] a sabbath of rest, a <strong><em>holy convocation</em></strong>; ye do no work; it [is] a sabbath to Jehovah [sic: Yahweh] in all your dwellings. (Lev. <a href="http://www.biblegateway.com/passage/?search=leviticus%2023:3&version=YLT">23:3</a>.)</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">"The original Hebrew word that is translated as "convocation" is (pronounced) <em>mik-raw</em> means <em>a <strong>called assembly</strong></em>." (Wayne Blank, "<a href="http://www.keyway.ca/htm2004/20040219.htm">Convocation</a>.")</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Hebrews 10:25 may speak to this: "Not forsaking the assembling of ourselves together..."</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">What is required to assemble in compliance with Leviticus 23:3? One commentator says it is simple:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">"We should meet and worship with others." ("<a href="http://www.godssabbathtruth.com/sabbath-keeping.html">How do we keep the Sabbath</a>.")</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">I would say it is more. Jesus says "where <strong><em>two or tree</em></strong> are gathered in my name, there I am in the midst of them." (Matt. 18:20.)</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Where would this be? Jesus said the Temple would soon be no more, and "God is a spirit" (who can be anywhere in Spirit), and God then wants a particular kind of worshipper rather than a place of worship:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;"><sup>21</sup>Jesus saith to her, `Woman, believe me, that there doth come an hour, when neither in this mountain, nor in Jerusalem, shall ye worship the Father;</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;"><sup>22</sup>ye worship what ye have not known; we worship what we have known, because the salvation is of the Jews;</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;"><sup>23</sup>but, there cometh an hour, and it now is, when the true worshippers will worship the Father in spirit and truth, for the Father also doth seek such to worship him;</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;"><sup>24</sup><strong><em>God [is] a Spirit</em></strong>, and those worshipping Him,<em><strong> in spirit and truth</strong></em> it doth behove to worship.' (John <a href="http://www.biblegateway.com/passage/?search=john%204:21-24&version=YLT">4:21-24</a>.)</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Thus, once the Temple would be gone, a convocation would be at least 2 persons meeting in God's name to pray and worship. Anywhere. God is a Spirit, and can be with us even in a small assembly anywhere. After the Temple would be gone, there is no applicable regulation as to place or duration or even an order of worship. The early church predominantly met in open <strong><em>fields or in homes</em></strong>. See our page "<a href="/books/hownottosudythebible/download-e-book/101-jesus-on-church-structure.html">Church Structure</a>." Furthermore, there is no command to meet with as many people as possible. A meeting in your home with your spouse / children / a friend complies with the Sabbath command now that the Temple is gone. As long as you are truly worshipping God.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">What if you live where you can find no other believers? How do you comply? I believe that Jesus taught even when you are one by yourself and pray in secret, that the Father still hears and still answers. (Matt 6:6, pray in secret, and father who sees in secret will reward you openly.) Also, in the Original Gospel of Matthew reconstructed by Rives, we read: "<span class="Agrapha">Wherever there are two, they are not without God. And wherever there is one alone, I say I am with him." (Matt 18:20, <a href="/images/stories/JWOBook/ogm2012.htm">OGM</a>.)</span></span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Hence, if you alone are worshipping, is that a holy convocation? I don't see why not. Of course, I would recommend a convocation of at least one other as your aim. This can be with your spouse or child, as long as you pray in spirit and truth, and worship God with praise.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Incidentally, there is no barrier to also worshipping on Sunday. You can do that too. God never says no to more time with us. We can celebrate this as the day of Jesus / Yashua's resurrection.</span></p>
|
||||
<h2>What is Worship?</h2>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Jesus with His disciples went away to quiet outdoor places to pray and sing psalms. Jesus in praying fell on His face -- meaning prostrating himself on the ground. He prayed to the Father in the hearing of His disciples, but apparently it was a private personal prayer.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">What should we do? Should we follow Jesus' example?</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Ron Owens in an article "<a href="http://www.graceonlinelibrary.org/articles/full.asp?id=25|58|343">Worship Service: A Hindrance or a Highway for Revival</a>" explains what is Biblical worship and that we are not practicing it by-and-large:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">The primary word used in the Old Testament for worship is the Hebrew word <em>shachah</em>. In each of its 170 uses, it has the same meaning: to <em><strong>prostrate oneself, to bow down or stoop</strong></em>. In the New Testament, the Greek word for worship, proskuneo, has virtually the same meaning: <em><strong>to crouch, prostrate oneself, to kiss the hand, do reverence, to adore</strong></em>.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Examples from Scripture reveal:</span></p>
|
||||
<p style="margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">And Abram <em><strong>fell on his face</strong></em>: and God talked with him, saying, (Genesis 17:3)</span></p>
|
||||
<p style="margin-left: 30px;"><br /><span style="font-size: medium; font-family: 'times new roman', times;">And <em><strong>I bowed down my head</strong></em>, and worshipped the LORD, and blessed the LORD God of my master Abraham, which had led me in the right way to take my master's brother's daughter unto his son. (Genesis 24:48)</span></p>
|
||||
<p style="margin-left: 30px;"><br /><span style="font-size: medium; font-family: 'times new roman', times;">And he said, Nay; but [as] captain of the host of the LORD am I now come. And Joshua<em><strong> fell on his face to the earth, and did worship</strong></em>, and said unto him, What saith my lord unto his servant? (Joshua 5:14)</span></p>
|
||||
<p style="margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">And Moses and Aaron went from the presence of the assembly unto the door of the tabernacle of the congregation, and<em><strong> they fell upon their faces</strong></em>: and the glory of the Lord appeared unto them. (Numbers 20:6)</span></p>
|
||||
<p style="margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">Come, let us <em><strong>bow down in worship, let us kneel</strong></em> before the LORD our Maker; (Psalms 95:6)</span></p>
|
||||
<p style="margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">And all the angels stood round about the throne, and about the elders and the four beasts, and <em><strong>fell before the throne on their faces</strong></em>, and worshipped God, Saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever. Amen. (Revelations 7:11-12)</span></p>
|
||||
<p style="margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">And he went a little further, and <em><strong>fell on his face</strong></em>, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou [wilt]. (Matthew 26:39)</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Ironically, worship is never done that way in any modern church or assembly:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">Today, we see very little of this attitude of stooping, of humbling oneself in worship. Instead, it seems the church is spending an inordinate amount of time <strong><em>standing and celebrating</em></strong>.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">In private worship, I suggest you kneel and even bow forward during prayer. If the church you attend does not actually worship God except by the gesture of words, God already said 'they worship me with their lips, but their hearts are far from me.' So perhaps you should find a church that does worship God in a truer sense -- by prostrating yourself while praying. So perhaps start worshipping in your own home where you have no one restricting your worship. There is no rule it must take place in a hall called 'church.' See our article on "<a href="/books/hownottosudythebible/download-e-book/101-jesus-on-church-structure.html">Jesus' Words on Church Structure</a>."</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">And if you wish some psalms (songs) to sing, there are some contemporary songs that are great. I collect my recommendations at this<a href="/books/hownottosudythebible/download-e-book/401-music-store-manager.html"> list-link</a>.</span></p>
|
||||
<h2>A Meditation</h2>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">For those Christians who obey God's command to rest on Sabbath, here is a Sabbath meditation where God attaches a promise to a Sabbath rest focused upon Him:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">"If thou turn away thy foot [on] the sabbath, from doing thy pleasure...not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: [that]<strong><em> thou shalt delight in Yahweh</em></strong>...I will make thee to ride upon the high places of the earth; and I will feed thee with the heritage of Jacob thy father: for the mouth of Yahweh hath spoken it." (Isaiah 58:13-14.)</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Also, remember this verse:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">Thou wilt keep him in perfect peace,<strong><em> whose mind is stayed on thee</em></strong>; because he trusteth in thee. (Isaiah <a href="http://www.biblegateway.com/passage/?search=isaiah%2026:3&version=ASV">26:3</a>.)</span></p>
|
||||
<h2>Do Good On The Sabbath!</h2>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Follow Jesus' example and do good on the sabbath. Perhaps do a mitzvot -- a good deed.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Justin Martyr in 165 AD wrote in <em>First Apology</em> that after the communion service, "we remind each other of his duty, and <strong><em>the rich relieve the poor, and upon such charitable accounts we visit some or other every day</em></strong>." (<em>First Apology</em> LXXXVI at page <a href="http://www.archive.org/stream/firstapologyofju00just">91</a>.) "But the wealthy and the willing, for everyone is at liberty to contribute as they think fitting, [make a collection], and this collection is deposited with the bishop, and out of this<em><strong> he relieves the widow and the orphan</strong></em>, and such as are reduced to want, by sickness or any other cause, and such as are in bonds, and strangers that come from afar...." <em>Id.</em>, at 94.)</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">In conformance with Jesus's commands and the example of the early church, on each sabbath perhaps send a donation to orphans if not visit and care for them in your personal ministry. (I have no affiliation with any of the organizations I recommend below.)</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">A most deserving ministry is <a href="http://www.newlifenicaragua.org/">New Life Nicaragua</a>. Watch the video, and learn the story of the family that started it.</span></p>
|
||||
<h3><span style="font-size: medium; font-family: 'times new roman', times;">New Life Nicaragua </span></h3>
|
||||
<h3><span style="font-size: medium; font-family: 'times new roman', times;">c/o Evangel Fellowship Intl.</span></h3>
|
||||
<h3><span style="font-size: medium; font-family: 'times new roman', times;">PO Box 326</span><br /><span style="font-size: medium; font-family: 'times new roman', times;">Conway, SC 29528</span></h3>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;"> </span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Its site explains:</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;"><strong>This part is really important.</strong> Make your check payable to EFI. Please write on the memo line of your check how you want your money directed. For example, nutrition center or child sponsorship or leadership training etc..</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">One other in Nicaragua is Nuestros Pequenos Hermanos (tax deductible for US Citizens) which runs Christian orphanages in several countries, e.g., Nicaragua, Haiti, El Salvador, etc. Here are images of the happy faces of the children they serve at this <a href="https://www.google.com/search?q=nuestros+pequenos+hermanos+nicaragua&hl=en&prmd=imvns&tbm=isch&tbo=u&source=univ&sa=X&ei=h0hFUIe1IamOiALV2IC4Dg&ved=0CEYQsAQ&biw=1280&bih=685">link</a>.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">The donation page, which takes a credit card is at <a href="http://www.nph.org/ws/help/donations.php?lang=en">http://www.nph.org/ws/help/donations.php?lang=en</a></span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Their mission statement is at <a href="http://www.nph.org/ws/about/mission.php?lang=en">http://www.nph.org/ws/about/mission.php?lang=en</a> and it says:</span></p>
|
||||
<div style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">Nuestros Pequeños Hermanos™ International is <strong><em>a Christian mission</em></strong> that strives to provide a permanent family and home for orphaned, abandoned and other at-risk children who live in conditions of extreme poverty. Our programs provide quality education, health care and spiritual formation with the goal of r<strong><em>aising good Christians and productive members of their respective societies.</em></strong></span></div>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;"> </span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Another alternative, and one you can do by check with your bill pay, is Orphan Care International (a Christian organization) at <a href="http://www.warmblankets.org/">http://www.warmblankets.org/</a> Their mailing address is:</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Warm Blankets Orphan Care International<br />5105 Tollview Drive, Suite 155<br />Rolling Meadows, IL 60008</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Also consider helping widows. In the world, as of July 2010, there are estimated to be over 115 million women living in devastating poverty as a result of becoming widows. See this <a href="http://www.soschildrensvillages.org.uk/charity-news/archive/2010/06/more-than-115-million-widows-living-in-poverty">link</a>.</span></p>
|
||||
<h2><span style="font-size: x-large;">Tips on Celebrating Sabbath</span></h2>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">A <a href="http://urj.org/holidays/shabbat/celebrate/">Jewish website</a> gives you some tips on Shabbat worship, and books to purchase as guides. </span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Certain Sabbath traditions among the Jews are good for us to utilize to remind us of its meaning. For example, the lighting of the candles reminds us of when God said "let there be light." So here is a Jewish <a href="http://www.reformjudaism.org/shabbat-home-ritual">webpage</a> explaining that morning ritual on Sabbath. It then discusses the Sabbath ritual of sanctifying the day over a glass of wine. And the importance of sharing bread among your family.</span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Then there is the conclusion of Sabbath as night comes on the Sabbath day (daylight hours). The blessings and ritual that Jews follow which we can enrich our spiritual experience by copying is at this <a href="http://www.reformjudaism.org/practice/prayers-blessings/shabbat-conclusion-worship-services-hinei-el-praising-god">link</a>. These are called <span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Havdallah blessings which are two: a praise of God and blessings over the food and wine to prepare for dinner.</span></span></p>
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<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Jews typically begin Sabbath observance on Friday night -- which I believe began as a hedge around the Law rather than a principle of the Law about the duration of Sabbath. (I contend the Sabbath "day" is the daylight portion of what we call Saturday.) This is a good hedge. We can be mindful of Friday night to rest then too, from a valid hedging purpose. </span></p>
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||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">On Friday night are blessings. They are usually spoken in Hebrew, which you can try to speak. You can listen or participate karaoke style with them with versions of the blessings online. Here is<a href="http://www.reformjudaism.org/practice/prayers-blessings/shabbat-evening-blessings-introductory-lines-kiddush"> one link</a> and here is<a href="http://urj.org/holidays/shabbat/blessings/"> </a><a href="http://www.reformjudaism.org/shabbat-blessings">another link</a><a href="http://urj.org/holidays/shabbat/blessings/"> </a> -- the files are playable in Mp3 and downloadable as well. If you press "Printable version," it gives you the English equivalent to read yourself.</span></p>
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||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Incidentally, on the same page is a basic blessing of God to use when you thank God for the bread we eat:</span></p>
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||||
<h3 style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;">Blessing God For the Bread</span></h3>
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||||
<p style="padding-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;"><a href="http://media.urj.org/educate/blessings/bread-blessing.mp3"><em>Baruch Atah Adonai, Eloheinu Melech haolam, <br />Hamotzi lechem min haaretz.</em> </a></span><br /><br /><span style="font-size: medium; font-family: 'times new roman', times;">Our praise to You, Eternal our God, Sovereign of the universe, </span><br /><span style="font-size: medium; font-family: 'times new roman', times;">Who brings forth bread from the earth. (<a href="http://urj.org/learning/teacheducate/childhood/shabbat/index.cfm?syspage=article&item_id=2392&printable=1">URJ</a>)</span></p>
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||||
<h2>For more information on "blessings (grace) after the meal," see the topic on this <a href="http://www.reformjudaism.org/shabbat-blessings">link</a>.</h2>
|
||||
<h2><span style="font-size: x-large;">What About Doing Business With Non-Believers on Sabbath?</span></h2>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">I address in <a href="/books/hownottosudythebible/download-e-book/464-sabbath-what-about-engaging-in-commerce.html">this article </a>whether doing business with a non-believer on Sabbath is a sin.</span></p>
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<h2><strong><span style="font-size: x-large; font-family: 'times new roman', times;">Jesus Did Not Abolish Sabbath</span></strong></h2>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Some try to argue Jesus Himself violated Sabbath, and thus showed He abolished it. Rather, Jesus simply violated man-made rules about the Sabbath, and then used astonishment about this as a teaching moment of how to validly apply the Sabbath command. The article “Sabbath” in <em> Anchor Bible Dictionary</em> (ed. David N. Freedman) Vol. 5 at 855-56<span style="font-size: medium; font-family: 'times new roman', times;"><em> </em>explains:</span></span></p>
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<p style="margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;"><span style="font-size: medium; font-family: 'times new roman', times;">“At times Jesus is interpreted to have abrogated or suspended the Sabbath commandment on the basis of controversies brought about by Sabbath healings and other acts. Careful analysis of the respective passages does not seem to give credence to this interpretation. The action of plucking ears of grain on the Sabbath by the disciples is particularly important in this matter. Jesus makes a foundational pronouncement...'The Sabbath was made for man and not man for the Sabbath’ (Mark 2:27). The disciples’ act of plucking grain <em>infringed against the rabbinic halakhah of minute casuistry</em> in which it was forbidden to reap, thresh, winnow, and grind on the Sabbath....<em><strong>Jesus reforms the Sabbath and restores it to its rightful place as designed in creation</strong></em>, where the Sabbath is made for all mankind and not specifically for Israel, as claimed by normative Judaism...”<br data-mce-bogus="1" /></span></span></p>
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<p><span style="font-size: x-large;">Further Research of All Views on Sabbath</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">William Armstrong,<a href="http://books.google.com/books?id=qpYQAAAAYAAJ"> Is Saturday or Sunday The Christian Sabbath? : A Refutation of Sabattarianism</a> (1880) -books.google.com - relying upon Paul</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">"<a href="http://www.abcog.org/ntsab.htm">When Did Sunday Become the Christian Day of Worship?</a>" (webpage of abcog) - defends Saturday as Sabbath</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">Scott Nelson, <a href="http://www.judaismvschristianity.com/what_day_is_the_sabbath.htm">What Day is the Sabbath</a> (defense of Lunar sabbath view)</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;"><a href="http://www.yrm.org/lunarsabbath.htm">Lunar Sabbath Illusion</a> (critique of Lunar sabbath view)</span></p>
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<h3>Recommendations</h3>
|
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<p><a href="/books/hownottosudythebible/401-music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
|
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<p><a href="http://astore.amazon.com/jwoogm-20?node=1&page=2">What Did Jesus Say?</a> (2012) - 7 topics </p>
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<p>None above affiliated with me</p> </div>
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<h2>Isaiah 9:6: The Septuagint and Hebrew and Dead Sea Scrolls Version</h2>
|
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<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">The NIV reads of this passage:</span></p>
|
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<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"><span id="en-NIV-17836" class="text Isa-9-6" data-mce-mark="1"><sup>6 </sup>For to us a child is born, <sup></sup></span><br /><span class="indent-1" data-mce-mark="1"><span class="indent-1-breaks" data-mce-mark="1"> </span><span class="text Isa-9-6" data-mce-mark="1">to us a son is given, <sup></sup></span></span><br /><span class="indent-1" data-mce-mark="1"><span class="indent-1-breaks" data-mce-mark="1"> </span><span class="text Isa-9-6" data-mce-mark="1">and the government <sup></sup>will be on his shoulders. <sup></sup></span></span><br /><span class="text Isa-9-6" data-mce-mark="1">And he will be called</span><br /><span class="indent-1" data-mce-mark="1"><span class="indent-1-breaks" data-mce-mark="1"> </span><span class="text Isa-9-6" data-mce-mark="1">Wonderful Counselor, <sup></sup>Mighty God, <sup></sup></span></span><br /><span class="indent-1" data-mce-mark="1"><span class="indent-1-breaks" data-mce-mark="1"> </span><span class="text Isa-9-6" data-mce-mark="1">Everlasting <sup></sup>Father, <sup></sup>Prince of Peace.</span></span></span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Nowhere in the NT does any NT writer claim this is a verse talking about Jesus. For example, Matthew never alludes to it. Here is a table of all Original Testament references / allusions to Isaiah in the NT <a href="http://www.levendwater.org/companion/append80.html">http://www.levendwater.org/companion/append80.html</a> This passage is not one of them. Why is this never observed by the apostles to pertain to Jesus?</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">We know today it is often cited to say this tells us Jesus was God the Father. The verse actually only says that the child will be "called" by this name, and does not tell us anything about his intrinsic nature by having such a name. Just like Isaiah means "Yah(weh) saves" = Iasai = saves + iah = Yah, but does not imply Isaiah was Yahweh.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">But putting that issue to one side for a moment, we must recognize that we never hear of this verse from Matthew, John, etc. That should be the clue that perhaps a misunderstanding has developed that this verse is talking of the intrinsic nature of the child rather than discusses his name.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Here are some facts to consider.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">This photo below is the Dead Sea Scroll version of Isaiah 9:6.</span></p>
|
||||
<p><span style="font-size: large;"><img src="http://www.ancient-hebrew.org/files/31_selections2.jpg" alt="Isaiah 9:6" /> Isaiah 9:6 [Source: Benner, <a href="http://www.ancient-hebrew.org/31_selections.html">http://www.ancient-hebrew.org/31_selections.html</a> ]</span></p>
|
||||
<h2>Translation by Scholar Jeff A. Benner</h2>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Benner with over 10 Bible-exposition books to his credit tells us that the underlined terms above allow us to see that prior to the Masoretic text, the Dead Sea Scrolls from 1000 years earlier read very differently.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">The key words in the NIV version "Mighty God" and "Everlasting Father" and "Prince of Peace" are the ones to focus upon.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">The words "Mighty God" in the NIV comes from the Masoretes in the 900s AD who wrote it out as two words -- El and Gibbor which means El (God) and Gibor (Warrior). From this, many of us believed it was a prophecy calling a child "Mighty God." But Brenner shows that the much earlier Dead Sea Scrolls, which is presumptively more valid, has it as one word -- Elgibor. This would imply the Masoretes erred in transcribing this.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">What then is the importance that the DSS has Elgibor as one word? Benner says such a conglomerate term thus signifies simply a name, without any intention to identify someone as God. The name of this child to be born was simply Elgibor just like Isaiah is a conglomerate name "Yahweh Saves" (Isai = saves, Iah / Yah = Yahweh). Just as <strong><em>one is not saying Isaiah is Yahweh, one would <span style="color: #ff0000;">not</span> be saying the child prophesied about in Isaiah 9:6 is God Yahweh. Elgibor is a name, and nothing more</em></strong>.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">What about the term "Everlasting Father" as the NIV has it?</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Scholar Jeff Brenner says this too is an error. It is not "everlasting" in the Dead Sea Scrolls (DSS). In fact, the entire key passage, Brenner translates from the DSS to say: "<strong><em>Elgibor the father of Ad, ruler of Hashalom</em></strong> (<em>i.e.</em>, Jerusalem)."</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Scholar Jeff Benner says that "Ad" is misinterpted as "Eternal," and literally it means a person named Ad.</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">This word is often used in the phrase (l'olam v'ed). While this is usually translated as "forever and ever" it literally means "to eternity and again". <strong><em>The word (ad/ed) never means "eternity</em></strong>". These two words would best be translated as "<em><strong>father of Ad (a name)</strong></em>" (<a href="http://www.ancient-hebrew.org/31_selections.html">link</a>)</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">What about "Prince of Peace?" Another mistake, Brenner's evidence would prove. </span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">The Masoretes in the 900s AD are missing "Ha" in their version. However, it is present in the Dead Sea Scrolls from over a milennium earlier. Missing this, the Masoretic text would read "Ruler / Prince of Peace." But once one restores the "Ha" from the Dead Sea Scrolls, Brenner points out that Hashalom is simply an abbreviation for Jerusalem, not "ruler of Peace (Salem)."</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Thus, applying Brenner's corrections, the passage in the Dead Sea Scrolls version reads simply:</span></p>
|
||||
<p style="margin-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">For a child is born unto us; and the government is upon his shoulder; And <strong style="color: #494a44; font-family: 'times new roman', times; font-size: 16px; line-height: 21px; text-align: justify;"><em>his name</em></strong> is called El Gibbor father of Ad, ruler of Jerusalem. </span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">So in the DSS, Ad is a name of the father of the son; El-Gibbor is a name of the child; and the Masoretes lost the "ha" before Shalom, and thus lost the link that signified only "Jerusalem," allowing it to be misread as "Prince of Peace." If this was the state of the Hebrew in 33 AD, no wonder neither Matthew nor anyone else read into this verse an application to Jesus.</span></p>
|
||||
<h2><strong>An Alternative View</strong></h2>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">A different view accepts the Masoretic text, and treats the Dead Sea Scrolls, even though older, as incorrect. We would then propose the following: Jesus' name was YAH-SHUA - Salvation of Yah. This is reflected by <a href="http://www.biblegateway.com/passage/?search=Matthew+1%3A21&version=KJV">Matthew 1:21</a>'s explanation, as well as by the pronunciation history of Jesus' name. See my article "<a href="/books/hownottosudythebible/353-yashua-and-the-name-of-jesus.html">Yahshua</a>."</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">If so, Jesus' name fulfills Isaiah 9:6. Matthew already told us that He (God) called the child YAHSHUA for he will save "my people." (<a href="/books/hownottosudythebible/347-original-gospel-of-matthewreconstructed.html">Matt 1:21 OGM</a>.) This fulfills Isaiah 9:6 that He (God) called him by the name of the Mighty-God; Eternal Father; Prince of Peace -- <strong><em>that is, YAHWEH</em></strong>. The <strong><em>name given </em></strong>Jesus had the name YAH in it -- an abbreviation of YAHWEH. Hence, by giving Jesus that name by the angelic instruction to Joseph, this fulfilled that God called him by <strong><em>a name signifying Yahweh's own name</em></strong>. Then Isaiah 9:6 would amount to a prophecy of the name, not anything intrinsically about the child Himself being Yahweh. The issue whether the Father indwelled Jesus / Yashua is a different question. (Jesus says in John 14:10 that the Father dwelled in Himself.)</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Incidentally, none of the gospels or letters in the New Testament reference or allude to Isaiah 9:6, so we have no help there to explain its meaning.</span></p>
|
||||
<h2><strong>In Depth Study: Sources of Isaiah 9:6 To Examine</strong></h2>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">After the Dead Sea Scrolls, the next oldest extant manuscript is the Septuagint (LXX) tracing from 257 BC. Up front, we think this has mistranslated the original Hebrew. The Septuagint is a Greek translation. It renders Isaiah 9:6 as reading the child will be called <em>the Angel of Great Counsel</em>. Brenton’s translation is:</span></p>
|
||||
<dir>
|
||||
<p align="JUSTIFY"><span style="font-size: large;"><span style="font-family: 'times new roman', times;">For a child is born to us, and a son is given to us, whose government is upon his shoulder: and <strong><em>his name is called</em></strong> the <strong><em>Messenger (Aggelos) of great counsel:</em></strong> for I will bring peace upon the princes, and health to him.</span> </span></p>
|
||||
</dir>
|
||||
<p align="JUSTIFY"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Notice this does not say He is the ruler of peace. It says God will bring peace to the princes. Nor does this say he is Everlasting Father. This helps support Benner's case that such terms in the 257 BC Septuagint were not understood by the time of the Dead Sea Scroll version in Hebrew ca. 250 BC.</span></p>
|
||||
<p align="JUSTIFY"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Hence, the Septuagint is very different version of Isaiah 9:6 indeed than the DSS or Masoretic text.</span></p>
|
||||
<p align="JUSTIFY"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">[Source: <a href="http://www.ccg.org/english/s/p224.html">Isiaiah 9:6</a> by Christian Churches of God, Australia.]</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">This can be verified by looking at the online version of the Septuagint Interlinear. One has to know first to look at Isaiah 9:5 as there is an earlier textual legacy that has numbered one less verse in Isaiah to this point. So at the following link is Isaiah 9:6 in the Septuagint Interlinear, showing you in English the word-for-word translation - identified as 9:5. <a href="http://en.katabiblon.com/us/index.php?text=LXX&book=Is&ch=9&interlin=on">http://en.katabiblon.com/us/index.php?text=LXX&book=Is&ch=9&interlin=on</a></span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">One can clearly see that it says<em><strong> Aggelos</strong></em>. Angel or Messenger, and <strong><em>not</em></strong> Mighty God, Everlasting Father, and <strong>not </strong>Prince of Peace, etc.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Is this Septuagint Greek edition a reflection of the correct original? It appears not. This appears to be another Septuagint mistranslation. (For a list of Septuagint errors exposed at our website -- Psalm 102:33-35; Psalm 45:6-7; Deut 34:43; and Gen 15:6, see our "<a href="/books/hownottosudythebible/210-topical-index-of-this-website.html">Topical Index</a>" under "Septuagint" where links to those discussions are listed.)</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Regardless, what is clear is that the Septuagint appears flawed in verse 6. It refers to an Angel / Messenger which is apparently missing in the original, as reflected by the Dead Sea Scrolls Isaiah. The Septuagint also drops Mighty God and Everlasting Father (Masoretic text) as well as Ad or Jerusalem (the Dead Sea Scroll text) The Septuagint does show, however, an emphasis on his "name" which will take upon importance as we proceed.</span></p>
|
||||
<h2><strong>Soncino Press 1950: Latest Jewish Translation</strong></h2>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">The modern Jewish versions below emphasize in 9:6 that the NAME of the child is being identified which is slightly different from the Abegg Flint DSS which says "he will be called." Yet, that difference in translation below is key to interpreting the Masoretic version more correctly.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">The Jewish press, <em>Soncino </em><em>Books of the Bible - Isaiah</em><em> (Rev. A. Cohen editor) (Soncino Press 1950)</em>, seeks to reveal the importance of the 'name' reference. (I borrow the research here done by the Christian Churches of God presented at this<a href="http://www.ccg.org/english/s/p224.html"> link</a>). The Soncino text renders Isaiah 9:5[6] as:</span></p>
|
||||
<dir><span style="font-size: 12pt; font-family: 'times new roman', times;" data-mce-mark="1"><span data-mce-mark="1" style="font-size: large;">
|
||||
<p align="JUSTIFY">For a child is born unto us; and the government is upon his shoulder; And <strong><em>his name</em></strong> is called Pele-joez-el-gibbor-Abi-ad-sar-shalom.</p>
|
||||
</span></span></dir>
|
||||
<p align="JUSTIFY"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">(In a footnote, the Soncino Press says as to "is born ... is given" that a past tense is preferred: "Better, in agreement with Hebrew, 'has been born ... has been given.' See <a href="http://thejewishhome.org/counter/Isa9_56.pdf">Jewish Home</a> at 8.)</span></p>
|
||||
<p align="JUSTIFY"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">This Jewish press says these hyphenated words represent a conglomerate single name. Such a name denotes a relationship of the person who enjoys that name to the words in the conglomerate name. The Soncino Press says the hyphenated words as a name mean in context:</span></p>
|
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<dir><span style="font-size: 12pt; font-family: 'times new roman', times;" data-mce-mark="1"><span data-mce-mark="1" style="font-size: large;">
|
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<p align="JUSTIFY">Wonderful in counsel is God the mighty, the Everlasting Father, the Ruler of Peace. The<strong><em> child will bear these significant names in order to recall to the people the message which they embody</em></strong> (Arbarbanel) (Soncino <em>Isaiah</em> fn. to 9:5[6]).</p>
|
||||
</span></span></dir>
|
||||
<p align="JUSTIFY"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">As Benner pointed out the Masoretes did not conglomerate El and Gibor, but the modern Jewish press accepts it should be understood as a single name. The Socino Press likewise believes one should understand as part of the same conglomerate the entire series of attributes about Everlasting Father to Ruler of Peace.</span></p>
|
||||
<p align="JUSTIFY"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Let's delve into Soncino's explanation a bit more.</span></p>
|
||||
<p align="JUSTIFY"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">The long hyphenated name is exactly like what we see in Isaiah 8:1. Socino press says the name in Hebrew at Isaiah 8:1 is a conglomerate name: <span data-mce-mark="1"> </span><span data-mce-mark="1">Mahershalalhashbaz. See this name at King James of 8:1 versus how other translations break out the component names of the conglomerate name. See </span><a href="http://bible.cc/isaiah/8-1.htm">http://bible.cc/isaiah/8-1.htm</a> In Isaiah 8:1 the conglomerate name when separated means: <span data-mce-mark="1">Swift is the booty, speedy is the prey. See NASB version at the <a href="http://bible.cc/isaiah/8-1.htm">bibble.cc link</a>.</span></span></p>
|
||||
<p align="JUSTIFY"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Isaiah 9:5/6 in the text Socino is using the same -- a conglomerate name of several component names. If Socino's text is the valid Bible passage, this is a HINT that Jesus will be known by a similarly conglomerate name, which I contend is YAH + SHUA. And Matthew was breaking out the conglomerate parts to tell us Jesus had the name YAH + SHUA, which is a fulfillment of Isaiah 9:6.</span></p>
|
||||
<h2><strong>Jewish Home's Important Analysis</strong></h2>
|
||||
<p align="JUSTIFY"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Let's consider another Jewish source for yet another view. One Jewish commentator -- <a href="http://thejewishhome.org/counter/Isa9_56.pdf">Jewish Home.org</a> -- says 9:5 should be translated either as :</span></p>
|
||||
<p align="JUSTIFY"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Version A</span></p>
|
||||
<p align="JUSTIFY" style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">For a child has been born to us, a son has been given to us, and the authority was placed upon his shoulder, and [He, the] Wondrous Adviser, Mighty God, Eternal Father/Patron,<strong><em> called his name</em></strong>: Ruler of Peace; or</span></p>
|
||||
<p align="JUSTIFY"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Version B</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">For a child has been born to us, a son has been given to us, and the authority was placed upon his shoulder, and [he] called<strong><em> his name</em></strong>: Wondrous Adviser, Mighty God [or, Mighty Hero], Eternal Patron, Ruler of Peace;</span></p>
|
||||
<p align="JUSTIFY"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Option A avoids of course that a child is called God. But B is, this Jewish author agrees, a possible alternative translation.</span></p>
|
||||
<p align="JUSTIFY"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">In support of Option A is that it appears in an old midieval Hebrew Bible known as the 'Leningrad Codex' which shows that the subject of the verb phrase -- "and He called" -- is "The "Wonderful Counsellor, Mighty Strong, Everlasting Father." See this discussion <a href="http://groups.yahoo.com/group/Bible-Translation/message/73">link</a> with a transliteration of the Leningrad Codex.</span></p>
|
||||
<p align="JUSTIFY"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">In either case, the same verb VAYIQERA is rendered in the KJV as "AND HE CALLED" in Leviticus 1:1 and Genesis 1:5. 4:26. 5:9. But the KJV unjustifiably changes the exact same verb tense here in 9:6 to be a future tense - "and he shall <strong><em>be called</em></strong>...." This misleadingly takes away the emphasis is on the NAME -- It truly says He (God) called this child by a name. The mystery is then what is that name? We are never thinking that the NATURE OF THE BEING (whether divine or human) of the child is at issue. God has us waiting in the verse to know by what name is he called.</span></p>
|
||||
<p align="JUSTIFY"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Compare: <span data-mce-mark="1">"...And he called (Hebrew: VAYIQERA) his name Enos..." (Genesis 4:26 KJV)</span><span data-mce-mark="1"> . </span>"And he called (Hebrew: VAYIQERA) his name Noah ..." (Genesis 5:29 KJV)</span></p>
|
||||
<p align="JUSTIFY"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Here, assuming Option B is correct, it presents no blasphemy if properly understood. The child's name which by God calls him is Mighty God and Eternal Father. It is the name the child is called by which means "Mighty God and Eternal Father." It does not mean God or the Eternal Father is a child. That is a leap some read into a name, but YAHWEH is a name affixed to many names, such as ISAIAH (Yah-Saves), but we do not think ISAIAH is Mighty God or Everlasting Father, as mentioned earlier.</span></p>
|
||||
<p align="JUSTIFY"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Then in conjunction with this mistake in the KJV ("shall be called"), this Jewish author notes that in Christian translations, the conglomerate word at issue is individually separated by definite articles, while this "Jewish" translation which it proposes does not do so:</span></p>
|
||||
<p align="JUSTIFY" style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">The Jewish translation lists four names/titles, none of which is modified with a definite article the (as in the Hebrew text). The Christian translation lists five, the first two of which are split out of the first Hebrew one and are without a definite article, and each of the last three is capitalized and has a definite article.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">This author also carefully examines the verb for CALL. In Hebrew, va'yiqRA. (<em>Id.</em>, at page 7.) It says this should be rendered as "and he called." The King James changes this to "and shall be called," in both the future and passive tense. This is clearly an error, and misleading, as already mentioned.</span></p>
|
||||
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">This Jewish author concedes that Jewish translators render "mighty God" as "mighty God" and it is not a deliberate Christian mistranslation. <em>Id.</em>, at <a href="http://thejewishhome.org/counter/Isa9_56.pdf">10</a>. He claims the "Eternal Father" could instead be "Eternal Patron," which is hardly convincing or much different. <em>Id. </em><em>Especially when one considers this is a conglomerate word, and "Mighty God" is unquestionably the right rendering of one part of the conglomerate name.</em></span></p>
|
||||
<p align="JUSTIFY"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">What is a <strong><em>valid point </em></strong>of this Jewish author is that it is anomolous to think the child has these attributes in the name, that is that the child is God. Rather, it is the name by which the child would be known. In other words, <strong><em>the child has that name that means these things</em></strong>. The Jewish author comments:</span></p>
|
||||
<p style="padding-left: 30px;" align="JUSTIFY"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">[N]o true prophet of Israel nor any true Israelite would ascribe terms such as The mighty God or The Everlasting Father to a person. Moreover, it is documented in the Hebrew Bible that significant names of children of prophets never describe the child itself. Rather, such names carried with them messages for the people, as is the case with Isaiah’s sons, (sheARyaSHUV), a remnant shall return, (immanu’EL) is God is with us, and (maHER-shaLAL-HASH-BAZ), quicken-booty hasten-plunder, and with Hosea’s children, (yizreEL), God will sow, (LOruhaMAH), [She Was] Not Pitied, an (LO -aMI), [You Are] Not My People. <em>Id</em>, at <a href="http://thejewishhome.org/counter/Isa9_56.pdf">13-14</a>.</span></p>
|
||||
<p align="JUSTIFY"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Thus, while the Jewish critic has his own reasons to pick apart the possibility that Mighty God or Everlasting Father was not intended, he did not make a convincing case on that issue. He appears even in the end to concede that is not possible with the term MIGHTY GOD. He agrees all Jewish translations [other than the Dea Sea Scrolls] agree with the Christian one on that one title (El Gibbor). But here on the issue of the NAME, we do find this Jewish critic's point is persuasive -- namely that Jesus was given a name that means Mighty God, and Everlasting Father. Since Yahshua has Yahweh's name in it, it still fits.</span></p>
|
||||
<p align="JUSTIFY"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">However, if the Dead Sea Scrolls has the correct version, then as Benner relates all such discussions are moot.</span></p>
|
||||
<h2><strong>Compare Jeremiah 23:5-6</strong></h2>
|
||||
<p align="JUSTIFY"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">In the Messianic Prophecy of <a href="http://www.biblegateway.com/passage/?search=Jeremiah+23%3A5-6&version=NIV">Jeremiah 23:5-6</a>, a similar expression is used about a name as in Isaiah 9:6. It says:</span></p>
|
||||
<p style="padding-left: 30px;" align="JUSTIFY"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"><span data-mce-mark="1"> “The days are coming,” declares the LORD, </span><br /><span data-mce-mark="1"> “when I will raise up for David</span><sup>[<a title="See footnote a" href="http://www.biblegateway.com/passage/?search=Jeremiah+23%3A5-6&version=NIV#fen-NIV-19490a">a</a>]</sup><span data-mce-mark="1"> a righteous Branch, </span><br /><span data-mce-mark="1">a King who will reign wisely </span><br /><span data-mce-mark="1"> and do what is just and right in the land. </span><br /><sup>6</sup><span data-mce-mark="1"> In his days Judah will be saved </span><br /><span data-mce-mark="1"> and Israel will live in safety. </span><br /><span data-mce-mark="1">This is<em><strong> the name by which he will be called</strong></em>: </span><br /><span data-mce-mark="1"> <em><strong>The LORD Our Righteous Savior [Yahuzadak = Yahweh, the Righteous]</strong></em> (NIV)</span></span></p>
|
||||
<p align="JUSTIFY"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">This speaks therefore of the name by which the branch of David will be known: Yahweh Our Righteous Savior. This is not remarkable because Jewish names often had Yahweh's name as part of them, but this <strong><em>did not signify the individual was Yahweh Himself</em></strong>. To repeat again, the name Isaiah - Ish-Yah means Yahweh saves - yet at the same time it does not imply Isaiah the prophet is indeed Yahweh.</span></p>
|
||||
<p align="JUSTIFY"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">This passage in Jeremiah 23:5-6 helps us remember that Isaiah 9:6 was similar: "he called his name Mighty God, Everlasting Father," etc. For now we can see that to call the seed of David Yahweh Our Righteousness or Mighty God, Everlasting Father does not imply the seed of David is Himself Yahweh, Everlasting Father, or Mighty God. He will serve as the agent or arm of Yahweh, the Mighty God, etc., because this Servant will bear His name.</span></p>
|
||||
<h2><span style="font-size: x-large;"><strong>Conclusion</strong></span></h2>
|
||||
<p align="JUSTIFY"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Under the standard texts, the name by which He (God) called the child is Mighty God, the Everlasting Father. This is true of anyone who has YAH or YAHWEH in their name. There is nothing implied in this that the child itself is the Mighty God or Everlasting Father. "He called his <strong>name</strong>" does not imply that he was apart from Yahweh's indwelling presence the "Mighty God" or "Everlasting Father." Those are very divergent meanings.</span></p>
|
||||
<p align="JUSTIFY"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Now we know this name of Jesus in its transliterated and masculinized form -- JESUS. But the Hebrew original YAHSHUA always had YAH in the first part (until the last few hundred years when pronunciation changed for the letters used to spell out this sound). It was pronounced in classic Greek as YAHSUS (YAH was preserved); in Latin, YAESUS; in Teutonic and Gaulic "YAIZOOS," and even in early Norman and old English, it was known as YAH-Soos, as outlined in our article on "<a href="/books/hownottosudythebible/353-yashua-and-the-name-of-jesus.html">Yahshua</a>."</span></p>
|
||||
<p align="JUSTIFY"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Thus the child was always known by the name of YAH -- the Mighty God, the Everlasting Father and the Prince of Peace, even while His <em><strong>entire name</strong></em> meant "Salvation of Yah."</span></p>
|
||||
<p align="JUSTIFY"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">However, if Benner is correct, and the DSS allows a clear correction, then this verse of Isaiah 9:6 has none of the meanings which we have supposed from the Masoretic text. If the Dead Sea Scrolls are more valid, then Isaiah 9:6 speaks of a person named "Elgibor" and he was the "Father of Ad" and was "ruler over Jerusalem." It would then have nothing to do with Jesus. And this would explain why none of the NT writers ever alluded to Isaiah 9:6 as fulfilled in Jesus.</span></p>
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<h3>Recommendations</h3>
|
||||
<p><a href="/books/hownottosudythebible/download-e-book/401-music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
|
||||
<p><a href="http://astore.amazon.com/jwoogm-20?node=1&page=2">What Did Jesus Say?</a> (2012) - 7 topics </p>
|
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<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
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<p><span style="color: #0000ff; font-size: large;">Music Picks</span></p>
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|
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<p><a target="_blank" href="http://www.amazon.com/s/?_encoding=UTF8&tag=wwwjesuswords-20&linkCode=ur2&camp=1789&creative=390957&field-keywords=big%20daddy%20weave%20only%20jesus&url=search-alias%3Ddigital-music">Big Daddy Weave "Only Jesus"</a><img src="https://www.assoc-amazon.com/e/ir?t=wwwjesuswords-20&l=ur2&o=1" width="1" height="1" border="0" alt="" style="border: none !important; margin: 0px !important;" /> </p>
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<p><a target="_blank" href="http://www.amazon.com/s/?_encoding=UTF8&tag=wwwjesuswords-20&linkCode=ur2&camp=1789&creative=390957&rh=n%3A5174%2Ck%3Ablessed%20be%20the%20name%20of%20the%20lord&field-keywords=blessed%20be%20the%20name%20of%20the%20lord&url=search-alias%3Dpopular&sprefix=blessed%20be%20the%20name%20of%20the%20lord%2Cpopular%2C207">Matt Redman "Blessed Be The Name of the Lord"</a><img src="https://www.assoc-amazon.com/e/ir?t=wwwjesuswords-20&l=ur2&o=1" width="1" height="1" border="0" alt="" style="border: none !important; margin: 0px !important;" /></p>
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<p><a target="_blank" href="http://www.amazon.com/s/?_encoding=UTF8&tag=wwwjesuswords-20&linkCode=ur2&camp=1789&creative=390957&rh=i%3Aaps%2Ck%3Achris%20tomlin%20our%20god&field-keywords=chris%20tomlin%20our%20god&url=search-alias%3Daps">Chris Tomlin "Our God" (is Greater, None Like Him)</a><img src="https://www.assoc-amazon.com/e/ir?t=wwwjesuswords-20&l=ur2&o=1" width="1" height="1" border="0" alt="" style="border: none !important; margin: 0px !important;" /></p>
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<p><a target="_blank" href="http://www.amazon.com/s/?_encoding=UTF8&tag=wwwjesuswords-20&linkCode=ur2&camp=1789&creative=390957&rh=i%3Aaps%2Ck%3Anewsboys%20born%20again&field-keywords=newsboys%20born%20again&url=search-alias%3Daps">Newsboys "Born Again" - a repentance-based experienced dramatically sung!</a><img src="https://www.assoc-amazon.com/e/ir?t=wwwjesuswords-20&l=ur2&o=1" width="1" height="1" border="0" alt="" style="border: none !important; margin: 0px !important;" /> </p>
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<p><a target="_blank" href="http://www.amazon.com/s/?_encoding=UTF8&tag=wwwjesuswords-20&linkCode=ur2&camp=1789&creative=390957&field-keywords=u2%2040&url=search-alias%3Daps">U2 "Psalm 40" - verbatim quoted set to light rock tune</a><img src="https://www.assoc-amazon.com/e/ir?t=wwwjesuswords-20&l=ur2&o=1" width="1" height="1" border="0" alt="" style="border: none !important; margin: 0px !important;" /></p>
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<p><a target="_blank" href="http://www.amazon.com/s/?_encoding=UTF8&tag=wwwjesuswords-20&linkCode=ur2&camp=1789&creative=390957&field-keywords=yahweh%20u2&url=search-alias%3Ddigital-music" style="line-height: 1.3em;">U2 "Yahweh"</a><img src="https://www.assoc-amazon.com/e/ir?t=wwwjesuswords-20&l=ur2&o=1" width="1" height="1" border="0" alt="" style="border: none !important; margin: 0px !important;" /></p>
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<p><a target="_blank" href="http://www.amazon.com/s/?_encoding=UTF8&tag=wwwjesuswords-20&linkCode=ur2&camp=1789&creative=390957&field-keywords=faith%20hill%20there%20will%20come%20a%20day&url=search-alias%3Ddigital-music">Faith Hill "There Will Come A Day"</a><img src="https://www.assoc-amazon.com/e/ir?t=wwwjesuswords-20&l=ur2&o=1" width="1" height="1" border="0" alt="" style="border: none !important; margin: 0px !important;" /></p>
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<p><a target="_blank" href="http://www.amazon.com/s/?_encoding=UTF8&tag=wwwjesuswords-20&linkCode=ur2&camp=1789&creative=390957&field-keywords=chris%20sligh&url=search-alias%3Ddigital-music" style="line-height: 1.3em;">Chris Sligh "Only You Can Save"</a><img src="https://www.assoc-amazon.com/e/ir?t=wwwjesuswords-20&l=ur2&o=1" width="1" height="1" border="0" alt="" style="border: none !important; margin: 0px !important;" /> </p>
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<p><a target="_blank" href="http://www.amazon.com/s/?_encoding=UTF8&tag=wwwjesuswords-20&linkCode=ur2&camp=1789&creative=390957&rh=i%3Aaps%2Ck%3Atomlin%20holy%20is%20the%20lord&field-keywords=tomlin%20holy%20is%20the%20lord&url=search-alias%3Daps">Chris Tomlin "Holy is the Lord" Almighty</a><img src="https://www.assoc-amazon.com/e/ir?t=wwwjesuswords-20&l=ur2&o=1" width="1" height="1" border="0" alt="" style="border: none !important; margin: 0px !important;" /> </p>
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<p><a href="/books/hownottosudythebible/download-e-book/461-sarit-hadad-shema-israel.html">Sadit Hadad "S'hma Israel" (Hear Oh Israel)</a> - Hebrew stirring modern Psalm in worship to Almighty. Click the blue title, and this will bring you to our webpage with You Tube links and Hebrew transliteration for sing-along, and English translation.</p>
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<h3>Recommendations</h3>
|
||||
<p><a href="/books/hownottosudythebible/download-e-book/401-music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
|
||||
<p><a href="http://astore.amazon.com/jwoogm-20?node=1&page=2">What Did Jesus Say?</a> (2012) - 7 topics </p>
|
||||
<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
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<p>None above affiliated with me</p> </div>
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<p><span style="font-family: 'times new roman', times; font-size: large; color: #0000ff;"><strong><span data-mce-mark="1">Duron Davis on National Economic Sins According to the Bible: A Book Review</span></strong></span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: medium;" data-mce-mark="1">In a new twist on the message of Goethe's famous play <em>Faust</em>, Duron Davis in 2012 has released a non-political book entitled <em>Obama's Prophet</em>. Here is <a href="http://astore.amazon.com/duron-20">Amazon purchase link</a>. This fictional tale is laced with good natured humor which surrounds the premise that Obama has sought out the old prophet Hosea living now in Israel for advice. In the spirit of Goethe's message in <em>Faust</em>, Hosea will warn us of the deal we have made with the devil by debasing our currency with paper money, and other economic ills. Yes, that means Hosea is a Methusala, and then some. But we are asked to suspend disbelief.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: medium;" data-mce-mark="1">You are gripped from the beginning by the story-telling, long before you know where this story leads. The good humor and common sense of the author invites you ever onward.</span></p>
|
||||
<p><span style="font-size: medium; font-family: 'times new roman', times;">This book is so well written in simple English, and so informative, it would be ideal for parents to give their children to read. It will entertain and inform. And I learned dozens of things I never knew before, and the meaning of scripture I never deeply contemplated. Duron does it for us, all in 182 easy-to-read pages. </span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: medium;">It starts with Obama asking Israel to send their top economic expert to give a Biblical perspective on the nation's ills. This was an effort at 'hearing both sides.' Hosea is chosen, and arrives in Washington by an El Al flight rather than a cloud.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: medium;" data-mce-mark="1">After our media sensationalizes that this prophet had married a prostitute, Hosea gives a speech to congress that diffused that issue. It was all in God's plan to exemplify the sin of Israel -- to have a wife who takes lovers regularly but whom God takes back if the wife says 'I am sorry' and recommits her love. The media was disappointed that this story had no legs.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: medium;">Then Duron reminds the nation of its moral rot, its relativism, its belief now that the wealth it obtained was by its own hands rather than God's blessings, etc. But Duron, whose bio on the back cover says he has advocated a nationalization of the Federal Reserve and a return to a constitutional currency, has a novel message -- that <em><strong>national economics is something God cares about</strong></em>.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: medium;" data-mce-mark="1">So now I had two reasons to continue reading -- the humor and my lack of familiarity with how the Bible might speak about national economics. In the end, I learned alot about Bible passages that I did not even realize dealt with economic sin issues.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: medium;">Thankfully, Duron takes it slow. He does not overwhelm. He mentions Hosea wrote about the nation of Israel being scolded for having cheated the poor by "false weights and measures." (Hos. 12:7, discussed on page 21.) I began to wonder -- did that have anything to do with debasing precious-metal currency -- reducing its weight -- by using a scale that did not reveal the weight-change? If so, that would be an ancient form of inflation that I did not see before in holy scripture.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: medium;">The intrigue mounts.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: medium;">Duron then says Micah scolded his nation as a whole for "there was no end of getting rich by cheating the poor." (Micah 6:20). Duron comments: "How? By lying scales or false money." (Davis, <em>Obama's Prophet</em> (2012) at 25.) Hosea tells congress bluntly that likewise our nation is guilty of "deceptive money, confiscatory taxation," and that by "inflation, you have taken the people's money and enslaved them with debt." (<em>Id.</em>, at page 15.)</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: medium;">Duron adds that Jesus taught "you cannot serve God and Mammon." Can that be a reference to such a sin as debasing a currency? Another intriguing thought. For the one who steals from the poor by inflating the little money they can save is putting Mammon before Godly principles. Duron leaves a very clear impression that inflation is the silent thief.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: medium;" data-mce-mark="1">I will throw in my two cents here. Inflation is due to the amount of paper currency added into a debt-based monetary system. Then consider our currency has not increased of late merely by 20-30%. Rather, as explained in a recent article<a href="http://www.thehiddenwealthsystem.com/articles/inflation-the-silent-thief.php"> Inflation: The Silent Thief</a>, we read: "According to the St. Louis Federal Reserve Bank, the United States’ money supply has increased<strong><em> by almost 300% since late 2008</em></strong>!" Significant inflation is inevitable. Only deflationary pressures like high unemployment and a slow economy mask the impact of such an expansion of the money supply. When we truly have an economic recovery, then much higher inflation will set in. Wait for it! (My view. Not necessarily Duron's.)</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: medium;">And thus Hosea in Duron's <em>Obama's Prophet </em>is giving a warning, not unlike Goethe's work <em>Faust. </em>This play of <em>Faust</em> similarly fictionalized about an emperor whose treasurer reports their "<a href="http://www.poetryintranslation.com/PITBR/German/FaustIIActIScenesItoVII.htm">coffers still are empty</a>." The emperor makes a deal with the devil Mephistopheles to issue paper money out of nothing. The ease of making money beguiles the king, but in return the system eventually enslaves the masses to the devil. This is poetically explained in part II of the story where the devil Mephistopheles asks the emperor to sign a piece of paper to authorize paper money. Then the devil instructs the attendees of a masked ball that they can use the Crown's paper-money to “Drown their desires with love and wine.” Goethe by the end points out that the devil’s paper money breeds inflation, destroying the property and souls of the nation. (See "<a href="http://www.businessweek.com/articles/2012-09-19/the-devil-and-jens-weidmann">The Devil & Jens Weidman</a>," <em>Bloomberg's Business Week </em>(Sept. 19, 2012).</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: medium;">But I digress.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: medium;">It is interesting that Duron defines <em>Mammon</em> as money, and then claims "it is a system of economics providing Satan a way to control this planet and its occupants." (Page 26.)</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: medium;">Is it all money or a system of money that has this weakness? Duron sends out intriguing hints of more yet to come.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: medium;">But there is a lot of poignant human moments and humor along the way to keep you reading, to see what next Duron can do to make this story exciting.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: medium;">Oh, and then Duron himself enters the story as someone recommended to Hosea to bring along to his meetings. Now we can hear information from Duron himself. In a moment of auto-biography, Duron tells us that he studied under "Gold Standard professor Lawrence Lautenbach." (Page 30.)</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: medium;" data-mce-mark="1">Incidentally, this led me to pull up an old article quoting Professor Lautenbach from 1968. I will excerpt the article at the end so you can see Lautenbach's points-of-view about war, raising taxes, etc. It appears Lautenbach was also a prophet (with a small 'p'). Duron has taken his Christian professor's themes, and woven them into a compelling story in the mouth of Hosea calling for a national economic righteousness toward money itself. It is great to see Duron's loyalty to his old professor by using <em>Obama's Prophet</em> to draw attention to virtually prophetic insights taught by Lautenbach almost 40 years ago.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: medium;" data-mce-mark="1">Next, Duron makes us wonder 'will we end up like Israel, taken into bondage by Babylon?' In fact, Duron makes us wonder if it already has happened. Has the USA itself already become Babylon? Duron suggests the answers, as his prophet Hosea connects the dots that the USA, like Mystery Babylon in Revelation, has become a "purveyor of immorality and war." (Page 23.)</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: medium;" data-mce-mark="1">Once Duron inserts himself as an advisor into the story, he can now recount his briefings to Hosea on secular history that bears on the prophet's message. Duron gives his view of the famine and Joseph's dealings as having implications on God's principles. Interestingly, Duron in novel fashion sees that <em><strong>some kind of inflation is identified in the Bible.</strong></em> I must confess that I never saw it before. It is in Genesis 47:13-15. The "money failed" for the Egyptians, so they had to turn to Joseph for help. See <em>Obama's Prophet</em> at page 35. For money, the Pharoahs used scarabs -- round pieces of stone or clay with the image of a little Scarab beetle useful in agriculture. The Bible implies other nations lost interest in trading wheat for a rock merely because it had an image of an admired beetle. Perhaps <em><strong>Jesus alluded to this when he said 'who among you would give a stone to your son when he asks you for bread?</strong></em>' In Joseph's day, who would take a Scarab rock in exchange for a piece of bread they owned? Umm.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: medium;" data-mce-mark="1"><img src="http://www.insects.org/images/amenophis.jpeg" alt="Amenophis Commemorative Scarabs, Cultural Entomology Digest 2" /> <a href="http://www.insects.org/blog/page/38">Scarabs from Amenophis III</a></span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: medium;"> </span></p>
|
||||
<p><span style="color: #000000; font-family: 'times new roman', times; font-size: medium;" data-mce-mark="1"><span style="color: #000000; font-family: 'times new roman', times; font-size: medium;" data-mce-mark="1">Moving on. So when the money failed -- when people in and out of Egypt refused to accept these round stones with the beetle image on it, no one could buy food from other food suppliers. The value of the money fell like a stone, figuratively and in reality. I never knew this before. </span><br /></span></p>
|
||||
<p><span style="color: #000000; font-family: 'times new roman', times; font-size: medium;" data-mce-mark="1"><span style="color: #000000;" data-mce-mark="1">Then Duron notes why the family of Joseph living in Goshen survived. They were under Yahweh's authority which was in their son Joseph, even though the brothers thought they had killed him. But the story illustrates the outcome of those who rely upon godly principles -- Joseph as a master who saved in time of plenty - versus everyone else who was enslaved to the inherently worthless monetary system of the Pharoah. I love Duron's depiction of Obama's reaction to learning about this:</span></span></p>
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<p style="margin-left: 30px;"><span style="color: #000000; font-family: 'times new roman', times; font-size: medium;" data-mce-mark="1"><span style="color: #000000;" data-mce-mark="1">Just then President Obama spoke up: "I've never head this mentioned before. I mean in all the years I listened to Rev. Wright. It's a spectacular comparison. Same famine, same place, two masters, two strikingly different outcomes." (Page 38.) </span></span></p>
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<p><span style="color: #000000; font-family: 'times new roman', times; font-size: medium;" data-mce-mark="1"><span style="color: #000000;" data-mce-mark="1">Duron is witty, fun and educational -- all at the same time!</span></span></p>
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<p><span style="color: #000000; font-family: 'times new roman', times; font-size: medium;" data-mce-mark="1"><span style="color: #000000; font-family: 'times new roman', times; font-size: medium;" data-mce-mark="1">Then Duron tells us in Nehemiah chapters 4 and 5, about God's displeasure of a nation becoming a debtor to another nation, causing them to be mocked. Etc. There's a lot more detail on page 40. Duron relates that in Nehemiah 9:34 exist more parallels to the USA system today. </span></span></p>
|
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<p><span style="color: #000000; font-family: 'times new roman', times; font-size: medium;" data-mce-mark="1"><span style="color: #000000;" data-mce-mark="1">Duron then talks about Bible passages that urge a nation not to go into debt. For my similar discussion on these passages, see "<a href="/books/hownottosudythebible/download-e-book/310-bible-lesson-on-debt.html">A Bible Study on Debt</a>." </span></span></p>
|
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<p><span style="color: #000000; font-family: 'times new roman', times; font-size: medium;" data-mce-mark="1"><span style="color: #000000;" data-mce-mark="1">Duron then gives an example of the paper money system of Kublah Kahn which Marco Polo saw first hand. When it collapsed, it led to a depression in China that lasted 100 years. (Page 44).</span></span></p>
|
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<p><span style="color: #000000; font-family: 'times new roman', times; font-size: medium;" data-mce-mark="1"><span style="color: #000000; font-family: 'times new roman', times; font-size: medium;" data-mce-mark="1">I will stop there...every page is filled with so much interesting information that you have never heard before. And it is presented in an educational and humorous way. The book ends in an exultation of anticipation of our coming Lord on clouds of heaven. So it ends great too.</span></span></p>
|
||||
<p><span style="color: #000000; font-family: 'times new roman', times; font-size: medium;" data-mce-mark="1">I think this would be a great book for young and old either for evening reading or to examine in a Bible study group.</span><span style="color: #000000; font-family: 'times new roman', times; font-size: medium;" data-mce-mark="1"> </span></p>
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<p><span style="color: #000000; font-family: 'times new roman', times; font-size: medium;" data-mce-mark="1"><img src="http://obamasprophet.homestead.com/Author.jpg" /></span></p>
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<p><span style="color: #000000; font-family: 'times new roman', times; font-size: medium;" data-mce-mark="1"><span style="color: #000000;" data-mce-mark="1"> </span></span></p>
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<p><span style="font-family: 'times new roman', times; font-size: medium; color: #0000ff;"><strong><span data-mce-mark="1">Faust's Answer On How The Devil Seduces Us To Abandon Gold for Paper</span></strong></span></p>
|
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<p><span style="font-family: 'times new roman', times; font-size: medium;" data-mce-mark="1">Goethe identified in dramatic fashion precisely the devil's words to tempt us to abandon gold. In his famous play entitled <em>Faust</em>, Goethe identified the Devil's argument for paper money. He exploited the very fact of how scarce was gold. Rather than a good thing, which prevents intractable debt beyond one's mean that only paper money permits, the Devil emphasizes that the emperor's kingdom is barren of it. What to do? Work to trade goods of value to other nations, and collect gold back that way? Then learn to save for a rainy day by putting aside some gold for when trade is slow? No. Mephistopheles instead emphasizes the scarcity of gold as the problem:</span></p>
|
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<p style="margin-left: 30px;"><span style="font-family: 'times new roman', times; font-size: medium;" data-mce-mark="1">In this world, what isn't lacking, somewhere, though?</span><br /><span style="font-family: 'times new roman', times; font-size: medium;" data-mce-mark="1">Sometimes it's this, or that: here what's missing is gold.(<a href="http://www.poetryintranslation.com/PITBR/German/FaustIIActIScenesItoVII.htm">Faust, Part 2. Trans. Kline</a>.)</span></p>
|
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<p><span style="font-family: 'times new roman', times; font-size: medium;">And thus in the end, Mephistopheles urges paper money rather than savings and prudence as the cure. The devil's words are:</span></p>
|
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<p style="margin: 0in 0in 0.0001pt 30px; font-size: 14pt; font-family: 'Times New Roman'; color: #000000; line-height: normal;"><span style="color: #000000; font-family: 'times new roman', times; font-size: medium;" data-mce-mark="1">What you can’t weigh won’t weigh, of old,</span></p>
|
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<p style="margin: 0in 0in 0.0001pt 30px; font-size: 14pt; font-family: 'Times New Roman'; color: #000000; line-height: normal;"><span style="color: #000000; font-family: 'times new roman', times; font-size: medium;" data-mce-mark="1">What you don’t coin: that can’t be gold. (<a href="http://www.poetryintranslation.com/PITBR/German/FaustIIActIScenesItoVII.htm">Id at line 4920</a>).</span></p>
|
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<p style="margin: 0in 0in 0.0001pt 30px; font-size: 14pt; font-family: 'Times New Roman'; color: #000000; line-height: normal;"><span style="color: #000000; font-family: 'times new roman', times; font-size: medium;" data-mce-mark="1"> </span></p>
|
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<p style="margin-top: 0in; margin-right: 0in; margin-bottom: 0.0001pt; font-size: 14pt; font-family: 'Times New Roman'; color: #000000; line-height: normal;"><span style="font-family: 'times new roman', times; font-size: medium;">The king at first wisely responds that instead the realm will fetch gold, presumably by trade or mining, to which the devil responds: <b style="font-size: 14pt;"> </b> </span></p>
|
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<p style="margin: 0in 0in 0.0001pt 30px; font-size: 14pt; font-family: 'Times New Roman'; color: #000000; line-height: normal;"><span style="font-family: 'times new roman', times; font-size: medium;">I’ll fetch what you wish, and I’ll fetch more:</span><span style="font-family: 'times new roman', times; font-size: medium;"> </span></p>
|
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<p style="margin: 0in 0in 0.0001pt 30px; font-size: 14pt; font-family: 'Times New Roman'; color: #000000; line-height: normal;"><span style="font-family: 'times new roman', times; font-size: medium;">Easy it’s true, but then easy things weigh more:</span><span style="font-family: 'times new roman', times; font-size: medium;"> </span></p>
|
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<p style="margin: 0in 0in 0.0001pt 30px; font-size: 14pt; font-family: 'Times New Roman'; color: #000000; line-height: normal;"><span style="font-family: 'times new roman', times; font-size: medium;">It’s there already, yet how we might achieve it,</span><span style="font-family: 'times new roman', times; font-size: medium;"> </span></p>
|
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<p style="margin: 0in 0in 0.0001pt 30px; font-size: 14pt; font-family: 'Times New Roman'; color: #000000; line-height: normal;"><span style="font-family: 'times new roman', times; font-size: medium;" data-mce-mark="1"><em><strong>That’s the tricky thing, knowing how to seize it</strong></em>. </span></p>
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<p style="margin: 0in 0in 0.0001pt 30px; font-size: 14pt; font-family: 'Times New Roman'; color: #000000; line-height: normal;"><span style="font-family: 'times new roman', times; font-size: medium;" data-mce-mark="1"> </span></p>
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<p style="margin-top: 0in; margin-right: 0in; margin-bottom: 0.0001pt; font-size: 14pt; font-family: 'Times New Roman'; color: #000000; line-height: normal;"><span style="font-family: 'times new roman', times; font-size: medium;" data-mce-mark="1">Later Goethe introduces the character Avarice. He competes with Mephistopheles by claiming the clay he forms into balls is made of gold. But the Herald of the King sees the deception, and says he "kneeds the gold just like dough," and tells the "Fools" not to trust it. (</span><a href="http://www.poetryintranslation.com/PITBR/German/FaustIIActIScenesItoVII.htm" style="font-family: 'times new roman', times; font-size: medium;">Lines 1580-85</a><span style="font-family: 'times new roman', times; font-size: medium;" data-mce-mark="1">.) This ruse won't work, Goethe implies. Debased coinage is easily detectable. What better solution will the devil find? <em><strong>Paper money - a promise.</strong></em> An oath. But it only is worth the value of the paper it is written on, which is nothing. Yet, it appears to be exactly what it is: paper. And thus for some reason people trust it more!</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: medium;" data-mce-mark="1">Duron Davis has given us a warning to turn away from such temptation, as a national sin which has only one ending possible: national ruin and disgrace for our sin. </span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: medium;" data-mce-mark="1">Again, <em>Obama's Prophet</em> can be purchased through its Author's website <a href="http://obamasprophet.homestead.com/">http://obamasprophet.homestead.com</a><br /></span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: medium;" data-mce-mark="1">Doug</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: medium;">12/29/2012 </span></p>
|
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<p><span style="font-family: 'times new roman', times; font-size: medium;"><img src="http://obamasprophet.homestead.com/ObamaProphetCOVER_copy.jpg" /></span></p>
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<p><span style="font-family: 'times new roman', times; font-size: medium;"> </span></p>
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<hr />
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<p><span style="color: #0000ff; font-family: 'times new roman', times; font-size: medium;" data-mce-mark="1"><strong>Study Notes</strong></span></p>
|
||||
<p><span style="color: #0000ff; font-family: 'times new roman', times; font-size: medium;" data-mce-mark="1"><strong>Biography of Professor Lautenbach</strong></span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: medium;">Duron Davis in his own bio mentions he studied under German economist Laurence Lautenbach. So I thought I would check on him for his views on economics.</span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: medium;">A short biography can be pieced together. Lautenbach "assumed his position of Dean of the School of Business Administration" at Bob Jones University in 1959. And he was to retire in 1969. (<em>Sword of the Lord</em> (July 4, 1968) at <a href="http://www.scribd.com/doc/49940842/19690704-Sword-06">6</a>.)</span></p>
|
||||
<p><span style="color: #0000ff; font-family: 'times new roman', times; font-size: medium;" data-mce-mark="1"><strong>Views of Gold Standard Professor Lautenbach About War & Inflation & Spending</strong></span></p>
|
||||
<p><span style="font-family: 'times new roman', times; font-size: medium;">A speech by Lautenbach is discussed in "<a href="http://news.google.com/newspapers?id=-4QsAAAAIBAJ&sjid=cc0EAAAAIBAJ&pg=7456%2C1846955">Bring Boys Home, Cut Government Spending</a>." <em>Herald Journal </em>April 11, 1968 at <a href="http://news.google.com/newspapers?nid=1876&dat=19680411&id=-4QsAAAAIBAJ&sjid=cc0EAAAAIBAJ&pg=7456,1846955">16</a>. The unintended irony of this is that the piece relates Professor Lautenbach warns about inflation which is unquestionably prophetic because all around the article are the following ads from 1968: for 47 cents you could buy a 4 oz jar of Noxcema skin creme, and for 43 cents you could buy hair spray. Astonishingly, another ad offered to finance the purchase of a Frigidaire refigerator for $2.75 weekly until you paid $70 for it. My my! How times have changed in less than 40 years. Here is the article in its entirety:</span></p>
|
||||
<p style="margin-left: 30px;"><span style="font-family: 'times new roman', times; font-size: medium;"> "Spartanburg Sertoma Club was told Wednesday that <em><strong>an austerity program in America is the only solution to the gold crisis. </strong></em></span></p>
|
||||
<p style="margin-left: 30px;"><span style="font-family: 'times new roman', times; font-size: medium;">Dr. Laurence Lautenbach, Dean of the School of Business Administration at Bob Jones University, declared: 'We must bring home our boys from Vietnam,' and cut government spending generally.</span></p>
|
||||
<p style="margin-left: 30px;"><span style="font-family: 'times new roman', times; font-size: medium;">Noting the dangers of inflation, Lautenbach <em><strong>questioned the wisdom of raising taxes</strong></em>: 'If we raise taxes on corporations, will they raise prices on goods?'</span></p>
|
||||
<p style="margin-left: 30px;"><span style="font-family: 'times new roman', times; font-size: medium;">A large increase in discount rates is almost certain to slow down homebuilding and production in other areas, the speaker said. </span></p>
|
||||
<p style="margin-left: 30px;"><span style="font-family: 'times new roman', times; font-size: medium;">Lautenbach's views are similar to those of <em><strong>President Lyndon B. Johnson</strong></em> who also has called for <em><strong>an austerity program as a long-term solution to the monetary crisis</strong></em>. </span></p>
|
||||
<p style="margin-left: 30px;"><span style="font-family: 'times new roman', times; font-size: medium;">Lautenbach said our dollars, plus gold, have been our medium of exchange, 'but your dollar today is backed by your faith in our government.' He added that when the dollar was backed entirely by gold, you could not get the gold anyway."</span></p>
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<div>
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||||
<h3>Recommendations</h3>
|
||||
<p><a href="/books/hownottosudythebible/download-e-book/401-music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
|
||||
<p><a href="http://astore.amazon.com/jwoogm-20?node=1&page=2">What Did Jesus Say?</a> (2012) - 7 topics </p>
|
||||
<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
|
||||
<p>None above affiliated with me</p> </div>
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<a href="/books/jesuswordssalvation.html"><img alt="JesusWordsSalv-crop2" src="/images/stories/JesusWordsSalv-crop2.jpg" width="114" height="146" /></a> </div>
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||||
<h1>Sarit Hadad Shma Israel - "Hear Oh Israel"</h1>
|
||||
<p>Sarit has rendered a stirring and beautiful modern Psalm in the same spirit of David for suffering, turning to God for strength. Here is a<a href="http://youtu.be/HQlRrrReua0" style="line-height: 1.3em;"> Link</a> to one You Tube video. (I could not find it on Amazon or for download anywhere.) Here is another <a href="http://www.youtube.com/watch?v=TH5TbQfV0II">Link</a> to a Spanish-translation subtitle version with Sarit herself singing dressed as an angel.</p>
|
||||
<p>You can sing along using the Hebrew transliteration below, and if you rely upon the English "Machine" Translation from Lyrics Translate at this <a href="http://lyricstranslate.com/en/Shma-Israel-Shma-Israel.html" style="line-height: 1.3em;">link</a>, which is copied below, you can appreciate the sentiments:</p>
|
||||
<h1>Shma Israel</h1>
|
||||
<div id="new_selection_block0.261652952991426" style="margin: 0px; padding: 0px; font-family: Arial, sans-serif; font-size: 14px; line-height: normal; background-color: transparent; overflow: hidden; color: #000000; border: none;">
|
||||
<div id="translittab" style="margin: 0px 0px 15px; padding: 0px; height: 20px;"><a id="link0" class="activel" style="margin: 0px 10px 0px 0px; padding: 0px; color: #663399; border-bottom-width: 1px; border-bottom-style: solid; border-bottom-color: #dcdcdb; font-size: 11px; line-height: 20px;">Original</a><a id="link1" style="margin: 0px 10px 0px 0px; padding: 0px; color: #663399; border-bottom-width: 1px; border-bottom-style: solid; border-bottom-color: #dcdcdb; font-size: 11px; line-height: 20px;">Transliteration</a></div>
|
||||
<div id="content0" class="contenttr" style="margin: 0px; padding: 0px;">
|
||||
<p style="margin: 1em 0px; padding: 0px;">Kshehalev bohe rak elokim shomea<br style="margin: 0px; padding: 0px;" />Hake-ev ole metoh haneshama<br style="margin: 0px; padding: 0px;" />Adam nofel lifne shehu shokea<br style="margin: 0px; padding: 0px;" />Vetfilat ktana hoteh et hadmama</p>
|
||||
<p style="margin: 1em 0px; padding: 0px;">Shma Israel elohay ata hakol yahol<br style="margin: 0px; padding: 0px;" />Natata li et hayay natata li hakol<br style="margin: 0px; padding: 0px;" />Beenay dima halev bohe besheket<br style="margin: 0px; padding: 0px;" />Oo'kshe halev shotek haneshama zo-eket<br style="margin: 0px; padding: 0px;" />Shma Israel elohay ahshav ani levad<br style="margin: 0px; padding: 0px;" />Hazek oti elokay asse shelo efhad<br style="margin: 0px; padding: 0px;" />Hake-ev gadol veen lean livroah<br style="margin: 0px; padding: 0px;" />Asse shehigamer ki lo notar bi koah</p>
|
||||
<p style="margin: 1em 0px; padding: 0px;">Kshehalev bohe hazman omed milehet<br style="margin: 0px; padding: 0px;" />Adam roeh et kol hayav pitom<br style="margin: 0px; padding: 0px;" />El halo noda hu lo rotse lalehet<br style="margin: 0px; padding: 0px;" />Le elokav kore al saf tehom</p>
|
||||
<p style="margin: 1em 0px; padding: 0px;">Shma Israel elokay ata hakol yahol<br style="margin: 0px; padding: 0px;" />Natata li et hayay natata li hakol<br style="margin: 0px; padding: 0px;" />Beenay dima halev bohe besheket<br style="margin: 0px; padding: 0px;" />Ookshe halev shotek haneshama zo-eket<br style="margin: 0px; padding: 0px;" />Shma Israel elohay ahshav ani levad<br style="margin: 0px; padding: 0px;" />Hazek oti elohay asse shelo efhad<br style="margin: 0px; padding: 0px;" />Hake-ev gadol ve-en lean livroah<br style="margin: 0px; padding: 0px;" />Asse shehigamer ki lo notar bi koah</p>
|
||||
</div>
|
||||
<span style="margin: 0px; padding: 0px;" data-mce-mark="1"><br style="margin: 0px; padding: 0px;" />Read more at <a href="http://lyricstranslate.com/en/Shma-Israel-Shma-Israel.html#fdgaXysxe6kyeMj2.99" style="margin: 0px; padding: 0px; color: #003399;"></a><a href="http://lyricstranslate.com/en/Shma-Israel-Shma-Israel.html#fdgaXysxe6kyeMj2.99">http://lyricstranslate.com/en/Shma-Israel-Shma-Israel.html#fdgaXysxe6kyeMj2.99</a></span></div>
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<h2 class="title-h2" style="margin: 8px 0px 15px; padding: 0px; font-size: 1.5em; line-height: 1.3em; color: #000000; height: 26px;">Shma Israel</h2>
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|
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|
||||
<p style="margin: 1em 0px; padding: 0px;">Shma (Hear) Israel my God,<br style="margin: 0px; padding: 0px;" />you're the omnipotent<br style="margin: 0px; padding: 0px;" />You gave me my life,<br style="margin: 0px; padding: 0px;" />you gave me everything</p>
|
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<p style="margin: 1em 0px; padding: 0px;">In my eyes a tear,<br style="margin: 0px; padding: 0px;" />the heart cries quietly<br style="margin: 0px; padding: 0px;" />And when the heart is quiet,<br style="margin: 0px; padding: 0px;" />the soul screams</p>
|
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<p style="margin: 1em 0px; padding: 0px;">Shma (Hear) Israel my God,<br style="margin: 0px; padding: 0px;" />now I am alone<br style="margin: 0px; padding: 0px;" />Make me strong my God;<br style="margin: 0px; padding: 0px;" />make it that I won't be afraid</p>
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<p style="margin: 1em 0px; padding: 0px;">The pain is big,<br style="margin: 0px; padding: 0px;" />and there's no where to run away<br style="margin: 0px; padding: 0px;" />End it because I can't take it anymore<br style="margin: 0px; padding: 0px;" />(make the end of it because I have no more energy left within me)</p>
|
||||
<p style="margin: 1em 0px; padding: 0px;">When the heart cries,<br style="margin: 0px; padding: 0px;" />Time stands still<br style="margin: 0px; padding: 0px;" />All of a sudden, the man sees his entire life<br style="margin: 0px; padding: 0px;" />He doesn't want to go to the unknown<br style="margin: 0px; padding: 0px;" />He cries to his God right before a big fall</p>
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<h3>Recommendations</h3>
|
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<p><a href="/books/hownottosudythebible/401-music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
|
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<p><a href="http://astore.amazon.com/jwoogm-20?node=1&page=2">What Did Jesus Say?</a> (2012) - 7 topics </p>
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<p>None above affiliated with me</p> </div>
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<h1 class="Appendix-Title"><span style="font-size: 18pt;">The Easter Error: Wrong Name & Time</span></h1>
|
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<h2 class="Heading1"><span style="font-size: 18pt;"></span></h2>
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<div><span style="font-size: 18pt;"></span></div>
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<h2 class="Heading1"><span style="font-size: 18pt;">Jesus' Command Of A Passover Remembrance</span></h2>
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<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;">The Hebrew word for Passover is <em>Pesach</em>. The King James Bible translates the word for Passover in Greek (Pascha) with the word Easter in Acts 12:4. The King James translators thus believed Easter was synonymous with Passover. Why was this? To find the answer, we need to go back to what early Christians understood (and everyone but English-speaking Christians still understand) was the context in which Jesus intended the communion command to be fulfilled.</span></p>
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<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">We English-speaking Protestants are generally ignorant of Jesus' intention behind the "remembrance of me" command at the Passover-<span style="font-family: 'times new roman', times; background-color: #ffff00;" data-mce-mark="1">related </span>dinner before He was crucified. (Luke 22:19.) As explained below,<a href="file:///C:/JWOPDF/Lessons/Easterhtml.html.htm#pgfId=914376" class="footnote"><sup> 1</sup></a> the command from Jesus <span style="font-family: 'times new roman', times;" data-mce-mark="1">to add a remembrance</span> was supposed to be added to the Passover service which his Jewish apostles were to keep and celebrate annually. When Jesus said "do this in remembrance of me," He did not envision a new ceremony called Communion. When He did likewise with the cup of wine, Jesus was not envisioning a new second step to what we call Communion. Rather, Jesus was saying when you "do this," that is, recite remembrances as the head of the table shares the unleavened bread and as each table-participant drinks from the Cup of Redemption in the Passover Dinner, the participants were henceforth to now do this in remembrance of Jesus. The story of Jesus' sacrifice for our sins would now be added as a remembrance at these two junctures of the Passover Dinner.</span></p>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">This explains why the early church practiced Passover. The Bishop of Smyrna, Polycarp (died 155 A.D.), asserted Passover observance was directly handed to him by the apostles. Polycarp also said he was taught by them to keep it on 14 Nissan (exactly at twilight when the 15th is about to begin...see <a href="http://biblehub.com/leviticus/23-5.htm">Lev. 23:5</a>), exactly as prescribed as the time for Passover in the Law given Moses.<a href="file:///C:/JWOPDF/Lessons/Easterhtml.html.htm#pgfId=913470" class="footnote"> <sup>2</sup></a></span></p>
|
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<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">It may surprise an English-speaking evangelical to learn this, but it was this apostolic practice which explains why the Catholics and Orthodox still keep Passover each year. We find the Catholics in Italy call it Pasqua. In the Orthodox church, Pascha. Among Catholics it is an eight day period.<a href="file:///C:/JWOPDF/Lessons/Easterhtml.html.htm#pgfId=913474" class="footnote"> <sup>3</sup></a></span></p>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;">In fact, even in the evangelical Protestant church outside English-speaking lands, the celebration week ending with Resurrection Sunday still retains its correct name of Passover, e.g., Pascua in Spanish; Paschen in Dutch, Pâques in French, etc. I first learned this by living abroad in Costa Rica. I was puzzled why Protestant Christians there called Easter Pascua. That's how I stumbled across this issue.</span></p>
|
||||
<div>
|
||||
<h2 class="Heading2"><span style="font-size: 18pt;">The Law of Passover</span></h2>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;">The Passover Season was comprised of two parts: a Passover dinner and a week-long Feast of Unleavened Bread. The Passover dinner was celebrated at a dining-room table in a house (Exodus 12:46) besides at the Temple (Deut. 16:2). The home-observance was typically led by the head of a family. The house had to be cleaned of all scraps of unleavened bread in preparation for passover and the feast of unleavened bread. The sojourner (Gentile sharing community with the Jews) was enjoined only not to eat unleavened bread in this season. Exodus 12:19. Otherwise, the sojourner did not have to keep the Passover dinner or celebrate the Feast of Unleavened Bread. Yet, if the sojourner chose to keep the Passover dinner, he had to be circumcised first. Exodus 12:49. Thus, it was an honor that a sojourner could share in, but it was not a requirement to do so.</span></p>
|
||||
</div>
|
||||
<div>
|
||||
<h2 class="Heading2"><span style="font-size: 18pt;">How the Timing Was Changed From 14 Nissan</span></h2>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;">Why does Passover in the Catholic, Orthodox, and Evangelical Protestant communities no longer coincide with the Jewish day of observance of Passover?<a href="file:///C:/JWOPDF/Lessons/Easterhtml.html.htm#pgfId=914993" class="footnote"> <sup>4</sup></a> Why in particular is this true even if they retain the name Passover as the festival-season they celebrate?</span></p>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;">At the Council of Nicea in 325, Passover's day of celebration was changed at the urging of the Emperor of Rome. He specifically demanded it be a different day other than 14 Nissan (at twilight) so as to spite the Jews. Emperor Constantine's ostensible reasons were all blatantly grounded on a virulent anti-semitical tirade!<a href="file:///C:/JWOPDF/Lessons/Easterhtml.html.htm#pgfId=913480" class="footnote">5</a></span></p>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;">However, there were actually some other competing considerations not specifically mentioned in the records from the Council of Nicea. The true Passover could fall in March. However, the new chronology guaranteed Passover would land in April. Why was this important? Because in that era, the English and Germanic name for April was<strong><em> Eostremonat</em></strong> or <strong><em>Ostaramonath</em></strong> respectively. What did this name mean? In April, the pagans celebrated the festival of Osiris. <span style="background-color: #ffff00;">In Germany, she was Ostara</span>. It was her month. In Britain, her name was<strong><em> Eostre</em></strong>. There is no dispute this is the origin of the name for <strong><em>Easter</em></strong>. In the Eighth century, a Christian monk and historian, Bede, explained why English-speaking lands persisted in calling the Passover by the name Easter. He explained: "Eosturmonath, which is now interpreted as the paschal month, was <strong><em>formerly named after the goddess Eostre, and has given its name to the festival [Passover in Britain</em></strong>]."<a href="file:///C:/JWOPDF/Lessons/Easterhtml.html.htm#pgfId=913484" class="footnote"> <sup>6</sup></a></span></p>
|
||||
<p><span style="font-size: 18pt;"></span></p>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt;"><span style="background-color: rgb(255, 255, 0);"><strong>UPDATE</strong></span>: But one member of our modern intelligentsia a century ago tried to bamboozle us, saying "easter" -- which in Germany goes by way of the "cognate Ostern" -- does not trace to a pagan goddess. Ostern supposedly derives from "auferstehn" meaning "resurrection" in German. (Ed. Christian Cruse, Ecclesiastical History of Eusebius (1905) at <a href="https://books.google.com/books?id=DOI3AQAAMAAJ&dq=dysnoetas&pg=PA194#v=onepage&q=passover&f=false">194 fn. 1.</a>) This is false. Ostern in Germany today derives from worshipping the same goddess as the British called Eostre, and for the same compromising reason. The Christians in Germany chose to celebrate Christ's resurrection using the same term as had been used to worship Ostara -- her name Ostara. So there is no possibility that the name originated in Germany to signify Christ's resurrection. Here are the facts. </span></p>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt;">In Germany, according to Jacob Grimm, a linquist of highest caliber, in his 1835 work explained "the great Christian festival in the oldest of [Old High German]<strong> remains the name of Ostard</strong>. " (J. Grimm, <strong>Teutonic Mythology</strong> (4th Ed. George Bell & Sons 1882) Vol. I at 289-91. [Text is in <a href="https://archive.org/stream/teutonicmytholog01grim/teutonicmytholog01grim_djvu.txt">Internet archives - search 289</a> until "Ostara" appears. Note some OCR mispellings need to be ignored.] Grimm goes on, explaining it is "mostly found in the plural [Ostara], for two days were kept at Easter." Then Grimm draws a parallel to Easter: "This Ostard, like Eostre, must in the heathen religion denoted a higher being, whose worship was so firmly rooted, that the Christian teachers tolerated the name, and applied it to one of its own grandest annivesaries." (Id. at 290.)</span></p>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt;">This means that what is Ostern today in Germany was originally named the day of "Ostard" - plural "Ostara" -- the same as the name of goddess whose two days would worship her, just like was the usage of Eostre -- the name of the goddess herself in English as well as the name of the day to worship her. Hence, Ostern -- as Easter is now known in Germany -- does not come from "auferstehn" but from Ostard, Ostara -- which terms Christians used to celebrate this day into the period of Old High German use. This in turn matches the name of the goddess who in the Celtic language is Eostre, which Bede in the 800s identified as the fertility goddess, and that the British would not give up her name. Obviously, the Germans did the identical thing.</span></p>
|
||||
<p><span style="font-size: 18pt;">Then Cruse (or later editor) had the audacity to add to his falsehood that "Easter" is "undoubtedly preferable" to name the day of celebrating Christ's resurrection over the name Passover -- because Easter supposedly means resurrection as opposed to what he derogatorily refers to as "Passover" -- a "primitive name" used at the time of Christ. One can see in this the disgusting effort to double-down on a falsehood by suggesting it would be wrong to abandon Easter for the true time periods -- Passover -- and use the proper Biblical term of celebration -- Passover. Incidentally, no one other than Cruse has ever offered this explanation of Ostern in German. This is likely because it has a 100% obviously false premise. <strong>END UPDATE.</strong></span></p>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times; background-color: #ffffff;">Thus, there was a more compromising rationale and purpose to Constantine's change. He desired to appease pagan citizens. This is why Constantine would not tolerate those who wanted to retain the apostolic practice of keeping Passover on 14 Nissan at twilight. These were known as Quatordecimans, i.e., 14-ers in Latin. Like we call the gold-rush enthusiasts 49ers, these adherents were called the 14ers. Because Constantine was able to heavily influence doctrine, the Roman Catholic church now inflicted excommunication on all Quatordecimans. This resulted in all kinds of civil penalties, e.g., inability to inherit, etc.<a href="file:///C:/JWOPDF/Lessons/Easterhtml.html.htm#pgfId=913488" class="footnote" style="background-color: #ffffff;"> <sup>7</sup></a> This is how the true apostolic practice of observing 14 Nissan as the true day for Passover was wiped out in the Roman territories. Yet, the name Passover continued to be used. This is why the feast is still called Passover in all of Christendom except in English-speaking and <span style="background-color: rgb(255, 255, 0);">German</span> lands.</span></p>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times; background-color: #ffffff;">Thus, it was the British and <span style="background-color: rgb(255, 255, 0);">Germans</span> who solely refused to observe Passover under any name other than that of their goddess known as Eastre <span style="background-color: rgb(255, 255, 0);">in Britain</span> and <span style="background-color: rgb(255, 255, 0);">Ostara in Germany.</span> She would have a priority over Passover. The Catholic church tolerated this in Britain and <span style="background-color: rgb(255, 255, 0);">Germany</span>. This was simply inherited by the Protestant English and <span style="background-color: rgb(255, 255, 0);">German</span> Church without any re-examination. Luther translated the Passover lamb as "Osterlamb." (1 Cor. 5:7.) As a result, Protestants in English-speaking and <span style="background-color: rgb(255, 255, 0);">German-speaking lands</span> came to completely forget the very context in which the drama of the Resurrection was to be recreated each year: it was the PASSOVER week, which starts with the Passover Dinner and continues in what is called the Feast of Unleavened Bread.</span></p>
|
||||
<div><span style="font-size: 18pt;"></span></div>
|
||||
<span style="font-size: 18pt;"><big><span style="font-weight: bold;">Jesus' Intention to Transform the Passover Dinner</span></big></span>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">But why did the early apostolic church follow Passover? Because Jesus commanded a change within the Passover Dinner. (Luke 22:19.) It was not something new called Communion. Jesus instead was intending they add a memorial to step four of the traditional Passover Seder that week where the unleavened bread is broken. He impliedly asked them to add another memorial at the juncture where the Cup of Redemption was drunk. At each point, the bread and wine are shared by the head of the table with a recitation of certain traditional remembrances. Thus, the early church had to know this was the true nature of Jesus' command regarding Communion -- to add these to later passover dinners. This is why the apostles kept Passover, as Polycarp affirmed.</span></p>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">How do we know this was Jesus' meaning? First, the Passover ceremony had been standardized for millennia prior to Jesus Christ. It had fifteen clearly defined steps. We have Gospel-confirmation there had been no significant change in the fifteen steps by Jesus' day. The record in the Gospels shows Jesus followed six of the fifteen steps in exactly identical order. The only thing not mentioned are the steps involving the meal itself in the middle. While those steps are not mentioned, the six steps mentioned in the Gospels do not vary in the slightest from the traditional Passover seder even as it is kept to this very day by Jews.<a href="file:///C:/JWOPDF/Lessons/Easterhtml.html.htm#pgfId=913494" class="footnote"> 8</a> The dinner's outline was never enacted as a law in the Bible or otherwise, yet one can see Jesus went through it step-by-step in the First Century A.D. If nothing else, and even if there were not Passover, Jesus modelled how the bread and wine portions of passover should be celebrated in the future.</span></p>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Therefore, we know that Jesus was first saying at step four, we need to change something. This is when we eat the unleavened bread. It was at that point that Jesus commanded we were to "do this in remembrance of me." (Luke 22:19.) Next, Jesus clearly henceforth was alluding to a Passover-type Cup of Redemption with Himself: "this is the cup of the New Covenant in my blood, which is poured out for you." (Luke 22:20.) Our Redemption was now from His blood, symbolized by that cup.</span></p>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">What else confirms Jesus' intent to modify the Passover Seder? His remembrance terminology in Luke 22:19 also fits in with the nature of the Passover Seder. The head of the table leads the participants in a series of remembrances of the work of God with the people of Israel. It includes not only the Passover but the bitter herbs the people of Israel ate in the desert. There is a remembrance too that Elijah will come back before Messiah, and so on. All Jesus was saying was He wanted to add one more work of God to the list of remembrances which were already being recounted at every Passover.</span></p>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;">Now hopefully you can understand why it was so imperative to retain Passover within the early church. This is why Roman Catholicism and the Orthodox Church continued the observance of Passover all these centuries. To rid ourselves of Passover's observance completely would be to rid ourselves of the very context in which at least a Jewish Christian was to obey the commandment of Jesus to "do this in remembrance of me." (Luke 22:19.) If our intent is to enjoy the privilege of Passover, then our persistent use of the word Easter for Passover has a negative effect. It has led to ignorance. What else explains an otherwise brilliant and famous commentator like Gill actually saying: "the passover was... abolished, and not to be observed by Christians." (Commentary on Acts 20:6.) Due to the Easter moniker for Passover, no one within English-speaking Christianity has any footing to even begin to suspect Gill is wrong. At least for the Jewish-Christian, Jesus intended they "do this in remembrance of me," i.e., share the bread and wine at Passover with a remembrance of Jesus' work on the cross. For the Gentile Christian who exercises the privilege to keep Passover, then he must follow Jesus' revision to that dinner celebration.</span></p>
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<span style="font-size: 18pt;"><big><span style="font-weight: bold;"> The Orthodox Confront English-speaking "Easter" Terminology</span></big></span>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;">This background now allows you to understand why the Orthodox Church in English countries cannot fathom the practice of calling this feast Easter. As Michael Harper, an Orthodox `father,' notes: "This is a much more important subject than a mere dispute about words." Harper acknowledges that virtually no one realizes the original pagan goddess worshipped in April was named Easter. Yet, it is this very meaninglessness of the name Easter which effectuated a loss of the real meaning of the season. This is how we lost the content of what we were trying to do -- amend the Passover service to remember Jesus while we simultaneously remembered all the other works of God which were part of the Passover dinner. Harper explains the Orthodox' Church's viewpoint on this phenomenon among English-speakers:</span></p>
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||||
<p class="QuoteAppendix" style="margin-left: 60px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">[There is a] constant<em><strong> temptation to drop the word Pascha</strong></em> and for clarity (and sometimes charity) <em><strong>use the western word Easter.</strong></em> But perhaps the time has come for us to<em><strong> make a stand against this</strong></em>. In our increasingly secular and pagan society the use of <em><strong>a pagan word, of which no one knows the meaning, is hardly suitable to describe the greatest day in the Christian year.</strong></em> When most people knew the Christian meaning of the word Easter [as Passover] one could perhaps make out a case for using the word. But not today!<a href="file:///C:/JWOPDF/Lessons/Easterhtml.html.htm#pgfId=914028" class="footnote"> 9</a></span></p>
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<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;">In other words, if we did retain the substance of Passover practice within our Easter-observance, perhaps you could say using Easter as a name is harmless. But now the word Easter obscures rather than highlights what we are trying to celebrate to honor Jesus' command to revise the Passover ceremony.</span></p>
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<div><span style="font-size: 18pt;"></span></div>
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<span style="font-size: 18pt;"><big><span style="font-weight: bold;"> Any Imperative To Reform?</span></big></span>
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<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;">There is absolutely no dispute factually that the early apostolic church kept Passover. There is no dispute that universal non-English speaking Christianity has always kept Passover, whether Protestant, Orthodox or Catholic. There is no dispute that it was only in 325 A.D. that this observance was moved from 14 Nissan to a date that coincides instead always with a date in April. (This is because the Christian Passover-Easter is measured in relation to the vernal equinox.) There is no dispute that the current date does not coincide with the Passover in God's Law. There is no dispute that the only reason English-speaking Christianity lost the memory of the Passover festival was due to the stubborness of Englishmen. By the time of the Eighth Century, as recorded by Bede, the British Christians preferred to worship under their pagan goddess' name of Eastre.</span></p>
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<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;">With these indisputable facts, what should a Christian do? First, assuming Passover is something still to be observed, it is impermissible to move the timing.</span></p>
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<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;">When King Jeroboam moved the feast of tabernacles by one month from the time specified in the Law, the way this is described shows God's displeasure. (1 Kings 12:33.)<a href="file:///C:/JWOPDF/Lessons/Easterhtml.html.htm#pgfId=914814" class="footnote"> 10</a> The Spanish Reina Valera is the closest to the correct translation. Jeroboam selected a "month he invented in his heart." (Reina Valera.) The Hebrew is bada, which means "to invent." (Strong's #908.) Cf. "devised in his own heart" (ASV KJV); "fixed by him at his pleasure" (BBE); "of his own choosing" (CEV).</span></p>
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<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;">What did Jesus likewise teach when we invent our own traditions in place of God's commands?</span></p>
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||||
<p class="QuoteAppendix" style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">(6) And ye have made void the word of God because of your tradition. (7) Ye hypocrites, well did Isaiah prophesy of you, saying, (8) This people honoreth me with their lips; But their heart is far from me. (9) But in vain do they worship me, Teaching as their doctrines the precepts of men. (Matt. 15:6-9 ASV.)</span></p>
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<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;">Thus, moving Passover, if we observe it, to anything other than 14 Nissan is vain (empty) worship, so says the Lord Jesus Christ. It is moved solely by tradition. Jesus says God does not accept vain worship. Jesus was alluding to the second commandment which says "do not use the Lord's name in vain."</span></p>
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<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;">Nor can one ignore that Daniel says what will mark "another" who "puts down three rulers" (Dan. 7:24) is that he "shall wear out the saints of the Most High; and he shall think to change the times and the Law; and they shall be given into his hand until a time and times and half a time." Dan 7:25. Thus, God gives us an idea that this "other" acts wrongly by changing the "times and the Law."<a href="file:///C:/JWOPDF/Lessons/Easterhtml.html.htm#pgfId=915118" class="footnote"> 11</a> If this is so, then how can moving the date for Passover as provided in the Law given Moses be correct? As the Psalmist says, "Your royal laws cannot be changed." (Ps. 93:5.)</span></p>
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<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;">The remaining question, and the most important, is whether Jesus intended the apostles to keep Passover.</span></p>
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||||
<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;">First, in broad terms, it is undisputed that the command to keep the Passover applied to Jews. It was optional for sojourners (Gentiles), but if they elected to keep it, they had to be circumcised. Thus, only if God abrogated the Law as to Jews can one say Jesus did not intend the apostles to keep Passover.</span></p>
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<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;">There are some fundamentally difficult passages to overcome if we contend God intended to abrogate the Law (Torah) in the New Testament. The New Testament was prophesied to "inscribe the Law (Torah) on our hearts." (Jeremiah 31:31-33.) When a Redeemer is sent to Israel to create a new covenant, God promises that "these words that I have given you" (the Law) "will be on your lips and on the lips of your children and your children's children forever." (Isaiah 59:21 NLT.)<a href="file:///C:/JWOPDF/Lessons/Easterhtml.html.htm#pgfId=915244" class="footnote"> 12</a> When His Servant (Messiah) comes, God "will magnify the Law (Torah), and make it honorable." (Isaiah 42:21 ASV/KJV.) Jesus, for His part, did everything possible to put the Law given Moses on our lips and in our hearts forever. Jesus said immediately after just referring to the "Law (given Moses) and the Prophets" (Matt. 5:17):</span></p>
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<p class="QuoteAppendix" style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. (Matt. 5:19 KJV)</span></p>
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||||
<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;">In an identical spirit, Jesus excoriated the Pharisees for a shallow teaching of the "less weighty matters of the Law," but leaving the "weightier matters of the Law undone." Matt. 23:23. Jesus attacked the Pharisees' oral traditions which made of none effect the written commandments of God given Moses. Matt. 15:6-9 (the Pharisees taught that a special korban payment which they invented would excuse later having to honor one's parents if they fell into poverty -- in violation of one of the Ten Commandments.) Jesus did everything He could to elevate obedience to the Law given Moses. Jesus' critiques all reveal the Pharisees had a shallow defective Law-negating doctrine. The people merely assumed the Pharisees were teaching the Law because the people were told by the Pharisees what the Law was. Bible-texts were not ubiquitous as they are now. But Jesus said this supposition about the Pharisees was untrue.</span></p>
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||||
<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;">Moreover, if the New Testament somehow abrogates the Law, including the Law of Passover, this would contradict God's repeated emphasis that "these ordinances" of the Law shall be "everlasting for all generations." (Ex. 27:21; 30:21; Lev. 6:18; 7:36; 10:9; 17:7; 23:14, 21, 41; 24:3; Num. 10:8; 15:15.)</span></p>
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||||
<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;">Luther reluctantly came to accept Jesus intended the Law given Moses remains the rule of life for the Christian. While Luther originally subscribed to an anti-Law position in his Commentary on Galatians, Luther eventually made an about face. He insisted the Law, in particular the Ten Commandments, applies to Christians. (Shorter/Longer Catechisms (1531-32); Antinomian Theses (1537); cfr. Commentary on Galatians (1531).)<a href="file:///C:/JWOPDF/Lessons/Easterhtml.html.htm#pgfId=914918" class="footnote"> 13</a></span></p>
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||||
<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;">Thus, it would appear that Jesus at least intended His Jewish apostles to keep Passover. It remained an honor for a Gentile to keep it.</span></p>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;">What confirms this is that Polycarp, Bishop of Smyrna, said the apostles themselves personally taught him to keep Passover. If Polycarp were lying, it makes no sense that there is such a strong universal memory (other than in English-speaking lands) that the festival we call Easter is everywhere else called Passover, and is universally kept.</span></p>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;">Finally, Jesus' command to "do this in remembrance of Me" during the Passover dinner has one obvious meaning. Jesus gave two remembrances that would be spoken of when the apostles "do this"-- distribute the unleavened bread and share the Cup of Redemption at Passover. The context defines what do this meant. The later tradition of what we do on Sunday in Communion does not define what Jesus meant by do this. To think Jesus meant "do this" in a vacuum of a Sunday church communion service which observance is itself nowhere commanded in Scripture is replacing tradition for what is the import of Jesus' command. He clearly assumed that the apostles would keep the Passover dinner, as the Law mandated upon a Jew. It is within this context the apostles would fulfill His remembrance-commands of the communion cup and wine. To use tradition to avoid the import of Jesus' command would be "empty" worship. Jesus specifically said worship is vain when tradition replaces commandments of God. (Matt. 15:6-9.) This includes commandments from Our Lord to remember Him when we `do this' (i.e., keep passover sharing of the bread and wine).</span></p>
|
||||
<p class="BodyAppendix"><span style="font-size: 18pt; font-family: 'times new roman', times;">Thus, we should re-examine our own practice of Easter: do you know it is Passover that we are attempting to celebrate? If not, that is the first sign of an empty and vain worship. Do we know we are being told to exchange unleavened bread and a Cup of Redemption as remembrances at a Passover dinner at home if we are electing to keep the Passover season as a Christian? If not, that is a second sign of an empty and vain worship. Finally, are we troubled in the slightest that we are worshipping Christ under the name of a pagan goddess albeit a long forgotten association? If not, then that is a final sign that our worship has become so empty and so vain that even the clear historical taint of idol-worship does not concern us.</span></p>
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<div class="footnotes">
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<div class="footnote">
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<p class="Footnote"><span style="font-size: 18pt; font-family: 'times new roman', times;"><span class="footnoteNumber"> 1.</span> <a href="file:///C:/JWOPDF/Lessons/Easterhtml.htm#34955" class="XRef"> See Jesus' Intention to Transform the Passover Dinner</a> elsewhere on this page.</span></p>
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</div>
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<div class="footnote">
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||||
<p class="Footnote"><span style="font-size: 18pt; font-family: 'times new roman', times;"><span class="footnoteNumber"> 2.</span> Of this there can be no doubt. Polycarp (martyred 155 A.D.) spoke of Christians keeping Passover at 14 Nissan, which he claimed he learned from Apostle John (whom he claimed to know as a child) and other apostles. Eusebius records that Polycarp went to Rome to convince the bishop of Rome to change back to apostolic practice. Eusebius says the bishop of Rome could not "persuade Polycarp not to observe what he had always observed with John, the disciple of our Lord, and the other apostles with whom he associated." (Eusebius, Ecclessiastical History, Ch. XXIII.) Likewise, passover for Christians on 14 Nissan was recorded in the Apostolic Constitution which dates somewhere between 220 A.D. and the late 300s.</span></p>
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<div class="footnote">
|
||||
<p class="Footnote"><span style="font-size: 18pt; font-family: 'times new roman', times;"><span class="footnoteNumber"> 3.</span> "In the Roman Catholic Church, Easter is actually an eight-day feast called the Octave of Easter." ("Easter," Wikipedia, at http://en.wikipedia.org/wiki/Easter (last accessed 1/7/07).)</span></p>
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</div>
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||||
<div class="footnote">
|
||||
<p class="Footnote"><span style="font-size: 18pt; font-family: 'times new roman', times;"><span class="footnoteNumber"> 4.</span> For reasons too complex to narrate, the Orthodox do not agree with the Catholic date for Passover.</span></p>
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||||
<div class="footnote">
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||||
<p class="Footnote"><span style="font-size: 18pt; font-family: 'times new roman', times;"><span class="footnoteNumber"> 5.</span> Emperor Constantine at the Council of Nicea in 325 A.D. stated the ostensible rationale for the change. He thought it imperative Passover not be held on the same day as Jews keep Passover. Constantine stated victoriously at the Council: "It was, in the first place, declared improper to follow the custom of the Jews in the celebration of this holy festival....Let us, then, have nothing in common with the Jews, who are our adversaries.... avoiding all contact with that evil way.... Therefore, this irregularity must be corrected, in order that we may no more have any thing in common with those parricides and the murderers of our Lord.... no single point in common with the perjury of the Jews." (Theodoret's Ecclesiastical History.)</span></p>
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<div class="footnote">
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||||
<p class="Footnote"><span style="font-size: 18pt; font-family: 'times new roman', times;"><span class="footnoteNumber"> 6.</span> He wrote in Latin: "Eosturmonath, qui nunc paschalis mensis interpretatur, quondam a dea illorum quae Eostre vocabatur et cui in illo festa celebrabant nomen habuit." (Venerable Bede: The Reckoning of Time Faith Wallis (trans.) (Liverpool University Press, 1999) at 54.)</span></p>
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<div class="footnote">
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||||
<p class="Footnote"><span style="font-size: 18pt; font-family: 'times new roman', times;"><span class="footnoteNumber"> 7.</span> The Quatordecimans were vigorously routed out by Roman Catholicism which deemed them heretics for refusal to move Passover to a day of man's choosing. See "Quatordecimanism," http://en.wikipedia.org/wiki/Quartodeciman (last accessed 1/7/07). A subsidiary issue was that Catholics insisted that the Resurrection celebration must always coincide with a Sunday. The Quatordecimans disagreed. If you kept 14 Nissan as Passover as a memorial each year, the celebration of the Resurrection does not always fall on a Sunday. Why? Because 14 Nissan is not always a Thursday in our solar calendar as it was in the year Jesus was crucified. (The Jews used a lunar calendar which is why variances will creep in from year-to-year.) There is no doubt this was the day of Passover in the year of Jesus' crucifixion. The Passover Sabbath falls on 15 Nissan regardless of the day that the weekly Sabbath may fall. (Exodus 12:16; Lev 23:7; Num 28:16-18.) The Gospels say Jesus was crucified and died just before the Passover Sabbath. This is called the "day of preparation." (Matt. 27:62.) This was a reference to just before the beginning of 15 Nissan. Thus, when Jesus resurrected Sunday, Jesus would be three days and three nights in the grave, as He predicted. (Matt. 12:40.) But if you accept a memorial of Passover as 14 Nissan, but tolerate the Catholic idea of always celebrating the Resurrection on a Sunday, then because of the variance in the solar versus lunar calendars involved, sometimes Sunday will be less than three days and more than three days from 14 Nissan. Anyone knowing Jesus' prophecy will suspect Jesus was a liar. (Sometimes atheists spot the inconsistency, and they hurl this back as proof that Jesus was a liar.) Thus, the Quatordecimans were additionally trying to argue Sunday was an inappropriate day to celebrate the Resurrection in a week in which you were observing the Passover correctly on 14 Nissan. Such Sunday-observance combined with Passover on 14 Nissan would leave the faith open to attack by making Jesus appear to be a liar. The Quatordecimans had a compromise solution. They suggested, to simplify things, that the resurrection should be celebrated on 14 Nissan (with the Passover) even though technically the Resurrection did not fall on Passover. Look at the validity of the Quatordecimans' concerns even among Protestants. We Protestants like Catholics persist in calling the Friday before Easter Sunday the "Good Friday." Good Friday commemorates the crucifixion. Now do the math! Three days and three nights later is Monday, not Sunday.</span></p>
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<div class="footnote">
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||||
<p class="Footnote"><span style="font-size: 18pt; font-family: 'times new roman', times;"><span class="footnoteNumber"> 8.</span> There are fifteen points covered in a standard Passover Seder. When you correlate John, Matthew and Luke, steps one through four are mentioned in exact parallel; steps five through twelve (i.e., the particulars of the meal) are omitted; and then steps thirteen and fourteen are repeated again in identical parallel to the standard service. (See http://home.earthlink.net/~lionlamb/PassoverSeder.html.) What Jesus was saying in context was He wanted step four (the bread) and step thirteen (the wine) to now be done "in remembrance of Me."</span></p>
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<div class="footnote">
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<p class="Footnote"><span style="font-size: 18pt; font-family: 'times new roman', times;"><span class="footnoteNumber"> 9.</span> See Michael Harper, It IS Pascha not Easter! http://www.antiochian-orthodox.co.uk/pascha.htm (accessed 1/5/2007).</span></p>
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<div class="footnote">
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||||
<p class="Footnote"><span style="font-size: 18pt; font-family: 'times new roman', times;"><span class="footnoteNumber"> 10.</span> Keil & Delitzsch explain this was an "arbitrary alteration of the Law." They explain: "Jeroboam also transferred to the eighth month the feast which ought to have been kept in the seventh month (the feast of tabernacles, Lev 23:34.)."</span></p>
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<div class="footnote">
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||||
<p class="Footnote"><span style="font-size: 18pt; font-family: 'times new roman', times;"><span class="footnoteNumber"> 11.</span> Daniel shows this other's activity is viewed negatively by saying in Daniel 7:26 "But the judgment shall be set, and they shall take away his dominion, to consume and to destroy it unto the end." Then in turn the kingdom taken from him "shall be given to the people of the saints of the Most High: His kingdom is an everlasting kingdom, and all dominions shall serve and obey him." (Dan. 7:27.)</span></p>
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<div class="footnote">
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<p class="Footnote"><span style="font-size: 18pt; font-family: 'times new roman', times;"><span class="footnoteNumber"> 12.</span> All commentators agree Isaiah 59:21 is a promise of the New Covenant. Barnes says "these words" or "my words" means God's truth previously given "for the guidance and instruction of the church." Clarke says this means the "words of Jesus." But this overlooks the tense, which is a past tense. "These words" are words given prior to the coming of the Redeemer. Keil & Delitzsch concur, but they try to claim the prior "words" are the words of a covenant given to Abraham in Genesis 17:1 et seq. No one wants to accept the simplest solution: Isaiah is saying the same thing as Jeremiah. God intended the Law is on the lips and in the hearts of all those who belong to the New Covenant.</span></p>
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<div class="footnote">
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<p class="Footnote"><span style="font-size: 18pt; font-family: 'times new roman', times;"><span class="footnoteNumber"> 13.</span> See <a href="file:///C:/JWOPDF/Lessons/chapter%205.htm#20427" class="XRef"> </a> et seq., viz., at 106.</span></p>
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<p class="Footnote"><span style="font-size: 18pt; font-family: 'times new roman', times;">Update Notes</span></p>
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<p class="Footnote"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a href="http://oce.catholic.com/index.php?title=Easter">Catholic Encyclopedia</a> provides the origin of the term Easter in Paganism without any shame:</span></p>
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<p class="Footnote"><span style="font-size: 18pt; font-family: 'times new roman', times;">"<em style="margin: 0px; color: #000000; font-family: arial, helvetica, tahoma, verdana, geneva, lucida, 'lucida grande', sans-serif; font-size: 14.4px; line-height: 17.28px;">Easter</em><span style="color: #000000; font-family: arial, helvetica, tahoma, verdana, geneva, lucida, 'lucida grande', sans-serif; line-height: 17.28px;">. —The English term, according to the Ven. Bede (De temporum ratione, I, v), relates to Eôstre, a Teutonic goddess of the rising light of day and spring, which deity, however, is otherwise unknown, even in the Edda (Simrock, Mythol., 362); Anglo-Saxon, </span><em style="margin: 0px; color: #000000; font-family: arial, helvetica, tahoma, verdana, geneva, lucida, 'lucida grande', sans-serif; font-size: 14.4px; line-height: 17.28px;">eaester, eaestron</em><span style="color: #000000; font-family: arial, helvetica, tahoma, verdana, geneva, lucida, 'lucida grande', sans-serif; line-height: 17.28px;">; Old High German, ô</span><em style="margin: 0px; color: #000000; font-family: arial, helvetica, tahoma, verdana, geneva, lucida, 'lucida grande', sans-serif; font-size: 14.4px; line-height: 17.28px;">stra, ôstrara, ôstrarün</em><span style="color: #000000; font-family: arial, helvetica, tahoma, verdana, geneva, lucida, 'lucida grande', sans-serif; line-height: 17.28px;">; German,</span><em style="margin: 0px; color: #000000; font-family: arial, helvetica, tahoma, verdana, geneva, lucida, 'lucida grande', sans-serif; font-size: 14.4px; line-height: 17.28px;">Ostern</em><span style="color: #000000; font-family: arial, helvetica, tahoma, verdana, geneva, lucida, 'lucida grande', sans-serif; line-height: 17.28px;">. April was called </span><em style="margin: 0px; color: #000000; font-family: arial, helvetica, tahoma, verdana, geneva, lucida, 'lucida grande', sans-serif; font-size: 14.4px; line-height: 17.28px;">easter-monadh</em><span style="color: #000000; font-family: arial, helvetica, tahoma, verdana, geneva, lucida, 'lucida grande', sans-serif; line-height: 17.28px;">."</span></span></p>
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<p><a href="/books/hownottosudythebible/401-music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
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<p><a href="http://astore.amazon.com/jwoogm-20?node=1&page=2">What Did Jesus Say?</a> (2012) - 7 topics </p>
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<p>None above affiliated with me</p> </div>
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<h1><span style="font-size: 24pt;">David Bercot on "Apostle" Paul</span></h1>
|
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">David Bercot is a Texas evangelical attorney. He advises against reading Jesus through the lense of Paul. He advises us to begin with Jesus, and never lose sight of His teachings. Bercot was a forerunner of the Jesus' Words Only movement. In 2010, he continues to support his brave stance to elevate Christ over Paul in his book <em>Theologians </em>at page 51. However, it is his work from 1992 where we first see Bercot's recognition of the principle of Jesus' Words Only.</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">David W. Bercot, in <em>Common Sense: A New Approach to Understanding Scripture</em> (1992) writes at page <a href="http://books.google.com/books?id=UCVK9n7uSqAC&lpg=PA21&ots=8vfklcfufN&dq=%22jesus%20words%20only%22&pg=PA21#v=onepage&q=%22jesus%20words%20only%22&f=false">21</a> [books.google link]:</span></p>
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<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">Likewise, when interpeting any single document, I always start at the beginning. I don't skip down to the middle and start reading.</span></p>
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<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">The same principle applies to interpreting Scripture. When searching for the truths of Christianity, this means going back to the words of Jesus himself. This is a rather obvious principle, yet here the majority of evangelical Christians get sidetracked. <strong><em>They begin with Paul, not Jesus</em></strong>. Many evangelicals<em><strong> virtually ignore Jesus' teachings</strong></em>---claiming they apply to an earlier dispensation, or to the 'kingdom age.' Others <em><strong>reshape Jesus' words to fit Paul's words</strong></em>.</span></p>
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<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">How strange. Jesus said "A disciple is not above his teacher." (Matt. 10:24.) Yet<em><strong> we make Paul, the disciple, greater than the teacher</strong></em>. We <em><strong>subordinate Jesus to Paul</strong></em>. We understand Jesus' words only in the context of Paul's writings. In sharp contrast, the <strong><em>early Christians understood Paul in the context of Jesus' teachings</em></strong>. Their gospel was above all the gospel of Jesus.</span></p>
|
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<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">Principle #2: Start at the beginning with the teachings of Jesus.</span></p>
|
||||
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">Our <strong><em>upside down approach to Scripture</em></strong> is a fairly new tradition. It began with Martin Luther who said that the Book of Romans is "the chief part of the New Testament." We may not use his exact words, but in practice we follow in his footsteps.</span></p>
|
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Page <a href="http://books.google.com/books?id=UCVK9n7uSqAC&lpg=PA21&ots=8vfklcfufN&dq=%22jesus%20words%20only%22&pg=PA22#v=onepage&q=%22jesus%20words%20only%22&f=false">22</a>:</span></p>
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<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">However, a common sense approach to Scripture requires us to <em><strong>begin with the Author of Christianity, Jesus Christ---not with Paul</strong></em>. In our illustration of discovering what Scripture teaches about salvation, it means that we begin with the four gospels.</span></p>
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<h1><span style="font-size: 18pt;">Bercot On Paul in Early Church</span></h1>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">David Bercot wrote a book <em>Will The Real Heretics Please Stand Up</em>? (1999) which was an eye-opener for me. It underscored that doctrines of Paul were rejected in the earliest church through the end of the Patristic era, ending 325 A.D. Bercot touched lightly on the problem of Paul, only saying that it was better to see the early church did not put Paul up on a pedestal in interpreting Jesus' words:</span></p>
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<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">"The early Christians<strong><em> didn’t put Paul’s letters</em></strong> to the Romans and Galatians up <strong><em>on a pedestal above the teachings of Jesus and the other apostles</em></strong>. They read Paul’s words about grace <em><strong>in conjunction</strong></em> with...Scriptures [where Jesus requires endurance for salvation, Matt. 24:13, doing the will of God for salvation, Matt. 7:21, the resurrected will be those who have done good, John 5:28, 29, etc.]." (Bercot, <em>Will The Real Heretics Please Stand Up</em> (Texas: Scroll Publishing, 1999) at <a href="http://books.google.com/books?id=j7K4S5n8hVAC&lpg=PP1&dq=bercot%20Will%20The%20Real%20Heretics%20Please%20Stand%20Up&pg=PA63#v=onepage&q=bizarre&f=false">63</a>.)</span></p>
|
||||
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">I strongly recommend every Christian spend the $9.95 to buy Bercot's <em>Will The Real Heretics Please Stand Up</em>. Here is a <a href="http://astore.amazon.com/jwoogm-20/detail/0924722002">link to Amazon</a> to purchase it.</span></p>
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<p><span style="font-size: 18pt;"><img src="/images/stories/heretics.jpg" alt="Will The Real Heretics Stand Up" /></span></p>
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<h2><span style="font-size: 18pt;">Further Reading</span></h2>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">David Bercot has strains of thought that puts a lot of emphasis on interpretations of the early church commentators. Corner criticizes putting such weight on non-inspired sources. See "<a href="http://www.evangelicaloutreach.org/david-bercot.htm">David Bercot</a>," Evangelicaloutreach.</span></p>
|
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">However, I must disagree with Corner -- despite my strong admiration for his work <em>Conditional Security. </em>Corner<em> </em>misses Bercot's point. Bercot is saying we should use the early church interpretations to re-examine our own interpretations. This self-examination will lead us to realize our modern Protestantism is more the product of late church history than the original inspired texts. In other words, we can see our divergence from the original <em>inspired</em> writings by being attune to the early church <em>interpretation</em> of them. This means we need to put aside our current theological perspective, and embrace the oldest interpretations to then see more clearly the original inspired words of Jesus.</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Corner's rationale for criticizing Bercot is obviously due to concern that it opens the door to giving undue weight to oral tradition. We might begin to stray from Sola Scriptura. However, others who favor oral tradition as of equal weight fault Bercot for not supporting their view, which underscores that Corner's concern is unfounded. For example, some from the Orthodox faith criticize Bercot for not acknowledging an oral tradition has significant weight in knowing what is true Christianity. See "<a href="http://www.orthodoxinfo.com/inquirers/bercot.aspx">A Critique of David Bercot's Will The Real Heretics Please Stand Up!</a>," Orthodox Christian Information Center. This demonstrates that Corner's concern is unfounded. It is indeed proper to look at the early church views to see how it construed canon and correct principles from the true canon, which in turn would let us see how we have altered our own focus and emphasis off of Jesus and onto Paul.</span></p>
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<hr />
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">David Bercot has a website where he offers CDs of his various teachings. See "<a href="http://www.scrollpublishing.com/store/cds-wecb.html">What the Early Christians Believed, CD Series</a>," Scroll Publishing</span></p>
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<hr />
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;">David Bercot's latest book is <a href="http://www.scrollpublishing.com/store/index.html">Will The Real Theologians Please Sit Down</a>. I like the focus of this book. Here is the synopsis from the publisher's site:</span></p>
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<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">When Christianity was young, the focus was on Jesus Christ and His kingdom—not theology. To be sure, there are foundational doctrines that Christians have always considered essential to the faith. But somehow the things considered essential have grown from a few sentences to a long list of theological tenets, many of which were unknown to the early Christians. </span><br /><br /><span style="font-size: 18pt; font-family: 'times new roman', times;">In the beginning, Christians understood that the essence of Christianity was an obedient love-faith relationship with Jesus Christ. This was not just any relationship, but a relationship that produced genuine kingdom fruit. </span><br /><br /><span style="font-size: 18pt; font-family: 'times new roman', times;">But then something happened: <em><strong>Theologians took over the church</strong></em>. Once they took over,<strong><em> the emphasis soon changed from godly fruit to “orthodox” theology</em></strong>. Christianity became <em><strong>Doctrianity</strong></em>. In this provocative work, Bercot argues that it’s time to let Jesus speak through the pages of the Gospels without filtering His teachings through the denials and mental gymnastics of the theologians. It’s time for the children of the kingdom to stand up for Jesus and the gospel He preached—and for the theologians to sit down. </span><br /><br /><span style="font-size: 18pt; font-family: 'times new roman', times;"><em>Will The Theologians Please Sit Down </em>will challenge you to the core in your Christian walk. (<a href="http://www.scrollpublishing.com/store/theologians.html">Theologians page</a>.)</span></p>
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||||
<div class="moduleS1">
|
||||
<div>
|
||||
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|
||||
<div>
|
||||
<h3>Recommendations</h3>
|
||||
<p><a href="/books/hownottosudythebible/download-e-book/401-music-store-manager.html">Only Jesus</a> (great song by Big Daddy)</p>
|
||||
<p><a href="http://astore.amazon.com/jwoogm-20?node=1&page=2">What Did Jesus Say?</a> (2012) - 7 topics </p>
|
||||
<p><a href="http://astore.amazon.com/justjesus0ece-20">Just Jesus: His Living Words (2011)</a></p>
|
||||
<p>None above affiliated with me</p> </div>
|
||||
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<a href="/books/jesuswordsonly.html"><img alt="JesusWordsOnS-cropsmall" src="/images/stories/JesusWordsOnS-cropsmall.jpg" width="116" height="117" /></a> </div>
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<a href="/books/jesuswordssalvation.html"><img alt="JesusWordsSalv-crop2" src="/images/stories/JesusWordsSalv-crop2.jpg" width="114" height="146" /></a> </div>
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<a href="/books/didcalvinmurderservetus/download-e-book.html"><img src="/images/stories/DidCalvinMurderServetusM.jpg" alt="DidCalvinMurderServetusM" height="NaN" width="120" /></a> </div>
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<h1>Email Exchange On Law Applicable Today</h1>
|
||||
<h3>Wheeler M. email May 26, 2010:</h3>
|
||||
<p>I have recently found your site and am reading through it with great interest. If I may, I'd like to ask a question. In your view that the law of Moses is still binding for the Christian, does this include the ceremonial law? The food laws? Many thanks in advance for your consideration of these questions.</p>
|
||||
<h3>My Response</h3>
|
||||
<p>Hi Wheeler,<br /><br />My view on the Law is simple...If it says it applied to a foreigner/sojourner, it applies to Gentiles. Otherwise, it applies only to Israelites, <em>e.g.</em>, circumcision in Lev. <a href="http://www.biblegateway.com/passage/?search=leviticus%2012&version=KJV">12:1-3</a>. These foreigner-directed laws represent a very small set of commands -- largely the 10 commandments - which applies to Gentiles. (More can be found between Lev. 17-22.) See my article LAW FOR SOJOURNERS below.</p>
|
||||
<p>Luther in <em>Antinomian Theses</em> and Bonhoeffer in<em> Cost of Discipleship</em> reduced it more-or-less simply to the 10 commandments, but I think that is too narrow. Many of Jesus' moral statements were paraphrases of the Lev. 17-22 section. Tyndale is consistent with how I interpret the scope of the Law on Gentiles, and thus what Jesus meant for us to teach in Matt. 5:17-19.<br /><br />As a result, none of the ceremonial laws or clean-unclean laws apply to foreigners/sojourners unless expressly stated to apply to foreigners/sojourners, of which are few. (I keep the food laws as health laws, and not laws of right/wrong, because Jesus said the food that goes in you does not make you a sinner. Hence "clean" "unclean" signified a health issue, not a moral one. Eating idol meat was in Exodus -- in a different text from food laws -- and was a moral wrong. Not much concern today about that.)<br /><br />Also, in my opinion, any of the temple laws are in suspense for reasons explained at this<a href="http://knol.google.com/k/standford-rives/why-law-of-sacrifice-is-suspended/g6z6g2l2q6zj/11"> knol.</a><br /><br />I also believe Jesus' sacrifice entirely fulilled the sacrifice principle under the law, as the Epistle to Hebrews concluded.<br /><br />Did this help?<br /><br />Doug</p>
|
||||
<h2>Law for Sojourners Today</h2>
|
||||
<p>The Law of God is perfect and unchanging. Ps. 19:7; James 1:25. It is "<em><strong>eternal for all generations</strong></em>" -- a statement repeated 11 times: Ex. 27:21; 30:21; Lev. 6:18; 7:36; 10:9; 17:7; 23:14, 21, 41; 24:3; Num. 10:8.</p>
|
||||
<p>But Charles Ryrie, the famous Paulinist evangelical scholar, insists "the Law was<em><strong> never given to Gentiles</strong></em>, and was <strong><em>expressly done away</em></strong> for the Christian." (Charles Ryrie, <em><a href="http://books.google.com/books?id=wCjXQwAACAAJ&dq=ryrie+balancing+the+christian+life&hl=en&ei=u8diTYGLIpK0sAOBsLzpBw&sa=X&oi=book_result&ct=result&resnum=1&ved=0CD0Q6AEwAA">Balancing the Christian Life</a></em> (Chicago: Moody Press, 1969) at 88, quoted in Mathison: 88.)</p>
|
||||
<p>Charles Mathison, a Reformed Christian, correctly responds -- albeit from within his Reformed world-view: -- that Ryrie errs</p>
|
||||
<p style="padding-left: 30px;">But that claim cannot be substantiated Biblically. Throughout Scripture there is only one ultimate standard to which God holds not only the Jews<em><strong> but also the "stranger" among them</strong></em> (Lev. 24:22), "the nations" (Ps. 9:4-5), "the world" (<em>id.</em>, vv. 7-8), that is the Gentiles....God is the universal king over "all the earth," and not only Israel. (Ps. 47: 2, 7-9)...In many passages, Scripture teaches that non-Israelites have the same moral standards as Iraelites and are punished for breaking them (<em>e.g.</em>, Lev. 18:24-27; 2 Kings 17:24-41; Ps. 119:118-19; Prov. 14:34; 16:12; 17:15; Isa. 10:1; 24:5-6; Dan. 4:24-25; Amos 1:3, 6,9,11,13; 2:1,4,6.) (Keith Mathison, <em><a href="http://books.google.com/books?id=UZ4LAAAACAAJ&dq=mathison+dispensationalism+rightly+dividing&hl=en&ei=6MliTbqqHonSsAPzwMHaCA&sa=X&oi=book_result&ct=result&resnum=1&ved=0CDAQ6AEwAA">Dispensationalism: Rightly Dividing the People of God?</a></em> (P&R Publishing: 1995) at 88.)</p>
|
||||
<p>Mathison is correct that there is one Law, and the Gentile was subject to the commands therein, often referenced by the name 'strangers' or 'foreigners.'</p>
|
||||
<p>How do we know when it extends to strangers or foreigners? In my opinion, there are five types of Laws in the Original Testament that apply to Gentiles.</p>
|
||||
<p>First, under the Law, certain commands were open-ended, applicable to all. I put the Ten Commandments here.</p>
|
||||
<p>Second, some applied only to the sons of Israel, such as the circumcision command. See Lev. <a href="http://www.biblegateway.com/passage/?search=leviticus%2012&version=KJV">12:1-3</a> ("sons of Israel").</p>
|
||||
<p>Third, some were extended to both Israel and sojourners equally (such as the moral commands between Leviticus 17 and 22 and sprinkled elsewhere in Leviticus). Some of the food laws are within this category too, <em>e.g.</em>, not to eat animals killed by other animals. Lev. <a href="http://bible.cc/leviticus/17-15.htm">17:15</a>.</p>
|
||||
<p>Fourth, some applied equally only depending upon special circumstances (<em>e.g.</em>, if a sojourner wanted to participate in Passover seder, they had to be circumcised)(Ex. 12:48).</p>
|
||||
<p>Finally, some of the Law was extended solely to non-Israelite sojourners, <em>e.g.</em>, eating animals that died naturally which Israelites were prohibited from eating. Deut. 14:21.</p>
|
||||
<p>For more detailed information, see below: "Encyclopedia References to Law Applicable to Gentiles Under the Torah."</p>
|
||||
<hr />
|
||||
<h2>So What Laws Apply to Gentiles In The Torah?</h2>
|
||||
<p>The Ten Commandments appear open-ended and have universal application to Israel and Sojourners / foreigners living in community with Israel. But others argue the Ten Commandments (Decalogue) are not open-ended, implied from Exodus 20:2 which says "I...brought you out of the Land of Egypt."</p>
|
||||
<p>This is largely irrelevant. You can find specific mention of most of the Ten Commandments imposed on sojourners: blasphemy -- using God's name in vain / insultingly (Lev. 24:16; Num 15:30); murder (Lev. 24:17); Sabbath-breaking (Deut. 5:12-15; Lev. 25:6; Exo 23:12); adultery (Lev. 20:2, 10), etc.</p>
|
||||
<p>Even if the Decalogue as a whole does not apply, Bonhoeffer says Jesus extended the Decalogue to all in the New Covenant when He spoke to the young rich man. (Matthew 19:16-26; Mark 10:17-31; Luke 18:18-26.) See Bonhoeffer, <em>Cost of Discipleship</em> (1937) at 72-84.</p>
|
||||
<p>To find more, I suggest one start by reading Leviticus 17 to the end of Leviticus, and highlight any command you think applies to foreigners / sojourners or is open ended.</p>
|
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<h2>God Promises Salvation to Foreigners/Sojourners Who Obey Sabbath and The Law</h2>
|
||||
<p>In Isaiah 56:1-7, we read about the salvation terms for the "son of the stranger" (<em>i.e.</em>, the non-Jew who joins with the Jews):</p>
|
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<p style="padding-left: 30px;"><sup>1</sup>Thus saith the LORD, Keep ye judgment, and do justice: for my salvation is near to come, and my righteousness to be revealed.</p>
|
||||
<p style="padding-left: 30px;"><sup>2</sup>Blessed is the man that doeth this, and the son of man that layeth hold on it; that keepeth the sabbath from polluting it, and keepeth his hand from doing any evil.</p>
|
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<p style="padding-left: 30px;"><sup>3</sup><strong><em>Neither</em></strong> let the <em><strong>son of the stranger</strong></em>, that hath joined himself to the LORD, speak, <strong>saying</strong>, The LORD hath<em><strong> utterly separated me from his people:</strong></em> neither let the eunuch say, Behold, I am a dry tree.</p>
|
||||
<p style="padding-left: 30px;"><sup>4</sup>For thus saith the LORD unto the<strong><em> eunuchs that keep my sabbaths, and choose the things that please me</em></strong>, and take hold of my covenant;</p>
|
||||
<p style="padding-left: 30px;"><sup>5</sup>Even unto them will I give in mine house and within my walls<strong><em> a place and a name better than of sons and of daughters</em></strong>: I will give them an<strong><em> everlasting name, that shall not be cut off</em></strong>.</p>
|
||||
<p style="padding-left: 30px;"><sup>6</sup>Also the <strong><em>sons of the stranger, that join themselves to the LORD, to serve him, and to love the name of the LORD, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant</em></strong>;</p>
|
||||
<p style="padding-left: 30px;"><sup>7</sup>Even them will<em><strong> I bring to my holy mountain</strong></em>, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people. (Isaiah <a href="http://www.biblegateway.com/passage/?search=isaiah%2056:1-7&version=KJV">56:1-7</a> KJV.)</p>
|
||||
<p>This passage makes crystal clear that laying hold of the covenant and doing things pleasing to God, including taking our Sabbath rest, are the conditions of salvation for Gentiles.</p>
|
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<p>The inclusion of Gentiles was in the Law itself.</p>
|
||||
<p style="padding-left: 30px;"><strong>Deuteronomy 32:43 -</strong> Rejoice, O ye nations, <strong>with his people</strong>: for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land, and to his people.</p>
|
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<p>And in the Prophets, Jeremiah <a href="http://www.biblegateway.com/passage/?search=jer.%203:17&version=YLT">3:17</a> reads:</p>
|
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<p style="padding-left: 30px;">At that time they shall call Jerusalem the throne of Yahweh; and<strong><em> all the nations shall be gathered unto it</em></strong>, to the name of Yahweh, to Jerusalem: neither shall they walk any more after the stubbornness of their evil heart.</p>
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<h2>What About Passover?</h2>
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<p>Passover dinner, which precedes the feast of unleavened bread, is optional for the Sojourner. However, if he "will keep it," then the Sojourner has to be circumcised. (Exo 12:48; Nu 9:14.)</p>
|
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<p>Thus, Passover was an honor for a non-Jew sojourner to celebrate. If he chose to do so, he must be circumcised.</p>
|
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<h2>Supplemental Comments</h2>
|
||||
<p><strong>Blessings of God After A Meal</strong></p>
|
||||
<p>There are certain laws that are wise to follow. For example, the Law apparently commands a blessing after one has eaten and is satisfied. See Deuteronomy <a href="http://www.biblegateway.com/passage/?search=Deuteronomy%208:10&version=NIV">8:10</a>.</p>
|
||||
<p style="padding-left: 30px;">When you have eaten and are satisfied, <strong><em>praise the LORD your God</em></strong> <strong><em>for the good land</em></strong> he has given you.</p>
|
||||
<p>It apparently is a safeguard against ungratefulness and idolatry. Cf. 8:12; 31:20. There is no command to bless God prior to a meal.</p>
|
||||
<p><strong>What Of Levitical Interpretations of the Law?</strong></p>
|
||||
<p>The Levites had a special authority under the Law to provide binding interpretations of the Law (not to extend it or nullify it):</p>
|
||||
<p style="padding-left: 30px;">"And thou shalt come unto the priests the Levites, and unto the judge that shall be in those days, and enquire; and they shall shew thee the sentence of judgment: And thou shalt do according to the sentence, which they of that place which the LORD shall choose shall shew thee; and thou shalt observe to do according to all that they inform thee<strong><em>: According to the sentence of the law which they shall teach thee</em></strong>, and according to the judgment which they shall tell thee, <strong><em>thou shalt do</em></strong>: thou shalt not decline from the sentence which they shall shew thee, [to] the right hand, nor [to] the left. And the man that will do presumptuously,<strong><em> and will not hearken unto the priest that standeth to minister there before the LORD thy God, or unto the judge, even that man shall die</em></strong>: and thou shalt put away the evil from Israel." Deuteronomy 17:9-12.</p>
|
||||
<p>What do we do now that there are no more Levites to turn to? In my opinion. God took them away so our High Priest Jesus / Yashua, would be the one whose words interpreting the Law would be paramount. We would not sway to the left or right, but "listen to Him," as Yah spoke twice from heaven about Jesus / Yashua -- once at His baptism and second at His transfiguration.</p>
|
||||
<h2>Encylopedia References to Law Applicable to Gentiles Under Torah</h2>
|
||||
<h4><a href="http://books.google.com/books?id=6OJvO2jMCr8C&pg=PA562&lpg=PA562&dq=Certain+rights+were+conceded+to+them&source=bl&ots=Fuo3Dkw-xy&sig=du5LhrkRXBWD7vETc3Xs7nKmDA4&hl=en&sa=X&ei=u6tzUO2fNaXKyQHa1IGoAw&ved=0CE8Q6AEwBg">The International Standard Bible Encyclopedia </a>reads in its article "Sojourners":</h4>
|
||||
<p style="padding-left: 30px;">"The Mosaic legislation was<span> quite <strong><em>open to receive outsiders into the covenant community</em></strong></span> (hence the LXX rendering of <span>ger proselytos</span>). Certain rights were conceded to them, including sabbatical rest (Ex. 20:10; 23:12; Dt. 5:14), a fair trial (1:16), access to the cities of refuge (Nu. 35:15; Josh. 20:9), and participation in the Feasts of Booths and Weeks (Dt. 16:11, 14). Their sustenance was to be guaranteed by provision for gleaning (along with other needy groups, Lev. 19:10; 23:22), by the triennial tithe (Dt. 26:11f) and by the produce of the land during the Sabbatical Year (Lev. 25:6f). Indeed, the juxtaposition of ger with "<span>native of the land</span>" (e.g., Ex. 12:19, 48), "<span>your countrymen</span>" (lit "your brother"), "<span>sons of Israel</span>," and similar expressions clearly indicates that<strong><em> <span>sojourners were to be treated for the most part just like ordinary Israelites</span>.</em></strong> Their <span>privileges </span>and<span>responsibilities </span>thus included observing the Day of Atonement (Lev. 16:29), the Passover (Ex. 12:49; Nu. 9:14), Unleavened Bread (Ex. 12:19); sacrificial procedures (Lev. 17:8; 22:18; Nu. 15:14–16); <span>atonement for unintentional and defiant sin</span> (15:26–31); purification rites after eating unclean meat (Lev. 17:15; Nu. 19:10), sacrifices to Molech (Lev. 20:2); blaspheming the name of the Lord (24:16), sexual and moral purity (18:26),<span>lex talionis</span> (24:20–22). Lev. 19:33f summarized the idealized position of the <span>ger's [Heb. native born]</span> position was so secure that his prosperity could conceivably exceed that of the native Israelites, and the latter could become servants for the former (Lev. 25:47–55). Covenantal infidelity would bring these conditions as a curse upon Israel (Dt. 28:43)..... Whereas Lev. 17:15 forbids the native and the <span>ger </span>to eat animals that have died a natural death, Dt. 14:21 suggests that such animals could be given to the <span>ger </span>or sold to foreigners for consumption.... At an early period Israel probably adhered to these ideals (Dt. 29:10f [MT 9f]; cf. also 31:12, which included the <em><strong>sojourners in the assembly of those gathered for instruction in the Torah and the fear of the Lord).</strong></em><span> The </span><em><strong><span>gerîm </span><span>were also present at the covenant renewal ceremony</span></strong></em> conducted at Mt. Ebal and Mt. Gerizim (Josh. 8:33). ... <span>Second-class treatment of sojourners may, however, be documented from later history</span>. The <span>gêrîm </span>noted separately in David’s census (2 Ch. 2:17 [MT 16]) became the basis of Solomon’s work crews, some of which consisted entirely of sojourners (cf. 1 Ch. 22:2). Nevertheless, in <span>Ezekiel’s vision of the restored community (47:22), the identification of the <span>gêrîm </span>with native Israelites is almost complete, even to receiving an inheritance of land in the midst of the tribe in which they resided</span>. [<em>ISBE</em> (Editor Geoffrey Bromiley)(1995) Vol. 4 at <a href="http://books.google.com/books?id=6OJvO2jMCr8C&lpg=PA562&ots=Fuo3Dkw-xy&dq=Certain%20rights%20were%20conceded%20to%20them&pg=PA562#v=onepage&q=Certain%20rights%20were%20conceded%20to%20them&f=false">562</a>, with some bracketed corrections.]</p>
|
||||
<p>"Alien," <em>Baker Encyclopedia of the Bible </em><em>reads:</em></p>
|
||||
<p style="padding-left: 30px;"><span>Foreigners or sojourners had certain rights but also certain limitations while in Israel</span>. They could <strong><em>offer sacrifices </em></strong>(Lv 17:8; 22:18) but <em><strong>could not enter the sanctuary unless circumcised </strong></em>(Ez 44:9). They were allowed to participate in the three great Jewish festivals (Dt 16:11, 14) but <em><strong>could not eat the Passover meal unless circumcised</strong></em> (Ex 12:43, 48)....They were <em><strong>not to work on the sabbath</strong></em> and the Day of Atonement (Ex 20:10; 23:12; Lv 16:29; Dt 5:14) and could be stoned for reviling or blaspheming God’s name (Lv 24:16; Nm 15:30). Foreigners <strong><em>were forbidden to eat blood</em></strong> (Lv 17:10, 12) but could eat animals that had died a natural death (Dt 14:21). Israel’s code of <em><strong>sexual morality also applied to the foreigner</strong></em> (Lv 18:26). <span>There were prohibitions against Israelite intermarriage with foreigners, but it was nevertheless a common occurrence </span>(Gn 34:14; Ex 34:12, 16; Dt 7:3, 4; Jos 23:12). ...<span><em><strong>Civil rights were provided for foreigners by the Law of Moses</strong></em></span> (Ex 12:49; Lv 24:22), and<span> they came under the <em><strong>same legal processes and penalties</strong></em></span> (Lv 20:2; 24:16, 22; Dt 1:16). They were to be treated politely (Ex 22:21; 23:9),<span> loved as those under the love of God</span> (Lv 19:34; Dt 10:18, 19), and <em><strong>treated generously if poor and receive the fruits of the harvest</strong></em> (Lv 19:10; 23:22; Dt 24:19–22). <span>They could receive asylum in times of trouble</span> (Nm 35:15; Jos 20:9). <em><strong>Foreign servants were to receive treatment equal to Hebrew servants</strong></em> (Dt 24:14). A foreigner could not take part in tribal deliberations or become a king (17:15). The prophet<span> Ezekiel looked forward to the messianic age when the foreigner would share all the blessings of the land with God’s own people</span> (Ez 47:22, 23) in Israel.</p>
|
||||
<h1>Email on July 20, 2012</h1>
|
||||
<p>D writes me:</p>
|
||||
<p style="padding-left: 30px;">You may recall I told you we were having a Bible Study in our home conducted by a Messianic Jew.... and at one time we had 20 people attending. Slowly, one by one, they stopped coming. In retrospect, I believe there was too much Jewish tradition that was not explained. At least, that was the case for me.</p>
|
||||
<p style="padding-left: 30px;">For example, wearing a shawl or a scull cap when praying. I understand all Jews follow this tradition. At present, I'm not sure, as a gentile, exactly what I should and should not be doing. One thing that turned me off regarding the Messianic movement was when I saw on the Internet a bunch of Jew wannabees wearing a scull cap along with a long beard. HOWEVER, I'm simply seeking truth. If I discover I need to be wearing certain things while praying, I will do so, to be obedient to our heavenly Father.<br />What is your understanding or belief regarding what you wear while praying? For example, at sundown on Friday night, while praying in the Sabbath.<br />I'm currently studying the feasts mentioned in the Torah. There seems to be a lot of blessings we are missing by not celebrating these dates. What are your thoughts on this subject? Have you written anything on this subject?</p>
|
||||
<div> </div>
|
||||
<h2>My Reply to D on July 21, 2012</h2>
|
||||
<p>To answer how to know what laws apply, I start first with Yashua's words - Yahweh appointed him in Deuteronomy 18 as "the prophet" -- the obedience to whose words would be "required." This is a universal principle for Jew and Gentile stated in the Law.</p>
|
||||
<div> </div>
|
||||
<div>Next, I read the Law as having often distinct commands to Israel versus "sojourners" or "foreigners" (not Israelites) who lived in Israel. The latter are now known as Gentiles. If they live in community with Israel, some but not all commands applicable to Israel applies to the Gentiles by the strict reading of the Law itself. So Leviticus 12:1-3 says Israelites must be circumcised, but the Law has no blanket command to Gentiles to do so. It implicitly says they don't have to be circumcised in all cases to live in community with Israel because elsewhere it says if the Gentile (sojourner / foreigner) wishes to celebrate Passover (no compulsion to do so), they must be circumcised. Exodus 12:19. I believe these kind of distinctions in the Law are why James in Acts 15 found circumcision applies to Jews not Gentiles -- by strictly reading Leviticus 12:1-3 which narrows its application to the "sons of Israel."</div>
|
||||
<div> </div>
|
||||
<div> </div>
|
||||
<div>Thus, the issue about a prayer shawl must turn on the text of the command, if any, found in the Law, and then whether it also applies to Gentiles.</div>
|
||||
<div> </div>
|
||||
<div>WIkipedia on the Tallit <a target="_blank" href="http://en.wikipedia.org/wiki/Tallit">http://en.wikipedia.<wbr />org/wiki/Tallit</a> has this to say:</div>
|
||||
<div> </div>
|
||||
<blockquote>The <strong>Bible does not command wearing of a unique prayer shawl or tallit</strong>. Instead, it presumes that people wore a garment of some type to cover themselves and instructs them to add fringes (tzitzit) to the 4 corners of these (<a target="_blank" title="Book of Numbers" href="http://en.wikipedia.org/wiki/Book_of_Numbers">Numbers</a> 15:38, <a target="_blank" title="Deuteronomy" href="http://en.wikipedia.org/wiki/Deuteronomy">Deuteronomy</a> <wbr />22:12). These passages do not specify tying particular types or numbers of knots in the fringes. Nor do they specify a gender division between men and women, or between native Israelite/Hebrew people and those assimilated by them. The exact customs regarding the tying of the tzitzit and the format of the tallit are post-Biblical and rabbinical and can vary between various Jewish communities.</blockquote>
|
||||
<p>Hence, there is no command to pray with a shawl. (Paul taught a woman must have a head covering, but even Paul had no command a man use a prayer shawl.)</p>
|
||||
<p>Incidentally, the fringes command only applies if you are wearing a 4 cornered garment, but there is no command to wear a four cornered garment (like a poncho). Thus, it is largely anachronistic -- meaning clothing practices of today rarely involve where one puts on a four cornered poncho. It can happen. But I don't concern myself about it because I do not wear such clothes.</p>
|
||||
<p>By the way, the command about not cutting one's beard in a certain way is not a command to have a beard. It is a command not in effect to have a Fu Manchu shaped beard. I have a page on that if you need it. It is in JWO. Hence, having a beard, even for a Jew, is not required.</p>
|
||||
<p>Hence, a lot of traditions are just that ... traditions.... or hedges around the Law -- exaggerated readings to prevent any possible theoretical violation. Jesus / Yashua told us not to live with such excessive unnecessary burdens not in the Law itself.</p>
|
||||
<p>Perhaps the people attending at your home faded away when non-Biblical traditions were being suggested while the true Law was being denied validity by the Pauline rabbi you mentioned.</p>
|
||||
<p>I personally celebrate Passover because it was an option for a circumcised Gentile under the Law to do so (Exodus 12:19), and I love its meaning. I don't understand the other high holy days as applicable to Gentiles. Booths clearly is for Jews. The Day of Atonement critically depends upon the Temple, but I celebrate it anyway in a spiritualized sense.</p>
|
||||
<div>The key is to not let Pauline thinking contaminate us where the "letter of the Law kills" and "incites" sin in us. That is blasphemy. Instead, the Law is good for us, frees us, settles us, guides us, comforts us, teaches us, and ultimately helps us admire and love God for His goodness and mercy.</div>
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<div> </div>
|
||||
<div>That's my take on things....Shabbat Shalom D.</div>
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