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<td valign="top" ><p style="text-align: right;">"Jesus' proclamation of the Way of the Cross has been replaced by Paul's proclamation of the Cross." <em></em></p>
<p style="text-align: right;"><em>Prof. Bauman (1985)<br /></em></p></td>
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<h3>Recommendations</h3>
<p><a href="/home/14-audio/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&amp;page=2">What Did Jesus Say?</a> (2012) - 7 topics&nbsp;</p>
<p>None above affiliated with me</p> </div>
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<h1><span style="font-size: 18pt;"><a href="/component/content/1-jwo/15-jesus-words-only-amazon.html"><img src="/images/stories/JesusWordsOnS-cropsmall.jpg" alt="JesusWordsOnS-cropsmall" width="116" height="117" style="margin-left: 5px; float: right;" title="Jesus' Words Only" /></a><span style="font-size: 24pt;"><strong><span style="font-family: 'times new roman', times; color: #800080;">Jesus' Words Only.</span>&nbsp;</strong></span></span></h1>
<h1><span style="font-size: 18pt;"><span style="font-size: 24pt;"></span><strong style="font-size: 16px; line-height: 40px;"><span style="color: #0000ff;">[<a href="/images/stories/AudioJWO/JWOothermainpageNR.mp3" style="color: #517291;">Audio Version of this page</a>]</span></strong></span></h1>
<h1><span style="color: #800080; font-size: 18pt;"><strong><span data-mce-mark="1"></span></strong></span></h1>
<h3><span style="color: #3366ff; font-size: 18pt;"><strong><span data-mce-mark="1">Jesus's Warning About Competitor With Signs &amp; Wonders.</span></strong></span></h3>
<p class="BodyAfterHead"><span style="color: #000000; font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Three years after Jesus' Ascension, Christians were waiting for Jesus's return on clouds of glory which Jesus promised every eye would see from "eastern to western sky." (Matthew&nbsp;<a href="http://www.biblegateway.com/passage/?search=Matthew%2024:26-28&amp;version=NIV">24:26-29</a>.) Only the day or hour was unknown. At that point, Paul was breathing "murderous threats" on Christians. He was clearly a lost man. Paul then had a wilderness encounter outside Damascus with someone saying "I am Jesus whom you persecute" -- the voice implying he was the Christ. (Acts <a href="http://www.biblegateway.com/passage/?search=Acts%209:1-11&amp;version=NIV">9:1-11</a>). However, those with Paul "saw no one." (Acts <a href="http://www.biblegateway.com/passage/?search=Acts%209:7&amp;version=NIV">9:7</a>.) </span></p>
<p class="BodyAfterHead"><span style="color: #000000; font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">What was Paul's proof he was chosen by the true Jesus? Paul in<a href="http://www.biblegateway.com/passage/?search=2%20corinthians%2012:12&amp;version=KJV"> Second Corinthians 12:12</a> said what proved his validity: "The things that mark an apostle&mdash;<em><strong>signs and wonders</strong></em>&mdash;were done among you with great perseverance." Paul in <a href="http://www.biblegateway.com/passage/?search=romans%2015:19&amp;version=KJV">Romans 15:19</a> likewise said: "Through mighty<strong><em> signs and wonders</em></strong>, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ." The Greek roots for <em>signs</em> and <em>wonders</em> were "<strong><em>semeion</em></strong>" and "<strong><em>teraton.</em></strong>"</span></p>
<p class="BodyAfterHead"><span style="color: #000000; font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="color: #000000; font-family: 'times new roman', times;" data-mce-mark="1"><span style="color: #000000; font-family: 'times new roman', times;" data-mce-mark="1">But Jesus was repeatedly concerned about the "<em><strong>signs and wonders</strong></em>" prophets, especially those claiming to have met in the "wilderness" someone coming "in my name" saying in effect 'I am Jesus' -- an imposter Jesus -- whom Jesus tells us we know is false because not everyone on earth will have seen this imposter from "eastern to western sky" coming on clouds of glory. (Matthew 7:15-23, especially verse 22; Matthew 24:<span style="color: #000000; font-family: 'times new roman', times;" data-mce-mark="1"><a href="http://www.biblegateway.com/passage/?search=Matthew%2024:11&amp;version=NIV">11</a>&nbsp;&amp;</span>&nbsp;<span style="color: #000000; font-family: 'times new roman', times;" data-mce-mark="1"><span style="color: #000000; font-family: 'times new roman', times;" data-mce-mark="1"><a href="http://www.biblegateway.com/passage/?search=Matthew+24%3A24&amp;version=NIV">24</a>, &amp;&nbsp;</span><span style="color: #000000; font-family: 'times new roman', times;" data-mce-mark="1"><a href="http://www.biblegateway.com/passage/?search=Matthew%2024:26-28&amp;version=NIV">26-28</a>; Revelation&nbsp;<a href="http://www.biblegateway.com/passage/?search=revelation%201:7&amp;version=NIV">1:7</a> "coming with clouds, and every eye will see him"</span></span>.)&nbsp;</span></span><span style="color: #000000; font-family: 'times new roman', times;" data-mce-mark="1"><span style="color: #000000; font-family: 'times new roman', times;" data-mce-mark="1"><span style="color: #000000; font-family: 'times new roman', times;" data-mce-mark="1"><span style="color: #000000; font-family: 'times new roman', times;" data-mce-mark="1"><br /></span></span></span><span style="color: #000000; font-family: 'times new roman', times;" data-mce-mark="1"><span style="color: #000000; font-family: 'times new roman', times;" data-mce-mark="1"><span style="color: #000000; font-family: 'times new roman', times;" data-mce-mark="1"></span></span></span></span></span></p>
<p class="BodyAfterHead"><span style="color: #000000; font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">Jesus warns again of the false prophets in&nbsp;Mark&nbsp;<a href="http://www.biblegateway.com/passage/?search=mark%2013:22&amp;version=KJV"><span style="color: #000000; font-family: 'times new roman', times;" data-mce-mark="1">13:22</span></a>. They "shall show&nbsp;<span style="font-family: 'times new roman', times;" data-mce-mark="1"></span><strong><em>signs and wonders </em></strong>to&nbsp;seduce, if possible, even the elect." </span></span></p>
<p class="BodyAfterHead"><span style="color: #000000; font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">The Greek words in each warning by Jesus about false prophets quoted above were "<em>semeion</em>" and "<em>teraton</em>" -- <span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><strong><span style="font-family: 'times new roman', times;" data-mce-mark="1">the same words as what Paul claimed proved his validity</span></strong></span>.</span> Jesus said the false prophets will be "<strong><em>ravening wolves</em></strong>" in "sheep's clothing" (Matthew<a href="http://www.biblegateway.com/passage/?search=matthew%207:15&amp;version=KJV"><span style="color: #000000; font-family: 'times new roman', times;" data-mce-mark="1">&nbsp;7:15</span></a>.) - that is "false prophets" <strong><em>who appear to be following the true Christ but follow a false Christ.</em></strong></span></span></p>
<h3><span style="color: #3366ff; font-size: 18pt;"><strong><span style="font-family: 'times new roman', times;" data-mce-mark="1">God Identified From What Tribe This Ravening Wolf In Sheep's Clothing Would Come From.</span></strong></span></h3>
<p class="BodyAfterHead"><span style="font-size: 18pt; font-family: 'times new roman', times; color: #000000;">Did God send a prophecy to warn us about one who would claim to follow Christ but inwardly was a "ravening wolf" as Jesus called him? And did God tell us from what tribe? Indeed, God did so.</span></p>
<p class="BodyAfterHead"><span style="font-size: 18pt; font-family: 'times new roman', times; color: #000000;" data-mce-mark="1">Jacob in Genesis prophesied a warning of a "ravening wolf" from the tribe of<strong><em> Benjamin</em></strong> who would come in the latter days. This was the same time "Shiloh" -- the Prince of Peace -- would come, and who would be from Judah (<em>i.e.</em>,&nbsp;the Messiah). The Benjamite Wolf prophesy is in Genesis<a href="http://www.biblegateway.com/passage/?search=genesis%2049:27&amp;version=KJV"><span style="font-family: 'times new roman', times; color: #000000;" data-mce-mark="1">&nbsp;49:27</span></a>. [For full discussion of the Benjamite Wolf prophecy, see Jesus' Words Only &nbsp;<a href="/home/1-jwo/90-benjamite-wolf.html"><span style="font-family: 'times new roman', times; color: #000000;" data-mce-mark="1">chapter 14</span></a> and&nbsp;<a href="/home/1-jwo/122-chapter-18-jwo.html"><span style="font-family: 'times new roman', times; color: #000000;" data-mce-mark="1">chapter 18</span></a>.]</span></p>
<p class="BodyAfterHead"><span style="font-size: 18pt; font-family: 'times new roman', times; color: #000000;" data-mce-mark="1">Thus, Jesus' familiar warning about a "ravening wolf" in sheep's clothing (Matthew 7:15) -- one who would claim to be one of Christ's sheep -- borrows language right from Genesis 49:27.</span></p>
<p class="BodyAfterHead"><span style="font-size: 18pt; font-family: 'times new roman', times; color: #000000;">Is that a coincidence? It does not appear so for the term "ravening wolf" is only spoken about in 3 places in Scripture -- Genesis 49:27, Matthew 7:15 and last but not least Ezekiel&nbsp;<a href="http://www.biblestudytools.com/ezekiel/passage.aspx?q=ezekiel+22:24-30"><span style="font-family: 'times new roman', times; color: #000000;">22:26-30</span></a>. This last use depicts those who claim in visions revelation which they use to lead the people to abandon the Law, especially to stop resting on Sabbath, and God calls them "ravening wolves." Does that sound like anyone we know in his post-'conversion' messages?</span></p>
<p class="BodyAfterHead"><span style="font-size: 18pt; font-family: 'times new roman', times; color: #000000;" data-mce-mark="1">Jesus used this label to depict one who is <strong><em>not a true sheep</em></strong> but wears sheep's clothing that make him appear like a sheep. Genesis prophesied this would be a "ravening wolf" from the tribe of Benjamin. Who could this "ravening wolf" claiming to be a "sheep" from the tribe of Benjamin possibly be?</span></p>
<h3><span style="font-size: 18pt;"><strong><span style="color: #3366ff;">The Book Jesus's Words Only.</span></strong></span></h3>
<p><span style="color: #000000; font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">In line with the above, an attorney in the book <em>Jesus Words Only</em> argues the inspired New Testament consists of Jesus' words only. Paul's status is questioned. First, Paul never made a valid prophecy. Second, Paul must be rejected under Deuteronomy 13:5 because he taught the Law of Moses was nullified (unlike Jesus who said in Matthew 5:17-19 that it continues, and that the greatest in the kingdom would teach its principles). Lastly, Jesus most likely intended we understand Paul was the person in Revelation 2:2 whom the Ephesians put on trial and proved was a false apostle. This Ephesus trial is alluded to in Acts chapter 19 where after 3 months of Paul teaching at the Ephesus congregation, the same Ephesus assembly expelled Paul. Paul refers to his trial in Ephesus several times as well, referring to "Asia" -- the region of which Ephesus was the capital.&nbsp;</span></p>
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<h3>Recommendations</h3>
<p><a href="/home/14-audio/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&amp;page=2">What Did Jesus Say?</a> (2012) - 7 topics&nbsp;</p>
<p>None above affiliated with me</p> </div>
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<h1><span style="font-size: 18pt;">The Famous Bultmann's Exalting Paul Leads To A Complete Invalidation of Paul</span></h1>
<h3><span style="font-size: 18pt;"><strong><span style="color: #0000ff;">Introduction</span></strong></span></h3>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;">Beginning in the Reformation, Paul's epistles often supplanted any need to focus on the words of Christ. "Zwingli's copy of the NT was <strong><em>confined to Paul's Epistles</em></strong> and Hebrews." (Schaff, <em>Creeds of Christendom</em> Vol. 1 sec. <a href="http://webcache.googleusercontent.com/search?q=cache:TyAoqFIemNwJ:www.lectionist.org/ccel/schaff/creeds1.ix.ii.i.html%3FscrBook%3DGal%26scrCh%3D5%26scrV%3D1+carlstadt+paul's+epistles&amp;cd=172&amp;hl=en&amp;ct=clnk&amp;gl=us">51</a>.)</span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;">Luther too emphasized Paul's words over the gospels. Luther quashed the co-founder of the Reformation - Carlstadt - when in 1520 Carlstadt wrote a book on canon which insisted Jesus's words had a priority over Paul's words. (See <a href="/home/1-jwo/193-carlstadt-research.html">Carlstadt Research</a>.)</span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;">The young Luther, however, triumphed and Carlstadt was banished.</span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;">Eventually, a rationale was needed to justify the continued maginalizing of Jesus' doctrines. For unlike Paul, Jesus taught justification is by repentance, not faith (Parable of the Publican and the Tax Collector, Luke <a href="http://www.biblegateway.com/passage/?search=luke%2018:9-14&amp;version=ASV">18:9-14</a>). And unlike Paul, Jesus taught a necessary means to heaven is "heaven maimed" (by repentance) or you can go to hell "whole" (with no repentance). (Mark<a href="http://www.biblegateway.com/passage/?search=mark%209:42-47&amp;version=KJV"> 9:42-47</a>.) A faith that was alone could not save -- if you based your doctrine solely upon Jesus' words.</span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;">To keep Paul's faith alone doctrine, Jesus' words had to be somehow marginalized. By 1929, a means was found that was explicitly based upon Paul's own direction to us in <a href="http://www.biblegateway.com/passage/?search=2%20cor.%205:16&amp;version=ASV">2 Cor. 5:16</a> to ignore Jesus's words "in the flesh."</span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;">It was Bultmann who established first this modern notion that Paul correctly viewed Jesus' teachings in the flesh as irrelevant and we must realize the only way to follow Christ is to follow Paul.</span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;">Although living in Germany,&nbsp;Bultmann professed Protestant Christianity and became the "dominant theological figure of his day." (<a href="http://www.oup.com/us/catalog/general/subject/ReligionTheology/American/?view=usa&amp;ci=9780195341676">D'Elia</a>.) Bultmann is now regarded as one of the four most influential Christian theologians of the 20th Century. (<a href="http://www.absoluteastronomy.com/topics/Paul_Tillich">Tilich bio</a>.)</span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;">In 1929, Bultmann quashed the "From Paul to Jesus" movement led by William Wrede with the argument you are about to hear. This is what explains the modern trend to explicitly acknowledge that Paul's Gospel differs from Jesus's Gospel but trumps Jesus anyway. (For examples, see this<a href="/home/1-jwo/200-paulinism-examples.html"> link</a>.)</span></p>
<h3><span style="font-size: 18pt;"><strong><span style="color: #0000ff;">Synopsis of Bultmann's Thesis That Marginalizes Jesus's Words To 12 Apostles Prior to Paul</span></strong></span></h3>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Bultmann admitted the lack of importance to Paul of Jesus's teachings when Jesus was in the flesh. That is, Paul did not consider important the teachings Jesus gave the 12 which are recorded in the Gospels. For Paul never quotes Jesus except the liturgy which is taken from Luke's Gospel anyway.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">However, Bultmann claims this was deliberate, and<strong><em> perfectly explains Paul's meaning in 2 Cor. 5:16. </em></strong> Bultmann says we must obey this passage from Paul which tells us to reject any further obedience/adherence to Jesus's words while "in the flesh" <em>i.e.</em>, the period when Jesus taught the 12 apostles prior to Jesus' Ascension.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Paul says in 2 Cor. 5:16 that "even though&nbsp;<strong>we <em><strong>once knew Christ </strong></em></strong><em> by means of the <strong><em>flesh [</em></strong></em> kata sarka], we<em> know him thus <em><strong>no longer.</strong></em></em>"</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Bultmann interprets this to mean that Paul tells us that we once knew Jesus by means of doctrines delivered when in the flesh to the twelve, but now we know Jesus through messages delivered to Paul when Jesus was in his resurrected 'spiritual' body. </span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">This is so <em><strong>even though Paul never even quotes Jesus from any vision Paul had</strong></em>, with the minor exception of three non-teaching events. First, Paul encountered a voice and light version of Jesus without flesh on the Road to Damascus. Jesus only had harsh remarks for Paul. (See Acts 9:7-11.) And the second communication relayed to us is when Paul asked Jesus that the "skolops" -- a sharp prod in his flesh which Paul says came from an Angel of Satan -- to be removed. In response, the "Lord" (presumably Jesus) told Paul&nbsp;<em>no</em>, explaining&nbsp;<span style="font-family: 'times new roman', times;" data-mce-mark="1">"My grace is sufficient for you, for my power is made perfect in weakness." (2 Cor.&nbsp;</span><a href="http://bible.cc/2_corinthians/12-8.htm" style="color: #517291; text-decoration: underline; font-family: 'times new roman', times; font-size: large; line-height: 21px;">12:8-9</a><span style="font-family: 'times new roman', times;" data-mce-mark="1">.)</span>&nbsp;Finally, Paul in Acts 22:17 recounts an encounter with "Jesus" in a trance in which that Damascus-Road Jesus told Paul not to go to Jerusalem because the Jerusalem church -- the 12 apostles in context -- would not believe Paul had become a convert. See our articles: <a href="/home/1-jwo/500-pauls-trance.html">Paul's Trance</a> and <a href="/home/1-jwo/593-proofs-that-paul-did-not-truly-meet-jesus-outside-damascus.html">Who Did Paul Meet Outside Damascus?</a></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Thus, Bultmann is implying that everything Paul wrote in his letters are as if Jesus was writing constantly through Paul even though Paul never says this is the case. And that Paul was telling us, impliedly, in 2 Cor. 5:16, to only listen to the Jesus revealed "in me" (Paul) even though no attribution is given by Paul to Jesus for what Paul is writing except 2 Cor 12:7. That passsage is where Paul&rsquo;s Jesus leaves him subject to control and influence of a demon. Bultmann ignores that fact &mdash; a passage that is so embarrassing to Paul fans that they reject this passage nowadays as authentic. That is how deep is the chagrin of Paul-leaning scholars about the only unique quote of Jesus by Paul in his epistles. (The modern Paul defenders claim this passage could not be how Paul intended it to read.)&nbsp;</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Thus, based on such a reading of 2 Cor. 5:16, Bultmann exalts Paul's revelations from the resurrected Jesus -- supposedly in all Paul's letters without even attribution to Jesus by Paul -- as superior because Paul says in 2 Cor. 5:16 that we are "no longer" to know Jesus from the time Jesus taught while in the "flesh." However, the one epistle that attributes words to Paul&rsquo;s Jesus &nbsp;&mdash; 2 Cor. 12, Bultmann ignores, leaving later Paul supporters to likewise ignore this. Or they reject this passage as truly from Jesus as this Jesus expressly left Paul under demonic influence, refusing Paul&rsquo;s repeated prayers for release.</span></p>
<h3><span style="font-size: 18pt;"><strong><span style="color: #0000ff;" data-mce-mark="1">Bultmann Concedes Jesus Pre-Cross Is Irrelevant To Paul</span></strong></span></h3>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">William&nbsp;<span class="highlight">Wrede</span> (1859-1906) in his book<em> Paul</em> (1904) had argued Paul's writings show little knowledge of the teachings of Jesus reflected in the Gospels. This led to the "back from Paul to Jesus movement" which is now largely forgotten due to Bultmann's influential reply. (Andreas J. K&ouml;stenberger, L. Scott Kellum,&nbsp;<em>The Cradle, the Cross, and the Crown: An Introduction to the New Testament</em> (B&amp;H Publishing Group, 2009)&nbsp;at&nbsp;<a href="http://books.google.com/books?id=g-MG9sFLAz0C&amp;lpg=PA369&amp;dq=Bultmann%20Theology%20of%20Paul%20irrelevant%20jesus&amp;pg=PA370#v=onepage&amp;q=Bultmann%20Theology%20of%20Paul%20irrelevant%20jesus&amp;f=false">370</a>.)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;"><span class="Quoted">Rudolf Bultmann, a famous theologian, conceded the point of Wrede's in Bultmann's&nbsp;<em>Significance of the Historical Jesus for the Theology of Paul </em>(1929) -- also republished in </span><em>Faith and Understanding</em> (New York: Harper &amp; Row, 1969) Vol. I at 220. However, Bultmann turned it around as a proof that we should<em><strong> only be following Paul</strong></em> because of Paul's direction in 2 Cor. 5:16.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Bultmann thus starts by admitting that Jesus's teachings (pre-resurrection) were indeed irrelevant to Paul:</span></p>
<blockquote>
<p><span class="Bodytextflush" style="font-size: 18pt; font-family: 'times new roman', times;">"It is most obvious that Paul does not appeal to the words of the Lord in support of his. . . . views. When the essentially Pauline conceptions are considered, it is clear that <strong><em>Paul is not dependent on Jesus</em></strong>. Jesus' teaching is -- to all intents and purposes --<strong><em> irrelevant for Paul</em></strong>." <em>Id.</em>, at 223.</span></p>
</blockquote>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">As others summarize Bultmann's initial point, they state:</span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">Bultmann noted that Paul rarely alluded to or quoted from the teachings of Jesus, and that these quotations and allusions were related to ethical rather than theological matters. (Andreas J. K&ouml;stenberger, L. Scott Kellum, <a href="http://books.google.com/books?id=g-MG9sFLAz0C&amp;lpg=PA369&amp;dq=Bultmann%20Theology%20of%20Paul%20irrelevant%20jesus&amp;pg=PA369#v=onepage&amp;q=Bultmann%20Theology%20of%20Paul%20irrelevant%20jesus&amp;f=false">The Cradle, the Cross, and the Crown: An Introduction to the New Testament</a> (B&amp;H Publishing Group, 2009)&nbsp;at <a href="http://books.google.com/books?id=g-MG9sFLAz0C&amp;lpg=PA369&amp;dq=Bultmann%20Theology%20of%20Paul%20irrelevant%20jesus&amp;pg=PA369#v=onepage&amp;q=Bultmann%20Theology%20of%20Paul%20irrelevant%20jesus&amp;f=false">369</a>.)</span></p>
<h3><span style="font-size: 18pt;"><strong><span style="color: #0000ff;">Bultmann Interprets Paul As Saying To Ignore The Pre-Cross Jesus</span></strong></span></h3>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Bultmann next turned around this admission as a point in favor of Paul because Paul supposedly deliberately ignored Jesus's teachings while "in the flesh." Bultmann says Paul gives us a pattern that we should imitate rather than be revulsed by, as William Wrede had portrayed its consequence.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">For proof, Bultmann relied upon Paul's remarks in 2 Corinthians 5:16. Bultmann said this verse meant we no longer know Christ in the flesh,&nbsp;<em>i.e.</em>, we can dispense with Jesus's teachings when He was in the flesh. Bultmann said that only the messages Paul received from the resurrected Christ - who supposedly no longer had flesh -- is the means to know Christ any longer. This reading of "in the flesh" is compatible with how Origen and Clement read 2 Cor. 5:16 in the early church, although they did not deduce this meant we are now free to ignore Jesus's earthly teachings. (See our discussion at this <a href="/home/1-jwo/177-2-corinthians-516.html">link</a>.)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Bultmann's view was first put forth by Christian theologian and physician&nbsp;<a href="http://en.wikipedia.org/wiki/Albert_Schweitzer">Albert Schweitzer</a> (1875-1965). In Schweitzer's view of 2 Cor. 5:16 in his book of 1911 <em><a href="http://books.google.com/books?id=J8HhOwAACAAJ">Geschichte Der Paulinischen Forschung</a> </em>(J. C. B. Mohr)&nbsp;at 191 (and in English translation, <span style="color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; line-height: 20px;"></span><a href="http://archive.org/details/paulandhisinterp00schwuoft" style="color: #517291; text-decoration: underline; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 13.63636302947998px; line-height: 20px;">Paul and His Interpreters</a><span style="color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; line-height: 20px;">&nbsp;(1911) - archive.org /&nbsp;</span><a href="/images/stories/JWOBook/Part_1_Schweitzer_Paul_and_His_Interpreters_1911.pdf" style="color: #517291; text-decoration: underline; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 13.63636302947998px; line-height: 20px;">PDF</a><span style="color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; line-height: 20px;">-Part 1 &nbsp;&nbsp;</span><a href="/images/stories/JWOBook/Part_2_Schweitzer_Paul_and_His_Interpreters_1911.pdf" style="color: #517291; text-decoration: underline; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 13.63636302947998px; line-height: 20px;">PDF-Part 2</a><span style="color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; line-height: 20px;">&nbsp;/&nbsp;</span><a href="/topicindex/446-schweitzer-paul-and-his-interpreters-1911.html" style="color: #517291; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 13.63636302947998px; line-height: 20px;">Cleaned Text</a>&nbsp;<em></em>at page 36), Schweitzer explained: "since the death and resurrection of the Lord [Paul believed] conditions were present that were so wholly new that <strong><em>they made his</em></strong> [<em>i.e.</em>, Jesus's]<em><strong> teaching inapplicable</strong></em>." (<em>Id</em>.) Thus, Albert Schweitzer says this is what explains Paul's failure to mention any significant teachings of Jesus: "If we had only St Paul to guide us, we should not know that Jesus spoke in&nbsp;parables, that He spoke the Sermon on the Mount and taught His people the Lord's Prayer." This was stated by Schweitzer to prove Paul intended us to similarly ignore such lessons from Jesus.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Schweitzer concluded we know Christ no longer in His historical teachings but through the spiritual Jesus of Paul's visions. Schweitzer wrote:</span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt;"><span style="font-family: 'times new roman', times;">The truth is, it is <strong><em>not Jesus as historically known</em></strong>, but as spiritually risen within, who is significant for our time and can help it. <strong><em>Not the historical Jesus</em></strong>, but the spirit which goes forth from Him...which overcomes the world. (Quoted in Mark Powell,&nbsp;<em>Jesus as a figure in history: how modern historians view the man from Galilee </em>(Westminster John Knox Press, 1998) at <a href="http://books.google.com/books?id=IJP4DRCVaUMC&amp;lpg=PA19&amp;ots=KVHP56_wWM&amp;dq=bultmann%20acceptance%20evangelical%20christianity&amp;pg=PA19#v=onepage&amp;q&amp;f=false">19</a>, quoting Schweitzer.)</span><span style="font-family: 'times new roman', times;"></span></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Bultmann saw things the same way, but took it further. Bultmann said the post-resurrection Jesus of Paul now held exclusive importance <em><strong>because Paul said so</strong></em>. As one commentator on Bultmann summarized his influential view of 2 Corinthians 5:16:</span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">Bultmann...regards the <strong><em>historical Jesus as irrelevant</em></strong> as to the <em>kerygma</em> [<em>i.e., </em>preaching]&nbsp;of the risen Lord whom Paul proclaimed. Bultmann understood 2 Corinthians 5:16 ("even though<strong><em> we once knew Christ</em></strong> <em>kata sarka</em> [through/by<em><strong> means of the flesh</strong></em>], we<em><strong> know him thus no longer</strong></em>") to mean that Paul chose not to employ his knowledge of Jesus kerygmatically, a view with which<strong><em> Bultmann agreed</em></strong> [with Paul.]. Accordingly, the influential scholar of Marburg [<em>i.e.</em>, Bultmann] declared Paul the "founder of Christian theology." (Paul Barnett, <em>Paul: Missionary of Jesus</em> (Wm. B. Eerdmans Publishing, 2008)&nbsp;at <a href="http://books.google.com/books?id=J7tnFxRTlbYC&amp;lpg=PA13&amp;dq=Bultmann%20Theology%20of%20Paul%20irrelevant%20jesus&amp;pg=PA13#v=onepage&amp;q=Bultmann%20Theology%20of%20Paul%20irrelevant%20jesus&amp;f=false">13</a>.)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Thus, Bultmann was blunt: Paul in 2 Cor. 5:16 meant the pre-cross messages from Jesus were irrelevant because Jesus was then in the flesh. Jesus now had a resurrected body, and Paul says we now no longer know Jesus from the time He was in the flesh. Bultmann said that on the road to Damascus, Paul met the resurrected Christ, and Paul was <strong><em>passing those post-resurrection messages to us</em></strong>. The pre-cross Christ represented Jesus in the flesh whose doctrines, Paul wishes us to understand (per Bultmann), were now supposedly irrelevant for the NT church.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">As a consequence of this view of 2 Cor. 5:16, Bultmann said it was nonsense to imagine we would abandon Paul and find Jesus as Wrede claimed. Bultmann insisted rather that "one could <em><strong>only find Jesus through Paul</strong></em>," as the authors of&nbsp;<em>The Cradle, the Cross</em>, etc.<em>, </em>summarized Bultmann's interpretation of Paul.&nbsp;<em>Id.</em>, at&nbsp;<a href="http://books.google.com/books?id=g-MG9sFLAz0C&amp;lpg=PA369&amp;dq=Bultmann%20Theology%20of%20Paul%20irrelevant%20jesus&amp;pg=PA370#v=onepage&amp;q=Bultmann%20Theology%20of%20Paul%20irrelevant%20jesus&amp;f=false">370</a>. Hence, Bultmann ridiculed as nonsense the notion of "the back from Paul to Jesus" movement.&nbsp;<em>Id.</em></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Bultmann's view has become a key justification today for modern dispensationalism that disposes of Jesus' words as entirely intended for a prior dispensation under the Law. See our collection of dispensational quotes in our article on <a href="/home/1-jwo/200-paulinism-examples.html">Paulinism</a>.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">This view has filtered into popular opinion. In one post quoting 2 Cor. 5:16, the writer was blunt that Jesus in the Synoptics is dead and gone and now we only look to the Resurrected Jesus (whom Paul it is claimed presented): </span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">"The<strong><em> story</em></strong> that is chronicled in the Gospels and has been trumpeted by the church systems for two thousand years is one about the Jesus that is <strong><em>forever gone,</em></strong> never to walk the paths of earth again." (<a href="http://www.city-data.com/forum/christianity/995258-worshipping-jesus-man-idolatry.html">Elmer 6/30/2010</a>.)</span></p>
<p><span style="font-size: 18pt;"><span style="font-family: 'times new roman', times;">Incidentally, in this analysis by Bultmann, he is guilty of an obvious logical fallacy of <em><strong>circular reasoning</strong></em>. While Wrede doubted Paul's authority because Paul treated Jesus' teachings as irrelevant, Bultmann affirmed Paul's own words as proving <em>why</em> Paul ignored Jesus's teachings as<strong><em> proof of Paul's authority</em></strong>. But that means Paul's authority to eradicate the historical Jesus's importance <strong><em>rests on no proof but the assumption of Paul's authority</em></strong>. This is <strong><em>circular logic</em></strong>. It assumes as a premise -- Paul has authority -- its own conclusion which is that Paul has authority over the historical Jesus'words in the flesh. Bultmann clearly engaged in the bootstrap fallacy but no one has ever pointed out this obvious defect in his reasoning</span>.</span></p>
<h3><span style="font-size: 18pt;"><strong><span style="color: #0000ff;">How This Aligns With Paul's Teaching That Flesh Cannot Inherit Eternal Life</span></strong></span></h3>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Regardless, Bultmann's view of 2 Cor. 5:16 appears a correct interpretation of Paul. (But a terribly wrong path for those following Jesus.) &nbsp;Bultmann's interpretation lines up with Paul's view that "flesh cannot inherit eternal life" (1 Cor. 15:50-54). That verse confirms Paul's experience with a post-ascension "Jesus" was with a being who did not have flesh. For 1 Cor. 15:50-54 with 2 Cor. 5:16 support believing<em><strong> Paul admits he never met a Jesus who had flesh</strong></em>. Thus, Paul must have encountered someone on the Road to Damascus who said he was Jesus and did not have flesh, but had a "spiritual body" without flesh. The blinding "light" and "voice" version of Jesus in the three appearance accounts, we are left to understand, was a "spiritual body" without flesh. For more on the distinction between a body of flesh and a spiritual body, see&nbsp;"<a href="/home/4-recommendedreading/178-bodies-upon-ascension.html">Bodies After Ascension</a></span></p>
<h3><span style="font-size: 18pt;"><strong><span style="color: #0000ff;">How 2 Cor. 5:16 Aligns Further With Barnabas' Statement in Hebrews 6:1</span></strong></span></h3>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Tertullian ca. 200 AD said Barnabas wrote Hebrews. (See our <a href="/home/9-bible/272-authorship-of-hebrews.html">link</a>.) Barnabas' ideas in Hebrews have many cross-mixtures with Paul's ideas, especially in its Christology. Plus Paul and Barnabas were missionary allies at one point. The Epistle to the Hebrews has a similar statement about leaving behind Jesus' doctrine, including repentance from sin / works (now denigrated as 'dead works), and instead building salvation doctrine upon faith alone, as Bultmann found in 2 Cor. 5:16. We read in Hebrews <a href="http://www.biblegateway.com/passage/?search=hebrews%206:1&amp;version=ASV">6:1</a>:</span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">&ldquo;Therefore<strong><em> let us abandon</em></strong> (or<strong><em> leave behind</em></strong>)(Gk. <em>aphentes</em>) the<strong><em> elementary doctrine of Christ</em></strong> and go on to more maturity, <strong><em>not laying again a foundation of repentance from dead works </em></strong>but of faith toward God.&rdquo;</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">The same verb <em>aphentes</em> is properly translated in Mark 1:18 as "<strong><em>threw aside</em></strong>." (Donahue &amp; Harrington, <em>The Gospel of Mark</em> (2005)&nbsp;at&nbsp;<a href="/home/4-recommendedreading/178-bodies-upon-ascension.html"> </a><a href="http://books.google.com/books?id=FfAWQh9ybFYC&amp;lpg=PA74&amp;ots=zDVZRI48A-&amp;dq=aphentes%20greek&amp;pg=PA74#v=onepage&amp;q=aphentes%20greek&amp;f=false">74</a>.) Some translate as "forsook." (Mark 1:<a href="http://www.biblegateway.com/passage/?search=Mark%201:18&amp;version=KJV">18</a>, KJV.)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Barnabas draws a parallel between "elementary doctrine of Christ" and "a foundation of repentance from dead works...," thereby speaking derogatorily about a beginner's version of Christ's doctrine -- a <strong><em>foundation of repentance from dead works</em></strong>. Barnabas says this is now supplanted by a superior doctrine of "faith toward God" instead.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Hebrews 6:1 thus can be viewed just like 2 Cor. 5:16. If so, it represents a<em><strong> brazen attack</strong></em> by Barnabas upon&nbsp;<strong><em>the Christianity taught by Jesus</em></strong>. In this verse, Barnabas arguably implied that Jesus&rsquo; teaching was immature, while Barnabas was able to take Christianity to the next level. Hence, if Hebrews 6:1 is speaking just like 2 Cor. 5:16, Barnabas saw the message of Jesus in the same way that Bultmann read Paul in 2 Cor. 5:16. Barnabas would be seeing Jesus's doctrine as irrelevant, superseded by the new teaching brought by Paul about faith. This possible reading of Hebrews 6:1 thus lends credence that Bultmann is properly reading 2 Cor. 5:16 to make a similar point.</span></p>
<h2><span style="font-size: 18pt;">Bultmann's Argument Implodes Unwittingly Any Validity for Paul</span></h2>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">No one has seen how Paul has invalidated himself if Bultmann's influential interpretation of 2 Cor. 5:16 were examined carefully.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">From what Bultmann just said, Paul is claiming the message of the flesh-bound Jesus no longer applies once Jesus resurrected, right? Then this means the resurrected Jesus whom Paul met did not have flesh? Right? In fact, didn't Paul simply describe Jesus as a "light" and a "voice" when He returned to visit Paul? Indeed, because Paul teaches "flesh" cannot inherit eternal life (1 Cor. 15:50-54), Paul must have met a Jesus (so he assumed) who only had a "spiritual body," and not flesh.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">And from what Bultmann says, it follows that the person communicating to Paul taught the commands Jesus gave in His earthly ministry no longer applied after the resurrection, right?</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Each of these consequences of Bultmann's reading of 2 Cor. 5:16 separately <strong>destroy </strong>Paul's validity.</span></p>
<h3><span style="font-size: 18pt;"><strong><span style="color: #0000ff;">Paul Did Not Meet The Resurrected Jesus If Bultmann Has Read 2 Cor. 5:16 Correctly</span></strong></span></h3>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">First of all, didn't Thomas discover something unusual when Thomas met the resurrected Jesus? Jesus had flesh. But Paul seems to think that the resurrected Jesus has no flesh, right? For we are now no longer to know Jesus that way -- "through the flesh" -- the time Jesus had flesh, so Paul teaches. Paul encountered solely a Jesus without flesh - at least Paul thought it was Jesus. However, Thomas saw the nail holes in Jesus's hands and the scar on His side. That sounds like flesh to me. Doesn't it to you? Jesus even said to Thomas to handle him to prove He was "flesh and bone." (Luke <a href="http://www.biblegateway.com/passage/?search=Luke%2024:39&amp;version=KJV">24:39</a>.)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Thus, the person Paul claims to have encountered in the wilderness outside Damascus as Jesus in a post-resurrection period<strong><em> must not really have been Jesus</em></strong>. Paul should have seen Jesus's nail-holes and scars, and realized Jesus still had flesh. (See also <a href="/home/1-jwo/292-jesus-prophecy-about-who-identified-himself-as-jesus-to-paul.html">our discussion </a>of Matt 24:24-27 that Jesus said not to believe someone who says "I am Jesus" in the wilderness.)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">But Paul in 2 Cor. 5:16, as Bultmann reads the passage, did not believe the resurrected Jesus whom Paul met in the wilderness had flesh, right? And the Paul who wrote&nbsp;1 Cor. 15:<a href="http://www.biblegateway.com/passage/?search=1%20cor.%2015:50&amp;version=ASV">50</a> did not believe "flesh" could inherit eternal life, but that is precisely what Jesus enjoys "in the flesh" that He took into heaven. Both passages confirm Paul met in the wilderness only a spiritual body, and <strong><em>one lacking flesh</em></strong> -- a body wholly unlike what Thomas encountered when Thomas met the resurrected Christ.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">This is further confirmed by the 3 appearance accounts of Acts 9, 22, and 26 where Paul's account says Jesus merely appeared in the wilderness outside Damascus as a blinding "light" and a "voice." This apparently was a spiritual body.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Now we realize something that did not cross our mind earlier when studying the appearance accounts of Paul in Acts. Nowhere in Paul's encounters do we know <strong><em>how Paul identified Jesus </em></strong>as Jesus. It appears Paul simply relied upon a spiritual body (lacking flesh) to tell Paul "I am Jesus." What did that prove? Paul <strong><em>never realized he could not just trust the voice</em></strong> in his appearance accounts to say "I am Jesus." Paul should have realized<strong><em> he needed to see the nail-holes to validate whom Paul saw </em></strong>truly was Jesus. That's what Apostle Thomas saw.&nbsp;Yet, in <em><strong>none of Paul's three appearance account</strong></em>s in Acts 9, 22 and 26 <strong><em>does Paul ever validate</em></strong>, like Thomas did visually, that <strong><em>this indeed was Jesus</em></strong>. Now we know why: Paul met a spiritual body who only was simply a blinding light and voice.&nbsp;&nbsp;"The journey is interrupted when Paul sees a blinding light, and communicates directly with a divine voice." ("<a href="http://en.wikipedia.org/wiki/Conversion_of_Paul">Conversion of Paul</a>," <em>Wikipedia</em>.)&nbsp;Paul did not meet a flesh-and-blood being--although a glorified one--who was Jesus Christ.</span></p>
<h3><span style="font-size: 18pt;"><strong><span style="color: #0000ff;">Devil-in-Disguise Principle Eluded Paul</span></strong></span></h3>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Paul describes Jesus in Acts as a disembodied light. In the first account, Jesus is a light; in the next a great light, and in the third a light brighter than the Sun. (See Acts 9:1-9; 22:3-11; 26:9-20.)</span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">"Apparently all it took to convince Paul that he was hearing the voice of Jesus was for the voice to say so."&nbsp;&nbsp;(Delos B. McKown,&nbsp;<em>Behold the Antichrist: Bentham on Religion </em>(Amherst, N.Y.: Prometheus, 2004) at&nbsp;122.)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">McKown, a professor on religion, acknowledges that "taken at face value, this reveals credulity (or gullibility) of a high order." <em>Id. </em>at <a href="http://books.google.com/books?ei=TOTOTIyKD8SCngfG9vjeCQ&amp;ct=result&amp;id=qh3XAAAAMAAJ&amp;dq=(Delos+B.+McKown+Behold+the+Antichrist:+Bentham+on+Religion&amp;q=gullibility#search_anchor">122</a>.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">But Paul knows that the devil can disguise himself as an angel of light. See <a href="http://www.biblegateway.com/passage/?search=2+Corinthians+11%3A14&amp;version=NIV">2 Cor. 11:14</a>. Yet the Devil-in-Disguise Principle was not applied by Paul on this occasion. Luke gives us no sign of any effort by Paul to verify the light and voice was truly from Jesus.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Delos B. McKown while critically summarizing Bentham's <em>Not Paul But Jesus</em> realizes the validity of some points of Bentham. So McKown recounts his exchange with a student on this point when a student claims Jesus told him to do something outrageous, and then McKown applies this to Paul for our benefit on how to interpret Paul's experience on the Road to Damascus:</span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">To this I said, But how can you be sure it was Jesus and not the <strong><em>Devil disguised as Jesus</em></strong> who told you to do as you are doing (see 2 Cor. 11:14 for Paul's description of the prowess of the Devil as a deceiver)? The waif, clearly shaken by the application of what I call the<em><strong> Devil-in-Disguise (DID) Principle</strong></em>, fell silent for a time. Then confidently, serenly he assured me saying, 'Oh, it was Jesus all right.' Having done my best to '<strong><em>test the spirit</em></strong>' in question, I bade my visitors farewell. Even if we grant that Paul heard an extramental voice addressing him on the Damascus road, <em><strong>why did he not apply the DID principle</strong></em>? Why did the [author of Acts] not make inquiries about this and <strong><em>tell us how Paul verified the genuiness of the voice</em></strong>? &nbsp;(Delos B. McKown, <em>Behold the Antichrist: Bentham on Religion </em>(Amherst, N.Y.: Prometheus, 2004) at&nbsp;<a href="http://books.google.com/books?ei=TOTOTIyKD8SCngfG9vjeCQ&amp;ct=result&amp;id=qh3XAAAAMAAJ&amp;dq=(Delos+B.+McKown+Behold+the+Antichrist:+Bentham+on+Religion&amp;q=verified#search_anchor">155</a>.)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Indeed, in light of what Bultmann says, we have a serious factual flaw in Paul's encounter with a disembodied voice. Jesus could not be recognized in that manner, even if the voice said he was Jesus. In fact, our Lord warned that "many will come in my Name," but are false. They will point to terrestial appearances of Jesus with great "signs and wonders" (blinding light?) and many will be deceived. (Matt. <a href="http://www.biblegateway.com/passage/?search=Matthew+24&amp;version=NIV">24</a>.) &nbsp;Jesus says in Matthew <a href="http://www.biblegateway.com/passage/?search=matt.%2024:5&amp;version=NIV">24:5</a> (NIV) in particular that very soon some will come in 'my name" and say "I am the Messiah"-- several verses prior to Jesus warning about the false Christs that will come:</span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">For many will come <strong><em>in my name</em></strong>, claiming, &lsquo;<em><strong>I am the Messiah</strong></em>,&rsquo; and will deceive many.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Paul did not care much for Jesus' words in the flesh, but these words among them would have warned him that a 'blinding light' whose 'voice' says "I am Jesus" (Acts <a href="http://www.biblegateway.com/passage/?search=acts%209:5&amp;version=NIV">9:5</a>) is precisely the kind of statement Jesus warned about in Matthew 24:5. It is someone coming in Jesus' name claiming 'I am the Messiah,' <em>i.e.</em>, I am Jesus. But&nbsp;Jesus said this kind of statement could lead astray <em>even</em> the elect to follow a false Jesus.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">But Paul credulously, nay gullibly, believed this voice was from Jesus. It could not be because the post-resurrection Jesus had flesh, and 2 Cor. 5:16 proves Paul did not meet a flesh-and-blood Jesus.</span></p>
<h3><span style="font-size: 18pt;"><strong><span style="color: #0000ff;">Had Jesus Come Back To Paul In A Different Manner Than When He Left?</span></strong></span></h3>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Another incongruity is that if Jesus returned as a "voice" and "light" to Paul, it contradicts the angel's message in Acts <a href="http://www.biblegateway.com/passage/?search=acts%201:11&amp;version=KJV">1:11</a> that "Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so&nbsp;<strong><em>come in like manner </em></strong>as ye have seen him go into heaven." Jesus left as a body of flesh. If He returned to visit Paul, He should still have had a body of flesh. This is what the angel prophesied.</span></p>
<h3><span style="font-size: 18pt;"><strong><span style="color: #0000ff;">Recap on Bultmann's Point #1</span></strong></span></h3>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">In sum on point #1, Bultmann's reading of 2 Cor. 5:16 (combined with&nbsp;1 Cor. 15:50-54)&nbsp;reveals Paul had a misapprehension that Jesus no longer had human flesh after the resurrection. Paul is utterly and completely invalidated unwittingly by Bultmann. Hence, a pro-Paul reader of 2 Cor. 5:16 -- Bultmann -- actually found an interpretation that unwittingly destroyed Paul's validity.</span></p>
<h3><span style="font-size: 18pt;"><strong><span style="color: #0000ff;">Paul's Command To No Longer Know Christ According To The Flesh Contradicts Christ</span></strong></span></h3>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Second, Jesus' final words on earth as He ascended into heaven were that the Apostles (the ones he taught during His ministry; Paul was not there) should teach "<strong><em>everything that I commanded you</em></strong>...." Matt. <a href="http://www.biblegateway.com/passage/?search=Matthew%2028:20&amp;version=NIV">28:20</a>.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">If Paul is correct in 2 Cor. 5:16 as Bultmann construes him, then the Jesus of Matt. 28:20 is in total conflict with the "Jesus" who inspired 2 Cor. 5:16. Jesus is still in the flesh post-resurrection, as proven to Thomas. He wants teachings while still in the flesh taught to all the world. But Paul in reliance on the "Jesus" he met says <em>NO! </em>This proves the message of 2 Cor. 5:16 is not a message from the true Jesus. Paul's "Jesus" contradicts completely the final words on Earth of the true Jesus. The true Jesus could only have meant that post-Ascension the apostles were to teach the <strong><em>pre-Cross</em></strong> teachings of the true Jesus when our Divine Lord was clearly "in the flesh."</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Hence, Paul taught we are "no longer" to know Christ through the teachings of Jesus while in the flesh (2 Cor. 5:16), when the true Jesus says the opposite to His true Apostles in Matt. <a href="http://www.biblegateway.com/passage/?search=Matthew%2028:20&amp;version=NIV">28:20</a>.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">And the true Jesus gives us an ominous warning if we follow Paul's command to no longer know Jesus according to Jesus' teachings while in the flesh: "He who rejects me and <strong><em>does not receive my sayings</em></strong> has a judge; the word that I have spoken <strong><em>will be his judge</em></strong> on the last day." (John <a href="http://www.biblegateway.com/passage/?search=john%2012:48&amp;version=NIV">12:48</a>.)</span></p>
<h2><span style="font-size: 18pt;">Conclusion</span></h2>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">While very weak efforts have been attempted by scholars to refute Bultmann -- Voulgaris, for example, argues that knowing Jesus "according to the flesh" in 5:16 means knowing Jesus "as a Jew" -- these efforts only strengthen one's confidence that Bultmann's reading is the correct one. Bultmann's view is also consistent with the reading in the early church of 2 Cor. 5:16, although the early church did not extrapolate that we should disregard Jesus in His earthly ministry. See our discussion of the various readings of 2 Cor. 5:16 at this <a href="/home/1-jwo/177-2-corinthians-516.html">link</a>.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">This means, if Bultmann is correct, that Paul in 2 Cor. 5:16 deliberately sought to displace the commands that Jesus gave to his true apostles with a set of commands Paul got from a stranger who lacked flesh -- who could not have had the verifying evidence of scars and flesh-wounds that Thomas saw -- and who gave a direction to dispense with the words of Jesus's earthly ministry contrary to Christ's command in Matt. 28:20.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Thus, <em>if Bultmann is correct</em> in his scholarly interpretation of 2 Cor. 5:16, and we have little reason to doubt it is correct, Paul was a<strong><em> total dupe of some strange figure who did not reveal any flesh, and this is why Paul assumed Jesus had solely a spiritual body. </em><span style="font-weight: normal;">This figure intended Paul not to see that he lacked the scars and nail-holes that would verify whether the blinding light and voice were from the true Jesus Himself.</span><em> The true Jesus would have no reason to conceal these wounds</em><span style="font-weight: normal;"> from Paul if Paul had met the true Jesus. Someone other than Jesus, however, would have motive to conceal his true identity from Paul, and thus only appear as a "voice" and "light," leading Paul to think Jesus no longer had a body of flesh in His resurrected state. </span></strong>We need not speculate on who that figure was of <strong><em>blinding</em></strong> light at this juncture. It is more important that we can say that we confidently know who it was NOT. If Bultmann is correct in interpreting Paul,<strong><em> it could not be the true Jesus.</em></strong></span></p>
<hr />
<p><span style="font-size: 18pt;"></span></p>
<h2><span style="font-size: 18pt;">Further Study</span></h2>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">On the Bible identifying Satan as Lucifer, an angel of blinding light -- in Hebrew <em>helel</em> -- from <em>Helios</em> -- the name of the "<strong><em>Sun-God</em></strong>" of paganism, see this <a href="/home/1-jwo/223-who-is-the-blinding-angel-of-light.html">link.</a></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Bultmann has had a long acceptance among evangelicals. However, he was loose in terms of our NT text. He concluded any "I sayings" of Jesus in the Gospels were not actually uttered by Jesus. He says they came from the Palestinian or Hellenistic church. See&nbsp;Daniel S. Dapaah, <em>The relationship between John the Baptist and Jesus of Nazareth</em> (University Press of America, 2005) at <a href="http://books.google.com/books?id=S0P18O3fGR4C&amp;lpg=PA33&amp;ots=1LXOZqgO25&amp;dq=%22The%20Gospel%20of%20Thomas%3A%20Does%20It%20Contain%20Authentic%20Sayings%20of%20Jesus%3F%22&amp;pg=PA14#v=onepage&amp;q=%22The%20Gospel%20of%20Thomas:%20Does%20It%20Contain%20Authentic%20Sayings%20of%20Jesus?%22&amp;f=false">14</a>-15. Professor Martin Hengel was the one evangelical scholar who tried to debunk Bultmann's pessimism about the authenticity of these portions of our NT. See<a href="http://blog.christianitytoday.com/ctliveblog/archives/2009/07/the_champion_wh.html"> this</a> <em>Christianity Today</em> discussion.</span></p>
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<h3>Recommendations</h3>
<p><a href="/home/14-audio/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&amp;page=2">What Did Jesus Say?</a> (2012) - 7 topics&nbsp;</p>
<p>None above affiliated with me</p> </div>
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<h1>Acts Chapter 19 - Yada Yahweh's Analysis on Paul's Actions</h1>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">Paul in Acts ch 19 says that followers of John did not have the right message, and Paul had a different message for them to accept. As a result of accepting Paul's message, they spoke in tongues, and changed the spirit of John's followers. The website Yada Yahweh says Paul implied that he, Paul, was the figure who came in fulfillment of what John said was another coming. And as a result, a whole different spirit fell on them. Paul clearly rebaptized John's followers into a new spirit ... raising a question whether Paul's followers were truly following the spirit of the true Yahshua which John should have imparted to his followers prior to his beheading.</span></p>
<p><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1">This action by Paul also thereby created 12 new apostles for Paul. So if Paul is to be trusted, this disciple of Yahshua --- John --- supposedly did not understand enough to teach about Jesus/ Yahshua to these same 12 men. Here is the <a href="http://www.blogtalkradio.com/yada/2013/03/22/shabat-scripture-study">radio commentary</a>&nbsp;by Yada Yahweh about this. Also here below are the radio notes which I offer without comment:</span></p>
<p style="margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;" data-mce-mark="1"><span style="color: #222222;" data-mce-mark="1">The reason I said that Yahowsha’s prophetic warning was the last He would make before returning home, is that from heaven, Yahowsha’ warned Yahowchanan about the wannabe Apostle. Writing to the Called-Out Assembly in Ephesus, the place where Yahowchanan’s and Sha’uwl’s footsteps and writings crossed paths, the Ma’aseyah in heaven told His beloved Disciple:</span></span></p>
<p style="margin-bottom: 6pt; text-align: justify; text-indent: 0.3in; line-height: normal; margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;"><b><span style="color: #222222;">“I know that you cannot possibly accept, tolerate, or endure&nbsp;</span></b><span style="color: #222222;">(<i>ou dynamai</i>&nbsp;<i>bastazo</i>&nbsp;– haven’t the will, ability, or state of mind to take up with, walk along side of, lift up or carry forward (i.e., advance or promote))&nbsp;<b>those who think errantly, those who are wrong, injurious, pernicious, destructive, or baneful&nbsp;</b>(<i>kakos</i>&nbsp;– are incorrect, wicked, evil, harmful, noisome, morally corrupt, diseased, culpable, mischievous, demonic, or hurtful)<b>. And you have observed and objectively tested&nbsp;</b>(<i>peirazo</i>&nbsp;– scrutinized, examined through enquiry)&nbsp;<b>those who claim and maintain</b>&nbsp;(<i>phasko</i>&nbsp;– say, affirm, profess, declare, promise, or preach)&nbsp;<b>of themselves&nbsp;</b>(<i>eautous</i>)&nbsp;<b>that they</b>&nbsp;<b>are</b>&nbsp;(<i>eimi</i>)&nbsp;<b>Apostles</b>&nbsp;(<i>apostolos</i>&nbsp;– someone who is prepared and sent forth)&nbsp;<b>but are not. And you have found them&nbsp;</b>(<i>heurisko&nbsp;</i>– examined, scrutinized, come to understand them, and discovered through closely observing them that they are)&nbsp;<b>false, deceitful liars</b>&nbsp;(<i>pseudes&nbsp;</i>–&nbsp;are pretending to be something they are not, they are erroneous deceivers)<b>.”&nbsp;</b>(Revelation 2:2)</span></span></p>
<p style="margin-bottom: 6pt; text-align: justify; text-indent: 0.3in; line-height: normal; margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times; color: #222222;">It is especially relevant to this statement that Ephesus was the only city listed among the seven described in Yahowsha’s Revelation letters where Paul and his pals were known to have preached. And it is the only one with a warning against false Apostles. Surely this is not a coincidence.</span></p>
<p style="margin-bottom: 6pt; text-align: justify; text-indent: 0.3in; line-height: normal; margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times; color: #222222;">While Revelation is a prophetic book, Yahowsha’s commendation was written in the present and past tense. And that is significant because Yahowchanan scribed Revelation in 69 CE, seven years after Sha’uwl wrote his letter to the Ephesians, and two years after the wannabe and self-proclaimed imposter Apostle’s death. So considering the fact that Paul and his traveling companions were the only men who claimed to be Apostles in Ephesus during this short span of time, Yahowsha’ was calling Sha’uwl an “errant, demonic, deceitful, charlatan.” We are without excuse. Christians cannot claim that they were not warned about this horrible man.</span></p>
<p style="margin-bottom: 6pt; text-align: justify; text-indent: 0.3in; line-height: normal; margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times; color: #222222;">Even Yahowsha’s parting comments paralleled things we have read pertaining to the distinction between Yahowah’s Way and Paul’s way.&nbsp;<b>“And you have</b>&nbsp;<b>loyal steadfastness and enduring consistency&nbsp;</b>(<i>hupomone</i>)&nbsp;<b>and have endured&nbsp;</b>(<i>bastazo</i>)&nbsp;<b>through My</b>&nbsp;<b>name. You have worked hard</b>&nbsp;(<i>kopiao</i>)&nbsp;<b>and have not grown tired.”</b>&nbsp;(Revelation 2:3)</span></p>
<p style="margin-bottom: 6pt; text-align: justify; text-indent: 0.3in; line-height: normal; margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times; color: #222222;">Since I’ve made the claim that Paul and pals preached in Ephesus, and that they presented a contrarian view to that of Yahowsha’s Disciples, and notably, Yahowchanan, and thus singled themselves out as being the deceitful liars who were falsely claiming to be apostles, let’s consider the evidence. I’ll be providing this testimony using the&nbsp;<i>Nestle-Aland Greek New Testament, 27<sup>th</sup>&nbsp;Edition with McReynolds English Interlinear</i>&nbsp;to be as accurate as possible. What follows is based upon Paul’s personal testimony, which was presented as a historical portrait by Luke, so much of this is difficult to read.</span></p>
<p style="margin-bottom: 6pt; text-align: justify; text-indent: 0.3in; line-height: normal; margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;"><b><span style="font-size: medium; font-family: 'times new roman', times;">“But it became in the Apollos&nbsp;</span></b><span style="font-size: medium; font-family: 'times new roman', times;">(one of Paul’s accomplices and a man who still bore the name of the Greek god Apollo)&nbsp;<b>to be in Corinth&nbsp;</b>(the Greek city in which Paul preached the longest and to which he wrote two early letters, in the second of which he admitted to being demon possessed by a messenger of Satan)<b>, Paulos, having gone through the uppermost parts, came down to Ephesus so as to find which Disciples.”</b>&nbsp;(Acts 19:1)</span></span></p>
<p style="margin-bottom: 6pt; text-align: justify; text-indent: 0.3in; line-height: normal; margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;"><b><span style="color: #222222;">“And he said against and regarding&nbsp;</span></b><span style="color: #222222;">(<i>pros</i>)&nbsp;<b>them, ‘If conditionally, spirit holy you received having trusted the ones but to him but but not if conditionally spirit holy there is we heard.’</b>&nbsp;<b>He said, ‘But into what then were you immersed?’ And they said, ‘Into Yahowchanan’s immersion.’”</b>&nbsp;(Acts 19:2-3)</span></span></p>
<p style="margin-bottom: 6pt; text-align: justify; text-indent: 0.3in; line-height: normal; margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;"><b><span style="color: #222222;">“Said but Paul, ‘Yahowchanan immersed immersion of change mind to the people, saying to the coming after him that they might believe this is in the Iesous.’ So having heard, they were immersed into the name of the Lord Iesous.”</span></b><span style="color: #222222;">(Acts 19:4-5)</span></span></p>
<p style="margin-bottom: 6pt; text-align: justify; text-indent: 0.3in; line-height: normal; margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;"><b><span style="color: #222222;">“And having set on them the hands of Paul came the spirit of the holy on them. They were speaking but in tongues and were speaking inspired utterances. Were but the all men as twelve.”</span></b><span style="color: #222222;">&nbsp;(Acts 19:6-7)</span></span></p>
<p style="margin-bottom: 6pt; text-align: justify; text-indent: 0.3in; line-height: normal; margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times; color: #222222;">While it is impossible based upon the quality of this testimony to know for certain what actually happened, I suspect that based upon information Paul received from Apollos in Corinth, Sha’uwl felt threatened. He recognized that his message was vastly different than Yahowsha’s Disciples, and he was convinced that one or more of them was treading upon his exclusive dominion over every race and nation. So he headed south, arriving in Ephesus to determine who was responsible for the encroachment and then to reestablish himself as the exclusive source of salvation for Greeks and Romans. When he arrived, rather than meeting with Shim’own or Yahowchanan, Paul undermined them, suggesting that the Spirit they received as a result of responding to Yahowchanan was not the right spirit. This is why Paul used&nbsp;<i>pros</i>&nbsp;to say that his contrarian message was regarding and against the Disciples, not to them.</span></p>
<p style="margin-bottom: 6pt; text-align: justify; text-indent: 0.3in; line-height: normal; margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times; color: #222222;">But then this dialogue gets a bit murky because Paul’s next sentence has two hypothetical conditions, three buts, and a negation. And yet as we continue to read, some things become abundantly clear. When Paul learned that these people had been immersed in Yahowchanan’s message, <b><i>Paul immediately claimed that Yahowchanan had changed it, altering their thinking</i></b>. He then questioned the nature of the spirit they had received. He told them that they should instead believe that Iesous had sent him. So after listening to Paul’s contrarian view, these Ephesians were re-baptized by Paul, with Paul laying his hands on them in the name of his Lord. This then <b><i>imbued these men with an entirely different spirit, one which caused them to blather on in tongues, believing that they were inspired prophets.</i></b> But whatever they were saying, they were now Sha’uwl’s twelve disciples, just as Yahowsha’ had chosen twelve.</span></p>
<p style="margin-bottom: 6pt; text-align: justify; text-indent: 0.3in; line-height: normal; margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times; color: #222222;">That was bad, but it gets worse. Paul was just warming up.&nbsp;<b>“And having moved into the synagogue he was speaking boldly for three months, disputing and persuading about the kingdom of the god.”</b>&nbsp;(Acts 19:8) Here, “speaking boldly” was from&nbsp;<i>parrhesiazomai</i>, which means that he was “using the freedom to speak in an unreserved manner.” It is a compound of&nbsp;<i>pas</i>, which means “individually,” and&nbsp;<i>rheo</i>, meaning “to pour forth.” So let there be no mistake: this was Sha’uwl’s message and his alone.</span></p>
<p style="margin-bottom: 6pt; text-align: justify; text-indent: 0.3in; line-height: normal; margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times; color: #222222;">Also insightful, “disputing” was from&nbsp;<i>dialegomai</i>, which means “to argue against someone using different thinking.” It is “to contend with and convince though discourse.”</span></p>
<p style="margin-bottom: 6pt; text-align: justify; text-indent: 0.3in; line-height: normal; margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times; color: #222222;">Even more important, take notice of the order of the verbs. The message and spirit of Yahowchanan had to be “<i>dialegomai</i>&nbsp;– disputed” prior to Paul “<i>peitho</i>&nbsp;– persuading others to obey and to become followers.”&nbsp;<i>Peitho</i>&nbsp;speaks of tranquilizing those who listen, inducing them through words to believe, persuading them to favor one individual over another and to join with them. So it is hard to miss the fact that Paul is confessing to the crime Yahowsha’ addressed in His letter to Ephesus through Yahowchanan.</span></p>
<p style="margin-bottom: 6pt; text-align: justify; text-indent: 0.3in; line-height: normal; margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times; color: #222222;">I have always held hypocrites in low esteem. Sha’uwl is a textbook case. He erroneously presents his “Gospel of Grace” as the alternative to obeying God’s Torah, which he presents as an onerous set of laws. And while there is no Hebrew word for “obey,” and while Torah does not mean “law,” Paul routinely lashes out at people for not obeying him.</span></p>
<p style="margin-bottom: 6pt; text-align: justify; text-indent: 0.3in; line-height: normal; margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;"><b><span style="color: #222222;">“And now because some were becoming stubborn and they were disobedient, speaking abusively of and maligning the way before the multitude, having separated from them, abandoning and forsaking them, he appointed and marked off boundaries, separating and excluding the Disciples through daily disputes in the lecture hall of Tyrannus. And this took place for two years so that everyone residing the Asia heard the word of the Lord, both Judeans and Greeks.”</span></b><span style="color: #222222;">&nbsp;(Acts 19:9-10)</span></span></p>
<p style="margin-bottom: 6pt; text-align: justify; text-indent: 0.3in; line-height: normal; margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times; color: #222222;">Just as Yahowsha’ had explained, there were some in Ephesus who did not believe Paul. And while Yahowsha’ praised them for rejecting the liar and his lies, Paul saw them differently. He said that they were “<i>skleruno</i>&nbsp;– stubborn and obstinate.” Based upon&nbsp;<i>skleros</i>, Paul viewed those he could not beguile as “hard, harsh, and rough men who were stern, offensive, and intolerant.”</span></p>
<p style="margin-bottom: 6pt; text-align: justify; text-indent: 0.3in; line-height: normal; margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times; color: #222222;">Sha’uwl said that they were “<i>apeitheo</i>&nbsp;– disobedient” because they “<i>apeitheo</i>&nbsp;– refused to believe” him. They “were not persuaded,” they “refused to comply,” and thus were in Paul’s words: “<i>apeitheo</i>&nbsp;– contumacious,” which is “to be flagrantly disobedient and rebellious, disobeying an order or law without a good reason.” Paul was laying down the law, his law, to which everyone had to obey or suffer the consequences. There was a new Lord in town.</span></p>
<p style="margin-bottom: 6pt; text-align: justify; text-indent: 0.3in; line-height: normal; margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times; color: #222222;">The next verb in Paul’s intolerant diatribe was translated “speaking abusively of and maligning.” It is from&nbsp;<i>kakologeo</i>, which is “to curse and revile, denouncing through evil and insulting speech.” The verb is a compound of&nbsp;<i>kakos</i>, which describes that which is “of a bad nature, an inappropriate mode of thinking, feeling, or acting which is troublesome, pernicious, baneful, and wicked,” and&nbsp;<i>logos</i>, the “spoken word.” Paul, like all insecure people, was ever ready to curse his perceived opponents but would not tolerate any reciprocation.</span></p>
<p style="margin-bottom: 6pt; text-align: justify; text-indent: 0.3in; line-height: normal; margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times; color: #222222;">Yahowsha and His Disciples are often translated using&nbsp;<i>histemi</i>&nbsp;to convey that God stood up for us so that we could stand with Him. But Paul’s twist on this is markedly different.&nbsp;<i>Aphistemi</i>, rendered “having separated from them, abandoning and forsaking them,” is colored by&nbsp;<i>apo</i>, which speaks of separation, even of abandonment. It tells us that Paul “caused the rebellion” and then “avoided association, forsaking and abandoning” the Disciples.</span></p>
<p style="margin-bottom: 6pt; text-align: justify; text-indent: 0.3in; line-height: normal; margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times; color: #222222;">But that’s not the half of it. The very next verb is&nbsp;<i>aphorizo</i>. Speaking of Paul, it reads that “he appointed and marked off boundaries, separating and excluding” the Disciples.&nbsp;<i>Aphorizo</i>’s primary connotation is “to determine, to define, and to mark off boundaries for those who are disreputable, specifically to separate them by establishing limits which they may not transgress.” It means “to divide and to exclude, to sever a relationship and to get rid of particular individuals.” And when the object of such constraints are Yahowsha’s Disciples, Paul is at war with them.</span></p>
<p style="margin-bottom: 6pt; text-align: justify; text-indent: 0.3in; line-height: normal; margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times; color: #222222;">Contentious to the bitter end, Paul once again bragged of “<i>dialegomai</i>&nbsp;– arguing against and disputing” the Disciples because their “thinking was markedly different.” But this time Paul was not to be found in the synagogue, in the place where those seeking to learn about Yahowah considered His Torah, Prophets, and Psalms. He turned to the “<i>Tyrannos Schole</i>.” Tyrannos is based upon<i>kurios</i>, denoting “the Lord.” But this time there would be no mistaking that this lord was a tyrant and despot seeking supremacy. And Paul was lecturing on his behalf.</span></p>
<p style="margin-bottom: 6pt; text-align: justify; text-indent: 0.3in; line-height: normal; margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times; color: #222222;">It is a fact little known by Christians, but if Paul’s preaching is reflected in his letters, he never accurately shared the word of Yahowsha’. In one of his thirteen letters he made a brief passing attempt, citing a snippet, but even then he got that wrong. So rest assured, when Sha’uwl claims that everyone in Asia heard him “preach the word of the Lord,” it’s Satan’s message which is being proclaimed. Yahowah consistently refers to the Adversary as “<i>ba’al</i>&nbsp;– lord” because Satan, like Sha’uwl, craves supremacy, mastery, control, and ownership.” This very passage affirms Paul’s predilection for these very same things.</span></p>
<p style="margin-bottom: 6pt; text-align: justify; text-indent: 0.3in; line-height: normal; margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times; color: #222222;">Yahowah and Yahowsha’ routinely tell us that “<i>dunamis</i>&nbsp;– ability, inherent power, miracles, signs, and wonders” are often, if not usually, associated with false prophets. But since Christians don’t listen to either, they typically associate such things with God. And yet here, Paul is saying that God had nothing to do with them. His supernatural power and his extraordinary mastery and skill were the work of his hands, conceived, fashioned, and brought forth without God’s assistance.&nbsp;<b>“Miraculous power and supernatural deeds and not having experienced the god were performed through the hands of Paulos.”&nbsp;</b>(Acts 19:11)</span></p>
<p style="margin-bottom: 6pt; text-align: justify; text-indent: 0.3in; line-height: normal; margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;"><i><span style="color: #222222;">Tugchano</span></i><span style="color: #222222;">, which was negated in this statement by “<i>ou</i>&nbsp;– not in any way,” speaks of “hitting the mark and becoming a master, especially at throwing a deadly weapon.” It was rendered here as “having experienced,” but be aware that it is an equivocal term denoting that the actions are only probable. It is used to describe “extraordinary and unexpected performances which require uncommon skill.”</span></span></p>
<p style="margin-bottom: 6pt; text-align: justify; text-indent: 0.3in; line-height: normal; margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times;"><b><span style="color: #222222;">“So that also on the being weak to be carried away from the skin of him handkerchiefs or aprons and to be settled from them the illnesses and annoying spirits to depart out.”</span></b><span style="color: #222222;">&nbsp;(Acts 19:12)</span></span></p>
<p style="margin-bottom: 6pt; text-align: justify; text-indent: 0.3in; line-height: normal; margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times; color: #222222;">“Handkerchiefs” is from&nbsp;<i>soudarion</i>, which also means “a piece of cloth, towel, or napkin which may or may not be used as a burial cloth over the face of the deceased, to blow one’s nose, to wipe perspiration for one’s face, or to dry one’s hands.” It is of Latin origin. “Aprons” was rendered from&nbsp;<i>simikinthion</i>, another Latin word, which is “a worker’s smock or bib-apron worn by common workers and servants to protect their clothing.”</span></p>
<p style="margin-bottom: 6pt; text-align: justify; text-indent: 0.3in; line-height: normal; margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times; color: #222222;">So what Paul is saying here is that <b><i>napkins and aprons were placed upon his skin and then carried to those who were sick, and that as a result annoying spirits were exercised from the diseased.</i></b> It is creepy in the extreme, not unlike today’s charlatans who fleece their flock by pretending to heal the sick.</span></p>
<p style="margin-bottom: 6pt; text-align: justify; text-indent: 0.3in; line-height: normal; margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times; color: #222222;">The term Paul chose to infer that his handkerchiefs were healing the sick,&nbsp;<i>apallassomai</i>, means “to change, to settle with, and to reconcile,” which then infers that the feeble may have simply come to accept their maladies. It is derived from&nbsp;<i>allasso</i>, which denotes “exchanging one thing for another.” Perhaps lepers stopped complaining when they were given malaria?</span></p>
<p style="margin-bottom: 6pt; text-align: justify; text-indent: 0.3in; line-height: normal; margin-left: 30px;"><span style="font-size: medium; font-family: 'times new roman', times; color: #222222;">The “spirits to depart out” were called “<i>poneros</i>&nbsp;– annoying, burdensome, harassing, troublesome, wicked, corrupt, worthless, faulty, and criminal.” But remember, the Spirit associated with Yahowchanan, Yahowsha’s most beloved Disciple, was rejected by Sha’uwl and replaced by another of his choosing. So I suspect that the reason Paul saw the Set-Apart Spirit as “annoying,” is that She was opposed to him.</span></p> </td>
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<p><a href="/home/14-audio/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&amp;page=2">What Did Jesus Say?</a> (2012) - 7 topics&nbsp;</p>
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<p><span style="color: #0000ff; font-size: 18pt;"><strong><span style="font-family: 'times new roman', times;">The New Testament in Prophecy</span></strong></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">The whole notion that the New Testament does away with the original Covenant's Law is contrary to the prophecies of what the New Covenant represents. It may be what Paul claims happened, but Paul's words cannot be accepted at odds with the prior Holy Scripture. The words "new covenant" only appear in one passage, and that is in Jeremiah. The inspired scripture teaches clearly that the New Covenant will be with the "House of Israel" -- whom God previously divorced (meaning the northern kingdom) -- to revitalize the Covenant-Law given Moses by placing it on these people's hearts rather than only on tables of stone:&nbsp;</span></p>
<p style="margin-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">&ldquo;Behold, the days are coming, declares the Lord, when I will make a new covenant with the house of Israel and the house of Judah, not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt, my covenant that they broke, though I was their husband, declares the Lord. For this is the covenant that I will make with the house of Israel after those days, declares the Lord: <em><strong>I will put my law within them, and I will write it on their hearts</strong></em>. And I will be their God, and they shall be my people. And no longer shall each one teach his neighbor and each his brother, saying, &lsquo;Know the Lord,&rsquo; for <strong>they shall all know me</strong>, from the least of them to the greatest, declares the Lord. For I will <strong>forgive their iniquity</strong>, and I will remember their sin no more.&rdquo; (Jeremiah 31:31&ndash;34, ESV.)</span></p>
<p style="margin-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">See also Exodus 20:6; Deuteronomy 5:10; Ezekiel 11:19-21)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Ezekiel, who lived around the same time as Jeremiah, appears to explain the new covenant further, adding that God will give a new spirit, and the Holy Spirit will cause believers to walk in God&rsquo;s statutes and obey His rules.</span></p>
<p style="margin-left: 30px;"><span style="font-size: 18pt;"><span style="font-family: 'times new roman', times;">26&nbsp;</span><span style="font-family: 'times new roman', times;">And I have given to you a <strong>new heart,</strong> And a new spirit I give in your midst, And I have turned aside the heart of stone out of your flesh, And I have given to you a heart of flesh.&nbsp;</span><span style="font-family: 'times new roman', times;">27&nbsp;</span><span style="font-family: 'times new roman', times;">And My Spirit I give in your midst, And I have done this, s<em><strong>o that in My statutes ye walk, And My judgments ye keep</strong></em>, and have done them. (Ezekiel 36:26-27 YLT.)</span></span></p>
<p><br /><span style="font-size: 18pt; font-family: 'times new roman', times;">The original "Covenant" means the Ten Commandments. In Exodus 34:28 KJV, it reads: "And he wrote upon the tables the words of <strong>the covenant, the ten commandments</strong>."</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">The New Covenant does not change the ten commandments, but instead will change hearts to want to obey the first covenant on stone tablets, the ten commandments. God will write the covenant -- the ten commandments (perhaps more -- it is not clear) -- on a new heart of flesh that turns "aside the heart of stone." </span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Jeremiah and Ezekiel were written about 600 years before Christ, so everyone knew what &ldquo;my Law&rdquo; and "My statutes" meant. It is none other than the living oracles (as Stephen called them in Acts 7:38) given at Mt. Sinai by God through Moses -- the Ten Commandments at minimum.</span></p>
<p>&nbsp;</p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Thus, instead of the Law or the Covenant of the Ten Commandments being some horrible thing we must flee from, supposedly because it makes us a 'legalist' (Paulinists speaking again), the Law, including the Covenant of the Ten Commandments, is always spoken everywhere else very highly:</span></p>
<p style="margin-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">It is <strong>love</strong> (John 15:10, 12-14),<em><strong> light and lamp</strong></em> (Proverbs 6:23; Psalm 119:105; Isaiah 8:20; Revelation 21:23, 22:5); <em><strong>life</strong></em> (Deuteronomy 4:1, 32:46-47; Proverbs 1:17, 8:33-36; Matthew 19:16,17); <strong>seed</strong> (Matthew 13:18-23), <strong><em>instructions</em></strong> (Isaiah 1:10; Exodus 16:4 24:12; Jeremiah 35:13; Job 22:22, 36:10; Psalm 78:1; Zephaniah 3:1-7; Malachi 2:1-9, Proverbs 1:2,3,7,8 4:1,2); law (Jeremiah 6:18-19; Zechariah 7:12; Deut 5:5 17:11, 27:1-3, 26, 30:10,14, 32:46,47; John 15:25; Acts 6:2-4,7 13:44,48,49, 28:23); <strong><em>commands, judgments, teachings &amp; ways</em></strong> (Isaiah 2:3; Proverbs 5:12 7:2 8:10 1:8 4:2 3:1 6:20-23; Jeremiah 32:33; Deuteronomy 4:1; 2 Chronicles 15:1-7; Matthew 4:23 7:28,29 9:35 13:54 15:9 28:20; Acts 2:42 4:2 18:11); <strong><em>wisdom, and truth</em></strong> (Psalm 119:43,44,142 138:2; Proverbs 23:23; Malachi 2:6; 1 Kings 2:3-4; John 17:17, 18:37-38, 8:31-32; James 1:18, 21-23,25). &nbsp;It is the straight paths for our feet and a light to our way. (This list is taken from <a href="http://www.wholebible.com/Doctrinal_Specifics.htm">WholeBible.com</a>.)</span></p>
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<h3>Recommendations</h3>
<p><a href="/home/14-audio/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&amp;page=2">What Did Jesus Say?</a> (2012) - 7 topics&nbsp;</p>
<p>None above affiliated with me</p> </div>
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<h1><span style="font-size: 18pt;"><strong><span style="color: #000000; font-family: sans-serif; line-height: 19.1875px;" data-mce-mark="1">The Jesus' Words Only Principle Explained</span></strong></span></h1>
<h1><span style="font-size: 18pt; color: #000080;"><strong><span style="font-family: sans-serif; line-height: 19.1875px;" data-mce-mark="1"></span></strong></span></h1>
<h1><span style="font-size: 18pt; color: #000080;"><strong><span style="font-family: sans-serif; line-height: 19.1875px;" data-mce-mark="1">Introduction</span></strong></span></h1>
<p><span style="color: #000080; font-family: sans-serif; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"><strong><span style="font-family: sans-serif; line-height: 19.1875px;" data-mce-mark="1"></span></strong></span></p>
<p><span style="color: #000080; font-family: sans-serif; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"><strong><span style="font-family: sans-serif; line-height: 19.1875px;" data-mce-mark="1">A. Not All Messages from God Are Equally Authoritative</span></strong></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Even a very astute and logical Christian thinker can denigrate the "sole teacher" status Jesus said He had. Such a good Christian and evangelical radio personality -- Greg K. -- recently wrote in an article entitled "Are the Red Letters More Important" in his monthly newsletter for&nbsp;June 2014:</span></p>
<p id="yui_3_16_0_1_1402466227737_5820" style="margin: 0px 0px 0px 30px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; color: #494949; font-family: 'Gill Sans', Arial; font-size: 14px; line-height: normal;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Therefore, <em><strong>Jesus&rsquo; words have no more authority than Jude&rsquo;s, and Paul&rsquo;s words have no less authority than Christ&rsquo;s</strong></em>.&nbsp; In fact, since Jesus is God&mdash;the same God who inspired all of Scripture&mdash;in a very real sense, Titus&rsquo;s words and <em><strong>Paul&rsquo;s words are Jesus&rsquo; words</strong></em>.</span></p>
<p style="margin-left: 30px;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"></span></p>
<p id="yui_3_16_0_1_1402466227737_5888" style="margin: 0px 0px 0px 30px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; color: #494949; font-family: 'Gill Sans', Arial; font-size: 14px; line-height: normal;"><span style="font-size: 18pt; font-family: 'times new roman', times;">Since the same doctrine supporting Jesus&rsquo; words endorses every other biblical writer, <strong><em>singling out Jesus as a special authority undermines the doctrine of inspiration for all of Scripture</em></strong>.&nbsp;</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;"></span></p>
<p><span style="font-size: 18pt;"><span style="font-family: 'times new roman', times;">In his monthly newsletter&nbsp;of June 23, 2014, this same well-known Bible commentator likewise writes: </span><span style="font-family: 'times new roman', times;">"<span style="color: #494949; line-height: normal;">The mistake [of Red Letter Christians] is thinking that red-letter verses (the words of Jesus) have more authority than the rest of the Bible."</span><span style="line-height: 1.3em;"></span></span></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;"></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">So if this Christian thinker is correct, then the words "that are difficult to be understood" from Paul, as <a href="http://www.biblegateway.com/passage/?search=2%20Peter%203">Second Peter 3:15</a> says about Paul's words, are of equal weight to those from "The Prophet" as Peter calls Jesus in <a href="http://www.biblegateway.com/passage/?search=Deuteronomy%2018:15,18;%20Acts%203:20,22;7:37;%20Hebrews%203:2-6">Acts 3:22,</a> quoting Deuteronomy 18:18-19.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">But if that were true, then why did John the Baptist&nbsp;<span style="font-family: 'times new roman', times;" data-mce-mark="1">&nbsp;-- the greatest prophet who ever lived prior to Jesus (Matthew&nbsp;</span><a href="http://bible.cc/matthew/11-11.htm" style="color: #517291; text-decoration: underline; line-height: 21px;">11:11</a><span style="font-family: 'times new roman', times;" data-mce-mark="1">) -- believe he "must decrease" so that unfettered acceptance of Jesus' message would "increase" (John</span><a href="http://bible.cc/john/3-30.htm" style="color: #517291; text-decoration: underline; line-height: 21px;">&nbsp;3:30-31</a><span style="font-family: 'times new roman', times;" data-mce-mark="1">)?</span>&nbsp;</span></p>
<p><span style="font-size: 18pt;"></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">In the Deuteronomy passage which Peter quotes in Acts 3:22 (more on those words later), God Yahweh tells Moses that "every word" of a special prophet called "the Prophet" will be from Yahweh, and God will hold every man "to account" who does not follow what "the Prophet says." (<a href="https://www.biblegateway.com/passage/?search=Deuteronomy+18:18-19">Deut. 18:18-19</a>.) </span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">God never says this about anyone else other than <em><strong>the Prophet</strong></em>. Not everything any other prophet ever spoke was <strong><em>always</em></strong> from Yahweh. Only the words a prophet <strong><em>quoted Yahweh as saying </em></strong>were from Yahweh. Casual talk and explanations recorded in the Bible even though uttered by a prophet are not words from Yahweh.&nbsp;</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Moses had no constant inspiration in everything he said or did. Sometimes his acts were sinful as when he struck a rock inconsistent with what God told him to do. God punished him by not letting him enter the promised land of Israel. </span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">An example of the lack of constant inspiration is the one time Moses was confronted with a difficult legal case to decide, and he concluded he was unable <strong><em>on his own</em></strong> to resolve it. So he "went" to Yahweh with the issue. &nbsp;(Numbers 27:3 <em>et seq.</em>)&nbsp;This is in accord with Deut. 1:17&nbsp;"The case that is<em><strong> too hard for you</strong></em>, you shall bring to me, and I will hear it" (Deuteronomy 1:17). </span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Jesus, however, would not have had the same difficulty or limitation, as we shall see.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">There was something distinctly different, unique and superior about <em><strong>The Prophet</strong> </em>to come where every word he spoke somehow was from God Yahweh Himself. We know now how this happened, for as Jesus says "the <em><strong>father dwells in me</strong></em>" -- John 14:10 -- an event never true of any other prophet who always, other than Moses, God communicated with by visions. In those cases, the Holy Spirit spoke to the prophet by visions. More proof on that below.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Thus, <em><strong>The Prophet</strong></em> has an even superior standing to Moses, as Moses heard intermittently from Yahweh. Even when Moses in Deuteronomy 18:18-19 announces the words from Yahweh about The Prophet, Moses introduced the quote by his own explanation of the words from Yahweh to follow. See <a href="https://www.biblegateway.com/passage/?search=Deuteronomy+18%3A15-16&amp;version=ASV">Deut 18:15-16</a>. </span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Moses necessarily implied his own explanation is <em><strong>NOT</strong></em> what Yahweh said, but Moses' own interpretation of what it meant. Other than that comment, Moses quotes Yahweh promising that a unique prophet is yet to come -- whom we now know as Jesus -- whose<em><strong> every word</strong></em> is God speaking through Him, and thus we are held to account to The Prophet above all prophets.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Thus below, I will establish that Greg --- the Bible thinker who<strong> says Jesus' words are not more important than any other passage in the Bible</strong> -- is not only an ill-informed opinion, but is <strong>soundly rejected by God</strong> in Numbers 12:1-14. God explains in that passage that not even all prophets speaking in Holy Scripture when quoting God are speaking with equal authority and clarity. It may be all equally inspired in a general sense when quoting God, but their words do not all have the same priority of emphasis and clarity as to Moses' revelation from God. Our God explains this in Numbers 12:1-14 and Deuteronomy 18:18-19, as more fully discussed below. </span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">And Jesus also explained that the "<strong><em>apostle is not more important than his master."</em></strong>&nbsp;John&nbsp;<a href="http://bible.cc/john/13-16.htm" style="color: #517291; font-family: 'times new roman', times; font-size: large; line-height: 21px;">13:16</a>. Thus, Jesus explained His words have a priority over any words from an apostle, particularly one whom Second Peter says speaks with "words difficult to be understand." Those words in Second Peter directly relate to God's rebuke of Miriam in Numbers 12:1-14. In that passage, Yahweh says all prophets (except The Prophet) are inferior to Moses because God speaks less clearly to general prophets -- via visions -- and thus in a way more difficult to be understood than God speaks to Moses or The Prophet to come. To repeat, the latter speaks verbatim God's words by some unexplained direct and obviously much clearer means.</span></p>
<p>&nbsp;</p>
<p><span style="font-size: 18pt;"><strong><span style="color: #0000ff; font-family: 'times new roman', times; line-height: 19.1875px;" data-mce-mark="1">An Error in Categories by Greg</span></strong></span></p>
<p><span style="font-size: 18pt;"></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Besides these principles of priority. we will prove below that Greg makes a categorical error in the above quote. He describes <em><strong>non-prophets</strong></em> as on par with Jesus. That certainly endangers taking Jesus' words as seriously as intended by God.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;"> For example, Jude is no prophet; he was simply a bishop of Jerusalem. The third Bishop of Jerusalem, to be precise.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Paul is also not a prophet. The best that any one has claimed for Paul is that he is an apostle of Jesus. While there are not two witnesses to establish that as true, even so, Jesus said the apostles were only inspired to remember Jesus' words which he spoke to them.&nbsp;(John&nbsp;<a href="http://bible.cc/john/14-26.htm" style="color: #517291; font-family: 'times new roman', times; font-size: large; line-height: 21px;">14:26</a>.) However, Paul in his epistles never quotes Jesus except two passages in Luke's Gospel -- the communion liturgy and the worker is worth his wage. </span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">The only exception in Paul's epistles is 2 Corinthians 12:7, &nbsp;but it is so problematical that even Paul aficionados reject these were possibly the words of our Lord Jesus. There Paul says the "Lord" (Jesus? Paul does not say) refused Paul's repeated prayers to be free from the "torment" of an "angel of Satan.&rdquo; The Lord of Paul supposedly refused to do so, telling Paul that "my grace is sufficient for you." &nbsp;Because this apparently has our Lord Jesus refuse to lift a demonic influence over Paul, Pauline teachers insists that there is something wrong in this text. It supposedly could not be as Paul intended it. &nbsp;Regardless, this would be the only words of a "Lord" -- possibly Jesus -- quoted in Paul's epistles other than the two quotes of Jesus from Luke's Gospel. &nbsp;This is hardly any track record to conclude that Paul was a prophet of Jesus' words.&nbsp;</span></p>
<p>&nbsp;<br /><br /><span style="font-size: 18pt; font-family: 'times new roman', times;"></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Hence Paul has no words in his epistles from Jesus which are unique and depend upon Paul's recollection that can be relied upon. &nbsp;In fact, Paul only a few times says the "Lord" says something -- probably intended as an allusion by Paul to OT scripture: 1 Cor. 14:37; 1 Tim. 2:11; 1 Cor. 2:13; 1 Thess.4:1-2,8; 1 Thess. 2:13; Eph. 4:17. cf. 1 Cor. 7:25, 40.</span></p>
<p><span style="font-size: 18pt;"><strong><span style="color: #0000ff; font-family: 'times new roman', times; line-height: 19.1875px;" data-mce-mark="1">Tiers of Authority</span></strong></span></p>
<p><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">Instead, there are four tiers of inspired authority which God demands we follow differently based upon which has priority over the other. The primary passages establishing this are Numbers 12:1-14 and Deuteronomy 18:18-19.</span></p>
<p><span style="color: #0000ff; font-size: 18pt;"><strong><span style="font-family: 'times new roman', times; line-height: 19.1875px;" data-mce-mark="1">Consequence of Breaching This Order of Priority</span></strong></span></p>
<p><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">As we shall demonstrate below, when we defy this order of priority, God says we are disgraced in God's view. We have improperly inverted the order of authority within those given revelations from God. <em><strong>One is more clear than the other</strong></em>. For example in Numbers 12:1-14, God says Moses' words are<strong><em> more authoritative than words of a mere prophet because God speaks more clearly to Moses than He does to a mere prophet</em></strong>. God intends we understand the more clear authority trumps the authority of the less clear.&nbsp;</span></p>
<p><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">How do we defy this order of priority? God says we do so when we treat someone of lesser authority (such as an ordinary prophet who has only a vision, or a prophet's messenger / apostle of God's word) as on par --- of equal WEIGHT --- with a higher authority such as Moses who spoke with God "mouth to mouth" or <em><strong>The Prophet</strong></em> to come who has the most intimate connection of all. God Yahweh explains these principles in Numbers 12:1-14 and Deuteronomy 18:17-18, as we will explore below.</span></p>
<p><span style="font-size: 18pt;"><strong><span style="color: #000080;"><span style="font-family: sans-serif; line-height: 19.1875px;" data-mce-mark="1">B. The Four Tiers of Authority Versus A Disgraced God-Encounter</span></span></strong></span></p>
<p><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">These four tiers of authority are: (1) The Prophet (Messiah); (2) next below Him is Moses; (3) next below Moses are all other prophets because they merely have visions in which God speaks to them; and (4) next below any of the above are prophets only secondarily -- as a "messenger" (apostle) of one who is in divine communication with God, e.g., carrying the message of another who is in divine contact with God -- such as either Aaron who was an apostle to Moses or one of the 12 apostles to <em><strong>The</strong></em> Prophet (Jesus). &nbsp;</span></p>
<p><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">There is a fifth category of one who experiences a direct communication with God. However, God's purpose in this category is to disgrace that person and chastise them for disobeying the priority of authority outlined here, as God does with Miriam in Numbers 12. Because this kind of experience intends to disgrace the recipient, the actual sight of God's form or the vision lends no authority or credence in the recipient's words or teachings.</span></p>
<p><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">We shall see this happens to Miriam because she speaks up for her brother Aaron and herself as prophets too. "Has Yahweh only just spoken through Moses?" (Numbers <a href="http://biblehub.com/numbers/12-2.htm">12:2</a>, Friedman.) God then disgraces her for this audacity of claiming equal divine communication as Moses, despite she and Aaron did have some limited prophetic experiences.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times; color: #000080;"><strong><span style="line-height: 19.1875px;" data-mce-mark="1">C. Aaron &amp; Miriam as Prophets, And Messengers of A Prophet (Moses)</span></strong></span></p>
<p><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">To understand Numbers ch. 12, we need to know about the prior prophetic role of Aaron and Miriam. Each has a valid claim, but not as significant or substantial as Moses.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;"><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">First, Aaron primarily acted as a messenger of God's word between God and his brother Moses.&nbsp;</span><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">Thus, Aaron was called Moses' "prophet" in addressing the Pharoah. (</span><a href="http://biblehub.com/exodus/7-1.htm" style="font-family: 'times new roman', times; font-size: large; line-height: 19.1875px;">Exodus 7:1</a><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">&nbsp;("Aaron will be your prophet")</span><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">. This event signified that whatever words Moses heard from the Lord Yahweh were then spoken through Aaron to Pharoah.&nbsp;</span></span></p>
<p><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">Aaron also performed signs before the people. (Exodus 4:15-16.) God commanded Moses once to tell Aaron to stretch out his wooden rod in order to bring on the first of the three plagues. (<a href="http://biblehub.com/exodus/7-19.htm">Exodus 7:19</a>, Yahweh told Moses "tell Aaron..."); 8:1, 12.) </span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;"><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">With one exception that we know of, Aaron never received a direct prophecy that went only to Aaron. Instead,&nbsp;</span><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">it is said fifteen times in the&nbsp;</span><a href="http://en.wikipedia.org/wiki/Torah" style="line-height: 19.1875px; color: #0b0080; text-decoration: underline; background-image: none; font-family: sans-serif; font-size: 13px;" title="Torah">Pentateuch</a><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">&nbsp;that "the Lord spoke to Moses and&nbsp;</span><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"><em style="font-family: sans-serif; font-size: 13px; line-height: 19.1875px;"></em></span><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">Aaron" ("<a href="http://en.wikipedia.org/wiki/Aaron" style="color: #517291; text-decoration: underline;">Aaron</a>," Wikipedia) -- obviously in a messenger role first exemplified in Exodus 7:1. The exception is in <a href="http://biblehub.com/exodus/4-27.htm">Exodus 4:27</a> "Yahweh said to Aaron, 'Go to meet Moses in the wilderness.'" This was a rather insignificant prophecy directly with Aaron.</span></span></p>
<p style="margin: 0px; padding: 0px 0px 10px; color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 13.63636302947998px; line-height: 20px;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">As a result, Aaron was an inferior "prophet" to Moses. This was understood in early Judaism although in the later post-exile period Rabbinical Judaism elevated Aaron's status to an equality with Moses. But in the Bible itself, we learn:</span></p>
<p><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"></span></p>
<p style="margin: 0px 0px 0px 30px; padding: 0px 0px 10px; color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 13.63636302947998px; line-height: 20px;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">Thus Aaron, the first priest,&nbsp;<em><strong>ranks below Moses</strong></em>: he is his&nbsp;<em><strong>mouthpiece</strong></em>, and the executor of the will of&nbsp;<strong><em>God revealed through Moses</em></strong>, although it is pointed out</span><sup id="cite_ref-11" class="reference" style="line-height: 1em; unicode-bidi: -webkit-isolate; font-family: sans-serif;"><a href="http://en.wikipedia.org/wiki/Aaron#cite_note-11" style="color: #0b0080; text-decoration: underline; background-image: none; white-space: nowrap;">[10]</a></sup><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">&nbsp;that it is said fifteen times in the Pentateuch&nbsp;</span><a href="http://en.wikipedia.org/wiki/Torah" style="color: #0b0080; text-decoration: underline; background-image: none; font-family: sans-serif; font-size: 13px; line-height: 19.1875px;" title="Torah"></a><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">that "the Lord spoke to Moses and&nbsp;</span><em style="font-family: sans-serif; font-size: 13px; line-height: 19.1875px;"></em><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">Aaron." ("<a href="http://en.wikipedia.org/wiki/Aaron" style="color: #517291; text-decoration: underline;">Aaron</a>,"&nbsp;<em>Wikipedia</em>.)</span></span></p>
<p><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">Thus, in Aaron's primary role, it was inferior to Moses. God would directly speak a prophetic message to Moses which Aaron would likely hear second-hand from Moses. (Or perhaps sometimes heard simultaneously. We cannot rule out that possibility.) Then Aaron would repeat that message to another. In that Messenger role, Aaron was clearly inferior to his master (Moses). In Greek, the word "messenger" is "apostolos" - rendered Apostle in English. On this topic, Jesus explained that the "apostolos is not more important than the one who sent him."&nbsp;(John&nbsp;<a href="http://bible.cc/john/13-16.htm" style="color: #517291; text-decoration: underline; font-family: 'times new roman', times; font-size: large; line-height: 20px;">13:16</a>.)&nbsp;</span></p>
<p><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">Otherwise, as noted above, the only direct prophetic communication to Aaron recorded is in Exodus 4:27. But it was quite inconsequential: "Yahweh told Aaron, 'Go to see Moses in the wilderness....'"</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;"><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">As to Miriam, we read in <a href="http://biblehub.com/exodus/15-20.htm">Exodus 15:20</a>: "</span><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">Then <em><strong>Miriam the prophet</strong></em>, Aaron's sister, took a timbrel in her hand, and all the women followed her, with timbrels and dancing."</span></span></p>
<p><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">Thus, both Aaron and Miriam had valid claims to be prophets of God. However, Aaron was more the messenger (apostle) of Moses -- repeating what Moses heard from Yahweh. It is unclear what prophetic messages Miriam received, but we know they took place. Thus, both Aaron and Miriam were within their right to both claim to be prophets of God.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times; color: #000080;"><strong><span style="line-height: 19.1875px;" data-mce-mark="1">D. Levels of Authority Based on Clarity And Directness of Communication</span></strong></span></p>
<p><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">These four types of prophetic experiences are a tiered hierarchy where the words given by one are more important than the rest, the second than the third, etc. </span></p>
<p><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">As discussed below, in Numbers ch. 12 God explains the second and third tiers of authority in my list, indicating&nbsp;Moses is greater than ordinary prophets who God only speaks to in riddles (enigmas) or in visions or in dreams. However, with Moses, God spoke face-to-face ("mouth to mouth"), and explains He does not speak in riddles, speaks clearly to Moses, and Moses sees the form of Yahweh.</span></p>
<p><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">As Friedman explains in <em><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">Commentary on the Torah</span></em> (Harper 2001) at pages 467-468 -- a great Jewish resource for Christians:</span></p>
<p style="margin-left: 30px;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; font-family: 'times new roman', times; line-height: 19.1875px;" data-mce-mark="1"><strong>In a vision, in a dream</strong></span>. All prophetic experiences in the Tanak [the Law, Prophets &amp; Writings of the Hebrew Bible] are understood to be all through <em><strong>visions and dreams &nbsp;-- except Moses'</strong></em>. The fifteen books of the Hebrew Bible that are named for prophets either identify the prophet's experiences as visions or else leave the form of the experiences undescribed (Ezek 12:27, 40:2; Hos. 12:11; Hab. 2:2; Mic. 3:6). Many begin by identifying the book's contents as the prophet's vision: "The<em><strong> vision</strong></em> of Isaiah" (Isa 1:1; cf. 2 Chr. 32:32); "The <em><strong>vision</strong></em> of Obadaiah" (Oba 1); "The book of the<em><strong> vision</strong></em> of Nahum" (Nah 1:1); "The words of Amos...which he <em><strong>envisioned</strong></em>" (Amos 1:1); "The word of YHWH that came to Micah...which he <strong><em>envisioned</em></strong>" (Mic 1:1); "The oracle that Habakkuk the prophet <strong><em>envisioned</em></strong>." (Hab 1:1).</span></p>
<p><span style="font-size: 18pt;"></span></p>
<p><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">Hence, <em><strong>Moses' priority exists from the CLARITY of expression God uses</strong></em> with Moses, unlike the way God speaks less clearly and more enigmatically to the ordinary prophet.</span></p>
<p><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">Then the priority of The Prophet over Moses is explained in Deuteronomy 18. There God Yahweh explains there is The Prophet who is to come. He is even greater than Moses because "every word" The Prophet speaks is from God. This is a higher connection than even Moses had whereby Moses intermittently heard messages directly from the Lord. Not everything Moses said reflected God's word unlike The Prophet to come whose every word would be from God. </span></p>
<p><span style="color: #000080; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"><strong><span style="line-height: 19.1875px;" data-mce-mark="1">E. Why Jesus Has The Most Direct Connection</span></strong></span></p>
<p><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">How did this constant direct inspiration operate with Jesus?</span></p>
<p><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">Jesus explained how it worked: the "Father dwells in me" (John 14:10). Every word or act Jesus did was because He saw and heard first the Father doing it. (John 5:19).</span></p>
<p><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">In conformance with the priority of Jesus over the classic prophet, we learn John the Baptist -- the "greatest prophet" &nbsp;-- stops his ministry once he sees Jesus is on the scene. "I must decrease so he may increase." <span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">(John</span><a href="http://bible.cc/john/3-30.htm" style="color: #517291; text-decoration: underline; font-family: 'times new roman', times; font-size: large; line-height: 20px;">&nbsp;3:30-31</a><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">.)&nbsp;</span>John, the greatest prophet, knew Jesus had the priority over a mere prophet, even the "greatest prophet." For God spoke from heaven at John's baptism to Jesus: "this day I have begotten thee." (See<a href="/home/16-hebrew-matthew/235-hebrew-matthew-baptismal-account.html"> link</a>.) John realized the Logos had become flesh.&nbsp;</span></p>
<p><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">In addition, Jesus in the NT says He is the "sole teacher" <span style="color: #000000; font-family: 'times new roman', times; line-height: 19.1875px;" data-mce-mark="1">(</span><a href="http://www.biblegateway.com/passage/?search=Matthew%2023:6-11&amp;version=NASB" style="color: #517291; text-decoration: underline; font-family: 'times new roman', times; font-size: medium; line-height: 20px;">Matt. 23:6-11</a><span style="color: #000000; font-family: 'times new roman', times; line-height: 19.1875px;" data-mce-mark="1">, NASB)&nbsp;</span>and "sole pastor" <span style="color: #000000; font-family: 'times new roman', times; line-height: 19.1875px;" data-mce-mark="1">&nbsp;(</span><a href="http://www.biblegateway.com/passage/?search=john%2010:16&amp;version=NASB" style="color: #517291; text-decoration: underline; font-family: 'times new roman', times; font-size: medium; line-height: 20px;">John 10:16</a><span style="color: #000000; font-family: 'times new roman', times; line-height: 19.1875px;" data-mce-mark="1">.)</span>&nbsp;and otherwise, there is no hierarchy to exist in the church among equal brethren. <span style="color: #000000; font-family: 'times new roman', times; line-height: 19.1875px;" data-mce-mark="1">(</span><a href="http://www.biblegateway.com/passage/?search=Matthew+20%3A25-26&amp;version=NIV" style="color: #517291; font-family: 'times new roman', times; font-size: medium; line-height: 20px;">Matt. 20:25-26</a><span style="color: #000000; font-family: 'times new roman', times; line-height: 19.1875px;" data-mce-mark="1">.)&nbsp;</span>This preserved His role as the superior within the church -- even greater than "apostles" (messengers) -- because all members were equal.</span></p>
<p><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">So the Jesus' Words Only principle teaches the New Testament is solely subject to one voice, one set of commands -- those of Jesus. Yet, when Jesus reaffirms the Law given Moses continues (Matt 5:17-19), that means those commands continue based upon the authority of Jesus despite a "New Testament." The new does not remove or replace the old. They are revitilized and re-interpreted with the greatest clarity by Jesus.</span></p>
<p><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">Nevertheless, Jesus has superiority over all the predecessors due to the intimate connection which even Moses did not have: the abiding presence of the Father within Himself. (John 14:10.) Jesus would then be a recipient of even a more clear communication from the Father than even Moses received.</span></p>
<p><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">With that introduction in mind, let's begin our study.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times; color: #000080;"><strong><span style="font-family: 'times new roman', times; color: #000080;">Numbers 12: God Reproves Miriam and Aaron On Tiers of Prophetic Authority</span></strong></span></p>
<p><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">Miriam and Aaron were upset that Moses took a Cushite wife. They claimed they too spoke for God, or that God had communicated with them. So therefore Moses should not be the sole point of authority among the Israelites. To this, God reproved them. Here is the entire series of related verses:</span></p>
<p class="chapter-2" style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">Ch. 12 &nbsp;1.&nbsp;</span>Miriam<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"></span>&nbsp;and Aaron began to talk against Moses because of his Cushite wife,<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"></span>&nbsp;for he had married a Cushite.</span>&nbsp;<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">2&nbsp;</span>&ldquo;<strong><em>Has the&nbsp;<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">Lord</span>&nbsp;spoken only through Moses?&rdquo; they asked. &ldquo;Hasn&rsquo;t he also spoken through us?&rdquo;</em></strong><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"></span>&nbsp;And the&nbsp;<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">Lord</span>&nbsp;heard this.<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"></span></span></span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">3&nbsp;</span>(Now Moses was a very humble man,<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"></span>&nbsp;more humble than anyone else on the face of the earth.)</span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">4&nbsp;At once the Lord&nbsp;[Yawheh] said to Moses, Aaron and Miriam, &ldquo;Come out to the tent of meeting, all three of you.&rdquo; So the three of them went out.&nbsp;5&nbsp;Then the&nbsp;Lord [Yahweh]&nbsp;came down in a pillar of cloud;&nbsp;he stood at the entrance to the tent and summoned Aaron and Miriam. When the two of them stepped forward,&nbsp;6&nbsp;he said, &ldquo;Listen to my words:</span></p>
<div class="poetry top-05" style="margin-top: 1em; margin-left: 33px; position: relative; margin-bottom: 1em; color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;">
<p class="line" style="margin-top: 0px; margin-bottom: 0px; margin-left: 30px;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">&ldquo;When there is <strong><em>a prophet among you</em></strong>,</span><br /><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">&nbsp;&nbsp;&nbsp;&nbsp;</span><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">I, the&nbsp;<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">Lord [Yahweh]</span>, <em><strong>reveal<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"></span>&nbsp;myself to them in visions,<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"></span></strong></em></span></span><br /><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"><em><strong><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">&nbsp;&nbsp;&nbsp;&nbsp;</span></strong></em><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"><em><strong>I speak to them in dreams</strong></em>.<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"></span></span></span><br /><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">7&nbsp;</span>But this is not true of my servant <strong><em>Moses</em></strong>;<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"></span></span><br /><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">&nbsp;&nbsp;&nbsp;&nbsp;</span><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">he is faithful in all my house.<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"></span></span></span><br /><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">8&nbsp;</span><em><strong>With him I speak face to face,</strong></em></span><br /><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"><em><strong><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">&nbsp;&nbsp;&nbsp;&nbsp;</span><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">clearly and not in riddles;<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"></span></span></span></strong></em></span><br /><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"><em><strong><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">&nbsp;&nbsp;&nbsp;&nbsp;</span></strong></em><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"><em><strong>he sees the form of the&nbsp;<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">Lord</span>.</strong></em><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"></span></span></span><br /><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">Why then were you <em><strong>not afraid</strong></em></span><br /><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"><em><strong><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">&nbsp;&nbsp;&nbsp;&nbsp;</span></strong></em><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"><em><strong>to speak against my servant Moses</strong></em>?&rdquo;<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"></span></span></span></p>
</div>
<p class="top-05" style="margin-top: -0.5em; color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">9&nbsp;</span>The anger of the&nbsp;<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">Lord</span>&nbsp;burned against them,<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"></span>&nbsp;and he left them.<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"></span></span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">10&nbsp;</span>When the cloud lifted from above the tent,<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"></span>&nbsp;Miriam&rsquo;s skin was leprous<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">[<a href="http://www.biblegateway.com/passage/?search=Numbers+12&amp;version=NIV#fen-NIV-4070a" style="color: #b37162; vertical-align: top;" title="See footnote a">a</a>]</span>&mdash;it became as white as snow.<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"></span>&nbsp;Aaron turned toward her and saw that she had a defiling skin disease,<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"></span></span>&nbsp;<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">11&nbsp;</span>and he said to Moses, &ldquo;Please, my lord, I ask you not to hold against us the sin we have so foolishly committed.<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"></span></span>&nbsp;<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">12&nbsp;</span>Do not let her be like a stillborn infant coming from its mother&rsquo;s womb with its flesh half eaten away.&rdquo;</span></span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">13&nbsp;</span>So Moses cried out to the&nbsp;<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">Lord</span>, &ldquo;Please, God, heal her!<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"></span>&rdquo;</span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">14&nbsp;</span>The&nbsp;<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">Lord</span>&nbsp;replied to Moses, &ldquo;If <strong><em>her father had spit in her face</em></strong>,<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"></span>&nbsp;would she not have been in disgrace for seven days? Confine her outside the camp<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"></span>&nbsp;for seven days; after that she can be brought back.&rdquo;</span>&nbsp;<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">15&nbsp;</span>So Miriam was confined outside the camp<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"></span>&nbsp;for seven days,<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"></span>&nbsp;and the people did not move on till she was brought back. (<a href="http://www.biblegateway.com/passage/?search=Numbers+12&amp;version=NIV">Numbers 12:1-14 NIV</a>.)</span></span></p>
<p><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">God essentially equates Miriam's act of rebellion as justifying God disgracing her by leprosy -- the equivalent of "spitting" in her face.&nbsp;<br /></span></p>
<p><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">What was Miriam's contention against Moses about?</span></p>
<p><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">Miriam was claiming with Aaron that since God used Aaron and her as prophets, they had an equal authority as prophets from God.</span></p>
<p><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">But God explains in Numbers 12 that Aaron or Miriam -- although prophets -- they still rank below Moses. God reproves Miriam for attacking the priority of Moses over them. &nbsp;The difference God said between the way He speaks to a mere prophet (like them) versus the way He speaks to Moses is:</span></p>
<ul>
<li><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">God speaks clearly and without riddles ("enigmas") to Moses.</span></li>
<li><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">God does not speak clearly or without riddles to ordinary prophets.</span><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"></span></span></li>
</ul>
<p><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;"><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"></span><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">Proof of the latter is that John the Baptist, the greatest prophet, was never told by God Yahweh that Jesus was Messiah. (Matt 11:2.) John met Jesus at the baptism, saw the sign from heaven, and heard the voice of Yahweh, but even then nothing was said that Jesus was Messiah. The voice said "this is my beloved son," etc. So John was in the dark -- no doubt hearing riddles and unclear messages. Yet, Jesus calls John the "greatest prophet." Obviously, that did not put John on a higher plane than Moses or Jesus. Those two were on a higher plane. &nbsp;John never prophetically knew Jesus was Messiah,&nbsp;</span><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">and thus had to ask Jesus through his disciples visiting Jesus to inquire. (Matt. 11:2.)</span></span></p>
<p><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">And Jesus was on the highest plane of all, as Deuteronomy 18 will demonstrate.</span></p>
<p><span style="color: #000080; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"><strong><span style="line-height: 19.1875px;" data-mce-mark="1">Deuteronomy 18: The Prophet Is Someone Where Communication is Unique</span></strong></span></p>
<p><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">When people saw Jesus feed the 5000, they thought this meant Jesus was "the Prophet." <a href="https://www.biblegateway.com/passage/?search=john+6%3A14-15&amp;version=ESV">John 6:14-15</a>. After the Ascension, Peter in&nbsp;<a href="https://www.biblegateway.com/passage/?search=acts+3%3A22-23&amp;version=KJV">Acts 3:22-23</a> and Stephen in&nbsp;<a href="http://biblehub.com/acts/7-37.htm">Acts 7:37</a> says Jesus is indeed "The Prophet" spoken about in Deuteronomy 18. There Moses first tells Israelites about "The Prophet." After his preface, Moses then quotes God Yahweh directly on what He said about "The Prophet" in the following passage:</span></p>
<p style="margin-left: 30px;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">15&nbsp;</span>The&nbsp;<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">Lord</span>&nbsp;[Yahweh] your God will raise up for you a prophet like me from among you, from your fellow Israelites.<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"></span>&nbsp;<em><strong>You must listen to him</strong></em>.</span>&nbsp;<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">16&nbsp;</span>For this is what you asked of the&nbsp;<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">Lord</span>&nbsp;[Yahweh] your God at Horeb on the day of the assembly when you said, &ldquo;Let us not hear the voice of the&nbsp;<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">Lord</span>&nbsp;[Yahweh] our God nor see this great fire anymore, or we will die.&rdquo;<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"></span></span></span></p>
<p style="margin-left: 60px;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; font-family: 'times new roman', times; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; font-family: 'times new roman', times; line-height: 19.1875px;" data-mce-mark="1">17&nbsp;</span>The&nbsp;<span style="color: #000000; font-family: 'times new roman', times; line-height: 19.1875px;" data-mce-mark="1">Lord</span>&nbsp;[Yahweh] said to me: &ldquo;What they say is good.</span>&nbsp;<span style="color: #000000; font-family: 'times new roman', times; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; font-family: 'times new roman', times; line-height: 19.1875px;" data-mce-mark="1">18&nbsp;</span>I will raise up for them a prophet<span style="color: #000000; font-family: 'times new roman', times; line-height: 19.1875px;" data-mce-mark="1"></span>&nbsp;like you from among their fellow Israelites, and I will put my words<span style="color: #000000; font-family: 'times new roman', times; line-height: 19.1875px;" data-mce-mark="1"></span>&nbsp;in his mouth.<span style="color: #000000; font-family: 'times new roman', times; line-height: 19.1875px;" data-mce-mark="1"></span>&nbsp;He will tell them everything I command him.<span style="color: #000000; font-family: 'times new roman', times; line-height: 19.1875px;" data-mce-mark="1"></span></span>&nbsp;<span style="color: #000000; font-family: 'times new roman', times; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; font-family: 'times new roman', times; line-height: 19.1875px;" data-mce-mark="1">19&nbsp;</span>I myself will call to account<span style="color: #000000; font-family: 'times new roman', times; line-height: 19.1875px;" data-mce-mark="1"></span>&nbsp;anyone who does not <em><strong>listen<span style="color: #000000; font-family: 'times new roman', times; line-height: 19.1875px;" data-mce-mark="1"></span>&nbsp;to my words</strong></em> that <span style="color: #000000; font-family: 'times new roman', times; line-height: 19.1875px;" data-mce-mark="1"><strong><span style="color: #000000; font-family: 'times new roman', times; line-height: 19.1875px;" data-mce-mark="1">the prophet</span></strong></span> speaks in my name.<span style="color: #000000; font-family: 'times new roman', times; line-height: 19.1875px;" data-mce-mark="1"></span></span>&nbsp;(<a href="http://www.biblegateway.com/passage/?search=deuteronomy%2018&amp;version=NIV">Deut. 18:18-19 NIV</a>.)</span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">Note at&nbsp;<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">Jesus' transfiguration, a voice of the same Yahweh speaks from heaven and says of Jesus "<em><strong>listen to Him</strong></em>." (</span><a href="http://www.biblegateway.com/passage/?search=mark%209:7&amp;version=NIV" style="color: #517291; text-decoration: underline; font-family: 'times new roman', times; font-size: medium; line-height: 20px;">Mark 9:7</a><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">; Matt 17:5, transfiguration.)&nbsp;</span></span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">These words -- "listen to Him" -- repeat what Moses said about The Prophet in Deuteronomy 18.&nbsp;</span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">Note too that Moses is not shy to tell you this Prophet is above himself in intimacy to Yahweh. The Prophet will be a fellow-Israelite. But then something different is true. God is no longer speaking face-to-face to this one like Yahweh does with Moses, or by visions with ordinary prophets:&nbsp;</span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">and I will put my words<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"></span>&nbsp;in his mouth.<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"></span>&nbsp;He will tell them everything I command him.<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"></span></span><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"></span><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">19&nbsp;</span>I myself will call to account<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"></span>&nbsp;anyone who does not listen<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"></span>&nbsp;to my words that <em><strong>the prophet</strong> </em>speaks in my name.<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"></span></span><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">&nbsp;(<a href="http://www.biblegateway.com/passage/?search=deuteronomy%2018&amp;version=NIV">Deut 18:18-19 NIV</a>.)</span></span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">Moses explains why God is working this way through this One to come:</span></span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">16&nbsp;</span><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">For this is what you asked of the&nbsp;</span><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">Lord</span><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">&nbsp;your God at Horeb on the day of the assembly when you said, &ldquo;Let us not hear <strong><em>the voice of the&nbsp;</em></strong></span><strong><em><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">Lord</span></em></strong><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"><strong><em>&nbsp;</em></strong>our God nor see this great fire anymore, or we will die.&rdquo; (Deut 18:16.)</span></span></span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;"><span style="font-size: 18pt;"><span style="color: #000000; font-family: 'times new roman', times; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; font-family: 'times new roman', times; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; font-family: 'times new roman', times; line-height: 19.1875px;" data-mce-mark="1">Hence, God was going to work directly through a MAN like Moses who would not freighten people, as when God was talking from within a fire. This Man would be just as if God was speaking to them with "the voice of the Lord," but now instead of a fire with a scary voice, it would be a voice coming from a "fellow Israelite," a Man who would not freighten them. For previously, the people were so alarmed hearing God's voice, they begged Moses as follows: "Then they said to Moses, Speak to us yourself and we will listen; but let not God speak to us, or we will die." (<a href="http://www.biblegateway.com/passage/?search=exodus+20%3A19&amp;version=NASB">Exodus 20:19 NASB</a>.)</span></span></span>&nbsp;</span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;"><span style="font-size: 18pt;"><span style="color: #000000; font-family: 'times new roman', times; line-height: 19.1875px;" data-mce-mark="1">It is clearly implied in Deuteronomy 18:16 that this One is not an ordinary prophet who has a vision, or even hears "mouth to mouth" like Moses did. Instead, this prophet was different. God says "I will put my words in his mouth."</span><span style="color: #000000; font-family: 'times new roman', times; line-height: 19.1875px;" data-mce-mark="1">&nbsp;Because this obviously produces a greater clarity and directness than even Moses enjoyed, God says "I myself will call to account &nbsp;anyone who does not listen to my words that the prophet speaks in my name." &nbsp;</span><em style="line-height: 19.1875px; font-family: 'times new roman', times; font-size: large;"></em><span style="color: #000000; font-family: 'times new roman', times; line-height: 19.1875px;" data-mce-mark="1">The words of that prophet will judge every man.</span></span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">God never implies in this context that any ordinary prophet will have this role, because again in Numbers 12 God already told us that an ordinary prophet does not hear as clearly or as directly as did Moses. But here, "the" prophet depicted in Deuteronomy 18 enjoys a special status of somehow being the "voice of the Lord" talking as directly through himself as God spoke from the fire on Mount Sinai.</span></span></span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">Jesus explained how this worked.</span></span></span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">First,&nbsp;John 1:1,<a href="http://biblos.com/john/1-14.htm" style="color: #517291; text-decoration: underline; font-family: 'times new roman', times; font-size: 16.363636016845703px; line-height: 20px;">14</a>&nbsp;tells us the&nbsp;"Logos [was] made flesh." But Jesus tells us in John&nbsp;<a href="http://biblos.com/john/14-24.htm" style="color: #517291; text-decoration: underline; font-family: 'times new roman', times; font-size: 16.363636016845703px; line-height: 20px;">14:24</a>&nbsp;that the&nbsp;"Logos you hear is not mine, but the Father's who sent me." In the same context, Jesus tells us in John&nbsp;<a href="http://bible.cc/john/14-10.htm" style="color: #517291; text-decoration: underline; font-family: 'times new roman', times; font-size: 16.363636016845703px; line-height: 20px;">14:10</a>, the "Father ...dwells in me."&nbsp;</span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">Jesus said that He was simply doing (and saying) what He saw (and heard) the Father doing (and saying):</span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">"Very truly I tell you, the Son can do nothing by himself; he can do only what he sees his Father doing, because <em><strong>whatever the Father does the Son also does</strong></em>." (<a href="http://biblehub.com/john/5-19.htm">John 5:19 NIV</a>.)</span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;"><span style="font-size: 18pt; font-family: 'times new roman', times;"><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">As Jesus elsewhere said: "</span><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"></span><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">For I did not speak on my own, but the Father who sent me commanded me</span><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"></span><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">&nbsp;to say all that I have spoken." (<a href="http://www.biblegateway.com/passage/?search=john%2012:49&amp;version=NIV">John 12:49 NIV</a>.)</span></span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;"><span style="color: #000080; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"><strong><span style="line-height: 19.1875px;" data-mce-mark="1">Conclusion</span></strong></span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">Hence, Jesus was unique. He had a communication with the Father that even Moses knew ahead of time was uniquely different from the way God spoke with Moses. So even though God told Moses, Miriam and Aaron that Moses had a clear and more meaningful contact with Yahweh-God, Moses revealed an even more direct use of The Prophet in the future. This servant would operate like the burning bush served in Moses' encounter. However, instead of the voice coming out of the bush -- scaring people -- it would come out of a Man -- a "fellow Israelite" -- and thus be more familiar and less freightening.</span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">At the same time, God reproved Aaron and Miriam for thinking merely because Aaron spoke God's words which God gave Moses to Pharoah, and on other occassions both Aaron and Miriam spoke as true prophets, that this made Aaron and Miriam equal to Moses. Instead, Aaron remained a mere "messenger prophet" -- having no significant direct revelation akin to Moses' connection to Yahweh. Aaron's messages were derivative of Moses, and hence Aaron could not speak with the same authority which Moses had. And when Miriam and Aaron spoke as prophets, it was merely as temporary visions of God which God says is not the same as He speaks with Moses which is "mouth to mouth," where Moses can see God's "form" and most importantly, God speaks "clearly" and not by "enigmas."</span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">What does God-Yahweh say He regards one who is a Messenger (Apostle) claiming authority equal to one like Moses, let alone one superior to Moses? as equal to or superior to The Prophet Jesus? God said it deserved His doing what is equivalent to spitting in your face to show how disgraced you are before Him.&nbsp;</span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">Remember Miriam was struck with a skin disease as punishment, and then God explained what she had done:</span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">13&nbsp;</span>So Moses cried out to the&nbsp;<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">Lord</span>, &ldquo;Please, God, heal her!<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"></span>&rdquo;</span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">14&nbsp;</span>The&nbsp;<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">Lord</span>&nbsp;replied to Moses, &ldquo;<em><strong>If her father had spit in her face,<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"></span>&nbsp;would she not have been in disgrace for seven days</strong></em>? Confine her outside the camp<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"></span>&nbsp;for seven days; after that she can be brought back.&rdquo;</span>&nbsp;<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">15&nbsp;</span>So Miriam was confined outside the camp<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"></span>&nbsp;for seven days,<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1"></span>&nbsp;and the people did not move on till she was brought back. (<a href="http://www.biblegateway.com/passage/?search=numbers%2012&amp;version=NIV">Numbers 12:13-15 NIV</a>.)</span></span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">Thus, even though Miriam's encounter with God appears that now she even saw God's form standing in front of the tent, and shared this amazing experience with Moses and Aaron, it certainly was not intended to create any kind of trust in Miriam or Aaron thereafter. We were to view them now with distrust for such disgrace. </span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">Hence, not every communication with God and even seeing His form is the same or signifies someone is thereafter a prophet. Miriam and Aaron only served as "witnesses" of this appearance of God and His words as Moses recorded them in Numbers 12. God was not making Miriam or Aaron ongoing prophets after this shameful act, and never spoke through them again.</span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">Paul had a similar experience to the reproof of Miriam and Aaron. Paul has only one encounter with what he once calls a "vision" of light that says "I am Jesus." (Other times Paul says he saw in the light a physical appearance of the resurrected Jesus, making himself an equal witness to the 12 of the resurrection.) </span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">The words of this "Jesus" are all negative toward Paul. Like Miriam's affliction with leprosy, Paul is afflicted with blindness.</span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">Later, Paul is told that another -- &nbsp;one Ananias (about whom nothing is known) -- that Paul would be a "martus" -- a witness -- to the Gentiles. Not an apostle, not a prophet, but just a witness of this appearance of Jesus to himself to the Gentiles. So nothing greater was invested in Paul than was Miriam invested with when she saw God outside the tent of meeting in Numbers 12 to repove her with leprosy. Paul's reproof was blindness. </span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">While I believe there is reason to disbelieve this is the true Jesus in Acts 9 afflicting Paul (see <a href="/home/1-jwo/292-jesus-prophecy-about-who-identified-himself-as-jesus-to-paul.html">link</a>), let's assume it is so. Here is Acts 9 depiction of this event similar to Miriam's experience, where an angry reproof is given to Paul by one who says "I am Jesus" -- The Prophet - similar to what God said to Miriam outside the tent of meeting in Numbers 12:<br /></span></p>
<p class="chapter-1" style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">9&nbsp;</span>And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest,</span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">2&nbsp;</span>And desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem.</span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">3&nbsp;</span>And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven:</span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">4&nbsp;</span>And he fell to the earth, and heard a voice saying unto him, <span style="color: #ff0000; line-height: 19.1875px;" data-mce-mark="1"><em><strong>Saul, Saul, why persecutest thou me?</strong></em></span></span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">5&nbsp;</span>And he said, Who art thou, Lord? And the Lord said, <span style="color: #ff0000;"><strong><em><span style="line-height: 19.1875px;" data-mce-mark="1">I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks</span>.</em></strong></span></span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">6&nbsp;</span>And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him, <span style="color: #ff0000; line-height: 19.1875px;" data-mce-mark="1"><em><strong>Arise, and go into the city, and it shall be told thee what thou must do.</strong></em></span></span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">7&nbsp;</span>And the men which journeyed with him stood speechless, hearing a voice, but seeing no man.</span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">8&nbsp;</span>And Saul arose from the earth; and when his eyes were opened, he saw no man: but they led him by the hand, and brought him into Damascus. (<a href="http://www.biblegateway.com/passage/?search=Acts+9&amp;version=KJV">KJV</a>)</span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">The words this Jesus speaks directly heard by Paul -- and not through others -- are <em><strong>entirely negative</strong></em>. All words spoken by this Jesus in this account are highlighted in red and bold. You can see they are the <strong><em>same kind of reproof Miriam received</em></strong>. An affliction of blindness happens as well, <strong><em>similar to what Miriam suffered</em></strong>. This experience does not make Paul a prophet or an apostle. Later Ananias tells Paul that the Holy One told him that Paul should "bear" Jesus name to the Gentiles. The role for Paul depicted in other versions of this account is he would be a "witness" -- Paul would be a witness of this Jesus's reproof for trying to kill Christians. This is not making Paul a "messenger" of any messages of Jesus privately communicated to Paul. <em><strong>Paul was just a witness</strong></em>. </span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">Thus, Paul is not even at the level of Aaron -- who typically was a messenger of God's word given first to Moses. Paul was outside the four tiers of authority -- and rather was a witness to the wrath and negativity of Jesus for persecuting His people. Paul was to share this negative experience to the Gentiles, just like Miriam could witness to the world what negative experience comes from God when you claim to be on par with Moses but you are just a mere prophet, as she was.</span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">On top of this, even Second Peter -- often cited to equate Paul to 'scripture (although a misreading of what this means, see <a href="/home/4-recommendedreading/57-second-peter-reference-to-paul.html">our</a> link), says Paul is "difficult to understand." (2 Peter 3:15-17.) &nbsp;When true, this implies Paul is subject to the higher priority of those to whom God spoke more "clearly" and not in "enigmas" (riddles) (Numbers 12:8). Paul is thus a lesser authority (even if intermittently inspired) than Moses or Jesus. What does this imply? The Bethel Church of God in 2012 said it right:</span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"></span></p>
<p style="margin: 0px; padding: 0px 0px 10px 30px; color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 13.63636302947998px; line-height: 20px;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">Based on the above texts, as well as others, there is<strong><em>&nbsp;only one way to understand Paul&rsquo;s Epistles.</em></strong>&nbsp;They&nbsp;<strong>must be interpreted</strong>&nbsp;by the clear texts in the Bible,<strong><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">&nbsp;texts that are</span>&nbsp;</strong><em><strong>not</strong></em><strong>&nbsp;<span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">difficult to understand</span></strong>. ("<a href="http://www.bethelcog.org/church/understanding-paul/understanding-paul-1" style="color: #517291; text-decoration: underline;">Understanding Paul</a>," Bethel Church of God (2012).)</span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">Because Paul's epistles never quote Jesus other than the liturgy and maybe the worker-is-worthy-of-his his wage (both of&nbsp;<span style="font-family: 'times new roman', times;">which are in Luke), and once dubiously Paul's Lord refused to release Paul from a torment by an "Angel of Satan" (2 Cor. 12:7),&nbsp;</span>any reliance on every word of Paul as inspired is a disgraceful act, God says. Why? </span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">Because when you treat Paul's<em><strong> every word</strong></em> as on par with Jesus, as well as able to subvert and revoke Moses' words, you are subject to disgrace for three misdeeds:&nbsp;</span></p>
<ul>
<li style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">first, by putting Paul equal in authority to The Prophet;&nbsp;</span></li>
<li style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">second, by putting Paul's words above Moses words which Aaron and Miriam did not even dare to do -- who were reproved sorely for pleading for an equality between Miriam's and Aaron's roles and Moses' role; and</span></li>
<li style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">finally, by treating Paul as if Paul were The Prophet whose every word was inspired -- which is only true of The Prophet, and not even true of Moses who only had intermittent communication with God!</span></li>
</ul>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;"><span style="font-size: 18pt;"><span style="color: #000000; font-family: 'times new roman', times; line-height: 19.1875px;" data-mce-mark="1"></span><span style="color: #000000; font-family: 'times new roman', times; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; font-family: 'times new roman', times; line-height: 19.1875px;" data-mce-mark="1">Paulinists thus will suffer, absent repentance, God's disgrace upon them, equivalent to God spitting in their face on Judgment Day.</span></span></span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; font-family: 'times new roman', times; line-height: 19.1875px;" data-mce-mark="1">So why would we want to ever take the chance of treating someone like Paul as an inspired authority in every word written even when <strong>99% of the time Paul never claims to be quoting God or Jesus</strong>? The only two times Paul quotes Jesus is [1] his quote in 1 Cor. 11:24 from Luke's liturgy of the communion in Luke 22:19 and [2] apparently in 1</span></span><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; font-family: 'times new roman', times; line-height: 19.1875px;" data-mce-mark="1">Tim 5:18 about the worker is worthy of his wage. Paul each time does not even imply this involved any inspiration by himself -- Paul. Otherwise, &nbsp;we are left with the highly problematic quote by Paul of a "Lord" &nbsp;refusing to release Paul from the torment by an angel of Satan in Paul's flesh. (2Cor. 12:7.)</span></span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;">&nbsp;</p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;"><span style="font-size: 18pt;"><span style="color: #000000; font-family: 'times new roman', times; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; font-family: 'times new roman', times; line-height: 19.1875px;" data-mce-mark="1">Then there are only five examples where Paul is quoting the Lord God (not Jesus specifically), and we can infer Paul was quoting what he accepted as oral Torah or it was a loose quotation of the Law or Prophets. See&nbsp;</span></span><span style="color: #000000; font-family: 'times new roman', times; line-height: 19.1875px;" data-mce-mark="1">1 Cor. 14:37; 1 Tim. 2:11; 1 Cor. 2:13; 1 Thess.4:1-2,8; 1 Thess. 2:13; Eph. 4:17.</span><span style="color: #000000; font-family: 'times new roman', times; line-height: 19.1875px;" data-mce-mark="1">&nbsp;See also our article "</span><a href="/home/4-recommendedreading/80-paul-admits-often-uninspired.html" style="font-family: 'times new roman', times; font-size: large; line-height: 19.1875px;">Paul Admits He Often Is Speaking Without Inspiration</a><span style="color: #000000; font-family: 'times new roman', times; line-height: 19.1875px;" data-mce-mark="1">."</span></span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;"><span style="font-size: 18pt;"><span style="color: #000000; font-family: 'times new roman', times; line-height: 19.1875px;" data-mce-mark="1">What we have done incorrectly is quote Paul as inspired in every word just like we can quote Jesus as inspired in every word. The only reason that is true of Jesus is because Deuteronomy 18 said <strong><span style="color: #000000; font-family: 'times new roman', times; line-height: 19.1875px;" data-mce-mark="1">this would be true alone of The Prophet</span></strong>.&nbsp;</span><span style="color: #000000; font-family: 'times new roman', times; line-height: 19.1875px;" data-mce-mark="1">(<a href="http://www.biblegateway.com/passage/?search=deuteronomy%2018&amp;version=NIV" style="color: #517291; text-decoration: underline;">Deut 18:18-19 NIV</a>.)</span><span style="color: #000000; font-family: 'times new roman', times; line-height: 19.1875px;" data-mce-mark="1">&nbsp; No such honor or elevation belongs to Paul's mere letters. To give them such importance will cause what? God's disgrace upon you, especially as you have let yourself be drawn away from the words and teachings of Jesus - our&nbsp;<em><strong>sole teacher</strong></em>.</span></span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;"><span style="font-size: 18pt;"><strong><span style="color: #000000; font-family: 'times new roman', times; line-height: 19.1875px;" data-mce-mark="1">End.</span></strong></span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;"><span style="font-size: 18pt; font-family: 'times new roman', times;">&nbsp;D. &nbsp;v.</span></p>
<hr />
<p><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"><strong><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">Study Notes</span></strong></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;"><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">Not all inspiration is of the same authority. This explains why Jews always taught that Torah had higher authority than the prophets. &nbsp;The Law or Pentateuch - Genesis, Exodus, Leviticus, Deuteronomy &amp; Numbers -- given by God to Moses - always had an authority above any of the Prophets in the Prophets section. (See "</span><a href="/recommendedreading/335-writings-section-of-original-testament-of-bible-knol.html" style="color: #517291; text-decoration: underline; font-family: 'times new roman', times; font-size: large; line-height: 20px;">Writings in the Original Testament</a><span style="color: #000000; line-height: 19.1875px;" data-mce-mark="1">.")</span>&nbsp;</span></p>
<hr />
<p><span style="font-size: 18pt; font-family: 'times new roman', times;"></span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">A father spitting in a child's face was the most extreme form of displeasure and disgrace to exhibit in the Middle East of that era. God was saying that is what Miriam deserved.</span></p>
<hr />
<p><span style="font-size: 18pt; font-family: 'times new roman', times;"></span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">The verb for spit is repeated twice here in Numbers 12, to suggest repeated spitting. This means it was not some accidental act of a father. Rather, it was the punishment from a father upon a child.</span></p>
<hr />
<p><span style="font-size: 18pt; font-family: 'times new roman', times;"></span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;"><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1">Aaron was silent, incidentally, as Miriam spoke up on his behalf for an equality with Moses. He was not punished, showing a lesser anger at him for colluding quietly than against Miriam who was the instigator. Friedman suggests it was because Aaron was the high priest, and he had to make personal atonement rather than be disgraced due to his office.</span></p>
<hr />
<p><span style="font-size: 18pt; font-family: 'times new roman', times;"></span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;"><span style="font-size: 18pt;"><strong><span style="color: #800080; font-family: sans-serif; line-height: 19.1875px;" data-mce-mark="1">&nbsp;<span style="font-family: sans-serif; line-height: 19.1875px;" data-mce-mark="1">Email Comments</span></span></strong></span></p>
<p style="color: #000000; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;"><span style="color: #000000; font-family: sans-serif; font-size: 18pt; line-height: 19.1875px;" data-mce-mark="1"><span style="color: #000000; font-family: sans-serif; line-height: 19.1875px;" data-mce-mark="1">I read this entire article- it&rsquo;s absolutely great!</span><span style="color: #000000; font-family: sans-serif; line-height: 19.1875px;" data-mce-mark="1">&nbsp;&nbsp; (Matt P, graduate Dallas Theological Seminary, July 29, 2013).</span></span></p>
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<h3 style="font-size: 16px; margin: 0px;"><span style="font-size: 18pt;"><a href="http://www.biblegateway.com/passage/?search=Numbers+27%3A21%2CDeuteronomy+17%3A8-11%2CJeremiah+18%3A18%2CEzekiel+7%3A26&amp;version=NASB"><span style="background-color: transparent; color: #000000;"></span></a></span></h3>
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<td valign="top" ><p>"But [Carlstadt's] most remarkable position [in 1520]...[was] the<em><strong> word of Paul</strong></em> is not to be put on a level with Christ." Beard <em>Luther </em>(1899)</p></td>
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<h3>Recommendations</h3>
<p><a href="/home/14-audio/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&amp;page=2">What Did Jesus Say?</a> (2012) - 7 topics&nbsp;</p>
<p>None above affiliated with me</p> </div>
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<h1>Email Exchange On Law Applicable Today</h1>
<h3><span style="font-size: 18pt; font-family: 'times new roman', times;"><strong><span style="color: #0000ff;">Wheeler M. email May 26, 2010:</span></strong></span></h3>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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.</span></p>
<h3><span style="font-size: 18pt; font-family: 'times new roman', times;"><strong><span style="color: #0000ff;">My Response</span></strong></span></h3>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Hi Wheeler,</span><br /><br /><strong><span style="font-size: 18pt; font-family: 'times new roman', times; color: #0000ff;">Is Law Binding Today?</span></strong></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Based upon Matthew 5:17-19, Jesus is saying the Law will continue until heaven and earth pass away. Jesus likewise says in Luke that the Law and Prophets were "proclaimed until John," and now the "kingdom of God" is proclaimed. (Luke 16:16.) Then Jesus explains this does not mean the Law has passed away or fallen away. In the next verse, Jesus says that it is easier for "heaven and earth to pass away" than for one small dot which forms a letter, like the dot in our letter i (called in Hebrew a "tittle") to "fall" from the Law. Jesus necessarily means that even though we preach the kingdom of God, it is based upon centuries of foundation of preaching of the Law and prophets, from which not a single provision will pass away while the heavens and earth still stand.&nbsp;</span></p>
<p><strong><span style="font-size: 18pt; font-family: 'times new roman', times; color: #0000ff;">What Laws Apply to Gentiles?</span></strong></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">A very narrow set of commands apply to Gentiles living in the tribes of Israel, and by spiritual analogy, it is the same for Gentiles in whom the kingdom of God lives today.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">The principle of reading the Law by a Gentile is simple: if the Law says it applies to a foreigner/sojourner, it applies to Gentiles. A sojourner was an uncircumcised member of the nations. Otherwise, it applies only to Israelites, <em>e.g.</em>, circumcision in Lev. <a href="http://www.biblegateway.com/passage/?search=leviticus%2012&amp;version=KJV">12:1-3</a>&nbsp;applies only to "sons of Israel." </span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Sometimes a command only to "sons of Israel" extends the same duty to Gentiles in&nbsp;</span><span style="font-size: 18pt; font-family: 'times new roman', times;">an exception which thereby broadens the duty to also be upon Gentiles in the gates ("sojourners"). For example, on circumcision, while the Law was only upon "sons of Israel" (<a href="https://www.biblegateway.com/passage/?search=leviticus+12%3A1-3&amp;version=ASV">Lev. 12:1-3</a>), it had two exceptions where a sojourner (Gentile) living in community in Israel had to be circumcised.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;"> First, if a sojourner (Gentile) wishes to participate in the Passover feast at someone's home -- which is voluntary, then the Gentile must be circumcised. <a href="https://www.biblegateway.com/passage/?search=exodus+12%3A48&amp;version=KJV">Exodus 12:48</a>.) Also later, Ezekiel added prophetically that a Ge</span><span style="font-family: 'times new roman', times; font-size: 18pt; background-color: transparent;">ntile who wished to enter the Temple had to be circumcised. </span><a href="https://www.biblegateway.com/passage/?search=ezekiel+44%3A9&amp;version=KJV" style="font-family: 'times new roman', times; font-size: 18pt; background-color: transparent;">Ezekiel 44:9</a><span style="font-family: 'times new roman', times; font-size: 18pt; background-color: transparent;">.</span></p>
<p><span style="font-family: 'times new roman', times; color: #000000; font-size: 18pt;"><span style="font-family: 'times new roman', times; line-height: 21px;">Hence, figuring out the duty of a Gentile living in the kingdom under the Law is fairly easy and obvious to determine.&nbsp;</span></span></p>
<p><span style="font-family: 'times new roman', times; color: #000000; font-size: 18pt;"><span style="font-family: 'times new roman', times; line-height: 21px;">Below, I provide you encyclopedia summaries of the laws in the Torah that apply to Gentiles. As you will come to realize, many people exaggerate what applies, apparently from self-interest, or to appear more 'strict,' etc. But the Law is the Law. We must put aside the filters of our own and read it as it reads -- neither adding to it or subtracting from it.&nbsp;</span></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;"><span style="color: #494a44; font-family: 'times new roman', times; font-size: 24px; line-height: 21px;"><strong><span style="color: #0000ff;">Gentiles Promised Tribal Inheritance without Circumcision</span></strong> &nbsp;</span></span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;"><span style="color: #494a44; font-family: 'times new roman', times; line-height: 21px;">Before we get into the laws applicable to Gentiles, it is important to know the prophet Ezekiel made clear that if a sojourner lived in the kingdom of Israel,<strong> they became a co-inheritor within the tribe they chose to dwell</strong>. Yet, they remained in the legal category of sojourners, and were never "sons of Israel" thereafter. There was no requirement of circumcision, yet they were entitled to an "inheritance" in the kingdom equal to a son of Israel, meaning the land they lived on could pass to their children. By analogy to us Gentiles today, we jointly share in the kingdom of God by a similar principle. Here is the passage in Ezekiel:&nbsp;</span></span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;"><span style="color: #494a44; font-family: 'times new roman', times; font-size: 24px; line-height: 21px;"><span id="en-ASV-21701" style="font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px;"><span style="font-size: 12px; line-height: 22px; position: relative; vertical-align: top; top: 0px; font-family: Arial; font-weight: bold;">21&nbsp;</span>So shall ye divide this land unto you according to the tribes of Israel.&nbsp;</span><span id="en-ASV-21702" style="font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px;"><span style="font-size: 12px; line-height: 22px; position: relative; vertical-align: top; top: 0px; font-family: Arial; font-weight: bold;">22&nbsp;</span>And it shall come to pass, that ye shall divide it by lot for an inheritance unto you and to the strangers that sojourn among you, who shall beget children among you; and they shall be unto you as the home-born among the children of Israel; they shall have inheritance with you among the tribes of Israel.&nbsp;</span><span id="en-ASV-21703" style="font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px;"><span style="font-size: 12px; line-height: 22px; position: relative; vertical-align: top; top: 0px; font-family: Arial; font-weight: bold;">23&nbsp;</span>And it shall come to pass, that <em><strong>in what tribe the stranger sojourneth, there shall ye give him his inheritance, saith</strong></em> the Lord Jehovah [sic: Yahweh]. <a href="https://www.biblegateway.com/passage/?search=Ezekiel+47:21-23">Ezek 47:21-23 ASV.</a></span></span></span></p>
<p>&nbsp;</p>
<p><span style="color: #0000ff;"><strong><span style="font-size: 18pt; font-family: 'times new roman', times;">What About the One Law Verse: Its Meaning</span></strong></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">A Gentile can voluntarily comply with a Law only applicable to "sons of Israel" such as the command to be circumcised. But if the Gentile attempts to do so, then he / she must comply with that particular Law's prescriptions. In that sense, and only in that sense, is there one Law applicable to Sons of Israel and sojourners (gentiles). </span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">This is evident in Numbers 15:13-15 which says if a "stranger" or one "living permanently" with Sons of Israel "wishes to offer a food offering...<strong><span style="color: #ff0000;">he shall do as you do</span></strong>." After saying this, it says "For there is <em><strong>one statute for you and the stranger who sojourns with you</strong></em>...." </span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Here, the sojourner had the right <em><strong>not to comply with the offering statute at all.</strong></em> However, once the duty was assumed to offer a food offering, then the sojourner must do so in the same manner as the "son of Israel." Hence, unless a law binds a sojourner, <em>i.e</em>., it is directed at the sojourner, it is optional. But once assumed, the Gentile must comply with its terms.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">The sojourner-directed laws represent a very small set of commands -- largely the 10 commandments - which applies to Gentiles. (More can be found between Lev. 17-26 known as the Code of Righteousness.) See heading below: LAW FOR SOJOURNERS.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Luther in <em>Antinomian Theses</em> and Bonhoeffer in<em> Cost of Discipleship</em> reduced it more-or-less simply to the 10 commandments. However, I think that is too narrow. Many of Jesus' moral statements were paraphrases of the Lev. 17-26 section. </span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">All four commands James declared in Acts 15:9 for Gentiles to follow come from prescriptions that each time the law expressly applies to both "sons of Israel" and sojurners ("ger"): Lev. 17:3-9 (not eat meat sacrificed to idols - bring instead to Temple for sacrifice); Lev. 18:6-26 (sexual immorality), viz. 18:26; Lev. 17:15-16 (do not eat animal killed by strangulation); Lev. 17:10-14 (abstain from eating meat with blood in it, viz. 17:11. See Bryan T. Huie <a href="http://www.herealittletherealittle.net/index.cfm?page_name=Acts-Chapter-15">What Was the Objective of the Jerusalem Council</a>?</span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt; background-color: transparent;">Tyndale is also consistent with how I interpret the scope of the Law on Gentiles.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Hence, when Jesus said the "greatest" in the kingdom teach the Law (in Matt. 5:17-19), He meant largely these provisions.</span><br /><br /><span style="font-size: 18pt; font-family: 'times new roman', times;">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. Jesus said the food that goes in you does not make you a sinner. Hence "clean" "unclean" in the Law signified a health issue, not a moral one.&nbsp; Eating idol meat was in Deuteronomy / Exodus / Leviticus -- in different texts from food laws of "clean / unclean" (health) &nbsp;-- and eating idol meat was a moral wrong. Not much concern today about that.)</span><br /><br /><span style="font-size: 18pt; font-family: 'times new roman', times;">Also, in my opinion, any of the temple laws are in suspense due to the destruction of the temple.</span><br /><br /><span style="font-size: 18pt; font-family: 'times new roman', times;">I also believe Jesus' sacrifice as God's Lamb fulills satisfactorily the blood to be shed as an atonement sacrifice. This does not mean the Law of atonement is done away with. Very much the opposite is true. Instead, we must call on Jesus' sacrifice as our atonement today. When doing so, we are calling on a Law that only appears in the Mosaic Law. It did not exist in the Abrahamic Covenant. Thus, under the Mosaic Law, we Gentiles always have had a right to call on the Atonement principle. (See Numbers 22:18 discussed below.) </span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">The only difference today is we recognize that Isaiah 53 prophesied that a servant-man would come as God's lamb and pay that atonement price. Thus no bulls, goats or lambs would be needed any more even if the Temple still stood. Instead, the blood of God's lamb is our atonement. Hence, the rule of atonement still applies to favor Gentiles if they so wish to appropriate it. It was a privilege for Gentiles under the Law to do so, yet, under Numbers 22:18, the Gentile who sought atonement had to satisfy the same conditions for atonement that sons of Israel had to satisfy -- repentance and works worthy of repentance. See below.&nbsp;</span><br /><br /><span style="font-size: 18pt; font-family: 'times new roman', times;">Did this help?</span><br /><br /><span style="font-size: 18pt; font-family: 'times new roman', times;">Doug</span></p>
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<p><span style="color: #0000ff; font-family: 'times new roman', times; font-size: large;"><strong><span style="color: #0000ff;">James Gave Us Starter Rules, Trusting Weekly Readings from the Law to Fill In Our Knowledge</span></strong></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">The bishop of Jerusalem, James, in Acts 15:19 gave us the starter 4 rules from the Law given Moses to follow as Gentiles. For example, James told us not to eat meat with blood in it. This is in the Noahide Commands and the Mosaic Torah Law. Yet, Christians routinely violate this command by eating meat without the three-pressings out of blood to render meat clean of blood. It now turns out that science shows it is the heme iron in meat that renders it toxic to humans. The heme iron activates oxidative damage that can explain the statistical correlation between cancer, heart disease, etc. and eating meat with the blood in it. See our article <a href="/home/18-the-law-given-moses/699-bible-study-on-eating-meat-with-the-blood-in-it.html">Eating Meat with the Blood In It</a>.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">James in Acts 15:19 in his decision on the four rules then implies in verse 21 that we Gentiles will progress in obedience to the Torah as we attend on Sabbath the synagogue where a portion of the Law is read weekly. For James adds in <a href="https://www.biblegateway.com/passage/?search=acts+15&amp;version=WEB">Acts 15:21</a> "For Moses from generations of old has in every city those who preach him, <em><strong>being read in the synagogues every Sabbath</strong></em>.&rdquo;&nbsp; </span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">As Todd Derstine explains what this means: "At the conclusion of the first Apostolic Conference in Acts 15, James said that the new Gentile converts to the Way would be able to grow in righteousness by having Moses read to them in the synagogues every Sabbath day." Bryan Huie also reads this verse in context, and understands it similarly:&nbsp;</span></p>
<p style="margin-top: 0in; margin-right: 0in; margin-bottom: 0in; font-family: 'Times New Roman'; font-size: 18pt; color: black; padding-left: 30px;">What does the concluding statement by James mean?&nbsp; This declaration has been widely misunderstood by scholars because of a prevailing antinomian bias in interpretation.&nbsp; However, if we keep in mind that James is explaining here the&nbsp;<span style="font-weight: bold;">reason</span>&nbsp;for his decision not to require circumcision of adult Gentile males, as well as the reason for the four commands he did bind upon the Gentiles, this verse begins to make sense.</p>
<p style="margin-top: 0in; margin-right: 0in; margin-bottom: 0in; font-family: 'Times New Roman'; font-size: 18pt; color: black; padding-left: 30px;"><span>James <strong>expected</strong> that after being accepted into the congregation of Israel by obeying these four minimal requirements, the Gentiles would <strong>attend synagogue services on the Sabbath and LEARN the Law of Moses</strong>.&nbsp; If one was truly converted, with this familiarization would come OBEDIENCE.&nbsp; (Huie, <a href="http://www.herealittletherealittle.net/index.cfm?page_name=Acts-Chapter-15">supra</a>.) </span></p>
<p style="margin-top: 0in; margin-right: 0in; margin-bottom: 0in; font-family: 'Times New Roman'; font-size: 18pt; color: black;"><span>And following the logic that James only applied four commands for immediate obedience in Acts 15:19, which each specified in the Law were applicable to sojourners, that meant circumcision would not apply unless the Law specifically mentioned a sojourner must obey it. Since Lev. 12:1-3 imposes circumicsion on only "Sons of Israel," it did not apply to Gentiles. However, because there were two exceptions elsewhere - for observance of Passover in a home, if a Gentile chose to participate, or for entry into the Temple, the sojourner controlled whether ever he had to be circumcised simply by not celebrating passover or by not entering the Temple. See&nbsp;</span></p>
<p style="background-image: url('data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAAAcAAAAICAYAAAA1BOUGAAAAcklEQVQIW2NkwAMYp02bpsTMzBwBVfP9////OzMyMq6B+IwzZszwYGRk3A5kLwFKcAFpPyDfOz09fReypABQ4CNQ8SGg5CUgOwcuCdTVAhTkBurMBLJjgUavQZZcA5R4D5TYw8TEtB6o8zeGsciOxysJAFsxQAl0kP1+AAAAAElFTkSuQmCC');"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a href="https://www.biblegateway.com/passage/?search=exodus+12%3A48&amp;version=KJV">Exodus 12:48</a>&nbsp;(circumcision if participate in Passover);&nbsp;</span><a href="https://www.biblegateway.com/passage/?search=ezekiel+44%3A9&amp;version=KJV" style="font-family: 'times new roman', times; font-size: 18pt; background-color: transparent;">Ezekiel 44:9</a>&nbsp;&nbsp;&nbsp;<span style="font-size: 18pt;">(Gentile entering Temple must be circumcised).</span><span style="font-family: 'times new roman', times; font-size: 18pt; background-color: transparent;"><br /></span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt; background-color: transparent;"></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">I interpret Acts 15 similar to Derstine &amp; Huie. In context, James intended not to burden Gentiles with a long list of commands right at the beginning. James offered a time to learn them by weekly Sabbath readings of the Law. Our conscience would improve as time went on...God knowing whether we seek to obey or not during that time of growing. </span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">However, some read the decision by James - the bishop of Jerusalem and not an apostle -- as saying Gentiles need obey only four laws from the Law. If true, this makes Jesus' endorsement of the ten commandments and principles found in Leviticus' Code of Righteousness as <strong>legitimately cast aside by a non-apostle</strong> - James. That cannot be James' point. But this conclusion is wrong in context anyway - as James immediately follows mention of these four rules by saying "For the Law" has been "preached" in weekly sabbath from old times, implying that such practice will surely continue and the knowledge of the Law can gradually be learned. This fits what Luke mentions elsewhere in Acts, such as that Gentiles were attending synagogue services on Sabbath at that time and "hearing the word of the Lord" that way. See <a href="http://biblehub.com/acts/13-44.htm">Acts 13:44-45</a>. And certainly Gentiles who accepted Christ would continue to do this because they were following Christ's example, as we are told to do, in Luke's Gospel that Jesus' "custom" was to "go to synagogue on the Sabbath." (<a href="http://biblehub.com/acts/13-44.htm">Luke 4:16</a>.) Gentiles were at the same time told by Peter that "Christ left you an example," and you should "follow in His steps." (1 Peter 2:21). John likewise said "one who says he abides in Him should walk even as he walked." (1 John 2:6.) Hence, Luke who wrote Acts presumably understood James meant the very same thing: that Gentiles would learn the Law gradually by following Jesus' example of attending regular synagogue services on Sabbath where the Law is read each week.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">However, the argument against this obvious meaning by Michael Morrison in <a href="https://www.gci.org/bible/act15">Christians and the Law of Moses: A Study of Acts 15</a>&nbsp;exposes the weakness of any counter-argument. He says Acts 15:21's following the four rules to tell Gentiles to follow implies nothing about the Gentiles' future learning about the Law by attending sabbath services. Morrison says:&nbsp;</span></p>
<p>&nbsp;</p>
<div style="margin-top: 0px; margin-bottom: 1.5em; padding: 0px 0px 0px 60px; font-family: Verdana, Geneva, sans-serif; font-size: 12px; background-color: #ffffff;"><span style="font-family: 'times new roman', times; font-size: 14pt;">Instead, it will be enough to give them four rules, which they will find easy to comply with. <strong>Why give them these rules?</strong> Notice the reason that James gives: &ldquo;For the law of Moses has been preached in every city from the earliest times and is read in the synagogues on every Sabbath&rdquo; (v. 21).</span></div>
<div style="margin-top: 0px; margin-bottom: 1.5em; padding: 0px 0px 0px 60px; font-family: Verdana, Geneva, sans-serif; font-size: 12px; background-color: #ffffff;"><span style="font-family: 'times new roman', times; font-size: 14pt;">James was <strong>not encouraging Gentile Christians to attend the synagogues</strong>. He was <strong>not saying they should listen to the laws of Moses</strong>. No, but <strong>because those laws were commonly preached, the apostles should tell the Gentiles four rules</strong>. Then they would not think that Christianity is more difficult than it is.</span></div>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">&nbsp;However, this argument is reading this backwards, as if James is giving four immediate rules as a means to allow Gentiles to avoid ever needing to attend a Sabbath service to learn more. Instead, it is obviously the other way around. James is giving them the four rules because he explains the "law of Moses has been preached ...and read in the synagogues every Sabbath." The connection is obvious: no more than four laws from the Law need be put on a new Gentile at this time -- the issue in Acts 15:2 on what are the essential laws for salvation -- because the Gentiles will learn gradually the laws that apply to them. Circumcision was not one of them, as the Law imposes that only on "sons of Israel" in Lev. 12:1-3.</span></p>
<p>&nbsp;</p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">To help foster the mistake that Morrison falls into, a deliberate fabrication was added to Acts 15:24 in the 10th century that had the apostles say 'we gave no command to obey the law to Gentiles.' This ended up in many English Bibles, but the ASV of 1901 and the NIV removed the fraud. See this <a href="/home/1-jwo/750-deliberate-fabrication-in-acts-1524-by-10th-century.html">link</a>.</span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;">Thus, God holds us accountable like a child who is growing in conscience. God affirms we can know nothing or little of the Law given Moses yet obey the same principles of God by conscience. For example,&nbsp;Jesus extolled Job ... a Gentile man 500 years prior to the Law. God said to Satan about this Gentile man that &ldquo;there is none like him in the earth, a perfect and an upright man, one that feareth God, and turneth away from evil: and he still holdeth fast his integrity....&rdquo; (Job 2:3.) </span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;">Likewise Apostle Peter realizes in Cornelius, a Gentile, that those who "fear" God and &ldquo;do righteousness&rdquo; are &ldquo;acceptable to God&rdquo; whether Gentile or Jew. (Acts 10:35.) This must have been obedience to principles known without the Law as Cornelius was a Gentile.</span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;">But, as James indicated, God intends our conscience to grow, impelled by our Love of God and our regular reading from or hearing the Law and the Master's words.</span></p>
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<h2><span style="color: #0000ff; font-size: 18pt; font-family: 'times new roman', times;"><strong>Law for Sojourners Today</strong></span></h2>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;">The Law given Noah to not eat meat with the blood in it (Genesis 9) is de facto universal on all mankind, whether Jew or Gentile. This command precedes the Law given Moses, and thus whatever one thinks about the Mosaic law, there is still this one command. Interestingly, all meats, including chicken and beef are sold today with the blood undrained fully. Only a Kosher market will sell fully drained meats. Is it any wonder that we are learning that a predominant cause of deadly health diseases, e.g., cancer, cardiac problems, etc., stem from eating animal meat -- which by default are sold with the blood in it. See our article <a href="/home/18-the-law-given-moses/699-bible-study-on-eating-meat-with-the-blood-in-it.html">Do Gentiles Have To Avoid Eating Meat with the Blood in It?</a>&nbsp;But many think such laws can change? We know supposedly how to make meat safe, and we can leave the blood in the meat at no risk to our health. While breaking this law is breaking a law to protect our health, and does not mean we have broken a moral law that would render us a sinner, it is still a Law of God -- for our health, and we should not presume we know better than God.</span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;">For what does God say?</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">The Law of God given to Moses 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:&nbsp;Ex. 27:21; 30:21; Lev. 6:18; 7:36; 10:9; 17:7; 23:14, 21, 41; 24:3; Num. 10:8.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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&amp;dq=ryrie+balancing+the+christian+life&amp;hl=en&amp;ei=u8diTYGLIpK0sAOBsLzpBw&amp;sa=X&amp;oi=book_result&amp;ct=result&amp;resnum=1&amp;ved=0CD0Q6AEwAA">Balancing the Christian Life</a></em> (Chicago: Moody Press, 1969) at 88, quoted in Mathison: 88.)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Charles Mathison, a Reformed Christian, correctly responds -- albeit from within his Reformed world-view -- that Ryrie errs:</span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">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 Israelites 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&amp;dq=mathison+dispensationalism+rightly+dividing&amp;hl=en&amp;ei=6MliTbqqHonSsAPzwMHaCA&amp;sa=X&amp;oi=book_result&amp;ct=result&amp;resnum=1&amp;ved=0CDAQ6AEwAA">Dispensationalism: Rightly Dividing the People of God?</a></em> (P&amp;R Publishing: 1995) at 88.)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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' or,'sojourner.'</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">As Blaine Robinson, M.A. explains in the <a href="http://www.blainerobison.com/hebroots/twelve-tribes.htm">Twelve Tribes of Israel</a>&nbsp;(2010) a Gentile who was a citizen of Israel's community was known as a sojourner, and not an Israelite:</span></p>
<p style="margin-left: 30px;"><span style="font-size: 18pt;"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="color: #000000; line-height: normal; font-family: Verdana;" data-mce-mark="1"></span></span><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span data-mce-mark="1"><span style="color: #000000; line-height: normal;" data-mce-mark="1">No Gentile was ever called an Israelite (<em>cf.</em> Acts 4:10; 9:15; Rom 11:25) .... Gentiles that &ldquo;sojourned&rdquo; with Israel were treated as citizens of the commonwealth, as long as they obeyed the laws of God. (</span></span><span data-mce-mark="1"><span style="color: #000000; line-height: normal;" data-mce-mark="1">See Ex 12:19, 43-49; 20:10; 23:12; Lev 16:29; 17:8-15; 18:26; 20:2; 22:10, 18-19; 24:16, 22; Num 9:14; 15:14-16, 26-30; 19:10; Deut 5:14; 16:11, 14; 31:12.)&nbsp;</span><span style="color: #000000; line-height: normal;" data-mce-mark="1">This status meant that they had the same justice rights as native-born Israelites. Gentiles could also share in the Passover meal as long as the males were circumcised (Ex 12:48).</span></span></span></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">How do we know when the Law extends to the sojourners? </span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Some misinterpret the following verse to believe there is no distinction, and thus all commands in the Torah apply to Gentiles as well who live in Israel:</span></p>
<p style="margin-left: 30px;"><span style="font-size: 18pt;"><span style="font-family: 'times new roman', times;" data-mce-mark="1"></span><span style="font-family: 'times new roman', times;" data-mce-mark="1">There is to be one law and one ordinance for you and for the alien who sojourns with you. (Numbers 15:16)</span></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">While it is true there is one Law (Torah) which is the same for an Israelite and Gentile -- that means the One BOOK of Torah. The Numbers verse does not mean every law in the Torah applies to both the Israelite and Gentile-sojourner in Israel. </span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">We know that is a wrong reading because the Law differentiates frequently between each, thus evincing it is incorrect to interpret the "one Law" verse in Numbers as meaning the scope of the Law is identical. The most glaring difference is the law of circumcision which the Law says solely applies to "sons of Israel" (Lev. 12:1-3) but not to sojourners (Gentiles) unless they wish to participate in Passover. (Exodus 12:48.) (Later, Ezekiel also added that a Gentile who wished to enter the Temple had to be circumcised. Ezekiel 44:9.)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">The excellent ministry First Fruits of Zion recently explained the Numbers passage is limited by context. After quoting Numbers 15:16, it explains:</span></p>
<p style="margin-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">This seems simple enough. According to these verses, there is one law for both Jews and Gentiles. Therefore, Gentile believers should keep the whole Torah.<br /> <br /> But wait. It&rsquo;s not that clear.<br /> <br /> First of all, the context deals<em><strong> not with the application of Torah as a whole, but specifically with the sacrifices</strong></em>. In other words, if an alien wanted to offer a sacrifice in the Temple <strong><em>he needed to follow the same Torah guidelines as the Israelite</em></strong>. [See Lev. 22:18.] The passage is not saying that all the laws of Torah apply equally to Jews and Gentiles. ("One Law and the Gentiles,"&nbsp;<em>The Weekly E-drash&nbsp;</em>(First Fruits of Zion, June 10, 2014).</span></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Thus, when we read Leviticus 22:18, we see that "sojourners" (Gentiles) are now added so that when they too bring offerings -- although not mandatory on them -- they must follow the same legal standards. Thus, those standards are introduced by this verse:</span></p>
<p style="margin-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">18&nbsp;</span><span style="font-family: 'times new roman', times;" data-mce-mark="1">&ldquo;Speak to Aaron and his sons and all the people of Israel and say to them,</span><span style="font-family: 'times new roman', times;" data-mce-mark="1"></span><span style="font-family: 'times new roman', times;" data-mce-mark="1">When any one of the house of Israel or of the sojourners in Israel presents a burnt offering as his offering, for any of their vows or freewill offerings that they offer to the&nbsp;</span><span style="font-family: 'times new roman', times;" data-mce-mark="1">Lord</span><span style="font-family: 'times new roman', times;" data-mce-mark="1">,</span>&nbsp;... (<a href="https://www.biblegateway.com/passage/?search=leviticus+22%3A18&amp;version=ESV">Lev. 22:18</a>, ESV.)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">The scholar Jan Joosten reviewed the Holiness Code (Lev. 17-26), and found the sacrifices are not obligatory on the Gentiles in Israel -- the sojourners, but the Law provided if they wanted to participate, they had to abide by the same legal standard as applied to "sons of Israel" as their obligation. Jan Joosten explains in<em> People and Land in the Holiness Code: An Exegetical Study of the Ideational Framework of the Law in Leviticus 17-26</em>, Volume 67 (Brill 1996)&nbsp;at <a href="https://books.google.com/books?id=bv0x1WyNp8IC&amp;lpg=PA68&amp;ots=FWTnZV-mE8&amp;dq=sojourners%20bring%20sacrifice%20at%20temple&amp;pg=PA68#v=onepage&amp;q=sojourners%20bring%20sacrifice%20at%20temple&amp;f=false">page 68</a>:</span></p>
<p style="margin-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Here [in Lev. 22:18], as in [Lev.] 17:8, the <em>ger</em> [sojourner / Gentile] is seen to bring sacrifices which could lead one to think of a proselyte. However, the priestly laws nowhere limit the bringing of sacrifices exclusively to the Israelites. [FN. Cf. the sacrifice brought by the foreigner in 22:25, and Numbers 15:14 where both gerim and 'whoever else is living among you' are permitted to bring sacrifices.] Also note that the present law does not require that the&nbsp;<span style="font-family: 'times new roman', times;" data-mce-mark="1"><em>ger</em> offer sacrifices to YHWH, but merely regulates for that eventuality. The picture which is emerging is of an alien residing among the Israelites in their land to whom the possibility of sacrificing at the Israelite shrine is open. Should he wish to bring sacrifice, then his sacrifice must meet all the usual requirements.</span></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">With that correct understanding, let's examine carefully what Laws in the one Law squarely apply to Gentiles. Whenever they apply equally, they are construed identically, as&nbsp;<em>First Fruits of Zion</em> makes clear.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
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<p>&nbsp;</p>
<p><span style="font-size: x-large;"><strong><span style="font-family: 'times new roman', times; color: #0000ff;" data-mce-mark="1">Five Categories of Law Applicable to Gentiles</span></strong></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">In my opinion, there are five types of Laws in the Original Testament that apply to sojourning Gentiles.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">First, under the Law, certain commands were open-ended, applicable to all. I put the Ten Commandments here.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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&amp;version=KJV">12:1-3</a> ("sons of Israel"). Only if an uncircumcised Gentile wished to enter the Temple / sanctuary, he had to be circumcised. Ezek. 44:9. Or if he wished to share in the Passover meal. Ex. 12:48.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Third, some commands were extended to both Israel and sojourners equally (such as the moral commands between Leviticus 17 and 26 and others 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>.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Fourth, some commands 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), or if the sojourner wanted an atonement for their sin, they were subject to the same conditions as an Israelite (Lev. 22:18 <em>et seq</em>.).)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Incidentally, since the temple has been destroyed, Jews cannot accomplish the legal technicalities for an offering for sin. Thus, neither could Gentiles if they wanted to do so. However, as believers that Isaiah 53 prophesied of a Messiah Servant, Jesus, who would atone for both Israelites and Gentiles, we would extend the principle of Lev. 22:18 to the moral conditions one must satisfy to acquire Jesus' atonement. We would say the conditions on atonement equally apply now to both Israelite and Gentile who accept Yahshua Jesus as Messiah (=Prince, King, Ruler). Jesus explained the conditional moral principles in <span style="font-family: 'times new roman', times;" data-mce-mark="1"></span><a href="http://www.biblegateway.com/passage/?search=Matthew+5%3A22-26&amp;version=ASV" style="color: #517291; outline: none; font-family: 'times new roman', times; font-size: large; line-height: 21px;">Matt 5:22-26</a>&nbsp;(be reconciled / appease the one you offended before bringing your sacrifice to the altar.)&nbsp;</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">These moral conditions of atonement - which were simplified by John the Baptist and Jesus as "works worthy of repentance" -- were previously stated in&nbsp;<span style="font-family: 'times new roman', times;" data-mce-mark="1">Jer. 7:20-25; Mic. 6:6-8,&nbsp;</span><a href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Atonementhtml.html#pgfId=478171" class="footnote" style="color: #517291; text-decoration: underline; font-family: 'times new roman', times; font-size: large; line-height: 21px;"></a><span style="font-family: 'times new roman', times;" data-mce-mark="1">Joel 2:13, Hos.14:1-2;&nbsp;</span><a href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Atonementhtml.html#pgfId=478194" class="footnote" style="color: #517291; text-decoration: underline; font-family: 'times new roman', times; font-size: large; line-height: 21px;"></a><span style="font-family: 'times new roman', times;" data-mce-mark="1">and Mal. 1:10,</span><a href="file:///C:/Writings%20in%20Process/Salvation%20Redraft/Final%20Version%20for%20March%202008/Original%20Files/Atonementhtml.html#pgfId=478214" class="footnote" style="color: #517291; text-decoration: underline; font-family: 'times new roman', times; font-size: large; line-height: 21px;"></a><span style="font-family: 'times new roman', times;" data-mce-mark="1">&nbsp;3:3-4. Cf. Isaiah 27:9. The pro</span>phets clarified atonement could not be used as some form of magic or divination of a power over God that would insist God somehow made an unconditional promise of atonement for those who had <strong>not</strong> turned from sin but who had invoked the legal right of atonement for sin. Jesus reconfirmed these prophetic clarifications on the moral conditions of the right to atonement in Matthew 5:22-26. This is discussed in detail in <a href="/books/jesuswordssalvation/128-chapter-1-jwos.html">chapter one</a> of my book&nbsp;<em>Jesus' Words on Salvation.</em></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">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.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">For more detailed information, see below: "Encyclopedia References to Law Applicable to Gentiles Under the Torah."</span></p>
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<h2><span style="font-size: 18pt;"><strong><span style="font-family: 'times new roman', times; color: #0000ff;">So What Laws Apply to Gentiles In The Torah?</span></strong></span></h2>
<p><span style="font-size: 18pt;"><span style="font-family: 'times new roman', times;" data-mce-mark="1">The Ten Commandments appear open-ended and have universal application to Israel and Sojourners 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."&nbsp;</span><span style="font-family: 'times new roman', times;" data-mce-mark="1">This point 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.</span></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Even if the Decalogue / Ten Commandments 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,&nbsp;<em>Cost of Discipleship</em> (1937) at 72-84.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">And as explained above, we who invoke Jesus' atonement pursuant to Leviticus 22:18 <em>et seq.</em>, must satisfy the same moral conditions that applied to Israelites: leave your gift at the altar, and go be reconciled to the one whom you offended - either God or man, or both. Jesus and John the Baptist also refered to this as "works worthy of repentance."</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">To find more commands applicable to Gentiles, I suggest one start by reading Leviticus 17 to the end of Leviticus 26-- known as the HOLINESS CODE. In doing so, highlight any command you think applies to sojourners or is open ended. I call this the MORAL SECTION of the Law. Jesus regularly quoted from this moral section in His sermons.</span></p>
<h2><span style="color: #0000ff; font-size: 18pt;"><strong><span style="font-family: 'times new roman', times;">God Promises Salvation to Sojourners Who Obey Sabbath and The Law</span></strong></span></h2>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">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):</span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;"><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.</span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;"><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.</span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;"><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.</span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;"><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;</span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;"><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>.</span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;"><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>;</span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;"><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&amp;version=KJV">56:1-7</a> KJV.)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">The inclusion of Gentiles was in the Law itself.</span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;"><strong>Deuteronomy 32:43 -</strong> Rejoice, O ye nations,&nbsp;<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.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">And in the Prophets, Jeremiah <a href="http://www.biblegateway.com/passage/?search=jer.%203:17&amp;version=YLT">3:17</a> reads:</span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">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.</span></p>
<p><span style="color: #0000ff; font-size: 18pt;"><strong><span style="font-family: 'times new roman', times;">The Command To Rest The Land</span></strong></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">What about the command to rest the land from sowing every seven years?</span></p>
<p style="margin-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;"><span style="font-family: 'times new roman', times;">But in the seventh year the land is to have a year of sabbath rest, a sabbath to the LORD. Do not sow your fields or prune your vineyards. (<a href="http://biblehub.com/leviticus/25-4.htm">Lev. 25:4</a>.)</span></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;"><span style="font-family: 'times new roman', times;">The land was not to be sown from the last harvest of the 6th year of a cycle. The vines were not to be cut back to allow new growth. The land itself would still grow food / grapes, etc. The law continues, and specifically allows Israelites and "sojourners" to gather the natural growth of the field in year 7. The point was to stop making the land have to work to produce food.</span></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">Does this apply to a sojourner who owns land? The command is over the land, and not to whoever owns it. This would appear to be a principle applicable to Gentiles who own land. This principle turns out to be good husbandry of the land. It allows the nutrients to rebuild as the little worms work the soil. See "<a href="https://en.wikipedia.org/wiki/Crop_rotation">Crop Rotation</a>,"&nbsp;<span style="font-family: 'times new roman', times;" data-mce-mark="1"><em>Wikipedia</em>.</span></span></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;"><span style="font-family: 'times new roman', times;">This command to rest the land, incidentally, is a moral one. Apparently with the Babylonian captivity in view, God prophesied in Leviticus that if the Israelites did not give the land rest, God would send them into captivity long enough to make up for the overdue rest which the Land deserved.</span></span></p>
<p style="margin-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="color: #592902; font-family: 'times new roman', times; line-height: 21px;" data-mce-mark="1">&ldquo;I will scatter you among the nations and will draw out my sword and pursue you.&nbsp; Your land will be laid waste, and your cities will lie in ruins.&nbsp; Then the land will enjoy its Sabbath years all the time that it lies desolate and you are in the country of your enemies; then the land will rest and enjoy its Sabbaths.&nbsp; All the time that it lies desolate, the land will have the rest it did not have during the Sabbaths you lived in it.&rdquo; &nbsp;</span><em style="color: #592902; font-family: 'times new roman', times; font-size: large; line-height: 21px;">(Leviticus 26:33&ndash;35)</em></span></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;"><span style="font-family: 'times new roman', times;">If the Babylonian captivity fulfilled this prophesied punishment, this means that the 50 years in Babylon made up for 50 cycles without any Sabbath annual rest.&nbsp;</span></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;"><span style="font-family: 'times new roman', times;">If this implies it is a moral command, as I suggest due to the serious punishment attached to its violation, this would be a command that a Gentile follower of Jesus should follow if they own land that requires tilling to create new crops. Furthermore, now we scientifically know we should be glad to do so anyway.</span></span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;"><span style="font-size: large; font-family: 'times new roman', times;"></span></span></p>
<h2><span style="font-size: 18pt;"><strong><span style="font-family: 'times new roman', times; color: #3366ff;">What About Passover?</span></strong></span></h2>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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.)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Thus, Passover was an honor for a non-Jew sojourner to celebrate. If he chose to do so, he must be circumcised.</span></p>
<h2><span style="color: #3366ff; font-size: 18pt;"><strong><span style="font-family: 'times new roman', times;">What About Tithing?</span></strong></span></h2>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Tithing clearly does not apply to Gentiles, but only to sons of Israel. Gentiles, whether poor or not, were one of the several beneficiaries of the tithe paid by Sons of Israel, along with widows, orphans, and Levite priests. See our article on <a href="/home/18-the-law-given-moses/562-whether-gentile-christians-have-to-tithe.html">Whether Gentiles Are Subject to the Law of Tithing</a>.</span></p>
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<h2><span style="font-size: 18pt;"><strong><span style="font-family: 'times new roman', times; color: #333399;">The Didache Instructions</span></strong></span></h2>
<p><span style="color: #000000; font-size: 18pt;"><strong><span style="color: #000000;"><span style="color: #000000;"></span><br /></span></strong></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">The Didache of about 100 AD -- considered the oldest surviving manual of Christianity -- addressed what Law applied to Gentiles from the Torah. It claimed it was written by the 12 Apostles. Rather than make any careful distinction, as we did above, it said to<em><strong> do your best to keep all of it</strong></em>. The Temple was gone, so this may be a prudent general instruction, measured by historical Christianity. The ministry First Fruits of Zion explains this historical background in the article I previously quoted. It explains that it is likely that most Gentile Christians early on tried to keep as much of the Torah as possible:</span></p>
<p style="margin: 11.25pt 0in 12pt 30px; line-height: 16.5pt;"><span style="font-size: 18pt; font-family: 'times new roman', times;">The <em>Didache</em> is allegedly a collection of apostolic instructions for Gentile believers. When discussing the question of how much Torah a Gentile is obligated to keep, the <em>Didache</em> recommends keeping all of it, but leaves the matter up to an individual&rsquo;s capacity:</span></p>
<p style="margin: 11.25pt 0in 15pt 60px; line-height: 16.5pt;"><span style="font-size: 18pt; font-family: 'times new roman', times;">If you are able to bear all the yoke of the Lord [i.e., Torah], you will be perfect; but if you are not able, do as much as you are able to do. (<em>Didache</em> 6:2)</span></p>
<p style="margin: 11.25pt 0in 12pt 30px; line-height: 16.5pt;"><span style="font-size: 18pt; font-family: 'times new roman', times;">The <em>Didache</em> agrees with Numbers 15:15&ndash;16. There is not supposed to be a different Torah for Gentile believers. The Gentile believers are not supposed to have a different type of worship or religion. There is only one Torah for God&rsquo;s people. The only question left open is to what extent the Gentile believer is obligated. Most of the laws of the Torah apply equally to Jewish and Gentile disciples of Yeshua. </span><br /> <br /><span style="font-size: 18pt; font-family: 'times new roman', times;"> On the other hand, Gentile believers <em><strong>are not obligated to keep all of the ceremonial laws as the Jewish believers such as circumcision and other distinct markers of Jewish identity like the calendar, the holy days, the dietary laws, and so forth</strong></em>. Despite that, the Bible does not create alternative Gentile versions of these institutions.</span><br /><span style="font-size: 18pt; font-family: 'times new roman', times;"> In the days of the apostles, the Gentile believers kept most of those things along with the Jewish believers as part of their participation in their shared religion.</span></p>
<p style="margin-top: 11.25pt; margin-right: 0in; margin-bottom: 12pt; line-height: 16.5pt;"><span style="font-size: 18pt; font-family: 'times new roman', times;">Thus, according to FFOZ the Law given Moses does not extend to Gentiles the duties to keep circumcision, the calendar, the holy days, the dietary laws, etc. As we saw above, it did extend Sabbath and some food prohibitions on Gentiles (which even James repeated in Acts), so this is an overstatement by FFOZ. Yet, perhaps it is wise to follow the rule of the Didache: keep as much of it as you can feasibly apply to your life. If you don't wear 4 cornered clothes, you don't need to wear philacteries, so don't worry about that command, for example. </span></p>
<p style="margin-top: 11.25pt; margin-right: 0in; margin-bottom: 12pt; line-height: 16.5pt;"><strong><span style="font-size: 18pt; font-family: 'times new roman', times; color: #3366ff;">What about Other Feast Days Than Passover? </span></strong></p>
<p style="margin-top: 11.25pt; margin-right: 0in; margin-bottom: 12pt; line-height: 16.5pt;"><span style="font-size: 18pt; font-family: 'times new roman', times;">A young man who is a Christian and keeps Sabbath has a <a href="https://www.youtube.com/watch?v=7y1AFbfVqtQ">You Tube video</a> that reviews whether feast days are mandatory for a Christian to observe. He argues they no longer apply. I disagree as to Passover and possibly the Day of Atonement. He points out that Lev. 23:27 says the feast days are to be holy convocations to make an offering by fire. He contends that without sacrifices, they would cease to be feast days. He says Deut 16:2 says the passover is necessarily a sacrifice. However, I see it has a second function that continues -- a remembrance of God's provisions when Israel was in bondage in Egypt. He relies upon Paul to say that circumcision was abolished, and no longer necessary. (See 4:20 mark.) While I don't agree with his conclusion entirely, he may have a point about any holiday that is only about sacrifice, since they are suspended at the Temple.&nbsp;</span></p>
<h2><strong><span style="font-size: large; font-family: 'times new roman', times; color: #333399;"></span></strong></h2>
<h2><span style="font-size: 18pt;"><strong><span style="font-family: 'times new roman', times; color: #333399;">Supplemental Comments</span></strong></span></h2>
<p><span style="font-size: 18pt; font-family: 'times new roman', times; color: #0000ff;"><strong>Blessings of God After A Meal</strong></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">There are certain laws that are wise to follow. &nbsp;For example, the Law apparently commands a blessing after one has eaten and is satisfied. See&nbsp;Deuteronomy <a href="http://www.biblegateway.com/passage/?search=Deuteronomy%208:10&amp;version=NIV">8:10</a>.</span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">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.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">It apparently is a&nbsp;safeguard against ungratefulness and idolatry. Cf. 8:12; 31:20. There is no command to bless God prior to a meal. But neither is there a prohibition from doing so.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times; color: #0000ff;"><strong>What Of Levitical Interpretations of the Law?</strong></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">The Levites had a special authority under the Law to provide binding interpretations of the Law (not to extend it or nullify it):</span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">"And thou shalt come unto the priests the Levites, and unto the judge that shall be in&nbsp;those days, and enquire; and they shall shew thee the sentence of judgment: And thou&nbsp;shalt do according to the sentence, which they of that place which the LORD shall&nbsp;choose shall shew thee; and thou shalt observe to do according to all that they inform&nbsp;thee<strong><em>: According to the sentence of the law which they shall teach thee</em></strong>, and according&nbsp;to the judgment which they shall tell thee, <strong><em>thou shalt do</em></strong>: thou shalt not decline from&nbsp;the sentence which they shall shew thee, [to] the right hand, nor [to] the left. And the&nbsp;man that will do presumptuously,<strong><em> and will not hearken unto the priest that standeth&nbsp;to minister there before the LORD thy God, or unto the judge, even that man shall&nbsp;die</em></strong>: and thou shalt put away the evil from Israel." Deuteronomy 17:9-12.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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 / Yahshua 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 / Yahshua -- once at His baptism and second at His transfiguration.</span></p>
<h2><span style="font-size: 18pt;"><strong><span style="font-family: 'times new roman', times; color: #0000ff;" data-mce-mark="1">Encyclopedia References to Law Applicable to Gentiles Under Torah</span></strong></span></h2>
<h4><span style="font-size: 18pt; font-family: 'times new roman', times;"><a href="http://books.google.com/books?id=6OJvO2jMCr8C&amp;pg=PA562&amp;lpg=PA562&amp;dq=Certain+rights+were+conceded+to+them&amp;source=bl&amp;ots=Fuo3Dkw-xy&amp;sig=du5LhrkRXBWD7vETc3Xs7nKmDA4&amp;hl=en&amp;sa=X&amp;ei=u6tzUO2fNaXKyQHa1IGoAw&amp;ved=0CE8Q6AEwBg">The International Standard Bible Encyclopedia </a>reads in its article "Sojourners":</span></h4>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">"The Mosaic legislation was quite <strong><em>open to receive outsiders into the covenant community</em></strong> (hence the LXX rendering of&nbsp;ger proselytos). 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 "native of the land" (e.g., Ex. 12:19, 48), "your countrymen" (lit "your brother"), "sons of Israel," and similar expressions clearly indicates that<strong><em> sojourners were to be treated for the most part just like ordinary Israelites.</em></strong> Their&nbsp;privileges and responsibilities 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&ndash;16);&nbsp;atonement for unintentional and defiant sin (15:26&ndash;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),lex talionis (24:20&ndash;22). Lev. 19:33f summarized the idealized position of the&nbsp;ger's [Heb. native born] 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&ndash;55). Covenantal infidelity would bring these conditions as a curse upon Israel (Dt. 28:43)..... Whereas Lev. 17:15 forbids the native and the&nbsp;ger to eat animals that have died a natural death, Dt. 14:21 suggests that such animals could be given to the&nbsp;ger 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> The <em><strong>ger&icirc;m were also present at the covenant renewal ceremony</strong></em> conducted at Mt. Ebal and Mt. Gerizim (Josh. 8:33). ...&nbsp;Second-class treatment of sojourners may, however, be documented from later history. The&nbsp;g&ecirc;r&icirc;m noted separately in David&rsquo;s census (2 Ch. 2:17 [MT 16]) became the basis of Solomon&rsquo;s work crews, some of which consisted entirely of sojourners (cf. 1 Ch. 22:2). Nevertheless, in&nbsp;Ezekiel&rsquo;s vision of the restored community (47:22), the identification of the&nbsp;g&ecirc;r&icirc;m with native Israelites is almost complete, even to receiving an inheritance of land in the midst of the tribe in which they resided. [<em>ISBE</em> (Editor Geoffrey Bromiley)(1995) Vol. 4 at <a href="http://books.google.com/books?id=6OJvO2jMCr8C&amp;lpg=PA562&amp;ots=Fuo3Dkw-xy&amp;dq=Certain%20rights%20were%20conceded%20to%20them&amp;pg=PA562#v=onepage&amp;q=Certain%20rights%20were%20conceded%20to%20them&amp;f=false">562</a>, with some bracketed corrections.]</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">"Alien," <em>Baker Encyclopedia of the Bible </em><em>reads:</em></span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">Foreigners or sojourners had certain rights but also certain limitations while in Israel. 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&rsquo;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&rsquo;s code of <em><strong>sexual morality also applied to the foreigner</strong></em> (Lv 18:26).&nbsp;There were prohibitions against Israelite intermarriage with foreigners, but it was nevertheless a common occurrence (Gn 34:14; Ex 34:12, 16; Dt 7:3, 4; Jos 23:12). ...<em><strong>Civil rights were provided for foreigners by the Law of Moses</strong></em> (Ex 12:49; Lv 24:22), and they came under the <em><strong>same legal processes and penalties</strong></em> (Lv 20:2; 24:16, 22; Dt 1:16). They were to be treated politely (Ex 22:21; 23:9), loved as those under the love of God (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&ndash;22).&nbsp;They could receive asylum in times of trouble (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 Ezekiel looked forward to the messianic age when the foreigner would share all the blessings of the land with God&rsquo;s own people (Ez 47:22, 23) in Israel.</span></p>
<p><span style="font-size: 18pt;"><strong><span style="font-family: 'times new roman', times; color: #0000ff;">'Anyone' Commands</span></strong></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">There are other commands applicable to "<em><strong>anyone</strong></em>" and I would say this word means they apply to both Israelites and Sojourning-Gentiles living in their community. For example, there is a command to return what you stole, whether entrusted to you or by robbery, plus pay 1/5 (20%) more. <a href="http://www.biblegateway.com/passage/?search=Leviticus%206&amp;version=NIV">Leviticus 6:1-8 NIV</a>. This begins saying "Yahweh told Moses, If <strong><span style="font-family: 'times new roman', times;">anyone</span></strong> sins and is unfaithful to Yahweh by deceiving...." Then there are later additions to this principle to tie into it. In Numbers 5:8, it teaches if when you repent, and now you must restore the goods or items stolen, but there is no one any longer to whom to give, you give the restitution to Yahweh - implying you donate it to the Temple "alms" box for the poor. Since there is no longer any such box at most Christian churches, I would say you still must find a way to route this money to the poor.</span></p>
<p><strong><span style="font-size: x-large; font-family: 'times new roman', times; color: #0000ff;">Identifiable Moral Commands In A Mixed Context</span></strong></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Sometimes there are passages clearly directed to the Sons of Israel that contain commands that would seem to have a moral component having nothing to do with only the Sons of Israel. For example, Exodus 23 is a long list of commands, and clearly it is only to the Sons of Israel, as it describes what they are to do when they come into the land that has Gentiles which evidently is only a command to Israelites. Among the moral commands is one against taking bribes, and I would not construe its presence in this context as intended to limit it to Israelite judges:&nbsp;</span></p>
<p style="margin-left: 30px;"><span style="font-size: 18pt;"><span style="font-family: 'times new roman', times;" data-mce-mark="1"></span><span style="font-family: 'times new roman', times;" data-mce-mark="1">"Do not accept a bribe [<em>i.e.</em>, payment to allow a wrong to be done / ignored],</span><span style="font-family: 'times new roman', times;" data-mce-mark="1"></span><span style="font-family: 'times new roman', times;" data-mce-mark="1">&nbsp;for a bribe blinds those who see and twists the words of the innocent." (<a href="http://www.biblegateway.com/passage/?search=Exodus%2023&amp;version=NIV">Exodus 23:8</a> NIV.)</span></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">So if I am a Gentile and serve as a Judge, can I as a Christian accept a bribe? The answer is clear that this command comes with an&nbsp;<span style="font-family: 'times new roman', times;" data-mce-mark="1"><em>identifier</em> of the rationale -- a universal rationale. It says a "bribe blinds those who see and twists the words of the innocent." Hence, this is a moral command, and not merely a command which could have a non-universal application just to Israelites. Hence, I would follow it, and obviously accept its moral imperative from Yahweh to me as a judge.</span></span></p>
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<h1><span style="font-size: 18pt;"><strong><span style="font-family: 'times new roman', times; color: #0000ff;">Email on July 20, 2012</span></strong></span></h1>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">D writes me:</span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">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.</span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">For example, wearing a&nbsp;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<em><strong> a bunch of Jew wannabees wearing a scull cap along with a long beard.</strong></em> 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.</span><br /><span style="font-size: 18pt; font-family: 'times new roman', times;">What is <em><strong>your understanding or belief regarding what you wear while praying?</strong></em> For example, at sundown on Friday night, while praying in the Sabbath.</span><br /><span style="font-size: 18pt; font-family: 'times new roman', times;">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?</span></p>
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<h2><span style="font-size: 18pt;"><strong><span style="font-family: 'times new roman', times; color: #0000ff;">My Reply to D on July 21, 2012</span></strong></span></h2>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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.</span></p>
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<div><span style="font-size: 18pt; font-family: 'times new roman', times;">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, <em><strong>some but not all commands applicable to Israel applies to the Gentiles by the strict reading of the Law itself.</strong></em> 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 did not impose circumcision on Gentiles who came to Christ -- apparently &nbsp;strictly reading Leviticus 12:1-3 which narrows its application to the "sons of Israel."</span></div>
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<div><span style="font-size: 18pt; font-family: 'times new roman', times;">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.</span></div>
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<div><span style="font-size: 18pt; font-family: 'times new roman', times;">WIkipedia on the Tallit&nbsp;<a href="http://en.wikipedia.org/wiki/Tallit" target="_blank">http://en.wikipedia.<wbr />org/wiki/Tallit</a> has this to say:</span></div>
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<blockquote><span style="font-size: 18pt;"><span style="font-family: 'times new roman', times;">The&nbsp;<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 href="http://en.wikipedia.org/wiki/Book_of_Numbers" target="_blank" title="Book of Numbers">Numbers</a> 15:38, <a href="http://en.wikipedia.org/wiki/Deuteronomy" target="_blank" title="Deuteronomy">Deuteronomy</a> </span><wbr /><span style="font-family: 'times new roman', times;">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.</span></span></blockquote>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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 that a man use a prayer shawl.)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Incidentally, the fringes command only applies if you are wearing a 4 cornered garment, but there is <em><strong>no command to wear a four cornered garment (like a poncho).</strong></em> 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.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Hence, a lot of traditions are just that ... traditions.... or <strong><em>hedges around the Law</em></strong> -- <em><strong>exaggerated readings to prevent any possible theoretical violation</strong></em>. Jesus / Yashua told us<strong><span style="color: #ff0000;"> not to live with such excessive unnecessary burdens not in the Law itself</span></strong>.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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.</span></p>
<div><span style="font-size: 18pt; font-family: 'times new roman', times;">The key is to not let Pauline thinking contaminate us where the "letter of the Law kills" and "incites" sin in us. See Roman's 7:7-11. &nbsp;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.</span></div>
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<div><span style="font-size: 18pt; font-family: 'times new roman', times;">That's my take on things....Shabbat Shalom D.</span></div>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;"><strong><span style="color: #0000ff;">God Set Jews Apart As Light of Law to Gentiles</span></strong></span></p>
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<p style="font-family: Arial, Helvetica, sans-serif; font-size: 12px; line-height: normal; color: #000000;" align="justify"><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1">God chose the lineage of Jews / Israel to show off a people who were priests who kept God's covenant, and as God's treasure / riches, this would teach non-Israelites to see "you are called by the name of Yahweh" and fear the Israelites.</span></p>
<p style="font-family: Arial, Helvetica, sans-serif; font-size: 12px; line-height: normal; color: #000000; margin-left: 30px;" align="justify"><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1"><big>Exodus 19:5-6&mdash;<small>&nbsp;</small></big><strong><big><small><br /></small></big></strong><big><small>5 Now therefore,&nbsp;<span style="text-decoration: underline;" data-mce-mark="1">if you will truly obey My voice, by keeping My covenant, then you shall be a special treasure to Me above all people</span>; for all the earth&nbsp;<em>is</em>&nbsp;Mine.&nbsp;<br />6 And you shall be&nbsp;<span style="text-decoration: underline;" data-mce-mark="1">to Me a kingdom of priests, and a holy nation</span>...</small></big></span></p>
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<p style="font-family: Arial, Helvetica, sans-serif; font-size: 12px; line-height: normal; color: #000000; margin-left: 30px;" align="justify"><span style="font-family: 'times new roman', times; font-size: 18pt;"><small><big><big>Deuteronomy 28:9-10&mdash;</big></big><strong><big>&nbsp;<br /></big></strong><big>9 Yahweh will&nbsp;<span style="text-decoration: underline;">establish you as His Holy People</span>&nbsp;unto Himself, as&nbsp;<span style="text-decoration: underline;">He promised you on oath, if you will keep the Laws of Yahweh your Father, and walk in all His ways</span>.&nbsp;<br />10&nbsp;<span style="text-decoration: underline;">Then all the people on the earth will see that you are called by the Name of Yahweh</span>, and they will fear you.</big></small></span></p>
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<p style="color: #4a4a4a; font-family: Arial, Helvetica, sans-serif; font-size: 12px; line-height: normal; margin-left: 30px;" align="justify"><span style="font-family: 'times new roman', times; font-size: 18pt;"><big><span style="color: black;">I Peter 2:9&mdash;</span></big><span style="color: black;"></span><br style="color: black;" /><span style="color: black;">But you&nbsp;</span><em style="color: black;">are&nbsp;</em><span style="color: black;">a chosen generation, a royal priesthood, a holy nation, a peculiar people; that you would show forth the praises of Him Who has called you out of darkness into His marvelous light.</span></span></p>
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<p><span style="font-size: 18pt;"><strong>Email on Why Did James Appear To Give Gentiles A Short List of Commands? 11/26/2015</strong></span></p>
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<p style="background-image: initial; background-attachment: initial; background-position: initial; background-repeat: initial;"><span style="font-family: 'times new roman', times; color: black; font-size: 18pt;">....I do have one more question though...one that has been causing me a great deal of confusion over the past month or so. Why in Acts 15 and Acts 21 does James and Peter say that all the Gentiles need to do is refrain from eating blood, things strangled, things sacrificed to idols and sexual immorality. Certainly there is more commands that we must follow as Gentiles. I am very confused by this..Can you you shed some light on this issue?</span></p>
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<p style="background-image: initial; background-attachment: initial; background-position: initial; background-repeat: initial;"><span style="font-family: 'times new roman', times; color: black; font-size: 18pt;">Blessings,</span></p>
<p style="background-image: initial; background-attachment: initial; background-position: initial; background-repeat: initial;"><span style="font-family: 'times new roman', times; color: black; font-size: 18pt;">Joey</span></p>
<p style="background-image: initial; background-attachment: initial; background-position: initial; background-repeat: initial;"><span style="font-size: 18pt;"><strong><span style="font-family: 'times new roman', times; color: #0000ff;">My Response on 11/26/2015</span></strong></span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times; color: #1f497d;">Hi Joseph</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times; color: #1f497d;">Yes, right after this in Acts 15 verse 21 James implied &ndash; due to the Greek present tense in verse 19 versus the import of verse 21 -- that the gentiles start with these few principles in vv 19-20, because they will continue to learn from the weekly readings &ndash; readings of the Law, as v 21 implies &nbsp;Here is the key passage &ndash; and the last verse is the key:</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times; color: #1f497d;"></span></p>
<p style="background-image: initial; background-attachment: initial; background-position: initial; background-repeat: initial;"><span style="font-size: 18pt;"></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;"><span class="text"><strong><sup><span style="color: black; background-image: initial; background-attachment: initial; background-position: initial; background-repeat: initial;">19&nbsp;</span></sup></strong></span><span class="text"><span style="color: black; background-image: initial; background-attachment: initial; background-position: initial; background-repeat: initial;">&ldquo;Therefore my judgment is that we don&rsquo;t trouble those from among the Gentiles who turn to God,</span></span><span class="apple-converted-space"><span style="color: black; background-image: initial; background-attachment: initial; background-position: initial; background-repeat: initial;"></span></span><span class="text"><strong><sup><span style="color: black; background-image: initial; background-attachment: initial; background-position: initial; background-repeat: initial;">20&nbsp;</span></sup></strong></span><span class="text"><span style="color: black; background-image: initial; background-attachment: initial; background-position: initial; background-repeat: initial;">but that we write to them that they abstain from the pollution of idols, from sexual immorality, from what is strangled, and from blood.</span></span><span class="apple-converted-space"><span style="color: black; background-image: initial; background-attachment: initial; background-position: initial; background-repeat: initial;"></span></span><span class="text"><strong><sup><span style="color: black; background-image: initial; background-attachment: initial; background-position: initial; background-repeat: initial;">21&nbsp;</span></sup></strong></span><span class="text"><strong><span style="color: red; background-image: initial; background-attachment: initial; background-position: initial; background-repeat: initial;">For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath</span></strong></span><span class="text"><span style="color: black; background-image: initial; background-attachment: initial; background-position: initial; background-repeat: initial;">.&rdquo; (<a href="https://www.biblegateway.com/passage/?search=Acts+15&amp;version=WEB">Acts 15:19-21</a>.)</span></span></span></p>
<p style="background-image: initial; background-attachment: initial; background-position: initial; background-repeat: initial;"><span style="font-size: 18pt;"></span></p>
<p><span class="text" style="font-size: 18pt; font-family: 'times new roman', times;"><span style="color: black; background-image: initial; background-attachment: initial; background-position: initial; background-repeat: initial;"></span></span></p>
<p style="background-image: initial; background-attachment: initial; background-position: initial; background-repeat: initial;"><span style="font-size: 18pt;"></span></p>
<p><span class="text" style="font-size: 18pt; font-family: 'times new roman', times;"><span style="color: black; background-image: initial; background-attachment: initial; background-position: initial; background-repeat: initial;">So James is not excepting anything from the law applicable to Gentiles. He is simply giving them a starter set of principles, and if they attend weekly readings from Moses, they will pick up the rest.</span></span></p>
<p style="background-image: initial; background-attachment: initial; background-position: initial; background-repeat: initial;"><span style="font-size: 18pt;"></span></p>
<p><span class="text" style="font-size: 18pt; font-family: 'times new roman', times;"><span style="color: black; background-image: initial; background-attachment: initial; background-position: initial; background-repeat: initial;"></span></span></p>
<p style="background-image: initial; background-attachment: initial; background-position: initial; background-repeat: initial;"><span style="font-size: 18pt;"></span></p>
<p><span class="text" style="font-size: 18pt; font-family: 'times new roman', times;"><span style="color: black; background-image: initial; background-attachment: initial; background-position: initial; background-repeat: initial;">Does that help?</span></span></p>
<p style="background-image: initial; background-attachment: initial; background-position: initial; background-repeat: initial;"><span style="font-size: 18pt;"></span></p>
<p><span class="text" style="font-size: 18pt; font-family: 'times new roman', times;"><span style="color: black; background-image: initial; background-attachment: initial; background-position: initial; background-repeat: initial;"></span></span></p>
<p style="background-image: initial; background-attachment: initial; background-position: initial; background-repeat: initial;"><span style="font-size: 18pt;"></span></p>
<p><span style="font-size: 18pt;"><span class="text" style="font-family: 'times new roman', times;"><span style="color: black; background-image: initial; background-attachment: initial; background-position: initial; background-repeat: initial;">Doug</span></span><span style="font-family: Calibri, sans-serif; color: #1f497d;">&nbsp; V</span></span></p>
<p style="background-image: initial; background-attachment: initial; background-position: initial; background-repeat: initial;">&nbsp;</p>
<div><span style="font-size: large; font-family: 'times new roman', times;"></span></div>
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<p><a href="/home/14-audio/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&amp;page=2">What Did Jesus Say?</a> (2012) - 7 topics&nbsp;</p>
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<h1><span style="font-size: 18pt;">What Did Jesus Mean in Matthew 15 and Mark 7?</span></h1>
<h3><span style="color: #0000ff; font-size: 18pt;">The Corban Supplanted God's Law</span></h3>
<div><span style="font-family: 'times new roman', times; font-size: 18pt;">In Matthew 15:6, Jesus says the Pharisees teach a Corban / Korban payment allowed a son to say to his parents 'with what I may have profited to you has been given to the Temple.' What did Jesus mean?</span></div>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;">Jesus said this oral teaching by the Pharisees violated the written command to 'honor' one's parents. Jesus meant that the Law commanded the duty to not allow one's parents to slip into poverty (where this exists we will discuss momentarily), and the Pharisees supplanted this Law by excusing a son from such a duty if he promised to give his money to the Temple instead, <em>i.e.</em>, as a corban / korban (offering).</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">The Law's command to honor one's mother and father -- one of the ten commandments -- was always interpreted to require support of one's parent if they fell into poverty.&nbsp;See Thomas F. McDaniel, Ph.D., <em><a href="http://tmcdaniel.palmerseminary.edu/Volume4_ShemTob+.pdf">New Testament Aramaic Names and Words and Shem Tob&rsquo;s Hebrew Gospel of Matthew</a></em> (2008) at 25. For a direct link, see: <a href="http://tmcdaniel.palmerseminary.edu/Volume4_ShemTob+.pdf">http://tmcdaniel.palmerseminary.edu/Volume4_ShemTob+.pdf</a><a href="http://tmcdaniel.palmerseminary.edu/Volume4_ShemTob+.pdf"></a></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Hence, the Pharisees were teaching that you could avoid having to support your parents if they fell into poverty as long as you gave money to the temple. Obviously, they were negating the law to their own advantage, as they were likely authorized to take 10% from the monies given to the temple, as was the law as to the Levites when they collected the tithe.</span></p>
<p><span style="font-size: 18pt;"></span></p>
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<h2><span style="font-size: 18pt;">Study Notes</span></h2>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;">For a first century stone with the Hebrew letters "KRBN" - meaning "korban," see this <a href="http://www.bible-history.com/archaeology/israel/korban-inscription.html">link</a> from bible-history.com.</span></p>
<p><br /><span style="font-family: 'times new roman', times; font-size: 18pt;">See also "<a href="http://en.wikipedia.org/wiki/Korban">Korban</a>," Wikipedia.</span></p>
<div><span style="font-size: 18pt; font-family: 'times new roman', times;"></span></div>
<p style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1">In the case of Mark 7:11, Jesus addressed the case where&nbsp;a man says to his parents that the <strong><em>financial support, which he&nbsp;should be giving them as a demonstration of his honoring&nbsp;them as required in the Torah</em></strong>, has instead been declared by&nbsp;him to be a Korban / Corban. Once the vow was made&nbsp;the man had a religious basis for denying his parents the kind&nbsp;of financial support they needed. <strong><em>The religious authorities&nbsp;place greater authority in the proclaimed Corban than in the&nbsp;commandment to honor one&rsquo;s parents</em></strong>. The reason for this&nbsp;prioritizing of the Corban above the Torah was obvious: the&nbsp;man&rsquo;s financial benefits covered by the Corban were given&nbsp;to the temple for use by the religious authorities, rather than&nbsp;to the man&rsquo;s parents.</span></p>
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<h1>What Are The Dates Of The Oldest Mss of NT That Survive?</h1>
<h3><span style="color: #0000ff;"><strong>Overview of Manuscripts from the 1st Century [33 AD to 99 AD]</strong></span></h3>
<p><span style="font-size: large; font-family: 'times new roman', times;">According to German Biblical scholar, Carsten Thiede, P64 and P67 are fragments of parts of Matthew chapters 3, 5 and 26, and they are from the first century.&nbsp;See&nbsp;<a href="http://www.usefulcharts.com/religion/oldest-new-testament-manuscripts.html" style="color: #517291; text-decoration: underline;">chart</a>&nbsp;at&nbsp;<em>Oldest New Testament Manuscripts.&nbsp;</em></span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Portions of chapter 26 also appear on the so-called Magdalen College Papyrus which was found stored in 1996 at Oxford College.&nbsp;<span style="font-size: large; font-family: 'times new roman', times;">(Carsten Peter Thiede &amp; Matthew D'Ancona,&nbsp;</span><em style="color: #494a44; font-family: 'times new roman', times; font-size: large; line-height: 21px;">The Jesus Papyrus</em><span style="font-size: large; font-family: 'times new roman', times;">&nbsp;(Doubleday: 1996) at 1.)</span></span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Carsten Thiede is Director of the Institute for Basic Epistomological Research in Paderborn, Germany.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">In his book done in collaboration with Matthew D'Ancona --&nbsp;<em>The Jesus Papyrus</em> -- Thiede defends that this Magdalen College Papyrus -- dates "from the mid-first century A.D." (<em>Jesus Papyrus</em>,&nbsp;<em>supra</em>, at 1-2.)</span></p>
<p><span style="font-size: large;"><span style="font-family: 'times new roman', times;">Also, beginning in 1972, Jesuit O'Callaghan contended there is a Dead Sea Scroll fragment that belongs to Mark. Since 1972, a few very reputable and diverse scholars have come to support this opinion, e.g., Kurt Schubert,Carsten Thiede and papyrologist Orsolina Montevecchi. (<em>Jesus Papyrus</em>, at 31-32).&nbsp;See also&nbsp;<a href="http://www.usefulcharts.com/religion/oldest-new-testament-manuscripts.html" style="color: #517291; text-decoration: underline;">chart</a>&nbsp;at&nbsp;</span><em><span style="font-family: 'times new roman', times;">Oldest New Testament Manuscripts.</span>&nbsp;</em></span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">What may support this is that Cave 7 of the Dead Sea Scroll uniquely contains Greek texts with the exception of six Greek texts in Cave 4. (Carsten Peter Thiede &amp; Matthew D'Ancona,&nbsp;<em>The Jesus Papyrus</em>&nbsp;(Doubleday: 1996) at 30). This area was overrun by a Roman legion in 68 AD, which creates an outer barrier on the age of the materials therein.&nbsp;<em>Id.&nbsp;</em></span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">A Jewish scholar on the Dead Sea Scrolls - S. Talmon - agreed that the texts in Cave 7 are Christian documents.&nbsp;<em>Id.</em>, at page 32.</span></p>
<p>&nbsp;</p>
<h3><span style="color: #0000ff;"><strong>Overview of Manuscripts from 2d Century [100-199 AD]</strong></span></h3>
<p><span style="font-size: large; font-family: 'times new roman', times;">The New Testament fragments which survive from this period totally exclude Mark.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">However, as noted above, one scholar, Jesus O'Callaghan contends there is a Dead Sea Scroll fragment that belongs to Mark. Since 1972, few have come to support this opinion, e.g., Kurt Schubert and Carsten Thiede. (<em>Jesus Papyrus</em>, at 31-32).&nbsp;See also&nbsp;<a href="http://www.usefulcharts.com/religion/oldest-new-testament-manuscripts.html">chart</a> at&nbsp;<em>Oldest New Testament Manuscripts.&nbsp;</em>What may support this is that Cave 7 of the Dead Sea Scroll uniquely contains Greek texts with the exception of six Greek texts in Cave 4. (Carsten Peter Thiede &amp; Matthew D'Ancona, <em>The Jesus Papyrus</em> (Doubleday: 1996) at 30). This area was overrun by a Roman legion in 68 AD, which creates an outer barrier on the age of the materials therein.&nbsp;<em>Id.&nbsp;</em>And a Jewish scholar on the Dead Sea Scrolls - S. Talmon - agreed that the texts in Cave 7 are Christian documents.&nbsp;<em>Id.</em>, at page 32.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">The manuscripts in this period contain primarily three small framents -- one from Matthew (21:34-37, 43, 45) - P104 -- Oxyrynchus -- two from John's Gospel (18:31-33,38 &amp; 18:36-19:7) and one from Revelation (1:13-2:1) in P98 IFAO. See <a href="http://www.usefulcharts.com/religion/oldest-new-testament-manuscripts.html">chart</a> at&nbsp;<em>Oldest New Testament Manuscripts.</em></span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Other than this, the tiniest part of Acts and nothing from 1 or 2 Peter. The numbered papyrus fragments are:</span></p>
<ul>
<li><span style="font-size: large; font-family: 'times new roman', times;">P46, from the late second century, contains the Pauline epistles, including Hebrews (after Romans!), but not 1 or 2 Timothy or Titus. Interestingly, Romans 16:25-27 appears at the end of chapter 15!</span></li>
<li><span style="font-size: large; font-family: 'times new roman', times;">P4 contains parts of Luke 1-6.</span></li>
<li><span style="font-size: large; font-family: 'times new roman', times;">P32 contains part of Titus 1-2.</span></li>
<li><span style="font-size: large; font-family: 'times new roman', times;">P90 is a fragment of John's Gospel containing parts of John 18:36-19:7.</span></li>
<li><span style="font-size: large; font-family: 'times new roman', times;">P64 contains parts of Matthew 26:7-8 and 26:31, and fragments of verses 14-15, verse 10, verse 32-33 and 22-23.</span></li>
<li><span style="font-size: large; font-family: 'times new roman', times;">P67 contains parts of Matthew 3:9, 3:15, 5:20-22, 5:25-28. (See also this <a href="http://www.bible.ca/ef/topical-the-earliest-new-testament-manuscripts.htm">link</a> to the same effect.)</span></li>
<li><span style="font-size: large; font-family: 'times new roman', times;">P52 is from AD125. It is very, very tiny and contains parts of John 18:31-4 and John 18:37-8, but with a slightly different wording as compared to later manuscripts. It does not have two complete consecutive words written on it.</span></li>
<li><span style="font-size: large; font-family: 'times new roman', times;">P98 contains parts of Acts 1:13-20 &nbsp;(Source: <a href="http://essenes.net/index.php?option=com_content&amp;task=view&amp;id=149&amp;Itemid=563">New Testament Alterations</a>.)(This source inaccurately ignores the Revelation fragment mentioned in&nbsp;<em>Oldest New Testament Manuscript.</em>)</span></li>
</ul>
<h3><strong>Mark</strong></h3>
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">"Mark's gospel appears for the first time in the oldest extant manuscripts containing all four canonical gospels (p<sup>45</sup>) &nbsp;which was written in the middle of the 3d century. No other manuscript evidence for Mark exists before the 4th century, where Mark is included in the oldest uncial manuscript of the entire Greek Bible." (Helmut Koester, <em>The Ancient Christian Gospels</em> (1990) at <a href="http://books.google.com/books?id=DGK4sIPk4PYC&amp;lpg=PP1&amp;dq=Helmut%20Koester%20Ancient%20Christian%20Gospels&amp;pg=PA51#v=onepage&amp;q=proclamation&amp;f=false">273</a>.)</span></p>
<h3 style="margin: 0px; padding: 0px; line-height: 28.18181800842285px; font-weight: normal; font-size: 20px; color: #76756a; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif;"><strong>Matthew</strong></h3>
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">"In contrast to the gospel of Mark, the gospel of Matthew is quite well attested in the earliest tradition of the Christian communities. There are two early papyri written about 200 CE, containing at least the fragmentary text of the gospel of Matthew. Six more papyri were written in the third century. Rich attestation comes from the fourth century: six papyri, five uncial manuscripts, and of course, the two oldest manuscripts which present the entire text of the Bible." (Koester, <em>The Ancient Christian Gospels</em> (1990) at <a href="http://books.google.com/books?id=DGK4sIPk4PYC&amp;lpg=PP1&amp;dq=Helmut%20Koester%20Ancient%20Christian%20Gospels&amp;pg=PA314#v=onepage&amp;q=proclamation&amp;f=false">314</a>.)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">These papyri were republished in Volumes 64-66 of the Oxyrynchus papyri project.&nbsp;They were recovered by Bernard P. Grenfell and Arthur S. Hunt in a series of expeditions from 1896/97 and 1903 through to 1907. (See this <a href="http://www.tyndale.cam.ac.uk/Tyndale/staff/Head/NTOxyPap.htm">link</a> from Tyndale House.)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">The oldest of Matthew are three: P.Oxy 4405, which represents a new portion of P77, containing Matthew 23:30-34, 35-39, dating as early as the 2d or 3d century); P.Oxy 4403, containing Matthew 13:55-56, 14:3-5, again from the 2d or 3d century; P.Oxy 4404, containing Matthew 21:34-37, 43 &amp; 45, from the late second century. (See L.W. Hurtado, University of Edinburgh, "The New Testament in the Second Century," at this <a href="http://larryhurtado.files.wordpress.com/2010/07/nt-in-second-century-essay2.pdf">link</a> in PDF, at page 3.)     For more on these papyri, see&nbsp;<a href="http://www.papyrology.ox.ac.uk/POxy/">http://www.papyrology.ox.ac.uk/POxy/</a> For a comprehensive list of the papyri from that site of portions of all NT books, see this <a href="http://www.bibletranslation.ws/manu.html">link</a>.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">These Matthew papyri have variants found in later sources which differ from our Greek text tradition. Then there are also unique variants found in these fragments which are "only attested" in these versions." <em>Id.</em> If valid, then rather than confirming the Greek text, these recently discovered texts "may very well reflect very early readings that simply happen not to have survived in the extant Greek witnesses." (Hurtado, <em>id.</em>, at 4.)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">After these papyri are two "Uncials" -- texts that comprise ONE entire New Testament -- the first is the Sinaiticus which was only found in the late 1800s, but is dated to about 340-380 AD. The next UNCIAL is the Alexandrian text from the 5th century, but it is missing the entirety of Matthew 1:1 to chapter 25:6, and thus leaves us no earlier complete Matthew than the Sinaiticus. See "Uncial Manuscripts" at this <a href="http://www.skypoint.com/members/waltzmn/ManuscriptsUncials.html">webpage</a>.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">This then allows us to make a conclusion that other than these papyri fragments all Greek texts earlier than 340-380 AD have been lost. And one of the reasons is evident by looking at Matthew 28:19. All scholars and even some Catholic ones admit there was a forgery to add the trinity formula for baptism into the text. But because no post 340-380 AD Greek text omits it -- while it is omitted in the ancient Syriac and old African Latin and the Hebrew Shem-Tob Matthew which rely upon sources predating 340 AD, there must have been an effort to eradicate the earlier Greek texts of Matthew that conflicted with orthodoxy that was willing to alter Matthew 28:19 to sustain late doctrines. This is alluded to by Conybear:</span></p>
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">"In the case just examined (Matthew 28:19), it is to be noticed that not a single manuscript or ancient version [in Greek] has preserved to us the true reading. But that is not surprising for as Dr. C. R. Gregory, one of the greatest of our textual critics, reminds us, 'the Greek MSS of the text of the New Testament were often altered by scribes, who put into them the readings which were familiar to them,' and which they held to be the right readings." (Conybear, <em>Canon and Text of the New Testament</em> (1907) at 424.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">In other words, Conybear is saying that since scribes were freely altering texts to insert doctrines that were developing, the fact no conflicting text survived in Greek regarding Matthew 28:19 bespeaks that scribes did not want those texts to survive to challenge their work. The problem for those scribes is (a) we now have recovered fragments of earlier versions of passages other than Matthew 28:19 that show their corrupting efforts; and (b) the early church 'fathers' such as Origen, Justin, Tertullian etc., recorded in the 100s and 200s the early versions of Matthew and thus we can see that way the corrupting hand of scribes operated. Hence, this makes it necessary for Christians to exhort scholars to reconstruct faithfullly the original form of Matthew and the other gospels, to remove the hand of scribes who thought to 'help' in this improper manner.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">For a site dedicated just to the issue of Matthew 28:19, see this<a href="http://jesus-messiah.com/apologetics/catholic/matthew2819.html#What Happened To The Earliest MSS"> link</a>.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">A very detailed mss by mss catalogue, and the dates relating to Matthew you will find at this link -&nbsp;<a href="http://www.biblequery.org/mtMss.htm">http://www.biblequery.org/mtMss.htm</a><a href="http://www.biblequery.org/mtMss.htm"></a></span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">As to the dating of the underlying writing of Matthew, it is clearly prior to 70 AD. For the epistle 1 Clement is certainly pre-70 AD, as it speaks of the sacrifices are still ongoing at the temple. Yet, 1 Clement quotes Matthew:</span></p>
<p style="margin-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">Remember the words of the Lord Jesus, for he said: "Woe to that man; it were better for him he had not been born that he should cause one of my elect to stumble...." See&nbsp;<em style="color: #494a44; font-family: 'times new roman', times; font-size: large; line-height: 20px;">The Apostolic Fathers</em>&nbsp;(ed. Jack N. Sparks) (Thomas Nelson, 1978) at section 46.)</span></p>
<h3 style="margin: 0px; padding: 0px; line-height: 28.18181800842285px; font-weight: normal; font-size: 20px; color: #76756a; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif;"><strong>Luke</strong></h3>
<p><span style="font-size: large; font-family: 'times new roman', times;">This is a gospel that the writer Ignatius of the 100s never once quoted. Nicholson:<a href="http://books.google.com/books?id=QVAVAAAAYAAJ&amp;dq=some%20things%20out%20of%20the%20Gospel%20according%20to%20the%20Hebrews%20and%20the%20Syriac&amp;pg=PA72#v=onepage&amp;q=some%20things%20out%20of%20the%20Gospel%20according%20to%20the%20Hebrews%20and%20the%20Syriac&amp;f=false"> 72</a>.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Some suggest it was a fairly late creation. I think not. What we do know is that Luke has several mutilations, sad to say.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Tertullian at 200 AD quotes from Luke a passage similarly found at Matthew 5:17, which reads: "Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill." This verse <em>in Tertullian's scriptures preceded what remains in our Bibles at Luke 16:17</em>, which reads: "And it is easier for heaven and earth to pass, than one tittle of the law to fail". Now the verse comparable to 5:17 in Matthew is gone from Luke 16 which Tertullian quoted in the 200s from Luke.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Tertullian also quotes the verse at Matthew 15:24, which reads: "But he answered and said, I am not sent but unto the lost sheep of the house of Israel", as <strong><em>also contained in his copy of Luke</em></strong>. But now it is gone from Luke.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">The Gospel of Luke also has evidence of moving around verses.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">When the Gospel of Luke was originally written, Luke 9:47-48 was connected with what is now Luke 17:1-2. The reason stems from something Origen wrote ca. 200 AD.</span></p>
<div>
<div><span style="font-size: large; font-family: 'times new roman', times;">In Origen's <em>Commentary on Matthew</em>, he compares the narratives pertaining to the little ones in Matthew with their corresponding verses in Mark and Luke, Origen writes: "Next we must test accurately the meaning of the word 'necessity' in the passage, 'For there is a necessity that the occasions come,' and to the like effect in Luke, 'It is `inadmissible' but that occasions of stumbling should come,' instead of 'impossible&rsquo;"</span></div>
<div><span style="font-size: large; font-family: 'times new roman', times;"></span></div>
<div><span style="font-size: large; font-family: 'times new roman', times;"></span></div>
<div><span style="font-size: large; font-family: 'times new roman', times;"></span></div>
<div><span style="font-size: large; font-family: 'times new roman', times;">In comparing the verses, Origen clearly speaks of the parallel between Matthew, Mark and Luke, and those in Luke 9:47-48 as being connected with those at Luke 17:1-2. Evidently either Luke 17:1-2 or Luke 9:47-48 was moved to different sections.</span></div>
<div><span style="font-size: large; font-family: 'times new roman', times;"></span></div>
</div>
<h3><span style="color: #0000ff;">Causes</span></h3>
<p style="margin: 0px; padding: 0px 0px 10px;"><span style="background-color: rgba(255, 255, 255, 0); font-size: large; font-family: 'times new roman', times;">To some significant degree, most of the early manuscripts were destroyed by Rome when it was an avowed enemy of Christianity.</span></p>
<p style="margin: 0px; padding: 0px 0px 10px 30px;"><span style="background-color: rgba(255, 255, 255, 0); font-size: large; font-family: 'times new roman', times;">"Diocletian in 303AD ordered all the sacred books to be burnt, ...but enough survived to transmit the text (Swete in Variorum "Aids")."</span></p>
<p style="margin: 0px; padding: 0px 0px 10px 30px;"><span style="background-color: rgba(255, 255, 255, 0); font-size: large; font-family: 'times new roman', times;">"<em><strong>One of the reasons why no early MSS. have been discovered &nbsp;is that they were, when found, burned by the persecutors of the Christians</strong></em>: &nbsp;Eusebius writes: "I saw with mine own eyes the houses of prayer thrown down and razzed to their foundations, and the inspired and sacred Scriptures consigned to the fire in the open market place (<em>Hist.Eccl</em>. viii 2.)."</span></p>
<p style="margin: 0px; padding: 0px 0px 10px 30px;"><span style="background-color: rgba(255, 255, 255, 0); font-size: large; font-family: 'times new roman', times;">"Among such senses he could not fail to learn what books men held to be more precious than their lives." (Dr. Westcott: &nbsp;<em>General Survey of the History of the Canon of the N.T</em>., at 383).</span></p>
<h3><span style="color: #0000ff;">To Conceal Prior Changes</span></h3>
<p><span style="font-size: large; font-family: 'times new roman', times;">Another possibility is that in the 300s, the Roman empire wanted to obliterate rival versions to the official Greek and Latin versions so as to give a single more current text exclusive authority. The efforts at pious alterations prior to the 300s are well-established by Christian scholars who were devout and not skeptics.&nbsp;</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">For example, Dr. F. H. Scrivener writes that: </span></p>
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">"In the second century we have seen<em><strong> too many instances of attempts to tamper with the text of Scripture</strong></em>, some merely injudicious, others positively dishonest." Scrivener states that "it is no less true to fact than paradoxical in sound, that the worst corruptions to which the New Testament has ever been subjected, originated within 100 years after it was composed: and that Irenaeus and the African Fathers, and the whole Western, with a portion of the Syrian Church" used inferior manuscripts (F.H.Scrivener, <em>Introduction to the Criticism of the New Testament</em>).</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Dean Burgon quotes Gaius (AD175-200) who speaks of the source of corruptions that survive in the early papyri: </span></p>
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">"The Divine Scriptures these heretics have audaciously corrupted. Laying violent hands upon them, <em><strong>under pretense of correcting them</strong></em>." (Burgon, <em>The Revision Revised</em>, p. 323).</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Eusebius (Eccleastical History), citing the second century Church commentator Clement of Alexandria: </span></p>
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">"The worst corruptions to which the New Testament has ever been subjected originated within one hundred years after it was composed."</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">In the words of Colwell (<em>What is the Best New Testament Text?</em>, p.119) &nbsp;</span></p>
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">"The first two centuries witnessed the creations of the large number of variations known to scholars today. &nbsp;In the manuscripts of the New Testament most variations, I believe, <em><strong>were made deliberately</strong></em>."</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">G.D. Kilpatrick (<em>Atticism and the Text of the Greek New Testament</em>, at 125-131) states: &nbsp;</span></p>
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">"Deliberate changes in all text types appear to antedate A.D. 200...as distinct from errors... all categories of deliberate alteration... &nbsp;are present in both groups. Tatian is the last author to make deliberate changes. The vast majority of deliberate changes were older then A.D. 200. &nbsp;They came into being in the period A.D. 50-200."</span></p>
<h3><span style="color: #0000ff;">To Conceal The Jewish Orientation of Early Christianity</span></h3>
<p><span style="font-size: large; font-family: 'times new roman', times;">Another possibility is that Rome did everything it could to erase the historical truth that Christianity is Jewish at its core. Hence, erasing any and every memory of that period was necessary. So passages that emphasize this had to be removed, written without them, and leave us with a Jesus more palatable to Gentiles and pagans.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">There are systematic examples of this.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">First, Jerome translated into Greek and Latin in the late 300s the <em>Gospel According to the Hebrews</em>. It was a Hebrew / Hebrew letters text kept at the library of Caesarea and its custodians claimed Matthew wrote it. Jerome believed this, and had great faith that its variants were the valid original.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">But now both translations by Jerome are gone although 49 quotations from this gospel exists among the early patristic writers -- from Origen, Hegesippus, Epiphanius, Eusebius and Jerome. Why is it gone? No one dares say the obvious: it offended the post-Constantine church which sought to savage all Jewish influence in Christianity. Passover was changed to Easter, for example, -- the day of the goddess Eostre -- by Constantine's direct goal to divorce Christianity from Judaism. See our link to the discussion of the "<a href="/home/1-jwo/75-easter-error.html">Easter Error</a>." Nicholson similalry notes:</span></p>
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">Similarly, the extensive biography of James the Just done by Hegesippus is entirely gone, along with most of Hegesippus' writings which extensively quoted the <em>Gospel According to the Hebrews</em>. </span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Nicholson mentions some of this in passing while discussing other points:</span></p>
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">Now we know that&nbsp;<em>Hegesippus </em>wrote largely about James the Just, and his Memoirs were still in existence at least as late as the 6th cent. It is the more probable that his account of James&nbsp;<em>did </em>include this story because we have already seen that<strong><em> he used the&nbsp;Gospel according to the </em></strong><strong><em>Hebrews</em></strong>. (Edward Nicholson, <em>The Gospel According to the Hebrews</em> (1879) at <a href="http://books.google.com/books?id=QVAVAAAAYAAJ&amp;dq=some%20things%20out%20of%20the%20Gospel%20according%20to%20the%20Hebrews%20and%20the%20Syriac&amp;pg=PA65#v=onepage&amp;q=some%20things%20out%20of%20the%20Gospel%20according%20to%20the%20Hebrews%20and%20the%20Syriac&amp;f=false">65</a>.)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Accordingly, it appears there were systematic efforts to conceal the original <em>Gospel According to the Hebrews</em>&nbsp;written by Apostle Matthew after most patristic fathers showed it great respect and deference through the 390s.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">And one of the ways to prevent its influence was to destroy every copy of earlier mss. of Matthew, Luke, etc., that had passages reminiscent of that earlier gospel. This is sad to say, but it makes it no less true.</span></p>
<h1>Study Notes</h1>
<h3>Earliest MSS of Latin Vulgate</h3>
<p><span style="font-size: large; font-family: 'times new roman', times;">The oldest surviving manuscript of the Latin Vulgate translation of the New Testament is known as Codex Fuldensis. It was commissioned by Victor, the bishop of Capua in Italy in 546 A.D. Incidentally, it includes the apocryphal Epistle to the Laodiceans as a part of the New Testament.&nbsp;&ldquo;The Old Testament Apocrypha,&rdquo; World Internet Bible College at <a href="http://internetbiblecollege.net/Lessons/The%20Old%20Testament%20Apocrypha.htm">http://internetbiblecollege.net/Lessons/The%20Old%20Testament%20Apocrypha.htm</a> (accessed 5/28/2011).</span></p>
<h2><span style="font-family: 'times new roman', times; font-size: 14pt;"><strong>Manuscripts from 200-299 AD</strong></span></h2>
<p><span style="font-family: 'times new roman', times; font-size: 14pt;"></span></p>
<p><span style="font-family: 'times new roman', times; font-size: 14pt;"><strong>These manuscripts are more complete than the earlier ones, and some may date from the end of the previous century. Three are of particular note:</strong></span></p>
<p><span style="font-family: 'times new roman', times; font-size: 14pt;"><strong>P66, from about AD 200, contains these portions of John's Gospel:</strong></span></p>
<ul>
<li><span style="font-family: 'times new roman', times; font-size: 14pt;"><strong>John 1:1-6:11</strong></span></li>
<li><span style="font-family: 'times new roman', times; font-size: 14pt;"><strong>John 6:35 - 14:6 and 14:26 and 14:29-30</strong></span></li>
<li><span style="font-family: 'times new roman', times; font-size: 14pt;"><strong>John 15:2-26</strong></span></li>
<li><span style="font-family: 'times new roman', times; font-size: 14pt;"><strong>John 16:2-4 and 16:6-7 and 16:10-20</strong></span></li>
<li><span style="font-family: 'times new roman', times; font-size: 14pt;"><strong>John 20:22-23 and 20:25 - 21:9</strong></span></li>
</ul>
<p><span style="font-family: 'times new roman', times; font-size: 14pt;"><strong>One scholar, in 'The Unauthorized Version', says of these P66 fragments:</strong></span></p>
<blockquote style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 14pt;"><strong>"We have two early papyri which overlap across seventy verses of John's Gospel, and even if the plain errors of their copyists are excluded, they differ at no less than seventy small places.".</strong></span></blockquote>
<p><span style="font-family: 'times new roman', times; font-size: 14pt;"><strong>P72contains Jude and 1 and 2 Peter and sundry non canonical works, such as The Nativity of Mary, the eleventh Ode of Solomon, Melito's Homily on the Passover, the Apology of Phileas etc.</strong></span></p>
<p><span style="font-family: 'times new roman', times; font-size: 14pt;"><strong>In 2 Peter 1:2, other manuscripts read "May grace and peace be multiplied to you in the knowledge of God and of our Lord Jesus." p72 deletes the "and' to read "God, our Lord Jesus". P72 also differs from the present Jude 5 to say that the savior of the people from Egypt was "the God Christ". p72 also differs from 1 Peter 5:1 to state that Peter was a witness to the "sufferings of God", and not the "sufferings of Christ", as all later manuscripts read.</strong></span></p>
<p><span style="font-family: 'times new roman', times; font-size: 14pt;"><strong>P75,&nbsp;usually dated at 175 AD - 225 AD contains the following from John's and Luke's Gospels:</strong></span></p>
<ul>
<li><span style="font-family: 'times new roman', times; font-size: 14pt;"><strong>Luke 3:18-22</strong></span></li>
<li><span style="font-family: 'times new roman', times; font-size: 14pt;"><strong>Luke 3:33-4:2</strong></span></li>
<li><span style="font-family: 'times new roman', times; font-size: 14pt;"><strong>Luke 4:34 - 5:10</strong></span></li>
<li><span style="font-family: 'times new roman', times; font-size: 14pt;"><strong>Luke 5:37 - 6:4</strong></span></li>
<li><span style="font-family: 'times new roman', times; font-size: 14pt;"><strong>Luke 6:10 - 7:32 and 7:35-39 and 7:41-43</strong></span></li>
<li><span style="font-family: 'times new roman', times; font-size: 14pt;"><strong>Luke 7:46 - 9:2</strong></span></li>
<li><span style="font-family: 'times new roman', times; font-size: 14pt;"><strong>Luke 9:4 - 17:15</strong></span></li>
<li><span style="font-family: 'times new roman', times; font-size: 14pt;"><strong>Luke 17:19 - 18:18 and Luke 22:4 - 24:53</strong></span></li>
</ul>
<ul>
<li><span style="font-family: 'times new roman', times; font-size: 14pt;"><strong>John 1:1 - 11:45 and 11:48-57</strong></span></li>
<li><span style="font-family: 'times new roman', times; font-size: 14pt;"><strong>John 12:3 - 13:1 and 13:8-9</strong></span></li>
<li><span style="font-family: 'times new roman', times; font-size: 14pt;"><strong>John 14:8-30 and 15:7-8 &nbsp;(Source: <a href="http://essenes.net/index.php?option=com_content&amp;task=view&amp;id=149&amp;Itemid=563">New Testament Alterations</a>)</strong></span></li>
</ul>
<h2>Roman Rulers Erase Earlier Texts</h2>
<p>[from <a href="http://essenes.net/index.php?option=com_content&amp;task=view&amp;id=149&amp;Itemid=563">New Testament Alterations]</a></p>
<p><span style="font-family: 'times new roman', times; font-size: 14pt;"></span></p>
<p><span style="font-family: 'times new roman', times; font-size: 14pt;"><strong>The early fourth century was a time when the Roman branch of Christianity gained almost total dominance over other rival branches, including the true remnants of original Nasarene "Christianity". They immediately began legislation and persecution against these rival philosophies and their manuscripts. In an attempt to bring these groups and manuscripts in line with the new orthodox position, Pope Damasus I, the year 382, had Jerome begin revision &amp; unification of Latin Bibles. In 384 Jerome presented Pope Damascus I with new Latin Gospels which become the Vulgate Latin Text recognized as the standard Western Christian Bible. Once in possession of this new "orthodox" bible, the orthodox church systematically eradicated all divergent texts and those who used them, creating the scarcity of first, second and third century source material which now plagues modern Essene scholarship.</strong></span></p>
<p><span style="font-family: 'times new roman', times; font-size: 14pt;"><strong>Prof. Eberhard Nestle, an expert in original evangelical texts, comments on this situation in his Einf~hrung in die Textkritik des griechischen Testaments:</strong></span></p>
<blockquote style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 14pt;"><strong>"Learned men, so called Correctors were, following the church meeting at Nicea 325 AD, selected by the church authorities to scrutinize the sacred texts and rewrite them in order to correct their meaning in accordance with the views which the church had just sanctioned."</strong></span></blockquote>
<p><span style="font-family: 'times new roman', times; font-size: 14pt;"><strong>The Danish professor of religious history, Detlef Nielsen, says further:</strong></span></p>
<blockquote style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 14pt;"><strong>"We have to handle many, partly contradictory texts which were written in the time period of 50 - 150 AD. In the New Testament were no less than four evangelical texts included. One tried to bring about some kind of unity which was presented as an unadulterated, true narrative of the life and teachings of Jesus, complementing each other, and which together -- though apparently unsimilar -- formed the only true evangelical text. In order to bring the various passages in harmony of each other, they were subjected to a thorough revision. As a first measure one rewrote the evangelical handwritten manuscripts, disregarding parts which did not conform, and wrote comments to make them compatible with each other. One then took to the clerical art of interpretation in order to explain the contents in such a way that</strong> </span><span style="font-family: 'times new roman', times; font-size: 14pt;"><strong>a unified evangelical text could be created."</strong></span></blockquote>
<p><span style="font-family: 'times new roman', times; font-size: 14pt;"><strong>One of the oldest evangelical texts is Mark.... Papias is communicating this in his epistle to the presbyter, Johannes, admitting it is not a perfect work because not everything was well-explained to Mark:</strong></span></p>
<blockquote style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 14pt;"><strong>"Mark...recorded with great energy, if not with great accuracy, everything that he could remember had been told about Jesus. He himself had never seen the Master. He was just the interpreter of Peter, and could only retell what he had heard at various instances; not always had he got everything well explained to him and commented. One should therefore not reproach Mark ..."</strong></span></blockquote>
<p><span style="font-family: 'times new roman', times; font-size: 14pt;"><strong>Edgar Hennecke says:</strong></span></p>
<blockquote style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 14pt;"><strong>"It is known that the wording of the Greek texts, which we use as a base, originate from the 5th century"</strong></span></blockquote>
<p><span style="font-family: 'times new roman', times; font-size: 14pt;"><strong>Alphred Resch says:</strong></span></p>
<blockquote style="padding-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 14pt;"><strong>"Probably many of these manuscripts were kept in old monasteries in the 4th century, like Codex Cantabrigeniensis D. and Codex Syrus Sinaiticus which both marvelously survived. At the time, 382 AD during the pope Damasos, the canonical texts were adopted and in this connection all old documents were destroyed."</strong></span></blockquote>
<p><span style="font-family: 'times new roman', times; font-size: 14pt;"><strong>Many fragments and smaller manuscripts exist from these centuries. The five main western manuscripts of this period are:</strong></span></p>
<ul>
<li><span style="font-family: 'times new roman', times; font-size: 14pt;"><strong>Codex Vaticanus about AD 350. This has lost the New Testament from Hebrews 9 onwards. (Includes 1-4Maccabees - Psalms of Solomon - Ps151 + 27NT), and is missing Gn1-46:28, Ps105:27-137:6, 1Tm-Phm, Heb9:14-end)</strong></span></li>
<li><span style="font-family: 'times new roman', times; font-size: 14pt;"><strong>Codex Sinaiticus about AD 350. This manuscript, the most complete, lay hidden in a monastery until the end of the last century. It includes the Shepherd of Hermas and the Epistle of Barnabas. Nine correctors worked on it until the 12th century. It also includes works from the Old Testament which are rejected by Christians today, such as 4 Maccabees. (Has 2-3Maccabees - Psalms of Solomon - Ps151 + 27NT + Barnabas + Hermas), is missing Hermas 31.7-end)</strong></span></li>
<li><span style="font-family: 'times new roman', times; font-size: 14pt;"><strong>Codex Alexandrinus about AD 400. This also includes 1 Clement and contained 2 Clement and the Psalms of Solomon. It has lost Matthew 1-24 , John 7-8. (Includes 1-2Maccabees + 14_Church_Odes + 27NT + 1-2Clement), missing 1K12:17-14:9, Ps49:20-79:11, Psalms of Solomon, Mt1-25:6, Jn6:50-8:52, 2Cr4:13-12:6, 1Clement57.7-63.4, 2Clement12.5b-end)</strong></span></li>
<li><span style="font-family: 'times new roman', times; font-size: 14pt;"><strong>Codex Bezae about AD 420. This contains (in this order) Matthew, John, Luke, Mark, 3 John and Acts.</strong></span></li>
<li><span style="font-family: 'times new roman', times; font-size: 14pt;"><strong>Codex Washingtonensis (5th century). This contains (in this order) Matthew, John, Luke, Mark.</strong></span></li>
</ul>
<p><span style="font-family: 'times new roman', times; font-size: 14pt;"><strong>Around 400 the Peshitta Bible become the standard Syrian Christian Bible. This is the Syriac (Aramaic) Vulgate, Syr(p), (OT + 22 NT, excludes: 2Pt, 2-3Jn, Jude, Rev.). This text may be of more interest to many modern Essenes due to its Aramaic language and preservation of idioms.</strong></span></p>
<center>
<p><span style="font-family: 'times new roman', times; font-size: 14pt;"><strong>About this time, around 400, some think the pericope of the Adulteress, John 7:53-8:11, was probably added to John. However, there is reason to believe it was in the Hebrew Matthew, and was merely copied into John late so as to preserve it. From this same time period we also have the Codex Bobiensi which has "shorter", and perhaps the original, ending of Mark which does not contain the Resurrection story of Mark 16:9-20. (Jerome, circa 400, cites the "expanded" ending of Mark found after Mk16:14).</strong></span></p>
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<p><a href="http://astore.amazon.com/jwoogm-20?node=1&amp;page=2">What Did Jesus Say?</a> (2012) - 7 topics&nbsp;</p>
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<p><span style="color: #0000ff; font-size: 24pt;"><strong><span style="font-family: 'times new roman', times;" data-mce-mark="1">Matthew 28:19 In Original Gospel of Matthew: </span></strong></span></p>
<p><span style="color: #0000ff; font-size: 24pt;"><strong><span style="font-family: 'times new roman', times;" data-mce-mark="1">Trinitarian Formula or Not?</span></strong></span></p>
<p><span style="font-size: 18pt;"></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">A recent<a href="http://www.apostolicfriendsforum.com/showthread.php?p=1378956"> comment</a> at Apostolic Friends Forum of June 12, 2015, noted Rives' <em>Original Gospel of Matthew</em> provides another example where Matthew 28:19 has been restored to an original version that lacks the trinitarian baptismal formula.</span></p>
<p><span style="font-size: 18pt;"><a href="/images/OGM_on_Matt28_19.jpg"><br /></a><img src="/images/OGM_on_Matt28_19.jpg" alt="OGM on Matt28 19" width="691" height="109" /></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Here is an excerpt from Standford Rives' volume 2 of the <em>Original Gospel of Matthew</em> (2014 version, purchaseable in <a href="http://astore.amazon.com/jwoogm-20">our store</a>) which discusses the reason why a repair is justified to this passage:</span></p>
<p class="Appendix" style="text-align: center; margin: 0pt 0pt 20pt; font-size: 24pt; font-style: italic; color: #000000; vertical-align: baseline; font-family: 'Times New Roman'; line-height: normal;"><span style="font-size: 18pt;">Appendix J: The Trinitarian Baptismal Formula</span></p>
<div style="color: #000000; font-family: 'Times New Roman'; font-size: medium; line-height: normal;">
<h1 class="Heading1" style="text-indent: 0pt; margin: 14pt 0pt 6pt; font-size: 14pt; color: #000000; vertical-align: baseline; font-family: 'Times New Roman';"><span style="font-size: 18pt;">A Baptismal Formula At Variance With NT</span></h1>
<p class="BodyAfterHead" style="text-indent: 36pt; margin: 0pt; font-size: 12pt; vertical-align: baseline;"><span style="font-size: 18pt;">The&nbsp;Trinitarian Baptismal Formula appears in only one place in the New Testament: in the canonical Greek Matthew at 28:19. The parallel in&nbsp;Mark 16:15 is otherwise identical except it lacks any trinitarian baptismal formula.</span></p>
<p class="BodyAfterHead" style="text-indent: 36pt; margin: 0pt; font-size: 12pt; vertical-align: baseline;"><span style="font-size: 18pt;">Indeed, every surviving Greek manuscript of Matthew 28:19 has the trinitarian formula. The only non-Greek texts which have a variant that omits it are the Shem-Tob Hebrew Matthew and some old Latin and Syriac texts. Is it possible Matthew 28:19 was fraudulently changed to vindicate trinitarianism because very conveniently every surviving Greek text of Matthew [28:19] dates from 340 AD or later? It clearly could be modified and no one would be the wiser. Only quotes by the church fathers from an earlier time could betray the truth, as indeed seventeen such quotes exist and do so&mdash;each one omitting the trinitarian baptismal formula in their direct quotes from Matthew 28:19.<a href="file:///C:/Users/doug/Dropbox/Writings%20in%20Process/OGM%20Final%20Files/2014%20Final%20Framemaker%20Files/Excerpts/Appendix%20J%20Trinitarian%20Baptismal%20Formula.htm#pgfId-627942" class="footnote">1</a>&nbsp;[See Footnote 1 at end.]</span></p>
<p class="BodyAfterHead" style="text-indent: 36pt; margin: 0pt; font-size: 12pt; vertical-align: baseline;"><span style="font-size: 18pt;">So how strong is the evidence? The consensus of even the most conservative scholars is that the trinitarian formula at Matthew 28:19 was added to the original Matthew at a very late point in time: after the adoption of the trinity doctrine. The book of Acts and Paul&rsquo;s epistles repeatedly show the original baptismal formula was to baptize into only Jesus&rsquo; name. See Acts 2:38; 8:16; 10:43; 19:5; Gal. 3:27; Rom. 6:3; 1 Cor. 1:13-15. The Protestant authority <em>The New Schaff-Herzog Encyclopedia of Religious Knowledge</em> (Funk &amp; Wagnalls, 1908) at 435 agrees that Matthew 28:19&rsquo;s trinity formula is a false addition:</span></p>
<p class="Quote" style="text-indent: 0pt; margin: 7pt 18pt 6pt 43.199997pt; font-size: 11pt; vertical-align: baseline;"><span style="font-size: 18pt;"><a name="pgfId-623259"></a>Jesus, however, cannot have given His disciples this Trinitarian order of baptism after His resurrection; for the New Testament knows only one baptism in the name of Jesus (Acts 2:38; 8:16; 10:43; 19:5; Gal. 3:27; Rom. 6:3; 1 Cor. 1:13-15), which still occurs even in the second and third centuries, while the Trinitarian formula occurs only in Matt. 28:19, and then only again (in the) Didache 7:1 and Justin, Apol. 1:61...Finally, the distinctly liturgical character of the formula...is strange; it was not the way of Jesus to make such formulas... [T]he formal authenticity of Matt. 28:19 must be disputed....</span></p>
<p class="BodyAfterHead" style="text-indent: 36pt; margin: 0pt; font-size: 12pt; vertical-align: baseline;"><span style="font-size: 18pt;"><a name="pgfId-623260"></a>An equally important Protestant authority agrees. In <em>The International Standard Bible Encyclopedia</em> (ed. James Orr)(1915) Vol. 4 at 2637, under &ldquo;Baptism,&rdquo; it says:</span></p>
<p class="Quote" style="text-indent: 0pt; margin: 7pt 18pt 6pt 43.199997pt; font-size: 11pt; vertical-align: baseline;"><span style="font-size: 18pt;"><a name="pgfId-597471"></a>Matthew 28:19 in particular only canonizes a later ecclesiastical situation,...and its Trinitarian formula (is) foreign to the mouth of Jesus.</span></p>
<p class="BodyAfterHead" style="text-indent: 36pt; margin: 0pt; font-size: 12pt; vertical-align: baseline;"><span style="font-size: 18pt;"><a name="pgfId-597502"></a>Even Roman Catholicism&rsquo;s <em>Jerusalem Bible</em> (N.Y.: 1966), a scholarly Catholic work, confesses at page 64 note g:</span></p>
<p class="Quote" style="text-indent: 0pt; margin: 7pt 18pt 6pt 43.199997pt; font-size: 11pt; vertical-align: baseline;"><span style="font-size: 18pt;"><a name="pgfId-597454"></a>It may be that this formula, [<em>i.e</em>., the Trinitarian Baptismal Formula of&nbsp;Matthew 28:19] so far as the fullness of its expression is concerned, is a reflection of the liturgical usage established later in the primitive community. It will be remembered that Acts speaks of baptizing &lsquo;in the name of Jesus,&rsquo;....</span></p>
<p class="BodyAfterHead" style="text-indent: 36pt; margin: 0pt; font-size: 12pt; vertical-align: baseline;"><span style="font-size: 18pt;">Similarly, a Catholic scholar, Bernard Henry Cuneo, in his <em>The Lord&rsquo;s Command To Baptize: An Historical Critical Investigation</em> (Catholic University:1923) says at page 27:</span></p>
<p class="Quote" style="text-indent: 0pt; margin: 7pt 18pt 6pt 43.199997pt; font-size: 11pt; vertical-align: baseline;"><span style="font-size: 18pt;"><a name="pgfId-597500"></a>The passages in Acts and the Letters of St. Paul... seem to point to the earliest form as baptism in the name of the Lord....Had Christ given such a [threefold-name] command, it is urged, the Apostolic Church would have followed him, and we should have some trace of this obedience in the New Testament. No such trace can be found.</span></p>
<p class="BodyAfterHead" style="text-indent: 36pt; margin: 0pt; font-size: 12pt; vertical-align: baseline;"><span style="font-size: 18pt;"><a name="pgfId-623354"></a>Likewise, the <em>Encyclopedia Brittanica</em> (1911) Vol. 26 explains Matthew 28:19 clearly did not originally have the Trinitarian baptismal formula which we see today. It says:</span></p>
<p class="Quote" style="text-indent: 0pt; margin: 7pt 18pt 6pt 43.199997pt; font-size: 11pt; vertical-align: baseline;"><span style="font-size: 18pt;"><a name="pgfId-597528"></a>There are traces in the New Testament of a baptismal confession simply of the name of Christ (<a name="marker-597748"></a>1 Cor 1:13, 15;&nbsp;<a name="marker-597749"></a>Rom 6:2; cf. even the late verse&nbsp;<a name="marker-597747"></a>Acts 8:37), not of the threefold name. Moreover, textual criticism points to an early type of reading in Matt 28:19 without the threefold formula. Id. at 774.</span></p>
<p class="BodyAfterHead" style="text-indent: 36pt; margin: 0pt; font-size: 12pt; vertical-align: baseline;"><span style="font-size: 18pt;"><a name="pgfId-597335"></a>How far back can we find the&nbsp;<a name="marker-597785"></a>trinitarian baptismal formula in Scripture sources? It can only be found in those dated after the church in the 300s first adopted the&nbsp;<a name="marker-597765"></a>trinity doctrine. We can trace an earlier different reading through the patristic writers until that same period in the 300s. As the <em>Methodist Review</em> (January 1906) Vol. 88 at 148 points out:</span></p>
<p class="Quote" style="text-indent: 0pt; margin: 7pt 18pt 6pt 43.199997pt; font-size: 11pt; vertical-align: baseline;"><span style="font-size: 18pt;"><a name="pgfId-597574"></a>And there is reason to believe that originally the commandment in Matthew referred only to baptism in the name of Christ. This reading [i.e., lacking a trinitarian formula], which can be traced down as far as the fourth century, would correspond with the fact that in the apostolic age and beyond baptism was administered in the name of Christ.</span></p>
<p class="BodyAfterHead" style="text-indent: 36pt; margin: 0pt; font-size: 12pt; vertical-align: baseline;"><span style="font-size: 18pt;"><a name="pgfId-627964"></a>Canney in <em>Encyclopedia of Religion</em> (Routledge, 1921) at 53 explains that the change to Matt 28:19 followed rather than preceded changes in doctrine:</span></p>
<p class="Quote" style="text-indent: 0pt; margin: 7pt 18pt 6pt 43.199997pt; font-size: 11pt; vertical-align: baseline;"><span style="font-size: 18pt;"><a name="pgfId-597618"></a>Persons were baptized at first in the &lsquo;name of Jesus Christ&rsquo; (Acts 2:38, 48) or in the &lsquo;name of the Lord Jesus.&rsquo; (Acts 8:16;19:5.) Afterwards, with the development of the doctrine of the Trinity, they were baptized in the name of the Father, Son and Holy Ghost.</span></p>
<p class="BodyAfterHead" style="text-indent: 36pt; margin: 0pt; font-size: 12pt; vertical-align: baseline;"><span style="font-size: 18pt;"><a name="pgfId-597336"></a>There is no earlier surviving Greek text of Matthew than post-325 AD at this verse. From prior to the 300s, only fragments of papyri of the Greek Matthew survived.<a href="file:///C:/Users/doug/Dropbox/Writings%20in%20Process/OGM%20Final%20Files/2014%20Final%20Framemaker%20Files/Excerpts/Appendix%20J%20Trinitarian%20Baptismal%20Formula.htm#pgfId-597384" class="footnote">2</a>&nbsp;[See footnote 2 at bottom.]</span></p>
<p class="BodyAfterHead" style="text-indent: 36pt; margin: 0pt; font-size: 12pt; vertical-align: baseline;"><span style="font-size: 18pt;"><a name="pgfId-597397"></a>In addition to Shem-Tob,&nbsp;<a name="marker-602487"></a>two old orthodox Latin and Syriac texts corroborate 28:19 did not have the trinitarian formula. We read in <em>Encyclopedia of Religion and Ethics</em>: &ldquo;In all extant [Greek] versions the text is found in the traditional form, though it must be remembered that the African old Latin and of the old Syriac versions are defective at this point,&rdquo; i.e., &lsquo;defective&rsquo; meaning this African old Latin and old Syriac omit the trinitarian baptismal formula.</span></p>
<p class="BodyAfterHead" style="text-indent: 36pt; margin: 0pt; font-size: 12pt; vertical-align: baseline;"><span style="font-size: 18pt;"><a name="pgfId-597638"></a>Likewise,&nbsp;<a name="marker-597410"></a>Mark 16:15 omits it.</span></p>
<p class="BodyAfterHead" style="text-indent: 36pt; margin: 0pt; font-size: 12pt; vertical-align: baseline;"><span style="font-size: 18pt;"><a name="pgfId-597419"></a>Finally, Eusebius in the 320s referenced the Gospel of the Hebrews&mdash;GATHM&mdash;as stating likewise: &ldquo;They went to all nations, teaching their message in the power of Christ, for He had commanded, saying, &ldquo;Go and make disciples of all nations in My name.&rdquo; (Eusebius, <em>Eccl. Hist</em>., 3.5.2.)</span></p>
<p class="BodyAfterHead" style="text-indent: 36pt; margin: 0pt; font-size: 12pt; vertical-align: baseline;"><span style="font-size: 18pt;"><a name="pgfId-597332"></a>Hence, the fact this&nbsp;<a name="marker-597786"></a>Shem-Tob lacks an obvious adulteration&mdash;the trinitarian baptismal formula&mdash;enhances the likely antiquity and veracity of the Hebrew Matthew of&nbsp;<a name="marker-597811"></a>Shem-Tob.</span></p>
<p class="Body" style="text-indent: 0pt; margin: 9pt 0pt; font-size: 12pt; font-weight: bold; color: #007f7f; vertical-align: baseline; font-family: Georgia;"><span style="font-size: 18pt;">&nbsp;FOOTNOTES&nbsp;</span></p>
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<div class="footnotes" style="color: #000000; font-family: 'Times New Roman'; font-size: medium; line-height: normal;">
<div class="footnote">
<p class="Footnote" style="text-indent: -12pt; margin: 2pt 0pt 0pt 12pt; font-size: 10pt; vertical-align: baseline;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><span class="footnoteNumber" data-mce-mark="1">1.</span>&nbsp;<a name="pgfId-627942"></a>Incidentally, the command to baptize in &ldquo;my name&rdquo; is omitted in the Shem-Tob. Here, Eusebius trumps the Shem-Tob because Eusebius is quoting how GATHM and the Greek version earlier read.</span></p>
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<div class="footnote">
<p class="Footnote" style="text-indent: -12pt; margin: 2pt 0pt 0pt 12pt; font-size: 10pt; vertical-align: baseline;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><span class="footnoteNumber" data-mce-mark="1">2.</span>&nbsp;<a name="pgfId-597384"></a>Koester, The Ancient Christian Gospels (1990) at 314.</span></p>
<p class="Footnote" style="text-indent: -12pt; margin: 2pt 0pt 0pt 12pt; font-size: 10pt; vertical-align: baseline;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
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<p class="Footnote" style="text-indent: -12pt; margin: 2pt 0pt 0pt 12pt; font-size: 10pt; vertical-align: baseline;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<h1 class="Footnote" style="text-indent: -12pt; margin: 2pt 0pt 0pt 12pt; font-size: 10pt; vertical-align: baseline;"><span style="font-size: 18pt;"><strong><span style="font-family: 'times new roman', times; color: #0000ff;" data-mce-mark="1">Pages 44-45 of Vol. 2 of Original Gospel of Matthew</span></strong></span></h1>
<p class="Footnote" style="text-indent: -12pt; margin: 2pt 0pt 0pt 12pt; font-size: 10pt; vertical-align: baseline;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Rives discusses the trinitarian formula also on pages 44-45 in OGM volume 2 with more proof on the original reading.</span></p>
<p class="Footnote" style="text-indent: -12pt; margin: 2pt 0pt 0pt 12pt; font-size: 10pt; vertical-align: baseline;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p class="Footnote" style="text-indent: -12pt; margin: 2pt 0pt 0pt 12pt; font-size: 10pt; vertical-align: baseline;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
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<h2 class="Heading2" style="text-indent: 0pt; margin: 12pt 0pt 3pt; font-size: 12pt; font-weight: bold; color: #000000; vertical-align: baseline; font-family: 'Times New Roman';"><span style="font-size: 18pt;">Shem-Tob Confirms The Correct Name To Baptize In</span></h2>
<p class="BodyAfterHead" style="text-indent: 36pt; margin: 0pt; font-size: 12pt; vertical-align: baseline;"><span style="font-size: 18pt;"><a name="pgfId-585560"></a>There is no variant in the Greek text tradition that predates 325 AD which covers&nbsp;<a name="marker-585564"></a>Matthew 28:19. This is the verse that tells us to baptize in the name of the &ldquo;Father, Son and Holy Spirit.&rdquo;</span></p>
<p class="BodyAfterHead" style="text-indent: 36pt; margin: 0pt; font-size: 12pt; vertical-align: baseline;"><span style="font-size: 18pt;"><a name="pgfId-535553"></a>However, all scholars insist, even Roman Catholic ones, that the RCC tampered with the&nbsp;<a name="pgfId-535553"></a>verse and added a&nbsp;<a name="pgfId-535553"></a>trinitarian formula.<a href="file:///C:/Users/doug/Dropbox/Writings%20in%20Process/OGM%20Final%20Files/2014%20Final%20Framemaker%20Files/Excerpts/page%2044-45%20baptismal.htm#pgfId-622349" class="footnote">1</a>&nbsp;[See Footnote 1 at end.]&nbsp;</span></p>
<p class="BodyAfterHead" style="text-indent: 36pt; margin: 0pt; font-size: 12pt; vertical-align: baseline;"><span style="font-size: 18pt;"></span></p>
<p class="BodyAfterHead" style="text-indent: 36pt; margin: 0pt; font-size: 12pt; vertical-align: baseline;"><span style="font-size: 18pt;"><a name="pgfId-535553"></a>This is bolstered by the fact that in Acts, the baptismal formula is consistently different than in the&nbsp;<a name="marker-585569"></a>Greek version of Matthew 28:19. First,&nbsp;<a name="marker-585568"></a>Acts 19:3-5 teaches: &ldquo;On hearing this, they were baptized <em><strong>into the name of the Lord Jesus</strong></em>.&rdquo; Likewise in&nbsp;<a name="marker-585570"></a>Acts 2:39, Peter teaches: &ldquo;Repent and be baptized, every one of you, <em><strong>in the name of Jesus Christ</strong> </em>for the forgiveness of your sins. And you will receive the gift of the Holy Spirit.&rdquo; In&nbsp;<a name="marker-585571"></a>Acts 8:16 &ldquo;because the Holy Spirit had not yet come upon any of them; they had simply been baptized<em><strong> into the name of the Lord Jesus</strong></em>.&rdquo; In&nbsp;<a name="marker-585572"></a>Acts 10:48, we read: &ldquo;So he ordered that they be baptized <em><strong>in the name of Jesus Christ</strong></em>.&rdquo; In&nbsp;<a name="marker-585573"></a>Acts 22:16, we read: &ldquo;And now why do you delay? Arise, and be baptized, and wash away your sins, calling on the name of the Lord.&rdquo; Thus, the Greek-Matthew 28:19 has Jesus command use of a trinitarian formula which, if valid, would implausibly mean the apostles and early church <em><strong>disobeyed Jesus</strong></em> and improperly baptized in only Jesus&rsquo; name. Hence, the trinitarian formula is highly doubtful.</span></p>
<p class="BodyAfterHead" style="text-indent: 36pt; margin: 0pt; font-size: 12pt; vertical-align: baseline;"><span style="font-size: 18pt;"><a name="pgfId-525426"></a>Further proof is we have the parallel passage in Mark that also lacks the trinitarian formula. Thus, both the Shem-Tob Matthew and the parallel Marcan text lack a trinitarian baptismal formula. We find Matthew 28:19 in the Shem-Tob reads simply&mdash;just as simply as Mark&rsquo;s Gospel reads:</span></p>
<div>
<h4 class="Quote" style="text-indent: 0pt; margin: 7pt 18pt 6pt 43.199997pt; font-size: 11pt; color: #000000; vertical-align: baseline; font-family: 'Times New Roman';"><span style="font-size: 18pt;"><a name="pgfId-525487"></a>Go<a href="file:///C:/Users/doug/Dropbox/Writings%20in%20Process/OGM%20Final%20Files/2014%20Final%20Framemaker%20Files/Excerpts/page%2044-45%20baptismal.htm#pgfId-525473" class="footnote">2</a></span></h4>
<p class="BodyAfterHead" style="text-indent: 36pt; margin: 0pt; font-size: 12pt; vertical-align: baseline;"><span style="font-size: 18pt;"><a name="pgfId-535627"></a>Thus, the Shem-Tob allows us to confidently tell our brothers and sisters in Christ that the name in which to baptize is simply the name of the Lord Jesus Christ: Yahshua.</span></p>
<p class="Body" style="text-indent: 0pt; margin: 9pt 0pt; font-size: 12pt; font-weight: bold; color: #007f7f; vertical-align: baseline; font-family: Georgia;"><span style="font-size: 18pt;"></span></p>
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<p class="Footnote" style="text-indent: -12pt; margin: 2pt 0pt 0pt 12pt; font-size: 10pt; vertical-align: baseline;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
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<p class="Footnote" style="text-indent: -12pt; margin: 2pt 0pt 0pt 12pt; font-size: 10pt; vertical-align: baseline;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
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<div class="footnote">
<p class="Footnote" style="text-indent: -12pt; margin: 2pt 0pt 0pt 12pt; font-size: 10pt; vertical-align: baseline;"><span style="font-size: 18pt; font-family: 'times new roman', times;"><span class="footnoteNumber" data-mce-mark="1">1.</span>&nbsp;<a name="pgfId-622349"></a>Eusebius pre-325 AD seventeen times fully quoted this passage, and every time it did not have the trinitarian baptismal formula. However, his post-325 AD / Nicea quotes all contained the trinitarian formula. Professor Tabor comments: &ldquo;Lack of Trinitarian formula for baptism in Matt 28:19-20 is unique [to Shem-Tob] but seems to be in codices that Eusebius found in Caesarea: he quotes (H.E. 3.5.2): &lsquo;They went on their way to all the nations teaching their message in the power of Christ for he had said to them, &ldquo;Go make disciples of all the nations in my name.&rsquo;&rdquo; (Tabor, supra.) See also&nbsp;<a href="file:///C:/Users/doug/Dropbox/Writings%20in%20Process/OGM%20Final%20Files/2014%20Final%20Framemaker%20Files/Excerpts/page%2044-45%20baptismal.htm#23433" class="XRef"></a>et seq infra.</span></p>
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<div class="footnote">
<p class="Footnote" style="text-indent: -12pt; margin: 2pt 0pt 0pt 12pt; font-size: 10pt; vertical-align: baseline;"><span style="font-size: 18pt; font-family: 'times new roman', times;"><span style="font-family: 'times new roman', times;">2.</span>&nbsp;<span style="font-family: 'times new roman', times;"></span>Mark 16:15 says: &ldquo;Go you into all the world, and preach the gospel to the whole creation.&rdquo;</span></p>
<p class="Footnote" style="text-indent: -12pt; margin: 2pt 0pt 0pt 12pt; font-size: 10pt; vertical-align: baseline;"><span style="font-size: 18pt;"></span></p>
<p class="Footnote" style="text-indent: -12pt; margin: 2pt 0pt 0pt 12pt; font-size: 10pt; vertical-align: baseline;"><span style="font-size: 18pt;"></span></p>
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<p class="Footnote" style="text-indent: -12pt; margin: 2pt 0pt 0pt 12pt; font-size: 10pt; vertical-align: baseline;"><span style="font-size: 18pt; font-family: 'times new roman', times;"><strong>Rives' Supplemental Notes 9/3/2015</strong></span></p>
<p class="Footnote" style="text-indent: -12pt; margin: 2pt 0pt 0pt 12pt; font-size: 10pt; vertical-align: baseline;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p class="Footnote" style="text-indent: -12pt; margin: 2pt 0pt 0pt 12pt; font-size: 10pt; vertical-align: baseline;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">In addition, Eusebius apparently was relying upon the original Hebrew Matthew either directly or indirectly when his first 17 quotes from Matthew's ending omitted the Trinitarian formula. For Eusebius lived in Caesarea, and Eusebius mentions one Pamphilus as his source for Matthew. Then when we compare that fact against a contemporary writing from Jerome ca 400 AD about the original Hebrew Matthew that "most believe" was written by Matthew, we read that Jerome said it was in the Library at Caesarea, and one Pamphilus had carefully "collected it" -- apparently meaning made well-known extracts from it. These sources below prove these facts. Hence, most likely Eusebius was reading Pamphilus' extract from the Hebrew Matthew written by Apostle Matthew, and hence Matthew 28 originally lacked the trinitarian formula.</span></p>
<p class="Footnote" style="text-indent: -12pt; margin: 2pt 0pt 0pt 12pt; font-size: 10pt; vertical-align: baseline;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Here are the 2 key facts that when tied together prove this:</span></p>
<p class="Footnote" style="text-indent: -12pt; margin: 2pt 0pt 0pt 12pt; font-size: 10pt; vertical-align: baseline;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p class="Footnote" style="text-indent: -12pt; margin: 2pt 0pt 0pt 12pt; font-size: 10pt; vertical-align: baseline;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">First, Conybeare in&nbsp;<em>Hibbert Journal</em> in 1902 said that Eusebius said he relied upon for his quote from Matthew 28 (without the trinitarian formula) on the manuscript of Origen and Pamphilus.</span></p>
<p class="Footnote" style="text-indent: -12pt; margin: 2pt 0pt 0pt 12pt; font-size: 10pt; vertical-align: baseline;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Second, Jerome says in <em>De viris inlustribus / &nbsp;Illustrious Men</em> ch. III that Pamphilus was one who carefully "collected" quotes from the original Gospel of Matthew written in Hebrew by Apostle Matthew which was kept at the Library of Caesarea:</span></p>
<p class="Footnote" style="text-indent: -12pt; margin: 2pt 0pt 0pt 12pt; font-size: 10pt; vertical-align: baseline;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">&ldquo;Moreover, the Hebrew itself&nbsp; IS PRESERVED TO THIS DAY IN THE LIBRARY AT CAESAREA,which <strong><span style="font-family: 'times new roman', times;" data-mce-mark="1">the martyr Pamphilus</span></strong> so diligently collected&hellip;..&rdquo;</span><span style="font-family: 'times new roman', times;" data-mce-mark="1">&nbsp;&nbsp;</span></span></p>
<p class="Footnote" style="text-indent: -12pt; margin: 2pt 0pt 0pt 12pt; font-size: 10pt; vertical-align: baseline;"><span style="font-size: 18pt;"><span style="font-family: 'times new roman', times;"><span style="font-family: 'times new roman', times;">The full quote is that Jerome said that&nbsp;</span></span><span style="font-family: 'times new roman', times;">Matthew "composed a Gospel of Christ &nbsp;</span><span style="font-family: 'times new roman', times;">in Judaea in the Hebrew language and characters for the benefit of those&nbsp;</span><span style="font-family: 'times new roman', times;">of the circumcision who had believed. . . . Moreover, the Hebrew itself &nbsp;</span><span style="font-family: 'times new roman', times;">IS PRESERVED TO THIS DAY IN THE LIBRARY AT CAESAREA,&nbsp;</span><span style="font-family: 'times new roman', times;">which the martyr Pamphilus so diligently collected. I also WAS ALLOWED&nbsp;</span><span style="font-family: 'times new roman', times;">by Nazarenes who use this volume in the Syrian city of Beroea TO COPY&nbsp;</span><span style="font-family: 'times new roman', times;">IT.&rdquo; </span></span></p>
<p class="Footnote" style="text-indent: -12pt; margin: 2pt 0pt 0pt 12pt; font-size: 10pt; vertical-align: baseline;"><span style="font-size: 18pt;"><span style="font-family: 'times new roman', times;" data-mce-mark="1">This is the translation from Jerome's Latin text which can be found in Ernest C. Richardson's portion of </span><span style="font-family: 'times new roman', times;" data-mce-mark="1">the series <em>Texte ind Untersuchungen zur Geschichte der </em></span><span style="font-family: 'times new roman', times;" data-mce-mark="1"><em>altchristlichen Literatur </em>(Leipzig, 1896) Vol. 14, at pages 8-9.</span></span></p>
<p class="Footnote" style="text-indent: -12pt; margin: 2pt 0pt 0pt 12pt; font-size: 10pt; vertical-align: baseline;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">The Latin from Jerome is:&nbsp;</span></p>
<p class="Footnote" style="text-indent: -12pt; margin: 2pt 0pt 0pt 42px; font-size: 10pt; vertical-align: baseline;"><span style="font-size: 18pt;"><span style="font-family: 'times new roman', times;" data-mce-mark="1">Porro ipsum Hebraicum habetur usque hodie in C&aelig;sariensi bibliotheca,&nbsp;</span><span style="font-family: 'times new roman', times;" data-mce-mark="1">quam Pamphilus martyr studiosissime confecit. Mihi quoque a Nazarenis,&nbsp;</span><span style="font-family: 'times new roman', times;" data-mce-mark="1">qui in Beroea, urbe Syri&aelig;, hoc volumine utuntur, describendi facultas fuit.&nbsp; &nbsp;</span></span></p>
<p>&nbsp;</p>
<p class="Footnote" style="text-indent: -12pt; margin: 2pt 0pt 0pt 42px; font-size: 10pt; vertical-align: baseline;"><span style="color: #0000ff;"><strong><span style="font-size: 18pt;"><span style="font-family: 'times new roman', times;" data-mce-mark="1">NOTE</span></span></strong></span></p>
<p class="Footnote" style="text-indent: -12pt; margin: 2pt 0pt 0pt 42px; font-size: 10pt; vertical-align: baseline;"><span style="font-size: 18pt;"><span style="font-family: 'times new roman', times;" data-mce-mark="1">Here is a link to a comprehensive review of the issue whether Matthew 28:19 was modified in the 300s - <a href="http://www.trinitytruth.org/matthew28_19addedtext.html">Does Matthew 28:19 Have Added Text?</a>&nbsp; Here is <a href="http://www.trinitytruth.org/matthew28_19bible-translations.pdf">a PDF </a>from the same website that lists every Bible that omits the added text to Matthew 28:19.</span></span></p>
<p class="Footnote" style="text-indent: -12pt; margin: 2pt 0pt 0pt 12pt; font-size: 10pt; vertical-align: baseline;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p class="Footnote" style="text-indent: -12pt; margin: 2pt 0pt 0pt 12pt; font-size: 10pt; vertical-align: baseline;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'Times New Roman', serif;" data-mce-mark="1"></span></span></p>
<p><span style="font-size: 18pt;"></span></p>
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<p><a href="/home/14-audio/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&amp;page=2">What Did Jesus Say?</a> (2012) - 7 topics&nbsp;</p>
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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&nbsp;<em>Faust</em>,&nbsp;Duron Davis in 2012 has released a non-political book entitled&nbsp;<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&nbsp;<em>Faust</em>,&nbsp;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.&nbsp;</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,&nbsp;<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 &nbsp;recent article<a href="http://www.thehiddenwealthsystem.com/articles/inflation-the-silent-thief.php"> Inflation: The Silent Thief</a>, we read:&nbsp;"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&nbsp;<em>Obama's Prophet&nbsp;</em>is giving a warning, not unlike Goethe's work&nbsp;<em>Faust.&nbsp;</em>This play of&nbsp;<em>Faust</em>&nbsp;similarly&nbsp;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 &amp; Jens Weidman</a>,"&nbsp;<em>Bloomberg's Business Week&nbsp;</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&nbsp;<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." &nbsp;(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> &nbsp;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&nbsp;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" />&nbsp;<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;">&nbsp;</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.&nbsp;</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>
<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>
<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>
<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.&nbsp;</span></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">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="/home/4-recommendedreading/310-bible-lesson-on-debt.html">A Bible Study on Debt</a>."&nbsp;</span></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">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>
<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">&nbsp;</span></p>
<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>
<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">&nbsp;</span></span></p>
<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>
<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 &nbsp;famous play entitled&nbsp;<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>
<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>
<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>
<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>
<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>
<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">&nbsp;</span></p>
<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:&nbsp;<b style="font-size: 14pt;">&nbsp;</b>&nbsp;</span></p>
<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;">&nbsp;</span></p>
<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;">&nbsp;</span></p>
<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;">&nbsp;</span></p>
<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>. &nbsp; &nbsp; </span></p>
<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">&nbsp; &nbsp; &nbsp; &nbsp;&nbsp;</span></p>
<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.&nbsp;</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&nbsp;</span></p>
<p><span style="font-family: 'times new roman', times; font-size: medium;"><img src="http://obamasprophet.homestead.com/ObamaProphetCOVER_copy.jpg" /></span></p>
<p><span style="font-family: 'times new roman', times; font-size: medium;">&nbsp;</span></p>
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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 &amp; Inflation &amp; 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&amp;sjid=cc0EAAAAIBAJ&amp;pg=7456%2C1846955">Bring Boys Home, Cut Government Spending</a>."&nbsp;<em>Herald Journal&nbsp;</em>April 11, 1968 at <a href="http://news.google.com/newspapers?nid=1876&amp;dat=19680411&amp;id=-4QsAAAAIBAJ&amp;sjid=cc0EAAAAIBAJ&amp;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;">&nbsp;"Spartanburg Sertoma Club was told Wednesday that <em><strong>an austerity program in America is the only solution to the gold crisis.&nbsp;</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.&nbsp;</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>.&nbsp;</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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<h1><span style="font-size: 18pt;">Septuagint Error in Lev. 24:16 &amp; The Ineffable Name Doctrine</span></h1>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">The only sin in the Law about simply uttering a name was uttering a name of a false god. In<a href="http://biblehub.com/exodus/23-13.htm"> Exodus 23:13</a>, we read: "<span style="font-family: 'times new roman', times;">And in all&nbsp;</span><em style="color: #001320; font-family: Trebuchet, Arial, Helvetica, sans-serif; font-size: 14px; line-height: 20px; text-align: justify; background-color: #fdfeff;">things</em><span style="font-family: 'times new roman', times;">&nbsp;that I have said unto you be circumspect: and make <em><strong>no mention of the name of other gods, neither let it be heard out of thy mouth</strong></em>." (KJV). It logically follows that no such prescription belonged to simply uttering Yahweh's name.</span></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">By a later human tradition that became strong by 100-200 AD, it became a sin also to utter&nbsp;<span style="font-family: 'times new roman', times;" data-mce-mark="1"><em>at all</em> the true name of God&nbsp;<span style="font-family: 'times new roman', times;" data-mce-mark="1"><em>out loud</em>. This is known as the Ineffable Name doctrine.</span></span></span></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">But in truth, uttering the true God's name was encouraged by Yahweh to Moses, and Jesus to us. Yahweh told Moses to tell the sons of Israel that "YAHWEH is my name forever."</span></span></span></span></p>
<p style="margin-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1"><span data-mce-mark="1"><span data-mce-mark="1"><span data-mce-mark="1"><span style="color: #000000; line-height: 24px;">Again&nbsp;</span><strong style="color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px;"><em>Elohim</em></strong><span style="color: #000000; line-height: 24px;">&nbsp;said to Moses, &ldquo;This is what<span style="color: #0000ff;"><strong> you must say</strong></span> to the people of Israel:&nbsp;</span><strong><em>Yahweh Elohim</em></strong><span style="color: #000000; line-height: 24px;">&nbsp;of your ancestors, the&nbsp;</span><strong style="color: #000000; font-family: 'Helvetica Neue', Verdana, Helvetica, Arial, sans-serif; font-size: 16px; line-height: 24px;"><em>Elohim</em></strong><span style="color: #000000; line-height: 24px;">&nbsp;of Abraham, Isaac, and Jacob, <span style="color: #0000ff;"><strong>has sent me to you. This is my name foreve</strong></span>r. This is my title throughout every generation. (<a href="/Again%20Elohim%20said%20to%20Moses,%20&ldquo;This%20is%20what%20you%20must%20say%20to%20the%20people%20of%20Israel:%20Yahweh%20Elohim%20of%20your%20ancestors,%20the%20Elohim%20of%20Abraham,%20Isaac,%20and%20Jacob,%20has%20sent%20me%20to%20you.%20This%20is%20my%20name%20forever.%20This%20is%20my%20title%20throughout%20every%20generation.">Exodus 3:15 NOG</a>.)</span></span></span></span></span></p>
<p><span style="font-size: 18pt;"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">Jesus likewise told the Father (Yahweh): </span></span></span></span><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">"</span></span></span></span><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">I <em><strong>made known to them Thy name</strong></em>, and will make known, that the love with which Thou lovedst me in them may be, and I in them.'" (John 17:26 YLT)</span></span></span></span></span></span></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">Yahweh thus declared Moses should tell others His holy name. And Jesus assured the Father that He had made Yahweh's name known. (Professor Howard determined that by the early 300s, manuscripts of the NT which often had YAHWEH in them were all removed, and replaced with Greek texts that replaced the name with euphemisms, e.g., the LORD, GOD, etc.)</span></span></span></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"> This Ineffable Name tradition still has a strong hold on our modern mind by the deliberate artifice by those "who know better" of how Bibles should be reprinted. One Bible translation after another omits YAHWEH and replaces it with the term LORD although it appears thousands of times in the original Hebrew text. (The NT was stripped long ago so we have little manuscript evidence prior to the 300s to restore the name where it once belonged.) </span></span></span></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">If you did not know this, then prepare yourself to be shocked by looking at <a href="https://www.biblegateway.com/passage/?search=exodus+20&amp;version=NOG">Exodus 20 in the Names of God Bible</a>&nbsp;and then switch to any other version at this BibleGateway link. God's true name disappears, as if it were God's command of Exodus 23:13 not simply to utter a false god's name but rather was extended to prohibit uttering the name of the true God - YAHWEH.&nbsp;</span></span></span></span></p>
<h1><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="color: #0000ff;">Septuagint Bible is To Blame</span>&nbsp;</span></span></span></span></h1>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Between 100 - 300 AD, both Jews and Christians were gradually promoting the Ineffable Name doctrine -- that it was sinful to just use the true name of God in speech -- formed from the 4 letters known as the Tetragrammaton. I believe the name is Yahweh. Others say it is Jehovah, etc.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">This Ineffable Name doctrine stemmed evidently from a mistranslation in 257 BC of Leviticus 24:16 in the Septuagint Bible.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">The Septuagint Greek translation of 257 BC reads:</span></p>
<p style="margin-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">&ldquo;And he that<strong><span style="color: #ff0000;"> names</span> the name of the Lord</strong>, let him die</span><br /><span style="font-size: 18pt; font-family: 'times new roman', times;">death: let all the congregation of Israel stone him with</span><br /><span style="font-size: 18pt; font-family: 'times new roman', times;">stones; whether he be a stranger or a native, let him</span><br /><span style="font-size: 18pt; font-family: 'times new roman', times;">naming the name of the Lord.&rdquo; (Brenton &ndash; LXX)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">What it says instead in Hebrew, as the NIV renders it, is:</span></p>
<p style="margin-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">anyone who <strong><span style="color: #ff0000;">blasphemes</span> the name</strong> of the LORD is to be put to death. The entire assembly must stone them. Whether foreigner or native-born, when they blaspheme the Name they are to be put to death. (<a href="http://bible.cc/leviticus/24-16.htm">Lev. 24:16</a> NIV.)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">One can readily see that naming the name of God became wrong by a mistranslation. Only blasphemy -- essentially an insult -- of God's name was wrong under the true words of the passage.</span></p>
<p class="MyParagraph" style="font-family: 'Times New Roman'; font-size: medium; text-indent: 30px; color: #000000; line-height: normal;" align="left"><span style="font-size: 18pt;" data-mce-mark="1">That the Septuagint is to blame is indirectly revealed by the coincidence that as early as the Dead Sea Scrolls, this erroneous view emerges -- that is from around 250 BC forward. In the&nbsp;<em>Manual of Discipline</em>&nbsp;in the Qumran scrolls (dated to around the 200 BC era), we find this ban on the use of the name Yahweh:</span></p>
<p class="Quote" style="font-family: 'Times New Roman'; font-size: medium; margin-left: 60px; margin-right: 60px; color: #000000; line-height: normal;" align="left"><span style="font-size: 18pt;" data-mce-mark="1">Any man who<strong style="font-style: italic;"> mentions anything by the </strong><strong><em>Name</em></strong> which is honored above all shall be set apart (<em>i.e.,</em> banished) (<em>Man. of Disc.</em>&nbsp;6:27)</span></p>
<p style="color: #000000; font-family: 'Times New Roman'; font-size: medium; line-height: normal;" align="left"><span style="font-size: 18pt;">In the&nbsp;<em>Yoma</em>&nbsp;in the Mishnah, we similarly find:&nbsp;</span></p>
<p class="Quote" style="font-family: 'Times New Roman'; font-size: medium; margin-left: 60px; margin-right: 60px; color: #000000; line-height: normal;" align="left"><span style="font-size: 18pt;">One does not pronounce the ineffable name outside (of the temple). &nbsp;(<em>Yoma</em>&nbsp;3:8; 4:1,2; 6:1,2; 8:9.)</span></p>
<h2 class="Quote" style="font-family: 'Times New Roman'; font-size: medium; margin-right: 60px; color: #000000; line-height: normal;" align="left"><span style="font-size: 18pt;"><strong><span style="color: #0000ff;">Incidentally, Lesson About What Jesus Truly Said at the Trial</span></strong></span></h2>
<p class="Quote" style="font-family: 'Times New Roman'; font-size: medium; margin-right: 60px; color: #000000; line-height: normal;" align="left"><span style="font-size: 18pt; font-family: 'times new roman', times;">Professor Howard has demonstrated that the earliest Christian Gospels likely had "Yahweh" in many places, but due to the rise of the Ineffable Name doctrine, they were replaced with versions that removed the name Yahweh.</span></p>
<p class="Quote" style="font-family: 'Times New Roman'; font-size: medium; margin-right: 60px; color: #000000; line-height: normal;" align="left"><span style="font-size: 18pt; font-family: 'times new roman', times;">Here, I also will demonstrate that something was removed from the text of Jesus' trial that only once replaced with Yahweh, the verdict finally makes sense.</span></p>
<p class="Quote" style="font-family: 'Times New Roman'; font-size: medium; margin-right: 60px; color: #000000; line-height: normal;" align="left"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">We are told in the gospel texts that survived -- which all are only post 300s -- that Jesus said at His trial that He would return seated on the "<strong><span style="color: #ff0000;">right hand</span> </strong>of POWER." But I believe the ineffable name doctrine caused a scribe to remove YHWH -- the Tetragrammaton -- from the Gospel text. What Jesus actually said was YAHWEH. This explains why the priest then rent his garment, claiming <em><strong>Jesus had thereby blasphemed when simply saying He was the Son of Man coming to return on the "right hand of power.</strong></em>" Those words alone (now found by themselves in the Gospel) would not conceivably be blasphemy. Something was removed so we cannot see what the priest thought was the blasphemy. It certainly was because Jesus must have uttered the name of YHWH.</span></p>
<p class="Quote" style="font-family: 'Times New Roman'; font-size: medium; margin-right: 60px; color: #000000; line-height: normal;" align="left"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Thus, because of the Septuagint version of Leviticus, any verbalization of the name YHWH had become considered to be blasphemy. Jesus must have been thought to have broken that erroneous Septuagint-translation of the blasphemy rule from Leviticus.</span></p>
<p class="Quote" style="font-family: 'Times New Roman'; font-size: medium; margin-right: 60px; color: #000000; line-height: normal;" align="left"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Reflecting the procedure at Jesus' trial, the legal procedures in the <em>Sanhedrin</em> rules near the&nbsp;early 200s AD say one could not be convicted of blasphemy unless one had exactly pronounced the sacred name (of Yahweh):</span></p>
<p class="Quote" style="font-family: 'Times New Roman'; font-size: medium; margin-left: 60px; margin-right: 60px; color: #000000; line-height: normal;" align="left"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">"The blasphemer" is not culpable unless he <em><strong>exactly pronounces</strong></em> the name. (<em>Sanh</em>. 7:5, &nbsp;quoted from&nbsp;<em>The Sacred Name (</em>Qadesh La Yahuwah Press, 1995) at 156.)</span></p>
<p class="Quote" style="font-family: 'Times New Roman'; font-size: medium; margin-left: 30px; margin-right: 60px; color: #000000; line-height: normal;" align="left"><span style="font-size: 18pt; font-family: 'times new roman', times;">The footnote goes on to say, "William Arnold brings our attention to the fact that the Hebrew expression ... literally means that the blasphemer, to be guilty, must pronounce the sacred name&nbsp;<strong>YHWH</strong>&nbsp;'exactly.'"</span></p>
<p style="color: #000000; font-family: 'Times New Roman'; font-size: medium; line-height: normal;" align="left"><span style="font-size: 18pt; font-family: 'times new roman', times;">In other words, blasphemy, based upon the mistranslated Septuagint, came to be defined as correctly pronouncing the sacred name.</span></p>
<p class="MyParagraph" style="font-family: 'Times New Roman'; font-size: medium; text-indent: 30px; color: #000000; line-height: normal;" align="left"><span style="font-size: 18pt; font-family: 'times new roman', times;">The Sanhedrin even laid down a very specific procedure for bringing a conviction of blasphemy.&nbsp; According to the Mishnah, the following is an example of that procedure:</span></p>
<p class="Quote" style="font-family: 'Times New Roman'; font-size: medium; margin-left: 60px; margin-right: 60px; color: #000000; line-height: normal;" align="left"><span style="font-size: 18pt; font-family: 'times new roman', times;">Rabbi Joshua ben Karha says: On every day they examined the witnesses with a substituted name, "May Jose smite Jose."&nbsp; When sentence was to be given they did not declare him guilty of death with the substituted name, but&nbsp; they sent out all the people and asked the chief among the witnesses and said to him.&nbsp; "Say exactly what you heard." and he says it; and the judges stand up on their feet and <strong>rend their garments</strong>, and they may not mend them again.&nbsp; And the second witness says, "I also heard the like," and the third says, "I also heard the like." (<em>Ibid</em>.)</span></p>
<p style="color: #000000; font-family: 'Times New Roman'; font-size: medium; line-height: normal;" align="left"><span style="font-size: 18pt; font-family: 'times new roman', times;">Even at a trial, because of their Septuagint mistranslation, the rabbis used a substitute name for Yahweh when interrogating witnesses.&nbsp; And then only just before the conclusion did they actually have the chief witness exactly pronounce the sacred name when quoting the defendant.&nbsp;</span></p>
<p class="MyParagraph" style="font-family: 'Times New Roman'; font-size: medium; text-indent: 30px; color: #000000; line-height: normal;" align="left"><span style="font-size: 18pt; font-family: 'times new roman', times;">Then the judges, even though the Torah clearly forbids the high priest tearing his garment, were to rend their garments in a demonstration of being appalled, according to the Mishnah:</span></p>
<p class="Quote" style="font-family: 'Times New Roman'; font-size: medium; margin-left: 60px; margin-right: 60px; color: #000000; line-height: normal;" align="left"><span style="font-size: 18pt; font-family: 'times new roman', times;">The judges stand up on their feet and rend their garments, and they may not mend them again. (<em>Sanh</em>. 7:5)</span></p>
<p style="color: #000000; font-family: 'Times New Roman'; font-size: medium; line-height: normal;" align="left"><span style="font-size: 18pt; font-family: 'times new roman', times;">This completed the procedure for convicting a blasphemer.</span></p>
<p style="color: #000000; font-family: 'Times New Roman'; font-size: medium; line-height: normal;" align="left"><span style="font-size: 18pt; font-family: 'times new roman', times;">Based upon such evidence, I agree with the conclusion in <a href="http://www.eliyah.com/saidname.html">Did the Messiah Say The Heavenly Father's Name</a> that Jesus being quoted as referencing "Power" was a deliberate scribal euphemism for what Jesus truly said -- YHWH:</span></p>
<p style="color: #000000; font-family: 'Times New Roman'; font-size: medium; line-height: normal; margin-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;"><strong>Now let's examine the trial in which Yahushua was sentenced to death.</strong></span></p>
<blockquote style="color: #000000; font-family: 'Times New Roman'; font-size: medium; line-height: normal; margin-left: 30px;">
<p style="margin-left: 30px;"><span style="color: #c10000; font-size: 18pt; font-family: 'times new roman', times;">Matt 26:64 (KJV) Yahushua saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of&nbsp;<span style="text-decoration: underline;">power</span>, and coming in the clouds of heaven. 65 Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy. 66 What think ye? They answered and said, He is guilty of death.</span></p>
</blockquote>
<p style="color: #000000; font-family: 'Times New Roman'; font-size: medium; line-height: normal; margin-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;"><strong>In light of these verses, it is fascinating to study the historical context of what was going on. Based on the above scripture, it is evident that the official charge against the Messiah was "blasphemy". The word "Power" in verse 64 was a popular 'euphemism' or substitution for the divine name Yahweh. Now according to the Mishna:</strong></span></p>
<blockquote style="color: #000000; font-family: 'Times New Roman'; font-size: medium; line-height: normal; margin-left: 30px;">
<p style="margin-left: 30px;"><span style="color: blue; font-size: 18pt; font-family: 'times new roman', times;">"He who blasphemes is liable only when he will have fully pronounced the Divine Name. Said R. Joshua ben Qorha, "on every day (of the trial) they examine the witnesses with a substituted name. When sentence was to be given they did not declare him guilty of death with the substituted name, but they put everyone out and ask the most important of the witnesses, saying to him, "Say, what exactly did you hear?" And he says what he heard. And the judges stand on their <strong>feet and tear their clothing, and they may not mend them again.(m</strong>.San. 7:5)"</span></p>
</blockquote>
<p style="color: #000000; font-family: 'Times New Roman'; font-size: medium; line-height: normal; margin-left: 30px;"><span style="font-size: 18pt;"><strong>Therefore, it is evident that historically no man could be sentenced for blasphemy unless he had actually spoken the Divine Name. This is further proven when we see that the High Priest "rent his clothes" upon obviously hearing the name since Yahushua &nbsp;(as he said "what further need have we of witnesses?"), just as Sanhedrin practice dictated when someone blashemed by merely uttering the name YHWH (Yahweh).</strong></span></p>
<p style="color: #000000; font-family: 'Times New Roman'; font-size: medium; line-height: normal;"><span style="font-size: 18pt;"><strong>END</strong></span></p>
<p style="color: #000000; font-family: 'Times New Roman'; font-size: medium; line-height: normal;"><span style="font-size: 18pt;"><strong>Doug</strong></span></p>
<hr />
<p><span style="font-size: 18pt;"></span></p>
<p style="color: #000000; font-family: 'Times New Roman'; font-size: medium; line-height: normal; margin-left: 30px;"><span style="font-size: 18pt;"><strong>&nbsp;</strong></span></p>
<h1><span style="font-size: 18pt;">Study Notes</span></h1>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">For a detailed article on the origins of the Ineffable Name Doctrine, see David Roger's "<a href="http://www.bibletruth.cc/GodsName.htm">God's Name</a>" from <em>Bible Truth</em> (2004).</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Proof that the Ineffable name doctrine is Biblically false is Numbers 5:23. The priest was to write a curse on a scroll which had the name Yahweh appear twice. After doing so, "he shall wash them off into the water of bitterness." Under one aspect of the Ineffable Name doctrine, it is so sacred that it cannot be erased, thrown into the garbage, etc. But here we find the priest had to wash off the name of YHWH into a wash basin, and go into the sewer drain. What gives?&nbsp;</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">The ineffable name doctrine is a man-made doctrine that creates phobias and fears that God never commands. The tragic result is that people who believe in God never call on His name, and rarely know His name is YAHWEH. God said that is how his people should identify themselves. Why does this not happen? The commands of men.</span></p>
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<h3>Recommendations</h3>
<p><a href="/home/14-audio/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&amp;page=2">What Did Jesus Say?</a> (2012) - 7 topics&nbsp;</p>
<p>None above affiliated with me</p> </div>
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<p><strong><span style="font-size: large; color: #0000ff;" data-mce-mark="1">Is The Gospel of John Authentic?</span></strong></p>
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">I currently believe John's Gospel is authentic. But we are to test all things. So I have collected the criticism's of that thesis here:</span></p>
<ul>
<li><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">There is an apparent inconsistency in the duration of Jesus' ministry. In the Synoptics, the events could cover one year. In the Gospel of John, the summary spans three years. According to John, w<span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">e find that three Passover festivals were mentioned to have occurred during Jesus' ministry (John 2:13; 6:4; 11:55).&nbsp;</span></span></li>
<li><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">John's Gospel is the work of a trained mind who wrote good Greek with some semitizing; but <a href="http://www.biblegateway.com/passage/?search=Acts%204:13">Acts 4.13</a> says that John was "unschooled."</span></li>
<li><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">John makes little reference to Galilee, which is allegedly scarcely what we would expect from a native of the province, especially since Galilee (supposedly) was the centre of Christ&rsquo;s ministry. Nor does he mention at all his brother James.</span></li>
<li><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">John's knowledge of Judaism is supposedly tainted. Critics cite John 18.13 in this regard -- saying John implied there was an annual priest: "and brought him first to Annas, who was the father-in-law of Caiaphas, the high priest that year." However, this does not imply an annual priest; it simply says who the high priest was that year.</span></li>
<li><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">The author of this gospel would supposedly hardly refer to himself as "the disciple Jesus loved" -- some suggesting this is a false humility. On the other hand, it may be a sincere effort at humility to keep his name out of the piece.</span></li>
<li><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">John does NOT mention the 'Transfiguration' &ndash; when Jesus was joined by Moses and Elijah on a mountain top, transformed into "glory" and was addressed by God himself &ndash; a supposedly astounding omission considering that we are informed by each of the synoptic gospels that John was one of only three eye witnesses to this stunning miracle! Here is Mark's version:&nbsp;"And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them. And there appeared unto them Elias with Moses: and they were talking with Jesus." &ndash; Mark 9.2,9.</span></li>
<li><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Similarly, John's Gospel omits any mention of the raising of Jairus's daughter but according to Mark's gospel it was John who was a privileged witness:&nbsp;"And he suffered no man to follow him, save Peter, and James, and John the brother of James. And he cometh to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly ... And straightway the damsel arose, and walked; for she was of the age of twelve years. And they were astonished with a great astonishment." &ndash; Mark 5.37,42.</span></li>
<li><span style="font-family: 'times new roman', times;"><span style="font-family: 'times new roman', times;"></span><span style="font-size: large;"><span style="font-family: 'times new roman', times;">There was also supposedly a last minute redraft: John 21. The last two verses of the twentieth chapter indicate that the author intended to terminate his work here:&nbsp;</span><span style="font-family: 'times new roman', times;">&lsquo;Many other signs also did Jesus in the sight of his disciples, which are not written in this book. But these are written, that you may believe that Jesus is the Christ, the Son of God: and that believing, you may have life in his name &lsquo; &ndash; John 20, 30-31. But the&nbsp;</span><span style="font-family: 'times new roman', times;">twenty-first chapter was apparently added as an afterthought, telling the story about a third appearance of Jesus, the catching of precisely 153 fish, and vouchsafing that &lsquo;we know that the witness he gives is true.&rsquo; (John 21.24). For a rebuttal to this concern, see "<a href="http://www.thesacredpage.com/2011/12/john-21-later-addition-or-epilogue.html">John 21: Later edition or epilogue?</a>" from the Sacred Page.</span></span></span></li>
</ul>
<p><span style="font-family: 'times new roman', times;"></span></p>
<hr />
<p><strong><span style="color: #0000ff; font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Critical Consensus Denies Historical Genuiness of the Fourth Gospel</span></strong></p>
<p>&nbsp;</p>
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">As Christians, we do not measure the validity of our Scripture by the votes of non-believers. But among them are believers, and thus we must consider their opinions. Anyway, the <span style="text-decoration: underline;">Catholic Encyclopedia</span>'s article, "<a href="http://www.newadvent.org/cathen/08438a.htm#VI">The Gospel of St. John</a>" records:</span></p>
<p style="margin-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">The historical genuineness of the Fourth Gospel is at the present time almost <em><strong>universally denied outside the Catholic Church.</strong></em> Since David Friedrich Strauss and Ferdinand Christian Baur this denial has been postulated in advance in most of the critical inquiries into the Gospels and the life of Jesus. Influenced by this prevailing tendency, Alfred Loisy also reached the point where he openly denied the historicity of the Fourth Gospel; in his opinion the author desired, not to write a history, but to clothe in symbolical garb his religious ideas and theological speculations.</span></p>
<p>&nbsp;</p>
<hr />
<p><strong><span style="font-size: large; font-family: 'times new roman', times; color: #0000ff;" data-mce-mark="1">Earliest Citations to John's Gospel</span></strong></p>
<p>&nbsp;</p>
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Our manuscript evidence dates primarily to the 4th Century. However, Papyrus Bodmer II dated to 200 AD has the first 14 chapters of John (less 22 verses), and some parts of 16-21. So to know of its earliest history, we must turn to the earliest commentators.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">The pagan philosopher Celsus in his &lsquo;True Discourse&rsquo; (about 178 AD) based some of his statements on passages of the fourth gospel. Also, Heracleon, a follower of Valentinius, composed a commentary on the fourth gospel about 160 AD.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">But a generation earlier, Papias (about 70-130), though mentioning an apostle called John, says nothing of any gospel. Speaking of this Greek Bishop, Eusebius says (Hist. eccl., III, xxxix, 17) his work included passages taken from a &lsquo;first epistle&rsquo; of John but nothing from a gospel.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Some contend that John went through its various re-writes in the second half of the second century. During this period, the anti-Montanists actually attributed John's Gospel to Cerinthus, an Egyptian &lsquo;heretic.&rsquo;Attribution to a heretic was certainly the fastest way for the hierarchy to discredit a false gospel! Wikipedia relates:</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="margin-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">Works attributed to Cerinthus</span><br /><span style="font-size: large; font-family: 'times new roman', times;">Cerinthus may be the alleged recipient of the Apocryphon of James (codex I, text 2 of the Nag Hammadi library), although the name written is largely illegible. A 2nd- or 3rd-century heretical Christian sect (later dubbed the Alogi) alleged Cerintthus was the true author of the Gospel of John and Book of Revelation. According to Catholic Encyclopedia: &nbsp;Caius: "Additional light has been thrown on the character of Caius's dialogue against Proclus by Gwynne's publication of some fragments from the work of Hippolytus "Contra Caium" (Hermathena, VI, p.&nbsp;397 sq.); from these it seems clear that Caius maintained that the Apocalypse of John was a work of the Gnostic Cerinthus.&rdquo;&nbsp;</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">The Montanists deduced their doctrine of the &lsquo;paraclete&rsquo; mainly from John 15 and 16.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">We return to Irenaeus, the Bishop of Lyons, who died about 202. Irenaeus was the first to identify and name the four gospels. He cites in his writings at least one hundred verses from the fourth gospel.</span></p>
<hr />
<p><strong><span style="font-size: large; font-family: 'times new roman', times; color: #0000ff;">Date Written in Relation to Revelation</span></strong></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Eusebius says that Revelation comes <strong>prior</strong> to the Gospel of John:</span></p>
<p style="margin-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">"He [the apostle John] wrote this Gospel in the Province of Asia, after he had composed the Apocalypse on the Island of Patmos.&nbsp;A few months before his death [18 September, 96], the emperor had discontinued the persecution of the Christians and recalled the exiles."&nbsp;Eusebius (Hist. eccl., 3.20. 5-7</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Thus, the sequence of the writing of the works in the NT is not chronological. Revelation comes prior to John's Gospel.</span></p>
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<p><a href="/home/14-audio/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&amp;page=2">What Did Jesus Say?</a> (2012) - 7 topics&nbsp;</p>
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<h1><span style="font-family: 'times new roman', times; font-size: 18pt; color: #0000ff;" data-mce-mark="1"><strong><span style="font-family: 'times new roman', times;" data-mce-mark="1">How Did Septuagint Use Verb Pisteuo Which in John Is Always Rendered as Believes?</span></strong></span></h1>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1">There are reasons to believe the King James and others wrongfuly assumed&nbsp;<em>pisteuo</em> always means believe, especially to skew John's Gospel in a Pauline slant.</span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1">In Isaiah 28:16, the Septuagint Greek translation of 257 BC from the Hebrew Bible, it renders a Hebrew word whose root was <em>aman</em> as <em>pisteuon</em> in Greek. (The Hebrew is&nbsp;ham&middot;ma&middot;&rsquo;a&middot;m&icirc;n. See Hebrew tab at <a href="http://biblehub.com/text/isaiah/28-16.htm">bible.hub for 28.16</a>)</span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1">Hence, assuming the Septuagint made a proper translation, then&nbsp;<span style="font-family: 'times new roman', times;" data-mce-mark="1"><em>aman</em><span style="font-family: 'times new roman', times;" data-mce-mark="1"> in Hebrew is a synonymn for&nbsp;<span style="font-family: 'times new roman', times;" data-mce-mark="1"><em>pisteuo</em>, the verb. Then we should add to a dictionary definition of&nbsp;<span style="font-family: 'times new roman', times;" data-mce-mark="1"><em>pisteuo</em><span style="font-family: 'times new roman', times;" data-mce-mark="1"> whatever we find is the meaning in Hebrew of&nbsp;<span style="font-family: 'times new roman', times;" data-mce-mark="1"><em>aman</em><span style="font-family: 'times new roman', times;" data-mce-mark="1">, right? So what does&nbsp;<span style="font-family: 'times new roman', times;" data-mce-mark="1"><em>aman&nbsp;</em>mean? And how is <em>aman</em> properly&nbsp;translated in the Hebrew Bible into English? Then we should update the dictionary meaning of&nbsp;<span style="font-family: 'times new roman', times;" data-mce-mark="1"><em>pisteuo</em> to have at least the <em>Hebrew</em>&nbsp;meaning for <span style="font-family: 'times new roman', times;" data-mce-mark="1"><em>aman</em> which was equated in 257 BC with&nbsp;<em>pisteo,&nbsp;</em></span>right?<img src="http://www.myjewishlearning.com/common/uploads/images/articles/biblical-faith.jpg" alt="jewish bible" width="140" height="137" style="float: right;" /></span><em><br /></em></span></span></span></span></span></span></span></span></span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"></span></span></span></span></span></span></span></span></span></span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1"><strong><span style="font-family: 'times new roman', times;" data-mce-mark="1">What Does Aman Mean in Hebrew Bible?</span></strong></span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">According to world-class scholar Jeff Benner in his&nbsp;<em>Ancient Hebrew Dictionary </em>(Foreign Language Study, 2009)&nbsp;at <a href="https://books.google.com/books?id=02muDVNFTCQC&amp;lpg=PP1&amp;dq=hebrew%20dictionary&amp;pg=PA69#v=snippet&amp;q=emunah&amp;f=false">69</a>&nbsp;he says the "Hebrew root word&nbsp;<span style="font-family: 'times new roman', times;" data-mce-mark="1"><em>aman&nbsp;</em>means firm, something that is supported and secure." Benner points out <em>aman</em>&nbsp;is used in Isaiah 22: 23 for a nail that is fastened "to a secure place." Benner later mentions&nbsp;<span style="font-family: 'times new roman', times;" data-mce-mark="1"><em>aman</em> again, and shows how it is <em><strong>erroneously translated</strong></em> as "believe," which he puts gingerly. At page 70 he writes: "The root of this word [<span style="font-family: 'times new roman', times;" data-mce-mark="1"><em>emet</em>]&nbsp;</span>is&nbsp;<span style="font-family: 'times new roman', times;" data-mce-mark="1"><em>aman</em>, a word often translated as&nbsp;<em>believe</em>, but <em><strong>more literally means 'support,'</strong></em> as we see in Isaiah 22:23." Benner adds that "a belief in Elohiym is <strong><em>not a mental exercise of knowing Elohiym exists but rather our responsibility to show him our support</em></strong>."&nbsp;<em>Id.</em>, at <a href="https://books.google.com/books?id=02muDVNFTCQC&amp;lpg=PP1&amp;dq=hebrew%20dictionary&amp;pg=PA70#v=snippet&amp;q=emunah&amp;f=false">70</a>.</span></span></span><em><br /></em></span></span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">Another related word to consider is&nbsp;<em>emunah</em> which often is translated as 'believe' in English, but should not. Benner says that it derives from&nbsp;<em>aman. </em>He explains:</span></span></span></span></span></p>
<p style="margin-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">Derived from this root [<em>aman</em><span style="font-family: 'times new roman', times;" data-mce-mark="1">] is the word&nbsp;<span style="font-family: 'times new roman', times;" data-mce-mark="1"><em>emun,&nbsp;</em>meaning craftsman. A crafstman is one who is <em><strong>firm and secure</strong></em> in his talent. The feminine form of&nbsp;<span style="font-family: 'times new roman', times;" data-mce-mark="1"><em>emun</em><span style="font-family: 'times new roman', times;" data-mce-mark="1"> is&nbsp;<em>emunah</em>, meaning firmness, something or someone who is <em><strong>firm in their actions</strong></em>. When the word&nbsp;<em>emunah&nbsp;</em>is translated as 'faith,' as it often is, <em><strong>misconceptions</strong></em> of its meaning occurs. Faith is <strong><em>usually perceived as a knowing</em> </strong>while the Hebrew&nbsp;<em>emunah</em> is <strong><em>a firm action</em></strong>. To have faith in Elohiym is not knowing Elohiym exists or knowing he will act, rather it is that the one with&nbsp;<span style="font-family: 'times new roman', times;" data-mce-mark="1"><em>emunah</em> will <strong><em>act with firmness toward Elohiym's will</em></strong>."&nbsp;<em>Id.</em>, at <a href="https://books.google.com/books?id=02muDVNFTCQC&amp;lpg=PP1&amp;dq=hebrew%20dictionary&amp;pg=PA69#v=snippet&amp;q=emunah&amp;f=false">69</a>.</span></span></span></span></span><em><br /></em></span></span></span></span></span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">Hence, we read in Psalm 33:4 of God "all his work is done in faithfulness (<em>be-emunah</em>)." (Louis Jacobs,&nbsp;<em>Faith</em> (Wipf &amp; Stock Publishers, 2008) at <a href="https://books.google.com/books?id=OeVLAwAAQBAJ&amp;lpg=PA7&amp;dq=emunah%20uses%20in%20bible&amp;pg=PA7#v=onepage&amp;q=emunah%20uses%20in%20bible&amp;f=false">7</a>.</span></span></span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"></span></span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1"><strong><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">Pauline Bias In This Area</span></span></strong></span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">As we proceed, we must be on guard from the incessant Pauline bias in this area. The reason is a Pauline bias will equate <em>aman</em> to&nbsp;"faith" because they know Paul used <em>pisteuo</em> for a translation of the Hebrew&nbsp;<span style="font-family: 'times new roman', times;" data-mce-mark="1"><em>aman in</em><span style="font-family: 'times new roman', times;" data-mce-mark="1">&nbsp;Isaiah 28:16 (following the Septuagint translation of 257 BC), and they wish <span style="font-family: 'times new roman', times;" data-mce-mark="1"><em>aman</em> to mean faith. And even if <span style="font-family: 'times new roman', times;" data-mce-mark="1"><em>pistos</em><span style="font-family: 'times new roman', times;" data-mce-mark="1"> means&nbsp;<span style="font-family: 'times new roman', times;" data-mce-mark="1"><em>trust&nbsp;</em>or&nbsp;<em>obedience</em> more&nbsp;than faith, they equate and conflate&nbsp;<em>trust</em> and&nbsp;<em>faith</em>&nbsp;(mere belief) when they are very different.&nbsp;</span></span></span></span></span></span></span></span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">As Claude Tresmontant in&nbsp;<em>Hebrew Christ: Language in the Age of the Gospel</em> (1989) explains at <a href="https://books.google.com/books?id=-0kqAQAAMAAJ&amp;q=aman+in+hebrew&amp;dq=aman+in+hebrew&amp;hl=en&amp;sa=X&amp;ei=ZFzWVM3MJoq1oQSi_ICQAg&amp;ved=0CC0Q6AEwAzha">151</a> "we moderns who speak about 'believing' and 'faith' <em><strong>are off the mark as far as the original meaning </strong></em>of these concepts."&nbsp;</span></span></span></span></span></span></span></span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">Claude says Paul has "played on the various meanings of the derivation of the Hebrew word&nbsp;<span style="font-family: 'times new roman', times;" data-mce-mark="1"><em>aman</em>," but "this is not immediately evident in the Greek translation."&nbsp;<em>Id.</em>, at <a href="https://books.google.com/books?ei=ZFzWVM3MJoq1oQSi_ICQAg&amp;id=-0kqAQAAMAAJ&amp;dq=aman+in+hebrew&amp;focus=searchwithinvolume&amp;q=aman">228</a>. Claude also decries "the <strong>error, distortion, falsification...when the Greek word&nbsp;</strong><span style="font-family: 'times new roman', times;" data-mce-mark="1"><strong><em>pistis</em></strong><span style="font-family: 'times new roman', times;" data-mce-mark="1"><strong> was translated as&nbsp;</strong><span style="font-family: 'times new roman', times;" data-mce-mark="1"><strong><em>faith</em></strong><span style="font-family: 'times new roman', times;" data-mce-mark="1"><strong>.</strong>"&nbsp;<em>Id.</em>, at <a href="https://books.google.com/books?ei=ZFzWVM3MJoq1oQSi_ICQAg&amp;id=-0kqAQAAMAAJ&amp;dq=aman+in+hebrew&amp;focus=searchwithinvolume&amp;q=pistis">93</a>.</span></span></span></span></span></span></span></span></span></span></span></span></span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">The reason is that&nbsp;<span style="font-family: 'times new roman', times;" data-mce-mark="1"><em>aman</em> conveys a trust, steadfastness that mere&nbsp;<span style="font-family: 'times new roman', times;" data-mce-mark="1"><em>belief</em> would never convey, and thus Paul's use of a quote of Isaiah 28:16 with the word&nbsp;<span style="font-family: 'times new roman', times;" data-mce-mark="1"><em>pisteuo</em>, unless rendered as 'steadfast following,' or 'obeying,' is misleading.</span></span></span></span></span></span></span></span></span></span></span></span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"></span></span></span>Here is an example of the problem of such blind bias from a typical popular author who defines&nbsp;<span style="font-family: 'times new roman', times;" data-mce-mark="1"><em>aman</em>&nbsp;very different from&nbsp;<span style="font-family: 'times new roman', times;" data-mce-mark="1"><em>pisteuo</em><span style="font-family: 'times new roman', times;" data-mce-mark="1">, and while defining&nbsp;<span style="font-family: 'times new roman', times;" data-mce-mark="1"><em>pisteuo</em> to only mean faith, then equates it to&nbsp;<span style="font-family: 'times new roman', times;" data-mce-mark="1"><em>aman</em>, evidently aware of Paul's translation of Isaiah 28:16's&nbsp;<span style="font-family: 'times new roman', times;" data-mce-mark="1"><em>aman</em><span style="font-family: 'times new roman', times;" data-mce-mark="1"> as&nbsp;<span style="font-family: 'times new roman', times;" data-mce-mark="1"><em>pisteuon</em>. The author ignores they are totally different, and pretends&nbsp;<em>aman</em> is saying the same thing as&nbsp;<em>pisteuo</em><span style="font-family: 'times new roman', times;" data-mce-mark="1">, and then pretends&nbsp;<span style="font-family: 'times new roman', times;" data-mce-mark="1"><em>trust</em> <em>in</em> is the same as&nbsp;<em>faith</em></span></span>:</span></span></span></span></span></span></span></span></span></span></span></span></span></p>
<p style="margin-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">What is Faith?</span></span></span></span></span></span></span></span></span></span></span></span></span></p>
<p style="margin-left: 30px;"><span style="font-size: 18pt;"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">...The Hebrew root word [for faith] is aman which means "to support, to foster as a parent, to render firm and permanent, to go to the right hand." The Greek word for "faith" is pistos, and means to "trust, to trust in." &nbsp;(Tiffany Schmigotzki, Cheryl Gesing,&nbsp;<em>Undiscovered Treasure</em>, at <a href="https://books.google.com/books?id=4oe4EMeiHs0C&amp;lpg=PA35&amp;dq=aman%20in%20hebrew&amp;pg=PA35#v=onepage&amp;q=aman%20in%20hebrew&amp;f=false">page 36</a>.)</span></span></span></span></span></span></span></span></span></span></span></span></span><span style="font-family: 'times new roman', times;" data-mce-mark="1"></span></span></p>
<p><span style="font-size: 18pt;"><span style="font-family: 'times new roman', times;" data-mce-mark="1">This completely fails to see the words on the page, and does not carefully distinguish the word meanings. To render something 'firm' as&nbsp;</span><span style="font-family: 'times new roman', times;" data-mce-mark="1"><em>aman</em><span style="font-family: 'times new roman', times;" data-mce-mark="1"> conveys<em>&nbsp;a&nbsp;</em>meaning of&nbsp;<em>pisteuo</em>&nbsp;that is more than simply a belief, and probably more than even simple&nbsp;<em>trust</em>.&nbsp;<span style="font-family: 'times new roman', times;" data-mce-mark="1"><em>Aman</em> conveys one is now a follower, one steadfastly following God, and not simply intellectually assenting something is true or will happen.</span></span></span></span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"></span></span></span></p>
<p><span style="font-size: 18pt;"><strong><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">Faith-Alone Translations Are Modern Sadducees With Same Error Jesus Exposed&nbsp;</span></span></span></strong></span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">The Sadducees were so literal that they sucked the life out of the meaning of words. The Sadducees read the Law as never talking about eternal life. Adam's loss was supposedly permanent, and thus the Sadducees taught we die when we die. However, Jesus said, by the present tense name use of Jacob, Abraham, etc., God implied that He was the God of living beings, not dead and permanently gone ones. Thus, Jesus poured life into the meaning of God's repeated reference that He was the God of Abraham, Isaac and Jacob. God is not the God of dead men, but of living men -- men sharing presence with God at that time -- their spirits.</span></span></span></span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">Likewise, modern adherents of faith alone, always read Pistis the noun, Pistos the adjective, and Pisteuo the verb as "belief" "faithful" (which means obedient, but the "faith" component is used to justify &nbsp;a faith-spin), and "believe. They use the most narrow meaning despite the overwhelming evidence now that the Septuagint did not mean to convey the lowest most narrow element of faith alone, but the entire meaning of the word -- obedience, compliance, trust as well as acknowledgment -- and not merely the latter.</span></span></span></span></p>
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<p><span style="font-size: 18pt;"></span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><strong>Study Notes</strong></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">A usage of "trust" in New Testament is clear in John 2:24. "Knowing the temperment of men, Jesus did not trust (pisteuo) himself to" them. In Habakkuk 2:4, in the Septuagint B version, it is pisteos (noun), and necessarily means "faithfulness" because it refers to something God has. Since God cannot have faith in himself, it necessarily means God has "faithfulness" toward the righteous. See <em>Romans Galatians Commentary</em> (Zondervan: 2011) at <a href="https://books.google.com/books?id=vsNDEHgdCVIC&amp;lpg=PA597&amp;ots=2XyBsrdJEr&amp;dq=pisteos%20in%20septuagint&amp;pg=PA597#v=onepage&amp;q=pisteos%20in%20septuagint&amp;f=false">597</a>. </span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>
<p><span style="font-size: 18pt;"><strong><span style="font-family: 'times new roman', times;">Pistis &nbsp;- Greek Mythology</span></strong></span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"> In Greek, mythology, Pistis is a proper noun to signify a spirit-person who is trustworthy, has good faith, etc., who escaped Pandora's box. She is symbolized in Roman mythology by a person named Fides in Latin culture. Here is a Wikipedia article about <a href="https://en.wikipedia.org/wiki/Pistis">Pistis</a>. </span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>
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<p style="margin-top: 0.5em; margin-bottom: 0.5em; line-height: 22.4px; color: #252525; font-family: sans-serif; font-size: 14px; padding-left: 30px; background-color: #ffffff;"><span style="font-size: 18pt;">In&nbsp;<a href="https://en.wikipedia.org/wiki/Greek_mythology" style="text-decoration: none; color: #0b0080; background: none;" title="Greek mythology">Greek mythology</a>,&nbsp;<strong>Pistis</strong><sup style="line-height: 1; font-size: 11.2px; white-space: nowrap;">[<em><a href="https://en.wikipedia.org/wiki/Wikipedia:Manual_of_Style/Pronunciation" style="text-decoration: none; color: #0b0080; background: none;" title="Wikipedia:Manual of Style/Pronunciation"><span title="This word should have a pronunciation transcription or recording.">pronunciation?</span></a></em>]</sup>&nbsp;(&Pi;?&sigma;&tau;&iota;&sigmaf;) was the personification of good faith, trust and reliability. She is mentioned together with such other personifications as&nbsp;<a href="https://en.wikipedia.org/wiki/Elpis" style="text-decoration: none; color: #0b0080; background: none;" title="Elpis">Elpis</a>(Hope),&nbsp;<a href="https://en.wikipedia.org/wiki/Sophrosyne" style="text-decoration: none; color: #0b0080; background: none;" title="Sophrosyne">Sophrosyne</a>&nbsp;(Prudence), and the&nbsp;<a href="https://en.wikipedia.org/wiki/Charites" style="text-decoration: none; color: #0b0080; background: none;" title="Charites">Charites</a>, who were all associated with honesty and harmony among people.<sup id="cite_ref-1" style="line-height: 1; unicode-bidi: isolate; white-space: nowrap; font-size: 11.2px;"><a href="https://en.wikipedia.org/wiki/Pistis#cite_note-1" style="text-decoration: none; color: #0b0080; background: none;">[1]</a></sup></span></p>
<p style="margin-top: 0.5em; margin-bottom: 0.5em; line-height: 22.4px; color: #252525; font-family: sans-serif; font-size: 14px; padding-left: 30px; background-color: #ffffff;"><span style="font-size: 18pt;">Her&nbsp;<a href="https://en.wikipedia.org/wiki/Roman_mythology" style="text-decoration: none; color: #0b0080; background: none;" title="Roman mythology">Roman</a>&nbsp;equivalent was&nbsp;<a href="https://en.wikipedia.org/wiki/Fides_(mythology)" style="text-decoration: none; color: #0b0080; background: none;" title="Fides (mythology)">Fides</a>, a personified concept significant in Roman culture.</span></p>
<p style="margin-top: 0.5em; margin-bottom: 0.5em; line-height: 22.4px; color: #252525; font-family: sans-serif; font-size: 14px; padding-left: 30px; background-color: #ffffff;"><span style="font-size: 18pt;">Additionally, a close linkage between pistis and persuasion developed through the discussion of faith and was further morphed by an understanding of pistis as a rhetorical technique.<sup id="cite_ref-FOOTNOTEGrimaldi1957_2-0" style="line-height: 1; unicode-bidi: isolate; white-space: nowrap; font-size: 11.2px;"><a href="https://en.wikipedia.org/wiki/Pistis#cite_note-FOOTNOTEGrimaldi1957-2" style="text-decoration: none; color: #0b0080; background: none;">[2]</a></sup></span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">Listen also to this key discussion in a Theological Dictionary called the <a href="http://www.theoi.com/Daimon/Pistis.html">Theoi Project </a>that explains Pistis was a spirit being symbolizing Trust, honesty and good faith, and thus FAITH in this sense was an Actor, not an intellectual event. Paul was involved in the theater, and perhaps he borrowed the Literary meaning of PISTIS more than its&nbsp;<em>literal</em> meaning. Here is what Theoi Project records in its article <a href="http://www.theoi.com/Daimon/Pistis.html">Pistis:</a></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>
<p style="font-size: 13px; background-color: #fffdf9;"><span style="font-size: 18pt; font-family: 'times new roman', times;">PISTIS was the&nbsp;<a href="http://www.theoi.com/greek-mythology/personifications.html" style="color: #4a6177;">spirit</a>&nbsp;(<em>daimona</em>) of trust, honesty and good faith. She was one of the good spirits who escaped&nbsp;<a href="http://www.theoi.com/Heroine/Pandora.html" style="color: #4a6177;">Pandora</a>'s box and fled back to heaven abandoning mankind. Her Roman name was Fides, and her opposite number&nbsp;<a href="http://www.theoi.com/Daimon/Apate.html" style="color: #4a6177;">Apate</a>&nbsp;(Deception) and the&nbsp;<a href="http://www.theoi.com/Daimon/Pseudologoi.html" style="color: #4a6177;">Pseudologoi</a>&nbsp;(Lies).</span></p>
<table style="border: 1px solid #bfccdf; color: #000000; font-size: 13px; background-color: #fffdf9;">
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<td style="padding: 5px; font-weight: bold; font-size: 13px; color: #415b83; background-color: #fffff8;"><span style="font-size: 18pt; font-family: 'times new roman', times;">PARENTS</span></td>
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<td style="font-size: 12px; color: #4a6177; padding: 5px; background-color: #fffef8;"><span style="font-size: 18pt; font-family: 'times new roman', times;">Perhaps a daughter of&nbsp;<a href="http://www.theoi.com/Olympios/Zeus.html" style="color: #4a6177;">ZEUS</a>, though nowhere stated</span></td>
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<hr style="font-size: 13px; background-color: #fffdf9;" size="1" />
<p style="font-size: 13px; padding-left: 30px; background-color: #fffdf9;"><span style="font-style: italic; font-family: 'times new roman', times;">Theognis, Fragment 1. 1135 (trans. Gerber, Vol. Greek Elegiac) (Greek elegy C6th B.C.) :&nbsp;</span><br /><span style="font-size: 18pt; font-family: 'times new roman', times;">"Elpis (Hope) is the only good god remaining among mankind; the others have left and gone to Olympos. Pistis (Trust), a mighty god has gone, Sophrosyne (Restraint) has gone from men, and the Kharites (Charites, Graces), my friend, have abandoned the earth. Men's judicial oaths are no longer to be trusted, nor does anyone revere the immortal gods; the race of pious men has perished and men no longer recognize the rules of conduct or acts of piety."</span></p>
<p style="font-size: 13px; padding-left: 30px; background-color: #fffdf9;"><span style="font-style: italic; font-family: 'times new roman', times;">Ovid, Metamorphoses 5. 43 ff (trans. Melville) (Roman epic C1st B.C. to C1st A.D.) :</span><br /><span style="font-size: 18pt; font-family: 'times new roman', times;">"[King Kepheus' (Cepheus') brother Phineus attempts to kill Perseus when the hero is awarded his fianc&eacute; Andromeda:] Cepheus left the hall, calling Fides [Pistis, Faith], Jus [Dike, Justice] and the Di Hospitii (Gods of Hospitality) to bear him witness that what was done defied his word and will."</span></p>
<p style="font-size: 13px; padding-left: 30px; background-color: #fffdf9;"><span style="font-style: italic; font-family: 'times new roman', times;">Statius, Thebaid 11. 98 ff (trans. Mozley) (Roman epic C1st A.D.) :</span><br /><span style="font-size: 18pt; font-family: 'times new roman', times;">"[One Erinys addresses another:] &lsquo;'Tis no common fray or Martian battle we prepare, but brothers--though kindly Fides [Pistis, Faith] and Pietas [Eusebia, Duty] resist [the brothers engaging one another in battle], they will be o'ercome.&rsquo;"</span></p>
<hr style="font-size: 13px; background-color: #fffdf9;" size="1" />
<p style="font-style: italic; font-size: 13px; background-color: #fffdf9;"><span style="font-size: 18pt; font-family: 'times new roman', times;"><a href="http://www.theoi.com/Bibliography.html" style="color: #4a6177;">Sources</a>:</span></p>
<ul style="font-size: 13px; background-color: #fffdf9;">
<li style="list-style-position: inside; list-style-type: circle; font-style: italic;"><span style="font-size: 18pt; font-family: 'times new roman', times;">Greek Elegaic Theognis, Fragments&nbsp;<span style="font-size: 10px; color: #a3a3a3;">&ndash; Greek Elegaic C6th B.C.</span></span></li>
<li style="list-style-position: inside; list-style-type: circle; font-style: italic;"><span style="font-size: 18pt; font-family: 'times new roman', times;">Ovid, Metamorphoses&nbsp;<span style="font-size: 10px; color: #a3a3a3;">- Latin Epic C1st B.C. - C1st A.D.</span></span></li>
<li style="list-style-position: inside; list-style-type: circle; font-style: italic;"><span style="font-size: 18pt; font-family: 'times new roman', times;">Statius, Thebaid&nbsp;<span style="font-size: 10px; color: #a3a3a3;">- Latin Epic C1st A.D.</span></span></li>
</ul>
<p><span style="font-family: 'times new roman', times; font-size: large;" data-mce-mark="1"><span style="font-family: 'times new roman', times; font-size: large;" data-mce-mark="1"><span style="font-family: 'times new roman', times; font-size: large;" data-mce-mark="1"><span style="font-family: 'times new roman', times; font-size: large;" data-mce-mark="1"><span style="font-family: 'times new roman', times; font-size: large;" data-mce-mark="1"><span style="font-family: 'times new roman', times; font-size: large;" data-mce-mark="1"><span style="font-family: 'times new roman', times; font-size: large;" data-mce-mark="1"><span style="font-family: 'times new roman', times; font-size: large;" data-mce-mark="1"><span style="font-family: 'times new roman', times; font-size: large;" data-mce-mark="1"><span style="font-family: 'times new roman', times; font-size: large;" data-mce-mark="1"><span style="font-family: 'times new roman', times; font-size: large;" data-mce-mark="1"><span style="font-family: 'times new roman', times; font-size: large;" data-mce-mark="1"><span style="font-family: 'times new roman', times; font-size: large;" data-mce-mark="1"><span style="font-family: 'times new roman', times; font-size: large;" data-mce-mark="1"><span style="font-family: 'times new roman', times; font-size: large;" data-mce-mark="1">d</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p>
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<p>&nbsp;</p>
<p><span style="font-family: 'times new roman', times; font-size: large;" data-mce-mark="1"><span style="font-family: 'times new roman', times; font-size: large;" data-mce-mark="1"><span style="font-family: 'times new roman', times; font-size: large;" data-mce-mark="1"><span style="font-family: 'times new roman', times; font-size: large;" data-mce-mark="1"><span style="font-family: 'times new roman', times; font-size: large;" data-mce-mark="1"><span style="font-family: 'times new roman', times; font-size: large;" data-mce-mark="1"><span style="font-family: 'times new roman', times; font-size: large;" data-mce-mark="1"><span style="font-family: 'times new roman', times; font-size: large;" data-mce-mark="1"><span style="font-family: 'times new roman', times; font-size: large;" data-mce-mark="1"><span style="font-family: 'times new roman', times; font-size: large;" data-mce-mark="1"><span style="font-family: 'times new roman', times; font-size: large;" data-mce-mark="1"><span style="font-family: 'times new roman', times; font-size: large;" data-mce-mark="1"></span></span></span></span></span></span></span></span></span></span></span></span></p>
<p><span style="font-family: 'times new roman', times; font-size: large;" data-mce-mark="1"><span style="font-family: 'times new roman', times; font-size: large;" data-mce-mark="1"><span style="font-family: 'times new roman', times; font-size: large;" data-mce-mark="1"><span style="font-family: 'times new roman', times; font-size: large;" data-mce-mark="1"><span style="font-family: 'times new roman', times; font-size: large;" data-mce-mark="1"><span style="font-family: 'times new roman', times; font-size: large;" data-mce-mark="1"><span style="font-family: 'times new roman', times; font-size: large;" data-mce-mark="1"><span style="font-family: 'times new roman', times; font-size: large;" data-mce-mark="1"><span style="font-family: 'times new roman', times; font-size: large;" data-mce-mark="1"><span style="font-family: 'times new roman', times; font-size: large;" data-mce-mark="1"><span style="font-family: 'times new roman', times; font-size: large;" data-mce-mark="1"><span style="font-family: 'times new roman', times; font-size: large;" data-mce-mark="1"></span></span></span></span></span></span></span></span></span></span></span></span></p>
<p><span style="font-family: 'times new roman', times; font-size: large;" data-mce-mark="1"><span style="font-family: 'times new roman', times; font-size: large;" data-mce-mark="1"></span></span></p>
<p><span style="font-family: 'times new roman', times; font-size: large;" data-mce-mark="1"><span style="font-family: 'times new roman', times; font-size: large;" data-mce-mark="1"><a href="https://books.google.com/books?id=t_9NkGsNtcYC&amp;lpg=PA93&amp;dq=aman%20in%20hebrew&amp;pg=PA93#v=onepage&amp;q=aman%20in%20hebrew&amp;f=false"></a></span></span></p>
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<p><span style="font-family: 'times new roman', times; font-size: large;" data-mce-mark="1">ddd</span></p> </td>
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<h3>Recommendations</h3>
<p><a href="/home/14-audio/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&amp;page=2">What Did Jesus Say?</a> (2012) - 7 topics&nbsp;</p>
<p>None above affiliated with me</p> </div>
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<h1><span style="font-size: 24pt;">In Whose Name Are We Supposed to Baptize?</span></h1>
<p>&nbsp;</p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">In Matthew<a href="http://www.biblegateway.com/passage/?search=matthew%2028:19&amp;version=NIV"> 28:19</a> as it reads today, we read:</span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">Therefore go and make disciples of all nations, baptizing them in&nbsp;the<strong><em> name of the Father and of the Son and of the Holy Spirit,</em></strong></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Thus, this uses the Trinitarian formula of Father, Son and Holy Spirit. Is this how it originally read?</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Based solely upon the Greek text tradition, all evangelical scholars as well as several Catholic authorities admit this bolded portion was added to the original Matthew. This is despite the fact no Greek text omits it -- but all Greek surviving texts of this verse post-date the Trinitarian controversy that began in 325 AD and ended in 381 AD. (See below "Matthean Text Changed After 325 AD")</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">There are several early versions of Matthew in Aramaic, Hebrew and Latin which omit this trinitarian formula. In fact, the Hebrew version of Matthew (which long predated 325 AD) was quoted without this text. The early 'fathers' such as Jerome, Origen, etc., called it the Gospel According to the Hebrews (by Matthew) which they spoke about with reverence.</span></p>
<h2><span style="font-size: 18pt;">First Proof of Addition to Matthew 28 from Hebrew Matthew</span></h2>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">The original Hebrew Matthew does not have what we read in present-day Matthew 28:19.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">What we read in the <em>Hebrew Gospel of Matthew</em> printed by Professor Howard is:</span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">"19 Go</span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">20 and teach them to carry out all things which I have commanded you forever."</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">This parallels the similar passage in Mark 16:15: "And he said unto them, Go ye into all the world, and preach the gospel to every creature."</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Thus, if the Hebrew Matthew is the accurate original, there was no command from Jesus to baptize in the name of the Father, Son and Holy Spirit. (For reason to believe many other variants in the Hebrew Matthew are more original, see our discussion of the "<a href="/home/16-hebrew-matthew/132-hebrew-matthew-introduction.html">Hebrew Matthew</a>.")</span></p>
<h2><span style="font-size: 18pt;">All Other Scripture Says To Baptize Only In Jesus' Name</span></h2>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Everywhere else in the NT (except present-day Matthew 28:19), it says that baptism is in the name of the Lord Jesus.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Hence, when we look at our current Scripture other than Matthew 28:19, it exclusively teaches us to baptize in one name: that of the Lord Jesus. And this is a strong proof of the <em><strong>invalidity</strong></em> of the trinitarian formula in the Greek canonical Matthew 28:19.</span></p>
<p><span style="font-size: 18pt;"><strong><em>Biblical Evidence</em></strong></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">First, Acts<a href="http://www.biblegateway.com/passage/?search=acts%2019:5&amp;version=NIV"> 19:3-5</a> teaches: "On hearing this, they were baptized<strong><em> into&nbsp;the name of the Lord Jesus</em></strong>." Likewise in Acts <a href="http://www.biblegateway.com/passage/?search=acts%202:38&amp;version=NIV">2:39</a>, Peter teaches:&nbsp;"Repent and be baptized, every one of you, <em><strong>in the name of Jesus Christ</strong></em> for the forgiveness of your sins. And you will receive the gift of the Holy Spirit." In Acts<a href="http://www.biblegateway.com/passage/?search=acts%208:16&amp;version=NIV"> 8:16</a> "because the Holy Spirit had not yet come upon any of them; they had simply been baptized into&nbsp;the <strong><em>name of the Lord Jesus</em></strong>." In Acts <a href="http://www.biblegateway.com/passage/?search=acts%2010:48&amp;version=NIV">10:48</a>, we read: "So he ordered that they be baptized in the <strong><em>name of Jesus Christ</em></strong>." In Acts <a href="http://www.biblegateway.com/passage/?search=acts%2022:16&amp;version=KJV">22:16</a>, we read: "And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the <em><strong>name of the Lord</strong></em>."</span></p>
<h2><span style="font-size: 18pt;">Early Church Only Baptized In Jesus' Name</span></h2>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">What confirms that the Acts formula is authentic, and the post-Hebrew Greek version of Matthew 28:19 is inauthentic, is that any notion of baptism in a name in the early church was solely in the name of Jesus Christ, and not the Trinity formula.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">The Protestant authority <em>T</em><em>he New Schaff-Herzog Encyclopedia of Religious Knowledge</em> (Funk &amp; Wagnalls, 1908) at&nbsp;<a href="http://books.google.com/books?id=l-oVAAAAYAAJ&amp;dq=schaff%20religious%20knowledge&amp;pg=PA435#v=onepage&amp;q=must%20be%20disputed&amp;f=false">435</a> agrees that Matthew 28:19's trinity formula is a false addition:</span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">"Jesus, however, <em><strong>cannot have given His disciples this Trinitarian order</strong></em> of baptism after His resurrection; for <em><strong>the New Testament&nbsp;knows only one baptism in the name of Jesus </strong></em>(Acts 2:38; 8:16; 10:43; 19:5; Gal. 3:27; Rom. 6:3; 1 Cor. 1:13-15), which still occurs even in the second and third centuries, while the Trinitarian formula occurs only in Matt. 28:19, and then only again (in the) Didache 7:1 and Justin, Apol. 1:61...Finally, the distinctly liturgical character of the formula...is strange; it was not the way of Jesus to make such formulas...<strong><em> the&nbsp;formal authenticity of Matt. 28:19 must be disputed</em></strong>...."</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">An equally important Protestant authority agrees. &nbsp;In <em>The International Standard Bible Encyclopedia</em> (ed. James Orr)(1915) Vol. 4 at <a href="http://books.google.com/books?id=Tn4PAAAAYAAJ&amp;dq=only%20canonizes%20a%20later%20ecclesiastical%20situation&amp;pg=PA2637#v=onepage&amp;q=only%20canonizes%20a%20later%20ecclesiastical%20situation&amp;f=false">2637</a>, under "Baptism," it says:</span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">"Matthew 28:19 in particular only <strong><em>canonizes a later ecclesiastical situation</em></strong>, that its universalism is <strong><em>contrary to the facts of early Christian history</em></strong>, and<strong><em> its Trinitarian formula (is) foreign to the mouth of Jesus</em></strong>."</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">The opinion of all leading Christian scholars agree. Christian Henry Forney in&nbsp;<em>The Christian ordinances: being a historical inquiry into the practice of&nbsp;&nbsp;trine immersion, the washing of the saints' feet and the love-feast</em> (Board of Publication of the General Eldership of the Church of God, 1883)&nbsp;at <a href="http://books.google.com/books?id=W_ErAAAAYAAJ&amp;dq=baptismal%20formula%20was%20changed%20from%20the%20name%20of%20Jesus%20Christ&amp;pg=PA83#v=onepage&amp;q&amp;f=false">83</a> explains that there was one and only one early practice: baptism into the name of Jesus Christ:</span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">Neander, the prince of modern ecclesiastical historians, says that the<span class="gstxt_hlt">formula </span>of baptism which is regarded as the older is the "shorter one which <strong><em>refers only to </em></strong><span class="gstxt_hlt"><strong><em>Christ</em></strong></span><span class="gstxt_hlt">, </span>to which there is allusion in the New Testament." Dr. Hare also says in his <em>Church History</em>: "Baptism as an initiatory rite was performed <strong><em>simply in the </em></strong><span class="gstxt_hlt"><strong><em>name </em></strong></span><strong><em>of </em></strong><span class="gstxt_hlt"><strong><em>Jesus</em></strong></span><span class="gstxt_hlt">." </span>This sentence occurs in his chapter on the "Apostolic Church," in his " <em>History of the Christian Church</em>." Robinson, in his <em>History of Baptism</em>, says: "There is<strong><em> no mention of baptizing in the </em></strong><span class="gstxt_hlt"><strong><em>name </em></strong></span><strong><em>of the Father, and of the Son, and of the Holy Ghost</em></strong>,'' in immediately post-Apostolic times." This testimony, of a negative character, certainly becomes very strong and significant in view of the fact that Peter enjoined baptism "in the&nbsp;<span class="gstxt_hlt">name </span>of&nbsp;<span class="gstxt_hlt">Jesus Christ.</span>"</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">The <em>Encyclopedia Brittanica </em>(1911)&nbsp;Vol. 26 at<a href="http://books.google.com/books?id=uDQEAAAAYAAJ&amp;dq=baptismal%20formula%20was%20changed%20from%20the%20name%20of%20Jesus%20Christ%20brittanica&amp;pg=PA774#v=onepage&amp;q&amp;f=false"> </a><a href="http://books.google.com/books?id=uDQEAAAAYAAJ&amp;dq=baptismal%20formula%20was%20changed%20from%20the%20name%20of%20Jesus%20Christ%20brittanica&amp;pg=PA774#v=onepage&amp;q&amp;f=false">774</a> explains that analysis of Matthew 28:19 supports that it did not originally have the Trinity formula we see today, matching how other passages in the NT read:</span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">There are traces in the New Testament of a&nbsp;<span class="gstxt_hlt">baptismal </span>confession<strong><em> simply of the </em></strong><span class="gstxt_hlt"><strong><em>name </em></strong></span><strong><em>of </em></strong><span class="gstxt_hlt"><strong><em>Christ</em></strong></span><span class="gstxt_hlt"> </span>(1 Cor. i. 13, 15; Rom. vi. 2; cf. even the late verse Acts viii. 37), not of the threefold&nbsp;<span class="gstxt_hlt">name. </span>Moreover, textual criticism points to an<em> </em><span class="gstxt_hlt"><strong><em>early </em></strong></span><strong><em>type of reading in Matt, xxviii. 19 without the threefold </em></strong><span class="gstxt_hlt"><strong><em>formula</em></strong></span><span class="gstxt_hlt">.</span></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">The <em>Methodist Review </em>(January 1906) Vol. 88 at <a href="http://books.google.com/books?id=VMdWAAAAIAAJ&amp;dq=early%20church%20always%20baptized%20in%20the%20name%20of%20the%20Lord%20Jesus&amp;pg=PA148#v=onepage&amp;q=early%20church%20always%20baptized%20in%20the%20name%20of%20the%20Lord%20Jesus&amp;f=false">148</a> details the history that calls into question whether Matthew 28:19 originally read to mention Father, Son &amp; Holy Spirit for the baptismal name to use:</span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">Mark and Luke have <strong><em>no baptismal command whatever</em></strong>, and the spurious ending of Mark contains no reference to baptism, but only to preaching the gospel to every creature. And there is <strong><em>reason to believe that originally</em></strong><span class="gtxt_body"><strong><em> the commandment in Matthew referred only to baptism in the </em></strong><span class="gstxt_hlt"><strong><em>name </em></strong></span><strong><em>of Christ</em></strong></span><span class="gtxt_body">. This reading, which can be traced down as far as the fourth century, would correspond with the</span><span class="gtxt_body"><strong><em> fact that in the apostolic age and beyond baptism was administered in the </em></strong><span class="gstxt_hlt"><strong><em>name </em></strong></span><strong><em>of Christ</em></strong></span><span class="gtxt_body">. The Acts of the Apostles leaves </span><span class="gtxt_body"><strong><em>no doubt</em></strong></span><span class="gtxt_body"> on this point. Peter exhorted his hearers to repent and be&nbsp;<span class="gstxt_hlt">baptized </span>in the&nbsp;<span class="gstxt_hlt">name </span>of&nbsp;<span class="gstxt_hlt">Jesus </span>Christ that they might receive the Holy Ghost (Acts 2. 38). ...[B]aptism in the&nbsp;<span class="gstxt_hlt">name </span>of Christ is ...[in] Acts 8. 16, where Peter and John are represented as praying for the converts of Samaria who had been&nbsp;<span class="gstxt_hlt">baptized </span>in the&nbsp;<span class="gstxt_hlt">name </span>of the&nbsp;<span class="gstxt_hlt">Lord Jesus </span>that they might receive the Holy Ghost;...Again in 10. 48 Peter exhorted the heathen to be&nbsp;<span class="gstxt_hlt">baptized </span>in the&nbsp;<span class="gstxt_hlt">name </span>of Christ. In Ephesus (Acts 19. 5) Paul&nbsp;<span class="gstxt_hlt">baptized </span>the disciples of John in the&nbsp;<span class="gstxt_hlt">name </span>of the&nbsp;<span class="gstxt_hlt">Lord Jesus, </span>while his language in 1 Cor. 1. 13 implies, and in Rom. 6. 3 declares, that the Christians were&nbsp;<span class="gstxt_hlt">baptized </span>only in the&nbsp;<span class="gstxt_hlt">name </span>of&nbsp;<span class="gstxt_hlt">Jesus. </span>The&nbsp;<span class="gstxt_hlt">early </span>Christian book, <em>The Shepherd of Hermes</em>, speaks repeatedly of<em><strong> baptism in the </strong></em><span class="gstxt_hlt"><em><strong>name </strong></em></span><em><strong>of the Son of God</strong></em>. and a hundred years after the trinitarian formula was established in the&nbsp;<span class="gstxt_hlt">church </span>there was lively discussion as to whether baptism in the&nbsp;<span class="gstxt_hlt">name </span>of&nbsp;<span class="gstxt_hlt">Jesus,</span>which was still practiced by some, should be recognized as valid. When and under what circumstances the longer formula came into use we do not know; even as we do not know how Matthew's "Father, Son, and Holy Ghost" took the place of the formula "God,&nbsp;<span class="gstxt_hlt">Jesus </span>Christ, and Holy Spirit." It is entirely probable that a formula with three numbers arose in connection with the custom of trine immersion,....</span></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">In agreement is the additional following resource:&nbsp;Maurice Arthur Canney, <em>Encyclopedia of Religion</em> (Routledge, 1921) at <a href="http://books.google.com/books?id=FRoMAAAAIAAJ&amp;dq=early%20church%20always%20baptized%20in%20the%20name%20of%20the%20Lord%20Jesus&amp;pg=PA53#v=onepage&amp;q=early%20church%20always%20baptized%20in%20the%20name%20of%20the%20Lord%20Jesus&amp;f=false">53</a> which says:</span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">Persons were baptized at first in the "name of Jesus Christ" (Acts 2:38, 48) or in the "name of the Lord Jesus." (Acts 8:16;19:5.) <strong><em>Afterwards, with the development of the doctrine of the Trinity</em></strong>, they were baptized in the name of the Father, Son and Holy Ghost. Cf. Justin Martyr, <em>Apol.</em> I,61.</span></p>
<h2><span style="font-size: 18pt;">The Matthean Text Changed After 325 AD</span></h2>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">This change in Matthew likely first took place after the Council of Nicea in 325 A.D. We can infer this from the changes in Eusebius's quotation of this passage after that Council. Ross Drysdale explains why:</span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">Eusebius lived between 264-340 A.D....He had the advantage of being much closer to the original of Matthew 28:19. Yet he <strong><em>never quoted it in the Triune formula</em></strong>, but in all his citations (which <strong>number eighteen </strong>or more) he renders it: "Go and make ye disciples of all the nations IN MY NAME, teaching them to observe all things, whatsoever I commanded you....Perhaps the most compelling evidence is that<em><strong> after his visit to Constantinople and his attendance at the Council of Nicea</strong></em>, he changed his references to Matthew 28:19 and began quoting it in the Triune formula. Thus <strong><em>h</em><em>e switched to the Trinitarian rendering immediately after Nicea</em></strong>, with its imperial threats of banishment to all who reject the newly officialized Trinity doctrine. He never knew or quoted any other form but the MY NAME rendition until his visit to Nicea. Discretion appears to be the better part of valor in his case. (Quoted in Oneil McQuick, <em>The Voice</em> (2005) at <a href="http://books.google.com/books?id=J4fZeuyXWXEC&amp;lpg=PA459&amp;dq=HASTINGS%20ENCYCLOPEDIA%20OF%20RELIGION%20trinitarian%20formula&amp;pg=PA459#v=onepage&amp;q=HASTINGS%20ENCYCLOPEDIA%20OF%20RELIGION%20trinitarian%20formula&amp;f=false">459</a>.)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Scholar Edmund Schlink in&nbsp;<em><a href="http://books.google.com/books?id=sXDQPAAACAAJ">The Doctrine of Baptism</a></em> (Concordia, 1972) at 28,&nbsp;concluded the variance between Matthew 28:19 and the repeated reference in Acts to simply baptizing in Jesus's name points to a deliberate alteration: "[It] must be assumed that the text has been transmitted in a <em><strong>form expanded by the church</strong></em>."&nbsp;(Quoted in Oneil McQuick,&nbsp;<em>The Voice</em> (2005) at&nbsp;<a href="http://books.google.com/books?id=J4fZeuyXWXEC&amp;lpg=PA459&amp;dq=HASTINGS%20ENCYCLOPEDIA%20OF%20RELIGION%20trinitarian%20formula&amp;pg=PA459#v=onepage&amp;q=HASTINGS%20ENCYCLOPEDIA%20OF%20RELIGION%20trinitarian%20formula&amp;f=false">459</a>.)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">The article "Baptism, Early Church," in&nbsp;<em>Hastings Encyclopedia of Religion and Ethics</em> (1963) at 1016 concluded: "The cumulative evidence of these three lines of criticism (textual, literary and historical) is distinctly <strong><em>against the view </em></strong>that Matthew 28:19 <strong><em>represent the exact words of Christ</em></strong>."&nbsp;(Quoted in Oneil McQuick,&nbsp;<em>The Voice</em> (2005) at&nbsp;<a href="http://books.google.com/books?id=J4fZeuyXWXEC&amp;lpg=PA459&amp;dq=HASTINGS%20ENCYCLOPEDIA%20OF%20RELIGION%20trinitarian%20formula&amp;pg=PA459#v=onepage&amp;q=HASTINGS%20ENCYCLOPEDIA%20OF%20RELIGION%20trinitarian%20formula&amp;f=false">459</a>.)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Catholics even appear to admit their mischevious change in Matthew 28:19.&nbsp;The <em>Jerusalem Bible</em> (N.Y.: 1966), a scholarly Catholic work, states&nbsp;at 64 note<a href="http://books.google.com/books?id=O8yr3eoDyVIC&amp;lpg=PA14&amp;dq=so%20far%20as%20the%20fullness%20of%20its%20expression%20is%20concerned%2C%20is%20a%20reflection%20of%20the%20liturgical%20usage%20established%20later&amp;pg=PA14#v=onepage&amp;q=so%20far%20as%20the%20fullness%20of%20its%20expression%20is%20concerned,%20is%20a%20reflection%20of%20the%20liturgical%20usage%20established%20later&amp;f=false"> g</a>:</span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">"It may be that this formula, [<em>i.e.</em>, the&nbsp;Triune Matthew 28:19) so far as the fullness of its expression is concerned, is <strong><em>a reflection of the liturgical usage established later<span style="font-weight: normal;"> </span></em></strong>in the primitive community. It will be remembered that Acts speaks of baptizing "in the name of Jesus,"...."</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">We should not be thus surprised that Cardinal Joseph Ratzinger, now Pope, may have admitted four years after the Jerusalem Bible's statement -- in 1970 --- that Rome created and added the Trinity formula to the liturgy of Baptism. Talking about the baptismal formula in the apostle's creed, he wrote:&nbsp;"The basic form of our profession of faith took shape during the course of the second and third centuries in connection with the ceremony of baptism. So far as its place of<strong><em> origin is concerned</em></strong>, the text came <strong><em>from the city of Rome</em></strong>." (Pope Benedict XVI, Joseph Ratzinger, <em>Introduction to Christianity</em> (1970) - <a href="http://books.google.com/books?id=LJlkwvExekkC&amp;lpg=PA84&amp;vq=city%20of%20rome&amp;pg=PA83#v=onepage&amp;q=city%20of%20rome&amp;f=false">viewable quote</a>.) He does go on to say it was based fundamentally upon Matthew 28:19, yet at the same time, he appears to speak like the Jerusalem Bible that the "profession" in Baptism -- the Father, Son and Holy Spirit -- had its origin at Rome in an evolution centuries after Christ.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">The crack in the Catholic position began long prior to the<em> Jerusalem Bible</em>. In 1923, Bernard Henry Cuneo wrote <em><a href="http://books.google.com/books/about/The_Lord_s_command_to_baptise.html?id=motbAAAAMAAJ">The Lord's Command To Baptize: An Historical Critical Investigation</a></em> as part of the Catholic University's <em>New Testament Studies</em> (No. 5)(Washington DC) where at page <a href="http://books.google.com/books?id=motbAAAAMAAJ&amp;q=later+development#search_anchor">27</a> /<a href="http://www.archive.org/stream/MN41385ucmf_3/MN41385ucmf_3_djvu.txt"> archive.org</a> we read:</span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">The passages in Acts and the Letters of St. Paul. These passages seem to point to the earliest form as baptism in the name of the Lord...Is it possible to reconcile these facts with the belief that Christ commanded his disciples to baptize in the triune form? Had Christ given such a command, it is urged, the Apostolic Church would have followed him, and we should have some trace of this obedience in the New Testament. <strong><em>No such trace can be found. </em></strong>The only explanation of this silence, according to the anti-traditional view, is this the short christological (Jesus Name) formula was original, and <strong>the longer trine formula was a later development</strong>."</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Thus, even the Catholic scholars and leaders recognize the compelling evidence that had Matthew 28:19 included the trinity-formula for baptism as Jesus's own command, we inexplicably have abundant NT quotes that baptism was only in Jesus' name.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">The truth is obvious. The Trinity baptism text of Matthew 28:19 did not originate from the original Church that started in Jerusalem around AD 33. It was <strong><em>a deliberate forgery</em></strong>, apparently added after 325 A.D. to support the emerging Trinity doctrine.</span></p>
<hr />
<p><span style="font-size: 18pt;"><strong><span style="font-family: 'times new roman', times;">&nbsp;STUDY NOTES</span></strong></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">This issue over Matthew 28:19 is discussed in S. Rives, Original Gospel of Matthew (2d Ed. 2014), in Appendix J in volume 2. We have excerpted it <a href="/home/16-hebrew-matthew/633-matthew-28-19-in-original-gospel-of-matthew.html">here</a> with authorizaiton.</span></p> </td>
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<p><a href="/home/14-audio/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&amp;page=2">What Did Jesus Say?</a> (2012) - 7 topics&nbsp;</p>
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<h1 class="ChapterTitle"><span style="font-size: xx-large;"><strong><span style="font-family: 'times new roman', times;">The Sermon On The Mount</span></strong></span></h1>
<div>
<h2 class="Heading1">&nbsp;&nbsp;</h2>
<h2 class="Heading1"><span style="font-size: x-large;"><strong><span style="font-family: 'times new roman', times;" data-mce-mark="1">Jesus&rsquo; Several Calls To Ongoing Righteousness For Salvation</span></strong></span></h2>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Due to the Modern Gospel of Cheap Grace, you never hear that there is a salvation message in the Sermon on the Mount. You are told instead it is a list of impossible virtues. Jesus is supposedly directing you to realize you are irreversibly lost absent faith alone. The virtues He requires for salvation, so clearly stated in the Sermon, supposedly just could not possibly be required of sinful man. Only an easy and simple faith could ever be allegedly required by God for salvation.</span></p>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Thus, even though you have read the Sermon on the Mount many times, you have become desensitized to its salvation promises and requirements. Cheap grace gives you a different paradigm on how to read its message. What Jesus is really saying alludes you. His message is as foreign to ourselves as it was to the Pharisees. In truth, Jesus was directing them to their faults of virtue (disobedience). He wanted them to repent from disobedience to obedience. The Pharisees were on a failing grade because the Pharisees taught only the lesser commands of the Law, ignoring the more important ones. So says Our Lord Jesus. (Matt.23:23.)</span></p>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">However, now look at the Sermon. See what activities of the heart by you, if performed, Jesus says result in salvation. Notice how &ldquo;all addressed not the believing faculties, but to conscience, sense of responsibility, power of moral and spiritual decision.&rdquo; (<em>Congregational Review</em> (May 1868) at 210.) In Matthew 5:3-12 (KJV), Jesus promises these Blessings (Beatitudes) of salvation for these behaviors:</span></p>
<p class="BodyAfterHead"><br /><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<h6 class="TableTitle"><span style="font-size: x-large; font-family: 'times new roman', times;" data-mce-mark="1">Sermon On the Mount Analyzed From Matthew 5</span></h6>
<table>
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<p class="CellHeading" style="background-color: #ff0000;"><span style="font-size: large; font-family: 'times new roman', times; color: #ffffff;" data-mce-mark="1"><em class="white">Condition</em></span></p>
</th><th colspan="1" rowspan="1">
<p class="CellHeading"><span style="font-size: large; font-family: 'times new roman', times;"><em class="white">&nbsp;<span style="color: #ff0000;">Result</span></em></span></p>
</th></tr>
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<p class="CellBody"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">[If] poor in spirit</span></p>
</td>
<td colspan="1" rowspan="1">
<p class="CellBody"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Theirs is the kingdom of heaven. (3)</span></p>
</td>
</tr>
<tr>
<td colspan="1" rowspan="1">
<p class="CellBody"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">[If] meek</span></p>
</td>
<td colspan="1" rowspan="1">
<p class="CellBody"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">They shall inherit the earth. (5)</span></p>
</td>
</tr>
<tr>
<td colspan="1" rowspan="1">
<p class="CellBody"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">[If] merciful</span></p>
</td>
<td colspan="1" rowspan="1">
<p class="CellBody"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">They will obtain mercy. (7)</span></p>
</td>
</tr>
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<td colspan="1" rowspan="1">
<p class="CellBody"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">[If] persecuted for righteousness sake</span></p>
</td>
<td colspan="1" rowspan="1">
<p class="CellBody"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Then theirs is the kingdom of heaven. (10)</span></p>
</td>
</tr>
</tbody>
</table>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">It logically follows that if you are proud or you are not forgiving or you are persecuted due to sinfulness, you are not qualified to receive mercy or inherit the earth. You are lost. But if you are humble, are merciful, and persecuted for doing good (and bear up under it), then yours is the &ldquo;kingdom of heaven&rdquo; and you shall &ldquo;obtain mercy.&rdquo;</span></p>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">The salvation theme of the Sermon on the Mount is underscored in how Jesus began the Sermon on the Mount. Jesus called us to have a &ldquo;righteousness that exceeds that of the Pharisees,&rdquo; absent which &ldquo;you shall in no case enter the kingdom of heaven.&rdquo; (Matt. 5:20.) Jesus is making&nbsp;obedience to several principles a condition of entrance into heaven. As discussed in the prior chapter, Matthew 5:20 is not Jesus pulling our leg. We are not free to ignore the literal import of Jesus&rsquo; words. (<a href="/home/2-jwos/127-chapter-9-jwos-pharisees.html">See Exceeding The Righteousness Of The Shallowly Righteous &mdash;Matthew 5:20</a><a href="file:///C:/Users/doug/Dropbox/Writings%20in%20Process/Salvation%20Redraft/Revisions%202012%20Forward/Files%20to%20Modify/Html%20Conversions%20and%20Uploaded%20to%20Website/Pharisees%20Error.htm#28161" class="XRef">.</a>)</span></p>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Rather, it is clear from the verses that follow in the Sermon that these are real directives. Jesus wants them truly performed. Jesus is explaining what it means to have a righteousness that exceeds that of the Pharisees:</span></p>
<ul>
<li class="Bulleted"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">You must not call your brother a fool (5:21-26);</span></li>
<li class="Bulleted"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">You must not lust after a married woman (gunaika) (5:27-30);<a href="file:///C:/Users/doug/Dropbox/Writings%20in%20Process/Salvation%20Redraft/Revisions%202012%20Forward/Files%20to%20Modify/Html%20Conversions%20and%20Uploaded%20to%20Website/Sermon%20on%20the%20Mount.htm#pgfId-477915" class="footnote">1</a></span></li>
<li class="Bulleted"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">You must not divorce your wife (gunaika) absent adultery by her (5:31-32);<a href="file:///C:/Users/doug/Dropbox/Writings%20in%20Process/Salvation%20Redraft/Revisions%202012%20Forward/Files%20to%20Modify/Html%20Conversions%20and%20Uploaded%20to%20Website/Sermon%20on%20the%20Mount.htm#pgfId-477565" class="footnote">2</a></span></li>
<li class="Bulleted"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">You must not make false vows (5:33-37);<a href="file:///C:/Users/doug/Dropbox/Writings%20in%20Process/Salvation%20Redraft/Revisions%202012%20Forward/Files%20to%20Modify/Html%20Conversions%20and%20Uploaded%20to%20Website/Sermon%20on%20the%20Mount.htm#pgfId-477568" class="footnote">3</a> and</span></li>
<li class="Bulleted"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">You must not return evil for evil (5:38-48).</span></li>
</ul>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;">Jesus is not suggesting these commands are so lofty that you can ignore their literal application to you. Jesus is not opining on faith being the means to acquire this righteousness. Rather, Jesus is directly calling us to obey these principles. By doing so, we shall exceed the shallow righteousness of the Pharisees and &ldquo;enter the kingdom of heaven.&rdquo; (Matt. 5:20.) The Pharisees obviously committed all these sins. They taught a watered-down version of the Law. (See the chapter on the Pharisees --&nbsp;<a href="/home/2-jwos/127-chapter-9-jwos-pharisees.html">Exceeding The Righteousness Of The Shallowly Righteous &mdash;Matthew 5:20</a><a href="file:///C:/Users/doug/Dropbox/Writings%20in%20Process/Salvation%20Redraft/Revisions%202012%20Forward/Files%20to%20Modify/Html%20Conversions%20and%20Uploaded%20to%20Website/Pharisees%20Error.htm#28161" class="XRef">.</a>) Thus, Jesus was promising &ldquo;entry...into the kingdom of heaven&rdquo; (5:20) for obedience to His restoration-of-the-Law principles.</span></p>
<div>
<h2 class="Heading2"><span style="font-size: x-large;"><strong><span style="font-family: 'times new roman', times;" data-mce-mark="1">A Good Analysis: Reading Jesus&rsquo; Words Literally</span></strong></span></h2>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">The lesson of the Sermon is clear but is lost on our modern ears. The best description appears from the pastor who runs <em>Believe</em>. When literally understood, Jesus&rsquo; message is clear:</span></p>
<p class="Quote" style="margin-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Jesus concludes the sermon by setting up certain requirements that relate directly to one&rsquo;s being saved or lost. He divides mankind into three classes: those who (1) follow him (7:13-14, 17, 21, 24-25), (2) do not follow him (vss. 13-44, 26-27), and (3) pretend to follow him (vss. 15-20, 21-23). To be saved one must actually follow the teachings of the sermon, but Jesus does not say they must be performed perfectly. The saved are those who accept and actually attempt to direct their lives by the sermon; the lost are those who pretend to follow or who reject these teachings....Mere profession of belief, without the following, will secure Jesus&rsquo; condemnation, &lsquo;I never knew you. You evildoers, depart from me&rsquo; (vs. 23).<a href="file:///C:/Users/doug/Dropbox/Writings%20in%20Process/Salvation%20Redraft/Revisions%202012%20Forward/Files%20to%20Modify/Html%20Conversions%20and%20Uploaded%20to%20Website/Sermon%20on%20the%20Mount.htm#pgfId-477577" class="footnote">4</a></span></p>
</div>
<div>
<h2 class="Heading2"><span style="font-size: x-large;"><strong><span style="font-family: 'times new roman', times;" data-mce-mark="1">Is Obedience Satisfied By Mere Faith?</span></strong></span></h2>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Is the response Jesus wants to His sermon a change in personal behavior or simply the adoption of a belief in facts like the atonement, Jesus resurrected, and so on?</span></p>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">As demonstrated in the chapter on the Pharisees, what Jesus is saying is that personal righteousness must start with a personal change in one&rsquo;s view of the Law. You must bring back the forgotten key commands from the Law of Moses. Without personal knowledge of God&rsquo;s commands, you have no compass. Your chance of following the Law&rsquo;s commands is reduced to whatever your conscience can recognize on its own as right or wrong. God always insists conscience alone is insufficient to know God&rsquo;s full will. The very purpose of the Law was to reveal God&rsquo;s will. Knowledge of the Word gave the possibility of life where otherwise people would perish everlastingly. As Hosea 4:6 said, the people of his day were perishing (eternally) because &ldquo;you [priests] have forgotten the Law&rdquo; and dispensed a shallow obedience.</span></p>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">This is why in the Sermon on the Mount, Jesus focused on the Pharisees&rsquo; oral teaching on adultery. They taught adultery was only by committing the actual act of adultery. The Pharisees&rsquo; Oral Law said that coveting a married woman was only wrong if it led to adultery. If the lust solely remained unacted upon it was supposedly not sin. The Pharisees shallowly insisted adulterous action must follow to make the lusting wrong.<a href="file:///C:/Users/doug/Dropbox/Writings%20in%20Process/Salvation%20Redraft/Revisions%202012%20Forward/Files%20to%20Modify/Html%20Conversions%20and%20Uploaded%20to%20Website/Sermon%20on%20the%20Mount.htm#pgfId-477585" class="footnote">5</a> Jesus said this Pharisaical teaching nullified one of the Ten Commandments. Among the ten, God declares it is wrong in and of itself to &ldquo;covet your neighbor&rsquo;s wife.&rdquo; (Exodus 20:17.)</span></p>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Jesus was thus restoring the Law&rsquo;s principles. The purpose was to restore the path to life. This is what is behind Jesus&rsquo; statement that only if your &ldquo;righteousness exceeds that of the Pharisees may you enter the kingdom of heaven.&rdquo; (Matthew 5:20.)</span></p>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">However, others claim Jesus had no intent to raise respect for the Law. Instead, Jesus supposedly had an opposite goal &mdash; to engender disbelief one could satisfactorily ever keep the commands of God. To do this, Jesus in the Sermon supposedly gave impossible commands, such as against lusting against any &ldquo;woman.&rdquo; From this, it is rationalized Jesus was proving how futile it would be to think obedience to God&rsquo;s commands is the path to life. Supposedly, then only faith can be the sole means of salvation.</span></p>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">However, while Jesus may have been translated to appear to give an impossible command in the King James Bible, Jesus clearly did not say what the King James Bible attributes to Him about lust.</span></p>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">For in Matthew 5:27-28, Jesus is simply telling all men, married or unmarried, to obey one of the Ten Commandments that prohibited lusting after your neighbor&rsquo;s wife &mdash; gunaika. This word in Greek only means &ldquo;married woman&rdquo; or &ldquo;wife.&rdquo;<a href="file:///C:/Users/doug/Dropbox/Writings%20in%20Process/Salvation%20Redraft/Revisions%202012%20Forward/Files%20to%20Modify/Html%20Conversions%20and%20Uploaded%20to%20Website/Sermon%20on%20the%20Mount.htm#pgfId-477980" class="footnote">6</a> It is everywhere else translated that way in the New Testament. See Matt. 5:32 (&ldquo;wife&rdquo;); Ephesians 5:22,33 (&ldquo;Married woman....&rdquo;) and Romans 7:2-3 (&ldquo;a married woman is bound....&rdquo;) I can only speculate what motivated the King James Bible Puritan translators to make Jesus ban sexual desire for any woman by all men. Jesus did not do so.</span></p>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">With this correction in mind, there is nothing too difficult for a man in not looking in lust at a married woman. Most men would agree that is something they can control. Jesus was not therefore insisting upon something crazily impossible, as some contend. As God tells us: &ldquo;Now what I am commanding you today is not too&nbsp;difficult for you or beyond your reach.&rdquo; (Deut. 30:11.)</span></p>
</div>
</div>
<div>
<h2 class="Heading1">&nbsp;</h2>
<div>&nbsp;</div>
<h1 class="Heading1"><span style="color: #0000ff; font-size: x-large;"><strong><span style="font-family: 'times new roman', times;" data-mce-mark="1">Typical Modern Gospel Spins Away From The Original Gospel</span></strong></span></h1>
<div>
<h2 class="Heading2"><strong><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">The Earliest Gospel On Obedience To The Sermon</span></strong></h2>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">As noted above, a popular view today is that the Sermon does not represent principles to obey. Jesus supposedly wants merely to show us we can never meet God&rsquo;s standards for salvation. Jesus allegedly wants us to see the absurdity of trying to actually do the principles in the Sermon on the Mount.</span></p>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Yet, how did the early church which could read the original Greek understand Jesus&rsquo; words? Did they think the Sermon on the Mount involved principles to obey? Or did the early Greek-fluent church think the Sermon was a lesson on the futility of salvation by obedience? Did the early Greek-fluent church think Jesus, in effect, was pulling our leg?</span></p>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">It is important to examine the perception of the early Greek-fluent church to resolve this issue. After all, the early church could read the original Greek. It commented on this question within the lifetime of actual disciples of the apostles. These commentators must be closer to the original meaning. They necessarily enjoy a closer approximation to the apostles&rsquo; doctrines.</span></p>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">The earliest post-apostolic church clearly thought Jesus meant for us to behave according to His commands in the Sermon on the Mount. In 157 A.D., Justin wrote <em>First Apology</em> where he quotes the entire Sermon on the Mount as he addresses Emperor Antoninus Pius. To prove to the emperor that Christians take these teachings as truly to be followed, Justin Martyr says:</span></p>
<p class="Quote" style="margin-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">And many, both men and women, who have been Christ&rsquo;s disciples from childhood, remain pure at the age of sixty or seventy years; and I boast that I could produce such from every race of men. For what shall I say, too, of the countless multitude of those who have reformed intemperate habits, and learned these things? (Justin Martyr, <strong>Apology</strong>, 167-8.)</span></p>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">As Dallas Willard says, in this first three hundred years of the faith, Jesus &ldquo;was the center of attention and devotion in their lives.&rdquo;<a href="file:///C:/Users/doug/Dropbox/Writings%20in%20Process/Salvation%20Redraft/Revisions%202012%20Forward/Files%20to%20Modify/Html%20Conversions%20and%20Uploaded%20to%20Website/Sermon%20on%20the%20Mount.htm#pgfId-477603" class="footnote">7</a> However, as time wore on, this focus slackened. By our day, the Modern Gospel of Cheap Grace has replaced the gospel taught in that early era. And what was that gospel of the earliest era? Was it consistent with the salvation message of the Sermon on the Mount? Yes, indeed it was.</span></p>
</div>
<div>
<h2 class="Heading2"><span style="font-size: x-large;"><strong><span style="font-family: 'times new roman', times;" data-mce-mark="1">Salvation Message Of Early Church Had Sermon&rsquo;s Message</span></strong></span></h2>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">David&nbsp;Bercot, an attorney, has synthesized the beliefs of the church leaders in the post-apostolic era between 125 A.D. to 325 A.D. He is the author of the 703 page comprehensive <strong><em>A Dictionary of Early Christian Beliefs: A Reference Guide to More than 700 Topics Discussed by the Early Church Fathers</em></strong> (Peabody, Mass.: Henrickson Publishing, 1998.) Based on this extraordinary research, Bercot claims &ldquo;early Christians universally believed that works or obedience play an essential role in our&nbsp;salvation.&rdquo;<a href="file:///C:/Users/doug/Dropbox/Writings%20in%20Process/Salvation%20Redraft/Revisions%202012%20Forward/Files%20to%20Modify/Html%20Conversions%20and%20Uploaded%20to%20Website/Sermon%20on%20the%20Mount.htm#pgfId-477610" class="footnote">8</a></span></p>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">There is a reason for this. When Jesus gets to the end of the Sermon on the Mount, He underscores that works are essential. Then Jesus says He clearly expects us to keep on obeying these principles to avoid the fire and destruction:</span></p>
<p class="Quote" style="margin-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Every tree that does not bear good fruit is cut down and thrown into the fire. Thus you will know them by their fruits. <strong>Not every one who says to me, &lsquo;Lord, Lord,&rsquo; will enter the kingdom of heaven, but only the one who keeps doing [poieo, continuous tense known as present participle active] the will of my Father who is in heaven</strong>.... Every one then who hears these words of mine and keeps doing [poieo, present participle active] them will be like a wise man who built his house on rock.... And every one who hears these words of mine and <strong>does not continue to do [poieo, present participle active] them will be like a foolish man who built his house on sand....[whose end is destruction]. </strong>(Matt 7:19-21 and 24-27).</span></p>
</div>
<div>
<h2 class="Heading2"><span style="font-size: x-large;"><strong><span style="font-family: 'times new roman', times;" data-mce-mark="1">The Modern Gospel Teaching That The Sermon Is Irrelevant</span></strong></span></h2>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Those who today believe in the Modern Gospel of Cheap Grace find it necessary to denigrate the value of Jesus&rsquo; teaching in the Sermon on the Mount.</span></p>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">One argument is that Jesus&rsquo; words in the Sermon on the Mount are meant for a different dispensation. For example, Pastor Mike&nbsp;Paulson of Touchet Baptist Church in Touchet, Washington, in a sermon entitled <strong><em>What Would Jesus Do or What Would Paul Do</em></strong>? boldly dismisses the Sermon on the Mount. He claims its teaching belongs to a different dispensation. Pastor Paulson says it is&nbsp;heretical to teach the Sermon on the Mount literally as applicable today.</span></p>
<p class="Quote" style="margin-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Unfortunately, most &lsquo;modern&rsquo; Christians follow those teachings today&mdash;I call them Beatitudinal Christians and a simple reading of the Sermon on the Mount should [show] them that<em><strong> they can NOT live that sermon completely today&mdash;no way, not at all&mdash;not even close</strong></em>! The stuff in the Sermon on the Mount <em><strong>actually contradicts Paul&rsquo;s teachings in everything from salvation to doctrinal belief!</strong></em> You would think folks would see this&mdash;but like Jesus said of them, ye err not knowing the Scriptures....<a href="file:///C:/Users/doug/Dropbox/Writings%20in%20Process/Salvation%20Redraft/Revisions%202012%20Forward/Files%20to%20Modify/Html%20Conversions%20and%20Uploaded%20to%20Website/Sermon%20on%20the%20Mount.htm#pgfId-477621" class="footnote">9</a></span></p>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Pastor Paulson is not an aberration, but a normative teaching today. Walvoord published under the Moody Press is likewise typical:</span></p>
<p class="Quote" style="margin-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">The Sermon on the Mount, as a whole, is not church truth precisely&hellip;It is not intended to delineate justification by faith or the gospel of salvation. (John Walvoord, <em>Matthew: Thy Kingdom Come</em> (Moody Press: 1984) at 44, 45.)</span></p>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">This approach found its clearest exposition in the teachings of the founder of dispensationalism &mdash; Clarence Larkin. He began the movement by saying there is nothing for a modern Christian to worry about obeying from the Sermon on the Mount. His text, still cited today among dispensationalists, is <em>Dispensational Truth</em> (Philadelphia: Larkin, 1918). Based on dispensational logic, Larkin explains Jesus&rsquo; teachings in the Sermon on the Mount &ldquo;have no application to the Christian, but only to those who are under the Law, and therefore must apply to another&nbsp;Dispensation than this.&rdquo; (<em>Id.</em>, at 87.) This notion thus divorces the church from Christ.</span></p>
</div>
<div>
<h2 class="Heading2"><span style="font-size: x-large;"><strong><span style="font-family: 'times new roman', times;" data-mce-mark="1">Clear Invalidity Of Dispensationalism</span></strong></span></h2>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">However, dispensationalism is clearly an erroneous doctrine as applied to render defunct Jesus&rsquo; teachings. After Jesus&rsquo; resurrection when the atonement was done and the era of grace had clearly begun, Jesus gave the Great Commission. Nothing in this suggests Jesus wanted His commands in the Sermon on the Mount to expire merely because the era of grace had certainly begun. To the contrary, we read:</span></p>
<p class="Quote" style="margin-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">And Jesus came to them and spake unto them, saying, &ldquo;All authority hath been given unto me in heaven and on earth. (19) Go ye therefore, and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit: (20) <strong>teaching them to observe all things whatsoever I commanded you:</strong> and lo, I am with you always, even unto the end of the world.&rdquo; Matt. 28:18-20</span></p>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">The Greek word for <strong><em>observe</em></strong> is literally diligently do and often is translated as <strong><em>obey</em></strong>. It is the Greek word <strong><em>tereo</em></strong>.</span></p>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Jesus was reiterating His commands had ongoing validity. They did not die at the Cross, as dispensationalists insist. Jesus is speaking after the Cross. Jesus is saying His teachings are as much alive as when He delivered them.</span></p>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">In fact, during His earthly ministry, Jesus warned His words would not expire at the cross.&nbsp;Jesus said His words would remain valid even though &ldquo;heaven and earth pass away&rdquo; (Matt. 24:35.)</span></p>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Yet, dispensationalists harmonize away Jesus&rsquo; teachings as invalid because they claim to have found a better version of God&rsquo;s grace than the one Jesus taught. Thus, Jesus&rsquo; words were only supposedly valid for another two years after Jesus spoke them, <em>i.e.,</em> they expired at the crucifixion. &ldquo;It is finished&rdquo; for the Modern Gospel proponents means all of Jesus&rsquo; lessons are canceled unless they fit our Modern Gospel doctrine of faith-alone.</span></p>
</div>
<div>
<h2 class="Heading2"><span style="font-size: x-large;"><strong><span style="font-family: 'times new roman', times;" data-mce-mark="1">Cheap Grace Claims Jesus Does Not Mean What He Says</span></strong></span></h2>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">In the Law God gave Moses, God said that if we obey the law, it is imputed righteousness to us. (Deut. 6:25.) God in Deuteronomy 30:11 then assures us obedience to the Law &ldquo;is not too hard for thee, neither is it far off.&rdquo; (ASV.) As Apostle John said: &ldquo;And his commandments are not burdensome.&rdquo; (1 John 5:2-3.)</span></p>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">However, many wed to the Modern Gospel of Cheap Grace argue that since Jesus&rsquo; teachings about moral action are impossible for anyone (other than Jesus) to comply with perfectly, then His teachings are nothing more than an illustration. Jesus&rsquo; supposed point in commanding against adulterous lust, keeping your oath, etc., is not because He expects obedience. Rather, Jesus allegedly gave those commands to paint a picture of an unattainable perfection necessary for salvation. Jesus supposedly meant to show us how impossible it would be for us to attain salvation except by faith alone rather than striving to obey Jesus&rsquo; points. The Sermon on the Mount is thereby eviscerated of any literal meaning. It allegedly only shows how salvation for such imperfect beings is impossible except through the saving grace of faith. In fact, some claim Jesus wanted us to realize the futility of any attempt to obey the commands Jesus actually gave in the Sermon on the Mount.</span></p>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Dallas Willard in his otherwise great book <span style="font-style: italic;" data-mce-mark="1">The Great Omission</span> (San Francisco: Harper 2006) says precisely this:</span></p>
<p class="Quote" style="margin-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Thus, for example, Jesus&rsquo; teachings in the Sermon on the Mount...[are] illustrations of what living from the Kingdom God [should mean]....[However] to live <strong><em>in conformity with them...is like to attempt the impossible</em></strong>, and will lead to doing things that <em><strong>obviously are wrong and even ridiculous</strong></em>. (<em>Id</em>. at 105.)</span></p>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Thus, Willard goes so far as to denigrate Jesus&rsquo; principles of conduct by claiming they actually reflect an impossible standard of conduct. Willard says it is just too hard to be humble, a peacemaker, and one who does not lust after married women, etc. Willard thinks it is obvious that Jesus does not expect us to actually change our behavior to conform to His teachings.</span></p>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Not only that, Willard denigrates the Sermon by claiming Jesus would have us do things that are &ldquo;obviously wrong&rdquo; (he does not explain how) and &ldquo;even ridiculous&rdquo; if we should obey its principles.<a href="file:///C:/Users/doug/Dropbox/Writings%20in%20Process/Salvation%20Redraft/Revisions%202012%20Forward/Files%20to%20Modify/Html%20Conversions%20and%20Uploaded%20to%20Website/Sermon%20on%20the%20Mount.htm#pgfId-477645" class="footnote">10</a> Oh my! What men cannot convince themselves when they start from a wrong assumption that they are free to ignore Jesus&rsquo; doctrine.</span></p>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">John MacArthur gives the same explanation.</span></p>
<p class="Quote" style="margin-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Yet Jesus had stunned multitudes by saying, &lsquo;Unless your righteousness surpasses that of the scribes and Pharisees, you shall not enter the kingdom of heaven&rsquo; (Matt. 5:20)&mdash;followed by, &lsquo;You are to be perfect, as your heavenly Father is perfect&rsquo; (v. 48). Clearly, He set a standard that was <em><strong>humanly impossible</strong></em>, for no one could surpass the rigorous living of the scribes and Pharisees.<a href="file:///C:/Users/doug/Dropbox/Writings%20in%20Process/Salvation%20Redraft/Revisions%202012%20Forward/Files%20to%20Modify/Html%20Conversions%20and%20Uploaded%20to%20Website/Sermon%20on%20the%20Mount.htm#pgfId-477650" class="footnote">11</a></span></p>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">MacArthur&rsquo;s premise that the Pharisees were living obedient to the Law is a false premise in this statement, as we saw in the chapter on the Pharisees.<a href="file:///C:/Users/doug/Dropbox/Writings%20in%20Process/Salvation%20Redraft/Revisions%202012%20Forward/Files%20to%20Modify/Html%20Conversions%20and%20Uploaded%20to%20Website/Sermon%20on%20the%20Mount.htm#pgfId-477657" class="footnote">12</a> The Pharisees had shallow doctrine on the Law. They were lost because they were teaching the less important aspects of the Law, while ignoring its more important aspects of Justice, Mercy and Faith. (Matt. 23:23). Thus, their followers could never be saved. They were being disobedient to the commands that matter, paying attention only to the lesser commandments. Hence, Jesus was totally serious in saying the listener must have a righteousness that exceeds the Pharisees&rsquo; righteousness. This is what the Sermon then outlines.</span></p>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Carl Stange, a famous religion professor at Koenigsberg in 1903 and commentator on the Sermon on the Mount, is another who speaks like Willard and MacArthur. For example, Stange similarly writes of the Sermon on the Mount:</span></p>
<p class="Quote" style="margin-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">The teaching about the ideal.... only serves to make plain the reprehensibility of the human condition....The meaning of the moral demand is not that it gives us the power for the good but rather that it<em> shows us our impotence for the good.</em><a href="file:///C:/Users/doug/Dropbox/Writings%20in%20Process/Salvation%20Redraft/Revisions%202012%20Forward/Files%20to%20Modify/Html%20Conversions%20and%20Uploaded%20to%20Website/Sermon%20on%20the%20Mount.htm#pgfId-477662" class="footnote">13</a></span></p>
</div>
<div>
<h2 class="Heading2"><span style="font-size: x-large;"><strong><span style="font-family: 'times new roman', times;" data-mce-mark="1">Bauman&rsquo;s Response To Stange&rsquo;s Dismissal Of The Sermon</span></strong></span></h2>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Clarence Bauman, however, decried this hermeneutic. Clarence Bauman is Professor of Theology and Ethics at the Associated Mennonite Biblical Seminary. Bauman says that Stange improperly makes Paul&rsquo;s doctrine elevated above Jesus&rsquo; words by the Modern Gospel of Cheap Grace, and then the improper lense through which to understand Jesus:</span></p>
<p class="Quote" style="margin-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Stange&rsquo;s central axiom is derived <em><strong>not from Jesus but from Paul</strong></em> and reflects not the content of the Sermon on the Mount but the influence of Reformation dogma.</span></p>
<p class="Quote" style="margin-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Stange made claims about the Sermon on the Mount which its content does not validate. He read into it theories and experiences foreign to its sphere. Stange&rsquo;s misinterpretation of the Sermon on the Mount exemplifies the characteristically Lutheran hermeneutical incongruity of <em><strong>superimposing upon the teaching of Jesus the theology of Paul</strong></em>.<a href="file:///C:/Users/doug/Dropbox/Writings%20in%20Process/Salvation%20Redraft/Revisions%202012%20Forward/Files%20to%20Modify/Html%20Conversions%20and%20Uploaded%20to%20Website/Sermon%20on%20the%20Mount.htm#pgfId-477669" class="footnote">14</a></span></p>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Bauman explains how far we have fallen from Jesus: &ldquo;Jesus&rsquo; teaching of the Way of the Cross has been replaced by Paul&rsquo;s proclamation of the Word of the Cross....&rdquo; The Modern Gospel of Cheap Grace tells us it is too hard to actually follow Jesus&rsquo; commands in the Sermon. Thus, the Cheap Grace Gospel teaches us that it is absurd to hold these commands up as a standard. Rather, this pseudo-gospel tells us these commands were satisfied by atonement. So Bauman concludes &ldquo;implicit in the logic of most atonement theories&rdquo; of the Modern Gospel of Cheap Grace is that &ldquo;following Jesus is presumptuous and unnecessary.&rdquo;<a href="file:///C:/Users/doug/Dropbox/Writings%20in%20Process/Salvation%20Redraft/Revisions%202012%20Forward/Files%20to%20Modify/Html%20Conversions%20and%20Uploaded%20to%20Website/Sermon%20on%20the%20Mount.htm#pgfId-477673" class="footnote">15</a></span></p>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">In Pastor Paulson&rsquo;s quote above, such a terrible notion is no longer implicit. Paulson openly says it is actually heretical to teach what Jesus taught in the Sermon on the Mount as something to follow. Paulson said: &ldquo;The stuff in the Sermon on the Mount actually contradicts Paul&rsquo;s teachings in everything from salvation to doctrinal belief!&rdquo; Paulson then reasons that we err in following Jesus&rsquo; teachings any longer!</span></p>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Leo Tolstoy, a Russian Christian remembered as one of the greatest authors of all time, likewise decried this modern hermeneutic. He says it is wrong to see Jesus as speaking facetiously rather than seriously. Tolstoy said the Modern Gospel makes Jesus into someone who merely pretends to be insisting on obedience. We are asked to see Jesus as preaching things He supposedly thought too lofty to actually perform. Tolstoy said this is unfair to Jesus. One must take Him at His plain meaning. It is insulting to the Lord to assume He is being deliberately misleading to make His point:</span></p>
<p class="Quote" style="margin-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">I accepted the fact that Christ meant exactly what he said. The least that can be required of those who judge another man&rsquo;s teaching is, that they should <em><strong>take the teacher&rsquo;s words in the exact sense in which he uses them</strong></em>. Christ did <em><strong>not consider his teaching as some high ideal of what mankind should be, but cannot attain to, nor does he consider it as a chimerical, poetical fancy</strong></em>, fit only to captivate the simple-minded inhabitant of Galilee.<a href="file:///C:/Users/doug/Dropbox/Writings%20in%20Process/Salvation%20Redraft/Revisions%202012%20Forward/Files%20to%20Modify/Html%20Conversions%20and%20Uploaded%20to%20Website/Sermon%20on%20the%20Mount.htm#pgfId-477679" class="footnote">16</a></span></p>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Bonhoeffer (1906-1945), professor at the University of Berlin and pastor of the Pomerania Confessing Church, likewise critiqued this view that denigrates Jesus&rsquo; words:</span></p>
<p class="Quote" style="margin-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">We Lutherans have gathered like eagles around the carcass of cheap grace, and there we have drunk of the poison which has <em><strong>killed the life of following Christ</strong></em>. The word of cheap grace has been the ruin of more Christians than any commandment of works.<a href="file:///C:/Users/doug/Dropbox/Writings%20in%20Process/Salvation%20Redraft/Revisions%202012%20Forward/Files%20to%20Modify/Html%20Conversions%20and%20Uploaded%20to%20Website/Sermon%20on%20the%20Mount.htm#pgfId-477684" class="footnote">17</a></span></p>
</div>
</div>
<div>
<h2 class="Heading1">&nbsp;</h2>
<div>&nbsp;</div>
<h2 class="Heading1"><span style="font-size: x-large;"><strong><span style="font-family: 'times new roman', times;" data-mce-mark="1">Is Obedience An Inherently Absurd Path?</span></strong></span></h2>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">What about John saying we lie if we say &ldquo;we have no sin&rdquo; and &ldquo;have not sinned&rdquo;? (1 John 1:8,10.) Some read this to mean we never can do righteousness. This then supposedly rules out ever having to do anything in obedience to be right with God. This follows because if we can never truly break off from sin for even a significant time, God could not be just in making our salvation depend on not falling into sin.</span></p>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">If 1 John 1:8,10 means this, it rules out de facto all Jesus&rsquo; commands to be righteous for salvation sake in the Sermon on the Mount. Yet, is this what Apostle John is saying when those verses are read in context? Absolutely not.</span></p>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">What John meant in 1 John 1:8,10 is that some thought by the atonement God does not see their sinning. This is how verse nine clarifies the context of verses eight and ten. John is declaring it wrong to say that by atonement God does not see them when they sin. John Wesley, the famous pastor, comments on this, pointing out how the context of verse nine dictates the meaning of verses eight and ten: &ldquo;The ninth verse explains both the eighth and tenth: &lsquo;If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.&rsquo;&rdquo;<a href="file:///C:/Users/doug/Dropbox/Writings%20in%20Process/Salvation%20Redraft/Revisions%202012%20Forward/Files%20to%20Modify/Html%20Conversions%20and%20Uploaded%20to%20Website/Sermon%20on%20the%20Mount.htm#pgfId-478479" class="footnote">18</a></span></p>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">John means they lie to themselves if they say they do not sin because of atonement. Instead, only upon confession, repentance and &ldquo;walking in the light&rdquo; does the atonement apply. The quoting from 1 John 1:8 or 1:10 out of context has been used to actually overthrow the meaning of the passage. It is seriously argued based only on verse eight or ten that atonement means God never sees us as sinning. This is precisely what John was refuting in context.<a href="file:///C:/Users/doug/Dropbox/Writings%20in%20Process/Salvation%20Redraft/Revisions%202012%20Forward/Files%20to%20Modify/Html%20Conversions%20and%20Uploaded%20to%20Website/Sermon%20on%20the%20Mount.htm#pgfId-477697" class="footnote">19</a></span></p>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">In other words, John intends us to understand those who say they have no sin (verse eight) stand in contrast to those who are cleansed by the blood of Christ by walking in the light (verse seven). John then says those who say &lsquo;we have not sinned&rsquo; (verse ten) stand in contrast to those who have confessed sin and are now cleansed from all unrighteousness (verse nine). John is not saying we never can stop sinning. Far from it! John says in verse seven as &ldquo;we walk in the light, the blood of Jesus keeps us clean.&rdquo; Verse seven specifically contemplates obedience. Yet, this message in verse seven appears completely controverted if you lift verse eight or ten out of context. Yet, to lift a verse that says one thing in context and use its opposite out of context meaning is the grossest of misrepresentation.</span></p>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Furthermore, if you read verses eight and ten to say we lie if we say we do not keep on sinning and are ever obedient, as faith alone apologists read them, then this creates a second fundamental incongruity. If you start at verse seven through nine, John says if &ldquo;we walk in the light, we have fellowship with him,&rdquo; but if we &ldquo;walk in darkness,&rdquo; &ldquo;we lie&rdquo; if we say &ldquo;we have fellowship&rdquo; (1 John 1:7,9.) He who &ldquo;abides in [Jesus] ought himself to walk even as he walked.&rdquo; (1 John 2:6.) Hence, if the reading of verses eight and ten really meant we are never free for a moment from sin or we never experience obedience consistently (<em>i.e</em>., walking in the light, walking as He walked), then no Christian is in &ldquo;fellowship&rdquo; ever with Jesus. This is the incongruous result of lifting verses 8 and 10 out-of-context from 1 John 1:7,9.</span></p>
</div>
<div>
<h2 class="Heading1">&nbsp;</h2>
<div>&nbsp;</div>
<h2 class="Heading1"><span style="font-size: x-large;"><strong><span style="font-family: 'times new roman', times;" data-mce-mark="1">Conclusion</span></strong></span></h2>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Jesus tells you in the Sermon on the Mount that it is destructive of your salvation if:</span></p>
<ul>
<li class="Bulleted"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">You lust after a married woman.</span></li>
<li class="Bulleted"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">You take a false oath.</span></li>
<li class="Bulleted"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">You hate your brother.</span></li>
<li class="Bulleted"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">You take vengeance in your own hand.</span></li>
<li class="Bulleted"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">You divorce your wife without her being guilty of adultery or you fail to use a certificate of divorce.</span></li>
<li class="Bulleted"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">You sow discord rather than peace.<a href="file:///C:/Users/doug/Dropbox/Writings%20in%20Process/Salvation%20Redraft/Revisions%202012%20Forward/Files%20to%20Modify/Html%20Conversions%20and%20Uploaded%20to%20Website/Sermon%20on%20the%20Mount.htm#pgfId-477716" class="footnote">20</a></span></li>
<li class="Bulleted"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">You fail to show mercy (forgiveness) to others.</span></li>
<li class="Bulleted"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">You are impatient.<a href="file:///C:/Users/doug/Dropbox/Writings%20in%20Process/Salvation%20Redraft/Revisions%202012%20Forward/Files%20to%20Modify/Html%20Conversions%20and%20Uploaded%20to%20Website/Sermon%20on%20the%20Mount.htm#pgfId-477721" class="footnote">21</a></span></li>
<li class="Bulleted"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">You collapse under persecution for righteousness sake and for Jesus&rsquo; name sake.</span></li>
</ul>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">All those who practice the contrary &mdash; who practice the opposite noble virtues &mdash; are promised salvation.</span></p>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">If you thus are committed to following Jesus, you will memorize these principles and call them to mind throughout every day. The Sermon is not indicating an impossible standard. Nor is it pass&eacute;. Instead, the Sermon on the Mount is the life-blood of your daily walk. Jesus tied a big promise &mdash; salvation &mdash; to those who follow His directions. Thus, there is never a moment you can treat these principles as optional.</span></p>
<p class="BodyAfterHead"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Those who teach that you can &lsquo;skip all that&rsquo; are bringing you a false Gospel. A gospel that cancels the words of Jesus. What is deplorable is they are completely aware of what they are doing yet persist in doing it anyway. In fact, they claim anyone is a heretic who is not willing to cancel Jesus&rsquo; directions in the Sermon on the Mount as &ldquo;impossible&rdquo; (Dillard), &ldquo;ridiculous&rdquo; (Dillard), &ldquo;not church truth precisely&rdquo; (Walvoord), &ldquo;wrong&rdquo; (Dillard), and as having &ldquo;no application to the Christian.&rdquo; (Larkin.) Oh My! How far we have fallen from Jesus!</span></p>
</div>
</div>
<hr />
<div class="footnotes">
<div class="footnote">
<p class="Footnote"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"> 1.</span>&nbsp;For the correct translation of <strong><em>gunaika</em></strong>, see the footnote at <a href="file:///C:/Users/doug/Dropbox/Writings%20in%20Process/Salvation%20Redraft/Revisions%202012%20Forward/Files%20to%20Modify/Html%20Conversions%20and%20Uploaded%20to%20Website/Sermon%20on%20the%20Mount.htm#42138" class="XRef">See ....The Greek word gunaika signifies a married woman, not a woman. If it had been gune, it can mean woman or wife. (See 1 Cor. 7:4, wife.) If it were gunaikes, it would mean women. (For a thorough and able discussion, see What Is Adultery? at </a><a href="http://www.brightfiles.com/findtruth/otherart/adultery.htm">http://www.brightfiles.com/findtruth/otherart/adultery.htm</a> (last accessed 8-17-07).) Moreover, married woman is the only meaning that fits. Adultery by definition cannot be committed with an unmarried woman. (Lev. 20:10, &ldquo;a man&rsquo;s wife&rdquo;; Deut. 22:22-24, &ldquo;a woman married....&rdquo;) Adultery, as defined in the Bible, is not what we typically assume. It always requires a married woman to be involved. A married man could not commit adultery with an unmarried woman. Instead, if a married man lusts for/has sex with a virgin, this could break either the marriage vow (binding with God&mdash;Matt. 12:36, &lsquo;judged by every word that comes out of your mouth&rsquo;) or it implicates other provisions in the Law not having to do with adultery. See, Exodus 22:16-17; Deut. 22:28-29. Hence, the only proper translation of gunaika in Matthew 5:27-28 is married woman.</span></p>
</div>
<div class="footnote">
<p class="Footnote"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"><span class="footnoteNumber" data-mce-mark="1"> 2.</span>&nbsp;For an arguably more valid variant in the Hebrew version of Matthew, which makes the failure to use a divorce certificate the focus, see my prior book, Jesus&rsquo; Words Only (2007) at 140 fn. 5.</span></p>
</div>
<div class="footnote">
<p class="Footnote"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"><span class="footnoteNumber" data-mce-mark="1"> 3.</span>&nbsp;On the importance of the Hebrew variant, which contains the word falsely, see <a href="file:///C:/Users/doug/Dropbox/Writings%20in%20Process/Salvation%20Redraft/Revisions%202012%20Forward/Files%20to%20Modify/Html%20Conversions%20and%20Uploaded%20to%20Website/Pharisees%20Error.htm#31994" class="XRef">See The Greek translation of Matthew inadvertently dropped the word falsely from the Hebrew Matthew. This erroneously made it appear Jesus said one is never to take an oath. (Nehemiah Gordon, Hebrew Yeshua v. Greek Jesus (Hilkia Press, 2006) at 59, 65-66, 68.) But God commands people to take oaths in God&rsquo;s name. &ldquo;Thou shalt fear Jehovah thy God;... and by his name shalt thou swear.&rdquo; (Deu 10:20 ASV.) Gordon, a Jewish scholar, notes the Pharisees taught you could violate an oath as long as not sworn in Yahweh&rsquo;s name. The Bible prohibited any false swearing in God&rsquo;s name. (Lev. 19:12.) By examining Jesus&rsquo; criticisms, one can deduce how the Pharisees twisted this verse. The Pharisees obviously said this passage implied you could falsely swear even if you invoked objects closely associated with God, like the Temple. You supposedly would transgress the command only when God&rsquo;s name is used. However, Jesus was invoking the broader principle in Zechariah 8:17 which said &ldquo;love no false oath: for all these are things that I hate, saith Jehovah.&rdquo; Thus, you were not allowed to dupe others if you worded your oath carefully. Thus, the Pharisees diminished the Law once more. Gordon detected the difference in the Hebrew version of Matthew where Jesus corrected them, saying &lsquo;do not swear falsely at all,&rsquo; whether by the temple or anything else. The Greek translation dropped the word falsely. Then Gordon explains the instruction ending &lsquo;anything beyond this is evil&rsquo; was an Hebraism used in the Original Testament, meaning anything beyond (added to) the Torah was evil.</a>.</span></p>
</div>
<div class="footnote">
<p class="Footnote"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"><span class="footnoteNumber" data-mce-mark="1"> 4.</span>&nbsp;&ldquo;Sermon on the Mount,&rdquo; <a href="http://mb-soft.com/believe/txw/sermonmt.htm">http://mb-soft.com/believe/txw/sermonmt.htm</a> (last accessed 5-24-05).</span></p>
</div>
<div class="footnote">
<p class="Footnote"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"><span class="footnoteNumber" data-mce-mark="1"> 5.</span>&nbsp;See <a href="file:///C:/Users/doug/Dropbox/Writings%20in%20Process/Salvation%20Redraft/Revisions%202012%20Forward/Files%20to%20Modify/Html%20Conversions%20and%20Uploaded%20to%20Website/Pharisees%20Error.htm#14836" class="XRef">See People had come to believe that one could lust after a [married] woman, as long as the act of fornication [i.e., sex] was not committed. But Jesus showed that this understanding was foreign to the actual command by Moses.</a>.</span></p>
</div>
<div class="footnote">
<p class="Footnote"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"><span class="footnoteNumber" data-mce-mark="1"> 6.</span>&nbsp;The Greek word gunaika signifies a married woman, not a woman. If it had been gune, it can mean woman or wife. (See 1 Cor. 7:4, wife.) If it were gunaikes, it would mean women. (For a thorough and able discussion, see What Is Adultery? at <a href="http://www.brightfiles.com/findtruth/otherart/adultery.htm">http://www.brightfiles.com/findtruth/otherart/adultery.htm</a> (last accessed 8-17-07).) Moreover, married woman is the only meaning that fits. Adultery by definition cannot be committed with an unmarried woman. (Lev. 20:10, &ldquo;a man&rsquo;s wife&rdquo;; Deut. 22:22-24, &ldquo;a woman married....&rdquo;) Adultery, as defined in the Bible, is not what we typically assume. It always requires a married woman to be involved. A married man could not commit adultery with an unmarried woman. Instead, if a married man lusts for/has sex with a virgin, this could break either the marriage vow (binding with God&mdash;Matt. 12:36, &lsquo;judged by every word that comes out of your mouth&rsquo;) or it implicates other provisions in the Law not having to do with adultery. See, Exodus 22:16-17; Deut. 22:28-29. Hence, the only proper translation of gunaika in Matthew 5:27-28 is married woman.</span></p>
</div>
<div class="footnote">
<p class="Footnote"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"><span class="footnoteNumber" data-mce-mark="1"> 7.</span>&nbsp;D. Willard, <span style="font-style: italic;" data-mce-mark="1">The Great Omission </span>(San Francisco: Harper, 2006) at 98.</span></p>
</div>
<div class="footnote">
<p class="Footnote"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"><span class="footnoteNumber" data-mce-mark="1"> 8.</span>&nbsp;David W. Bercot, <span style="font-style: italic;" data-mce-mark="1">Will the Real Heretics Please Stand Up: A New Look at Today&rsquo;s Evangelical Christianity in the light of Early Christianity</span> (Texas: Scroll Publishing, 1999) at 57. For a thorough discussion of the actual gospel taught during what is called the Patristic Era of 125-325 A.D., in both the East under the Orthodox and the West under pre-Roman Catholicism, see my prior work, Jesus&rsquo; Words Only (2007) at 425 et seq.</span></p>
</div>
<div class="footnote">
<p class="Footnote"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"><span class="footnoteNumber" data-mce-mark="1"> 9.</span>&nbsp;The main page of the Touchet Baptist Church is at <a href="http://www.touchet1611.org/index.htm.">http://www.touchet1611.org/index.htm.</a> The sermon quoted is entitled WWJD v. WWPD? and is reprinted at <a href="http://www.touchet1611.org/PeterPaulMary2.html">http://www.touchet1611.org/PeterPaulMary2.html</a> (last visited 2005).</span></p>
</div>
<div class="footnote">
<p class="Footnote"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"><span class="footnoteNumber" data-mce-mark="1"> 10.</span>&nbsp;What is truly ironic is that Willard&rsquo;s book is self-contradictory to the extreme. He claims the great omission of the church is the failure to teach obedience to Christ&rsquo;s commands as a matter of obtaining proximity (not salvation). Then how is Willard&rsquo;s mocking of Jesus&rsquo; commands in the Sermon as &ldquo;impossible&rdquo; and &ldquo;wrong&rdquo; and &ldquo;ridiculous&rdquo; going to correct this omission? It is more of the same problem, perhaps stated even worse than ever stated by any other cheap grace proponent!</span></p>
</div>
<div class="footnote">
<p class="Footnote"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"><span class="footnoteNumber" data-mce-mark="1"> 11.</span>&nbsp;John MacArthur, &ldquo;Jesus&rsquo; Perspective on Sola Fide,&rdquo; (2004) at <a href="http://www.biblebb.com/files/MAC/sf-solafide.htm">http://www.biblebb.com/files/MAC/sf-solafide.htm</a> (last accessed 4/8/2007).</span></p>
</div>
<div class="footnote">
<p class="Footnote"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"><span class="footnoteNumber" data-mce-mark="1"> 12.</span>&nbsp;See <a href="file:///C:/Users/doug/Dropbox/Writings%20in%20Process/Salvation%20Redraft/Revisions%202012%20Forward/Files%20to%20Modify/Html%20Conversions%20and%20Uploaded%20to%20Website/Pharisees%20Error.htm#28161" class="XRef">See Exceeding The Righteousness Of The Shallowly Righteous &mdash;Matthew 5:20.</a>.</span></p>
</div>
<div class="footnote">
<p class="Footnote"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"><span class="footnoteNumber" data-mce-mark="1"> 13.</span>&nbsp;Quoted in Clarence Bauman, T<span style="font-style: italic;" data-mce-mark="1">he Sermon on the Mount, The Modern Quest for its Meanin</span>g (Mercer University Press: 1985) at 177.</span></p>
</div>
<div class="footnote">
<p class="Footnote"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"><span class="footnoteNumber" data-mce-mark="1"> 14.</span>&nbsp;Clarence Bauman, The Sermon on the Mount, The Modern Quest for its Meaning, supra, at 185.</span></p>
</div>
<div class="footnote">
<p class="Footnote"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"><span class="footnoteNumber" data-mce-mark="1"> 15.</span>&nbsp;Clarence Bauman, The Sermon on the Mount, The Modern Quest for its Meaning, supra, at 421.</span></p>
</div>
<div class="footnote">
<p class="Footnote"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"><span class="footnoteNumber" data-mce-mark="1"> 16.</span>&nbsp;Clarence Bauman, The Sermon on the Mount, The Modern Quest for its Meaning, supra, at 11 (quoting Leo Tolstoy).</span></p>
</div>
<div class="footnote">
<p class="Footnote"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"><span class="footnoteNumber" data-mce-mark="1"> 17.</span>&nbsp;Bonhoeffer, The Cost of Discipleship, supra, at 44.</span></p>
</div>
<div class="footnote">
<p class="Footnote"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"><span class="footnoteNumber" data-mce-mark="1"> 18.</span>&nbsp;John Wesley, &ldquo;A Plain Account of Christian Perfection,&rdquo; The Works of John Wesley (ed. by Thomas Jackson)(1872) Vol. 11, at 366-446. On how cleansing in verse nine refers to atonement, see <a href="file:///C:/Users/doug/Dropbox/Writings%20in%20Process/Salvation%20Redraft/Revisions%202012%20Forward/Files%20to%20Modify/Html%20Conversions%20and%20Uploaded%20to%20Website/Atonement.htm#35365" class="XRef">See Apostle John&rsquo;s Two-Fold Atonement Principle.</a> et seq.</span></p>
</div>
<div class="footnote">
<p class="Footnote"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"><span class="footnoteNumber" data-mce-mark="1"> 19.</span>&nbsp;See <a href="file:///C:/Users/doug/Dropbox/Writings%20in%20Process/Salvation%20Redraft/Revisions%202012%20Forward/Files%20to%20Modify/Html%20Conversions%20and%20Uploaded%20to%20Website/Atonement.htm#35365" class="XRef">See Apostle John&rsquo;s Two-Fold Atonement Principle.</a> et seq.</span></p>
</div>
<div class="footnote">
<p class="Footnote"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"><span class="footnoteNumber" data-mce-mark="1"> 20.</span>&nbsp;Jesus, however, taught that peace should not be gained by compromising truth. His message would cause division and a lack of peace within families. (Matt. 10:34-39.) His own message caused divisions between the Pharisees and Himself. Thus, a Christian must sow peace and harmony, but not fail to preach the true gospel in order to keep peace.</span></p>
</div>
<div class="footnote">
<p class="Footnote"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"><span class="footnoteNumber" data-mce-mark="1"> 21.</span>&nbsp;The verse &ldquo;blessed are those who mourn&rdquo; was a Greek translator&rsquo;s error. The original Hebrew Matthew says who are patient. See George Howard, The Hebrew Gospel of Matthew (Mercer: 1989).</span></p>
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<p><a href="/home/14-audio/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&amp;page=2">What Did Jesus Say?</a> (2012) - 7 topics&nbsp;</p>
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<h1>Paul's Flawed Christology of Jesus</h1>
<h3><span style="font-size: large; font-family: 'times new roman', times;"><strong><span style="color: #0000ff;">Introduction: Five Points That Should Make Both Trinitarians &amp; Unitarians Aghast At Paul</span></strong></span></h3>
<p><span style="font-size: large; font-family: 'times new roman', times;">I do not believe Paul is inspired. I wish now to prove to those who are either Trinitarian or Unitarian, that you cannot believe Paul is inspired and hold on to your beliefs. Either you must give up Trinitarianism or Unitarianism, or you must give up Paul. It is an "either/or" decision for you. While you may believe you can explain away one or two dilemmas, it is an impossible strain to explain all five points raised herein.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Paul represents a third view neither compatible with Trinitarianism nor Unitarianism: that Jesus was the highest created being&nbsp;(Col. <a href="http://bible.cc/colossians/1-15.htm">1:15</a>, ASV) who was not God (1 Corinthians <a href="http://bible.cc/1_corinthians/15-28.htm">15:27-28</a>) but&nbsp;had divinity abiding in Himself prior to birth. When Jesus came to earth He emptied himself of an equality with God.&nbsp;Phil. <a href="http://bible.cc/philippians/2-6.htm">2:6</a>- <a href="http://bible.cc/philippians/2-7.htm">2:7</a>. However, at some point that apparently was the point of crucifixion, Jesus was indwelled by the Father.&nbsp;&nbsp;Paul wrote: &ldquo;God was&nbsp;<strong style="color: #494a44; font-family: 'times new roman', times; font-size: medium; line-height: 20px;"><em>in Christ</em></strong>&nbsp;reconciling the world to Himself.&rdquo; (2 Cor.&nbsp;<a href="http://www.biblegateway.com/passage/?search=2%20cor.%205:19&amp;version=YLT" style="color: #517291; text-decoration: underline; font-family: 'times new roman', times; font-size: medium; line-height: 20px;">5:19</a>&nbsp;YLT).&nbsp;<em style="color: #494a44; font-family: 'times new roman', times; font-size: medium; line-height: 20px;">See also</em>&nbsp;Col. 1:<a href="http://www.biblegateway.com/passage/?search=Colossians+1&amp;version=YLT" style="color: #517291; text-decoration: underline; font-family: 'times new roman', times; font-size: medium; line-height: 20px;">19</a>&nbsp;"because&nbsp;<strong style="color: #494a44; font-family: 'times new roman', times; font-size: medium; line-height: 20px;"><em>in him</em></strong>&nbsp;it&nbsp;did please all the fulness [of God] to tabernacle [<em style="color: #494a44; font-family: 'times new roman', times; font-size: medium; line-height: 20px;">i.e.</em>, dwell]." Cf. NIV: "For God was pleased to have all his fullness dwell in him." (Col. 1:<a href="http://www.biblegateway.com/passage/?search=Colossians%201:19&amp;version=NIV" style="color: #517291; text-decoration: underline; font-family: 'times new roman', times; font-size: medium; line-height: 20px;">19</a>).) See also "God in Christ" in Ephesians 4.32 &amp; 1 Thessalonians 2.14. </span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;"><span data-mce-mark="1"><span data-mce-mark="1">While Jesus too said the Father dwelled in Himself (John 14:10), Paul apparently intended this dwelling activity of the God of Sinai expired at the conclusion of the crucifixion. For Paul taught Jesus' death represents the "</span></span><span data-mce-mark="1">death of the husband" of Israel -- the God of Sinai -- and this effectuated the final dissolution of the Law given Moses per Paul in Romans 7:1-7. (See&nbsp;</span><a href="/home/1-jwo/167-romans-7-a-major-incongruity.html" style="font-family: 'times new roman', times; font-size: medium; line-height: 1.3em;">our page on Romans 7:1-7</a><span data-mce-mark="1">). The Law supposedly does not revive when Jesus resurrects because now the Father and Jesus are distinct. Paul teaches we now marry Jesus as our new husband but Jesus no longer intends the Law continue while Jesus is also &nbsp;now "<em><strong>our Great God and Savior, Jesus Christ</strong></em>." (Titus <a href="http://www.biblegateway.com/passage/?search=Titus+2%3A13&amp;version=NASB">2:13 ASB</a>; NIV.)</span><span data-mce-mark="1">&nbsp;(This is the modern pro-Trinitarian translation using the disputed Sharpe's rule of Greek grammar. Non-trinitarian Christians as Dr. Buzzard provide a critique at this <a href="/home/9-bible/514-titus-213-a-the-granville-sharp-rule.html">link</a>. See also Burke's critique at this </span><a href="http://www.reclaimingthemind.org/blog/2010/04/the-great-trinity-debate-part-2-dave-burke-on-jesus-christ/" style="font-family: 'times new roman', times; font-size: medium; line-height: 1.3em;">link</a><span data-mce-mark="1">. I take no position. Frankly, Titus 2:13 in the Sharpe rule translation makes Paul's Christology appear even more bizarre because of the incongruous additional pieces to his Christology.)&nbsp;</span></span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Per Paul, the resurrected Jesus therefore no longer represents God-the-Father or otherwise the Law's bonds would revive, and marrying Jesus would be the same as remarrying God-the-Father, thereby reconnecting us to the Law given Moses. But instead, Paul teaches that is not the effect of marrying Jesus; instead, it represents the dissolution of the Law. Then Jesus will one day put "all things" under "God" except Jesus will not put "God Himself" under God -- &nbsp;these are Paul's very own words. See <a href="http://www.biblegateway.com/passage/?search=1%20cor.%2015:27-28&amp;version=NIV">1 Cor. 15:27-28</a>.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Thus, Paul teaches someone who begins not as God, who had an equality with God, and is indwelled by the Father, ends up as "our great God" but is also not God because Jesus will put everything under God except God himself. The latter is Paul's clear teaching in <a href="http://www.biblegateway.com/passage/?search=1%20cor.%2015:27-28&amp;version=NIV">I Cor 15:27-28</a>. It appears Paul believes Jesus replaces the role of God, and becomes thereby a God Himself even though Jesus did not begin as God but as a "first-born of creation."&nbsp;</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">This is extremely convoluted reasoning.</span></p>
<p><span style="color: #0000ff; font-size: large; font-family: 'times new roman', times;"><strong>Angel of the Lord Spoken Of In The Septuagint?</strong></span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Clearly, Paul has made a bizarre reference to Jesus as a created-being who is not God but ends up as a God who will put everything under God. How can this be resolved? The solution for some is to adopt the Septuagint mistranslation of Isaiah 9:6. We should supposedly realize Jesus was an "Angel of the Lord," and was "God" in that sense.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Thus, some evangelical Christians who are otherwise orthodox in belief actually defend that Jesus was an "Angel of the Lord" prior to His apparent transformation into God.&nbsp; <a href="http://www.christiananswers.net/dictionary/angel.html">ChristianAnswers</a>. (This is partially justified on the flawed translation in the Septuagint Greek of <strong>Isaiah 9:6</strong> where a child will be born who is &ldquo;<a href="/home/16-hebrew-matthew/359-isaiah-96-what-does-it-mean.html">The Angel of Great Counsel.</a>&rdquo;) But such a view is neither Trinitarian nor Unitarian. If you believe in either view as doctrinally correct, you must abandon Paul as inspired, which is my point of raising these issues this way.</span></p>
<p><span style="color: #0000ff; font-size: large; font-family: 'times new roman', times;"><strong>Paul Does Partially Express Accurate Christology Had He Said Nothing Else</strong></span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;"><strong><em>In fairness to Paul</em></strong>, sometimes Paul did speak correctly on Jesus' true relationship to God -- an indwelling by the Father -- although Paul apparently meant it first existed only at the moment of Jesus' crucifixion. This is how 1st century gnostics enamored with Paul reconciled all his passages long ago. Thus, Paul correctly wrote: &ldquo;God was <strong><em>in Christ</em></strong> reconciling the world to Himself.&rdquo; (2 Cor. <a href="http://www.biblegateway.com/passage/?search=2%20cor.%205:19&amp;version=YLT">5:19</a> YLT). <em>See also</em> Col. 1:<a href="http://www.biblegateway.com/passage/?search=Colossians+1&amp;version=YLT">19</a>;&nbsp;Ephesians 4.32 &amp; 1 Thessalonians 2.14. </span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Early gnostics reconciled these accurate statements by Paul about God fully indwelling Jesus with Paul's view of <em>kenosis</em> -- the emptying of Jesus of any God-hood when a pre-existent Jesus supposedly came to earth. The gnostics did so by claiming Jesus was emptied of God until the moment of crucifixion when God supposedly first fully dwelled in Jesus. Then when Jesus died, the creator-God died, and Jesus supposedly took his place as God.</span></p>
<h3><span style="font-size: large; font-family: 'times new roman', times;"><strong><span style="color: #0000ff;">Status of This Issue in Christendom</span></strong></span></h3>
<p><span style="font-size: large; font-family: 'times new roman', times;">Commentators know the problem, and thus never isolate Paul just to study only his views on Christ's nature. The reason why will become obvious on this page. For when you do so, then both Trinitarians and Unitarians should be shocked at Paul's views on the nature of Christ. There are five statements by Paul that are at total odds with various parts of these two leading explanations of Jesus's nature (<em>i.e.</em>, their<em> </em>Christology).</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">This means Paul's views might coincide with some Unitarian beliefs and some Trinitarian&nbsp;beliefs. But in the end, Paul's views cannot be fully reconciled to either. Which proves Paul cannot be inspired (due to his self-contradictions), and anyone believing in either Trinitarianism or Unitarianism cannot regard Paul as fully inspired.&nbsp;</span></p>
<p><span style="color: #0000ff; font-size: large; font-family: 'times new roman', times;"><strong>Synopsis of Detailed Discussion Below of Paul's Five Controversial Statements</strong></span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;"><strong>First</strong>, Paul imagines a non-eternal nature to Jesus which should shock trinitarians. Paul says Jesus was the "First-Born of creation." (Col. <a href="http://bible.cc/colossians/1-15.htm">1:15</a>, ASV.) (Note that God says instead that His "first born" was Ephraim. Jer 31:9.) Paul at the same time says after God created Jesus that then Jesus created everything else (Col. <a href="http://bible.cc/colossians/1-16.htm">1:16</a>). This should shock both trinitarians and unitarians if everyone assumed Paul was correct in saying Jesus was non-eternal in the first place. How could a created being himself be the Creator? How could He be God? A Puzzle, to say the least. (The truth is what John explains - the Word <strong><em>in</em></strong> Jesus was God and it was the means of Creation. See our<a href="/home/4-recommendedreading/189-correct-christology.html"> link</a> on the correct Christology. See also the next point.)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;"><strong>Second</strong>, Paul then says in Phil. <a href="http://bible.cc/philippians/2-6.htm">2:6</a>-&nbsp;<a href="http://bible.cc/philippians/2-7.htm">2:7</a> when Jesus' being came to earth, he divested himself of a pre-existing quality that made him have an "equality with God," which should shock trinitarians and unitarians who maintain Jesus on Earth was <strong><em>fully indwelled</em></strong> by the Word and Father (John 1:1, <a href="http://bible.cc/john/1-14.htm">14</a>; John<a href="http://bible.cc/john/14-10.htm"> 14:10</a>.)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;"><strong>Third</strong>, Trinitarians should be shocked that Paul clearly denies Jesus is God in 1 Corinthians <a href="http://bible.cc/1_corinthians/15-28.htm">15:27-28</a> - in particular in verse 27. First, in verse 28, we read: "And when all things shall be subdued unto him [<em>i.e.</em>, Jesus], then shall the Son also himself<strong> be <strong><em>subject unto him</em></strong> [i.e., God the Father] </strong>that put all things under him, that God may be all in all." This is in accord with 1 Cor. <a href="http://bible.cc/1_corinthians/15-24.htm">15:24</a>: "Then the end will come, when he [<em>i.e.</em>, Jesus]&nbsp;<strong><em>hands over the kingdom to God the Father</em></strong> after he has destroyed all dominion, authority and power." (NIV) But it is verse <a href="http://www.biblegateway.com/passage/?search=1%20corinthians%2015&amp;version=NIV">27</a> which <strong><em>slams the point</em></strong> that Paul says <em><strong>Jesus is NOT God</strong></em>: "Now when it says that 'everything' has been put under him, it is clear that<strong><em> this does not include God himself</em></strong>, who put everything under Christ." (NIV) Cf. Biblos, 1 Cor. <a href="http://bible.cc/1_corinthians/15-27.htm">15:27</a>.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">For a trinitarian who accepts Paul, the trinitarian would also have to accept that Paul<strong><em> just said</em></strong> in verse 27 that Jesus is NOT presently God. For Paul said Jesus is "subject" to God the Father, but when Paul says "everything" is put under Jesus, Paul clarifies that he does not mean "God" is also "under Christ." Logically, Christ cannot be God if you trust Paul's words as INSPIRED. It is also impossible for Oneness Christians to believe Jesus is "one" in a personal indwelling sense with God when Paul talks this way.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;"><strong>Fourth</strong>, both trinitarians and unitarians believe Jesus had real human flesh, avoiding thereby the heresy of docetism. That heresy taught Jesus only came in the "likeness of men." In 144 A.D. Marcion -- the Paul-only advocate -- taught docetism, claiming that Jesus "<strong><em>appeared</em></strong> to be a man" but was not truly a man of human flesh and instead was God alone. This doctrine was later understood to imply that Jesus did not truly suffer on the cross. Marcion's docetism was called heresy by everyone in the earliest church (see <em><a href="/home/4-recommendedreading/56-marcionism.html">Marcionism</a></em>) prior to Roman Catholicism's adoption of docetism in the late 380s. (See <a href="/home/1-jwo/206-marcionite-influence-on-rcc.html">Marcionite Influence on RCC</a>.)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">But Marcion's and the RCC's inspiration for docetism is easy to find. Paul says in Phil. <a href="http://bible.cc/philippians/2-7.htm">2:7</a> Jesus only<strong><em> appeared</em></strong> in the "likeness of men." Oops! Paul errs again! And this is more serious than any of Paul's other errors about Christ's nature, as we shall see.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;"><strong>Finally</strong>, in Romans 7, Paul believes that when Jesus died, the husband of Israel -- the God of the Original Testament --&nbsp;<em>literally</em> died. This supposedly freed God's people -- his wife -- from the Law, and thus His people were free to marry a new husband who does not require further obedience to the Law of Moses. Paul says we marry Christ in the NT, and this does not perpetuate the Law that only applied when the first husband was alive. (For full discussion, see&nbsp;<a href="/home/1-jwo/167-romans-7-a-major-incongruity.html">Paul in Romans 7 Claims the God of Sinai is Dead</a>.)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Thus, this implies that when Jesus resurrected, a <em><strong>different God</strong></em> emerged or otherwise Paul's conclusion that the Law of Moses died when the husband died makes no sense if the resurrected Jesus still represented the same God as the God of the OT. Again, Paul's greatest advocate -- Marcion -- in 144 A.D. deciphered Paul to be saying a very similar thing --- there was a God of the OT (the Creator of all material forces and of flesh who died and now rules only the underworld ... Hades, over the dead made up only of Sons of Israel) &nbsp;and Jesus as God&nbsp;</span><span style="font-size: large; font-family: 'times new roman', times;">for the NT (created by the Father who dwelled in Jesus, and Jesus then as God took rule over gentiles living on earth&rsquo;s surface as husband to the Gentiles.) See&nbsp;<em><a href="/home/4-recommendedreading/56-marcionism.html">Marcionism</a></em><a href="/home/4-recommendedreading/56-marcionism.html">.</a>&nbsp;This explains how Paul could now assert in Titus <a href="http://www.biblegateway.com/passage/?search=Titus+2%3A13&amp;version=NIV">2:13</a> that "our savior and great God" is Jesus Christ. Jesus was our new God on earth to replace the old husband God Yahweh </span><span style="font-size: large; font-family: 'times new roman', times;">who died at the cross by dwelling in Jesus in that event, &nbsp;so Paul is saying in Romans 7:1-11.&nbsp;</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Paul's bizarre statements in&nbsp;Romans 7 which Marcion no doubt relied upon are discussed at length at this separate webpage -&nbsp;<a href="/home/1-jwo/167-romans-7-a-major-incongruity.html">Paul in Romans 7 Claims the God of Sinai is Dead</a>.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Let's now review the other four of these five points in more depth here below. It should demonstrate to&nbsp;both trinitarians and unitarians alike that they should be shocked by Paul's highly flawed Christology, and hence Paul should be regarded as a noninspired source of NT doctrine.</span></p>
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<h3><span style="font-size: large; font-family: 'times new roman', times;"><strong><span style="color: #0000ff;">1. Paul Says A Non-Eternal Being Was Creator</span></strong></span></h3>
<p><span style="font-size: large; font-family: 'times new roman', times;">Paul imagines a second person who had an "equality with God" prior to the Incarnation (Philippians <a href="http://bible.cc/philippians/2-6.htm">2:6</a>,&nbsp;<a href="http://bible.cc/philippians/2-7.htm">2:7</a>). This teaching derives from Paul conceiving of a being distinct from the Father who had an "equality with God" who then "<strong><em>empties himself</em></strong>" (KENOSIS in Greek) of divine attributes to enter this world as one who had the "appearance of men." <em>Id.</em></span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">However, Paul taught that this second being who pre-existed the Incarnation and became Jesus was not eternal. In <a href="http://biblehub.com/colossians/1-15.htm">Col. 1:15</a>, Paul said Jesus "is the image of the invisible God, the<em><strong> firstborn of &nbsp;all creation.</strong></em>" (NASB)&nbsp;</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">In <a href="http://biblehub.com/colossians/1-16.htm">Col. 1:16</a>, Paul then says this created being of v. 15 turned around and "created all things."</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">In C. Anderson Scott's article "Christ, Christology" in <em>Dictionary of the Apostolic Church</em> (Ed. Hastings)(1915) at <a href="http://books.google.com/books?id=ztYMAAAAIAAJ&amp;dq=dictionary%20of%20the%20apostolic%20church&amp;pg=PA185#v=onepage&amp;q&amp;f=false">1:185</a>, Scott says Paul's words in Col. 1:15 means "He Himself [<em>i.e.</em>, Jesus] was<strong><em> part of creation</em></strong>." Indeed, this is the only conceivable understanding of Paul's words.&nbsp;</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">The one church that continues in Paul's doctrine is the Jehovah Witnesses. "<span style="font-size: large; font-family: 'times new roman', times;">They teach that the pre-existent Christ is God's First-begotten Son....They say that the Son was the Father's only direct creation, before all ages." ("<a href="http://en.wikipedia.org/wiki/God_the_Father">God the Father</a>," <em>Wikipedia</em>.)</span></span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"></span></span><span style="color: #0000ff;" data-mce-mark="1"><strong style="font-family: 'times new roman', times; font-size: large; line-height: 1.3em;"><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">A. Paul's Source of A Son of God / Angel As Creator</span></strong></span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">The likely cause for Paul's belief Jesus was a creature (of an angelic level) was due to the Septuagint <strong>mistranslation</strong> of Isaiah 9:6. It reads:</span></p>
<p style="padding-left: 30px;"><span style="font-size: large; 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>Angel (Aggelos) of great counsel:</em></strong> for I will bring peace upon the princes, and health to him. (See our article "<a href="/home/16-hebrew-matthew/359-isaiah-96-what-does-it-mean.html">Isaiah 9:6: The Hebrew, DSS &amp; Septuagint Versions</a>.")</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">And the likely cause for Paul's belief Jesus was the creator yet not God was the Septuagint <strong>mistranslation</strong> of Psalm 102:22-34 which has in Greek God saying to another God:&nbsp;"Thou, <strong><em>Lord, at the beginning you founded the earth, and the heavens are the work of your hands</em></strong>." (Ps. 102:25 LXX/Septuagint.) In the original Hebrew, however, a human annointed one says this instead about God -- God was the Creator. See our article "<a href="/home/1-jwo/203-son-as-creator-in-epistle-to-the-hebrews.html">Begotten Son as Creator</a>."</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Paul often relied upon erroneous renderings in the Septuagint translation from 257 BC over against the original Hebrew from ca. 1000 BC, and hence Paul's flawed Christology is partly due to this fact.</span></p>
<h4><span style="font-size: large; font-family: 'times new roman', times;"><strong><span style="color: #800080;">B. First Trinitarian Formula Relies On Jesus As Non-Eternal And Created Being</span></strong></span></h4>
<p><span style="font-size: large; font-family: 'times new roman', times;">As a result of Paul's words, the first Trinitarian proponent structured the Trinity so that Jesus was not eternal but instead was a created being.&nbsp;In 205 A.D., Tertullian -- the first to explain a trinity doctrine -- saw the LOGOS/Word as an eternal quality of God which begins&nbsp;<strong><em>apart from Jesus</em></strong>. Relying evidently upon Paul, Tertullian then saw the Son did not exist eternally as a separate person and instead was first begotten by the Father to then accomplish the creation of the world, just as Paul said in Col. 1:15-16. Tertullian then specifically said "the son is&nbsp;<em><strong>not from eternity</strong></em>." (B.B. Warfield, "Historical Theology," <em>Princeton Theological Review</em> (1908) at 152.) Tertullian also wrote: "There was a time when <strong><em>neither sin existed</em></strong> with [God],<strong><em> nor the Son</em></strong>." (Tertullian, <em>Against Hermogenes</em> ch. 3;&nbsp;<em>Ante-Nicene Fathers</em> (2007) at <a href="http://books.google.com/books?id=lZ1EffC0auAC&amp;lpg=PA477&amp;dq=Ante-Nicene%20Fathers%20Against%20Hermogenes%202007&amp;pg=PA478#v=onepage&amp;q&amp;f=false">478</a>.)(For discussion of the latter, see <em>Ante-Nicene Fathers</em> at this <a href="http://books.google.com/books?id=uoksAAAAYAAJ&amp;dq=was%20a%20time%20when%20neither%20sin%20existed%20nor%20the%20Son&amp;pg=PA629">link</a>.)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">For similar reasons, in&nbsp;<em>Against Marcion</em>, Tertullian quotes Paul and then explains: "If Christ is the <strong><em>Creator&rsquo;s </em></strong><em><strong>Son</strong></em>, it was with justice that He loved <strong><em>His own (creature)</em></strong>." (See <a href="http://www.ccel.org/ccel/schaff/anf03.v.vii.iv.html">link</a>.)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Hence, Paul's words solidified the notion that Jesus was a created being who pre-existed the creation of everything but Himself.</span></p>
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<h3><span style="font-size: large; font-family: 'times new roman', times;"><strong><span style="color: #0000ff;">2. What Significance Is It That Paul Says Jesus Was A Creator Of The Heavens/Earth?</span></strong></span></h3>
<p><span style="font-size: large; font-family: 'times new roman', times;">But do Paul's words in Col.1:15-16 mean that Jesus is God because Paul says that the created-Jesus was then the creator of the heavens and earth? <strong>No</strong>.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">For Paul's words in Colossians precisely match up with Paul's denial of Jesus being God in 1 Cor. 8:6. There Paul says <strong><em>only the Father is God</em></strong>, even though it then says God-the-Father and Jesus both created all things. Paul says in 1 Cor.&nbsp;<a href="http://www.biblegateway.com/passage/?search=1%20Corinthians%208:6&amp;version=NIV">8:6</a> "yet for us there is&nbsp;<em><strong>but one God, the Fathe</strong></em><em><strong>r</strong></em>, from whom all things came and for whom we live; and there is but&nbsp;<em><strong>one Lord, Jesus Christ</strong></em>, through whom all things came and through whom we live" (NIV). <em>Cf.</em> <a href="http://www.biblegateway.com/passage/?search=1+Timothy+2:5&amp;version=NIV"> 1 Tim. 2:5</a> ("there is one God, and one mediator between God and man, the man Christ Jesus.")</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">These passages signify that Jesus could be co-creator with God-the-Father yet still there is "but <strong><em>one God, the Father</em></strong>" / "one God" which Paul clearly distinguishes from the "one Lord, Jesus Christ" / "the <strong><em>man</em></strong> Christ Jesus." Hence, Paul understood Jesus could be a creating agency yet still not be God, as Paul insists in the <strong>very same verse</strong> that there is "but <em>one God, the Father" </em>and "one God" in contradistinction to the "man Christ Jesus."</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">A Trinitarian should be aghast at such statements in 1 Cor. 8:6 and 1 Tim. 2:5 from Paul. Paul clearly denies Jesus's role as creator implies Jesus is God. 'Only the Father is God,' Paul says. Jesus was distinct and the Lord. This means Paul believed despite Jesus being a creator of the heavens and world that Jesus was <strong><em>not God at that point.&nbsp;</em></strong>&nbsp;If you believe Paul is infallible (I do not), then Paul just blew a hole in the ship of Trinitarianism.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">But a Unitarian cannot claim triumph. Paul claims here that Jesus is a pre-existing creator of everything, yet he himself is distinct from the "one God, the Father." However, a favorite verse of unitarians is that God in Isaiah 44:24 denies there was any distinct person with Him involved in the creation of the heavens and the earth.</span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;"></span></p>
<h3><span style="font-size: large; font-family: 'times new roman', times;"><strong><span style="color: #0000ff;">3. Paul's 'First-born' Doctrine Blocked Trinitarianism For A Long Time</span></strong></span></h3>
<p><span style="font-size: large; font-family: 'times new roman', times;">Due to the Septuagint version of Isaiah 9:6 where Messiah is an Angel of Great Counsel, and&nbsp;Paul's evident reliance on that in Col. 1:15, many early church leaders did not imagine Jesus could be God. In the book by Martin Werner,&nbsp;<em style="font-family: 'times new roman', times; font-size: medium;"><strong>The</strong> <strong>Formation of&nbsp;Christian Dogma</strong> </em>(1957), Werner&nbsp;explains the importance placed on Isaiah 9:6 in the Septuagint translation and Paul's conception of Jesus as a created being from the angelic realm prior to incarnation. Both Isaiah 9:6 in the Septuagint mistranslation and Paul's teaching blocked any modern Trinitarian concept of Jesus being God alongside the Father:</span></p>
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">In the Primitive Christian era there was no sign of any Trinitarian problem or controversy...The reason for this undoubtedly lay in the fact that for primitive Christianity [i.e., Pauline Christianity], Christ was a being of a high-celestial angel-world, who was <em><strong>created</strong></em> and chosen<em><strong> by God</strong></em> for the task of bringing in, at the end of the ages, of the Kingdom of God. (<em>Id.</em>, at 122, 125, quoted in Barber:<a href="http://books.google.com/books?id=u5hkIwXJVxoC&amp;lpg=PA29&amp;dq=Primitive%20Christianity%20did%20not%20have%20an%20explicit%20doctrine%20of%20the%20Trinity%20such%20as%20was%20subsequently%20elaborated%20in%20the%20creed&amp;pg=PA31"> 31</a>.)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">When in the 305 AD period some in the church claimed Jesus was not merely indwelled by the Father, but identical to God, Bishop Arius in 306 A.D. rejected this, citing Paul's words that Jesus was the "first begotten of creation." As William Wachtel summarizes in his article "<a href="http://focusonthekingdom.org/articles/colossians.htm">Col. 1:15 Pre-Existence or Pre-Eminence</a>," the "Arians [based upon Col. 1:15]&nbsp;thought <strong><em>he (Jesus) had a beginning and was the first creature whom God made</em></strong>; while the Athanasians thought he had no beginning and was himself 'co-equal, co-eternal, and consubstantial' with the Father."</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Christian scholar Grudem concurs: "support for the Arian view was <em><strong>found in Colossians 1:15</strong></em>." (Wayne A. Grudem, <em>Systematic theology: An Introduction to Biblical Doctrine</em> (Zondervan, 1994) at<a href="http://books.google.com/books?id=DA8xl4eagDcC&amp;lpg=PA243&amp;dq=arius%20col.%201%3A15&amp;pg=PA243#v=onepage&amp;q=arius%20col.%201:15&amp;f=false"> 243</a>.) </span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Based on this, the Arians held, precisely as Paul teaches in Col. 1:15-16, that "Christ is<strong><em> a creature of the Father, though existing before the world</em></strong>," which interpretation was revived later by "Socinians, Unitarians and Rationalists."&nbsp;(J.P. Lange,&nbsp;<em>Commentary on the Holy Scriptures</em> (Scribner, 1871) Vol. 3 at<a href="http://books.google.com/books?id=d5lBAAAAYAAJ&amp;dq=calvin%20christ%20inferior%20father&amp;pg=PA447#v=onepage&amp;q=calvin%20christ%20inferior%20father&amp;f=false"> 447</a>.)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">While no orthodox scholar wishes to plainly say what this means, it is clear enough. Hugh Schonfield, a Nazarene Jew who believed Jesus was Messiah and who was critical of most tenets of orthodox Christianity, forcefully exploited Paul's words in Col. 1:15-16 to prove modern trinitarianism and the eternal-Son doctrine are invalidiated by Paul:</span></p>
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">"Paul's <em><strong>Christ is not God, he is God's first creation</strong></em>, and there is<strong><em> no room for the trinitarian formula of the Athanasian Creed</em></strong> nor for its doctrine that the Son was 'not made, nor created, but begotten.'" &nbsp;(Schonfield, <em>Those Incredible Christians</em> (1968) at&nbsp;249.)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">How did the church cope with the Arian view of 306 A.D. based upon Paul's clear words in Col. 1:15 which directly justified Arius' position? We will see that the Roman church never truly addressed this, but made up a ridiculous self-contradictory new tradition of an 'eternal Son' to <em>erase the clear meaning </em>of Paul's words in Col. 1:15 but then blasted a hole in monotheism at the same time.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;"><strong><span style="color: #800080;">A. Solution #1: 4th Century View Is To Ignore Paul and Affirm Jesus is the 'Eternal Son of God</span></strong></span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Some in the Roman church of 306 A.D. abhorred Arius doctrine even though it stemmed directly from Col. 1:15. One of the most vigorous defenders of the Trinity doctrine -- Bishop Gregory of Nyssa in 380 A.D. -- in the <em>Great Catechism</em> explained why in his attack on Arius (<em>i.e.</em>, Paul without naming Paul) as follows:</span></p>
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">"To believe that the Son [is a] <strong><em>created being</em></strong>...is to make man's salvation dependent on something which is imperfect and needs itself redemption." (Saint Gregory (of Nyssa), <em>The Catechetical oration of Gregory of Nyssa</em> (1903) at&nbsp;<a href="http://books.google.com/books?id=KqlKAAAAMAAJ&amp;dq=gregory%20nyssa%20the%20great%20catechism&amp;pg=PR36">xxxvi</a>.)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">This concept of a non-eternal son who was also Creator of "all things" (other than himself) in Paul's mind thus led to unsolvable contradictions.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Thus,&nbsp;the most common claim when the Roman church was first confronted with Paul's bizarre ideas -- later known as the Arian heresy of 306 A.D. -- was to claim this created being was the "eternal" Son of God (although Paul says not). This was accomplished by stretching the 'begetting' of Jesus as supposedly such a continual repetitive act of God in the past that it became meaningless to distinguish when it happened from eternity. Pope Alexander of Alexandria said the son exists "independently of God (the Father),<strong><em> continually begotten in a state of unbegottenness</em></strong>." (Martin Werner, <em>Formation of Christian Dogma</em> (Harper 1957) at 223.) From this self-contradictory explanation came the idea Jesus was "begotten not made" which appears in the Nicene Creed of 325 A.D. (Alexander was the leader of the opposition to the Arian heresy at the council of Nicea. See <em><a href="http://en.wikipedia.org/wiki/Pope_Alexander_of_Alexandria">Wikipedia</a></em>.) This is often called the Athanasian solution even if Athanasius was not demonstrably involved.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">(For more background on the Nicene Council, and its rulings cowardly adopting the views of the Pontifex Maximus by Roman law of all religions in the empire -- Constantine -- who changed the church's view of Jesus to match Comstantine's god -- &nbsp;Sol Invictus, a pagan god who was a son of a father-god -- giving paganism a Christian veneer, &nbsp;see our <a href="/home/4-recommendedreading/239-council-of-nicea-of-325-ad.html">webpage</a> discussion.)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">This first solution thus essentially ignored Paul. It found a way to stretch "first begotten" from Paul's mouth into a begottenness so many times repeated in the past that one might then say it was 'eternal.'</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">But this 325 AD solution to Paul's claim that Jesus was the "first-begotten of creation" in Col. 1:15 led inexorably to the claim for the first time that Jesus was a co-substantial and co-eternal being <strong><em>separate and apart</em></strong> from the Father <strong><em>rather than a man indwelled by the Father</em></strong>. (Jesus claimed the latter. See John ch. 14.) This change blasted a hole in monotheism. As Wendt, Professor of Systematic Theology at Jena, wrote in 1907:</span></p>
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">When not only a heavenly personal pre-existence but an <strong><em>eternal, co-essential existence with the Father was attributed to the Son</em></strong>, the idea of the<em><strong> unity of God was lost</strong></em>. This was the important complaint of all Monarchians [<em>i.e.</em>, strict supporters of the unity of God.] (Hans Wendt, <em>System der Christlichen Lehre</em> (Gottingen: Vandenhoeck and Ruprecht, 1907) at 359, translated by Anthony Buzzard in <em>The Doctrine of The Trinity</em> (Oxford: International Scholars Publication, 1998) at 134.)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Thus, Paul's flawed words led to a view of Christ under the influence of a pagan ruler (Constantine) where Jesus was no longer one with the Father by an indwelling presence of the Father (John ch. 14), but instead was a distinct person who <strong><em>independently was God-the-Son apart from God-the-Father</em></strong>. In this way, the Trinity of 207 AD of Tertullian which accepted a non-eternal Son with a divine presence of the only true God -- the Father -- was materially altered in 325 AD. It was done in a manner that destroyed Monotheism.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Indeed, Gregory of Nyssa, the leader of the Council of Constantinople of 381 AD said the new version of the Trinity was specifically <strong><em>designed to prove the monotheism of Jews was a heresy</em></strong>. This was part of the Roman government's campaign to distance Christianity from Judaism. If you doubt this, take a look at<a href="/home/4-recommendedreading/189-correct-christology.html"> </a>our webpage&nbsp;on <a href="/home/4-recommendedreading/208-exaltation-that-turns-idolatrous.html">Exaltation that Turned Idolatrous</a> where we cite and link to the ancient records of Gregory's writings which <strong><em>expressly</em></strong> affirm the reformulated trinity doctrine of 381 AD was<strong><em> designed to refute monotheism</em></strong>.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Moreover, this Athanasian solution of 325 AD also taught that the "eternal son" was given the honor of creating everything (Kinlaw,&nbsp;<em>Let's Start With Jesus </em>(2005)) but this ran up against Isaiah <a href="http://www.biblegateway.com/passage/?search=isaiah%2044:24&amp;version=NIV">44:24</a>. Whether Jesus was the "eternal son" as the Athanasians claimed or instead was the "firstborn of creation," as Paul teaches, either way this violates Isaiah 44:24. There God says no one but Himself created <strong><em>everything</em></strong>, which would rule out, by necessity, a being who himself was created per Paul -- part of "everything" that God says He created -- also being creator of all things. It also rules out an "independent" eternal son who is continually begotten in a state of unbegottenness, employed in the Nicene conception of Christ, as an "independent" creator from God the Father.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">The truth was that if instead the LOGOS indwells Jesus (John 1:14, "became flesh"), as Jesus Himself says -- but the "<strong><em>Logos is not mine</em></strong> but my Father's who sent me" (John 14:24), then indeed the LOGOS that came to indwell Jesus created all things. This is because the "Logos/ Word," John tells us, "was God." (John 1:1.) Professor Hans Wendt taught<strong><em> this was the solution that reconciles all the texts</em></strong>. Loofs, citing Wendt, says this "justifies our finding<em><strong> God in Christ</strong></em> when we pray to him." (Friedrich Loofs, <em>What Is The Truth About Christ: Problems in Christology</em> (Scribner's 1913)&nbsp;at <a href="http://books.google.com/books?id=KoZLAAAAIAAJ&amp;dq=wendt%20system%20der%20christlichen&amp;pg=PA239#v=onepage&amp;q=wendt%20system%20der%20christlichen&amp;f=false">239</a>.)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">But if Paul is correct on the "first-begotten" nature of Christ or the "eternal son" solution were correct, then the creator was not the Logos/Word but <em>a being created by God</em> which would violate Isaiah 44:24. In Isaiah 44:24 we read:</span></p>
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">Thus said Jehovah, thy redeemer, And thy framer from the womb: `I [am] Jehovah, doing all things, Stretching out the heavens&nbsp;<strong><em>by Myself</em></strong>, Spreading out the earth --&nbsp;<em><strong>who [is] with Me</strong></em>? (Isaiah <a href="http://www.biblegateway.com/passage/?search=isaiah%2044:24&amp;version=YLT">44:24</a>, Young's Literal)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Paul is thus the primary cause of all the early wreckage that has marred the true Christology taught by Jesus Himself. Paul's words in the mouth of Arius led to the bizarre counter-defense which invented the deformed 'eternal son' concept which was never spoken about in Scripture and which is wholly self-contradictory. (Only the LOGOS/Word in Jesus pre-existed and came down from heaven to mankind, indwelling Jesus. See John 1:14; John ch. 14. Hence Jesus' pre-existence is linked to the nature of the Logos dwelling in Him.)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;"> The Nicene notion of an "eternal son" made no sense. How can a begotten son be an eternal son? The Nicene solution was the only way the church could accept Paul's notion in Col. 1:15 (Jesus was the "first begotten") and yet insist Jesus was eternal and thus approximately divine. In the end, the correct trinitarianism of Tertullian was tossed out, and a new version of trinitarianism employed after 325 AD which by 381 was deliberately reformulated to destroy monotheism, just as Gregory of Nyssa explained was his intention supervising the 381 AD Council that first adopted the Trinity. See <a href="/home/4-recommendedreading/208-exaltation-that-turns-idolatrous.html">Exaltation That Turned Idolatrous</a>.</span></p>
<p><span style="color: #800080; font-size: large; font-family: 'times new roman', times;"><strong>B. Solution #2 for Some Christians To Col. 1:15-16</strong></span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">How do contemporary Trinitarians solve Paul's Col. 1:15-17? Some Christians believe Jesus is an Angel equal to God.&nbsp;For Christians who believe this, see&nbsp;<a href="http://www.christiananswers.net/dictionary/angel.html">ChristianAnswers</a>.&nbsp;Specifically, to save the Trinity and accept Paul's claim that God could be less than eternal and Jesus be a created being, Christian Answers contends all is reconciled if we conclude Jesus was an "Angel of the Lord" mentioned at Gen. 18:2 and Joshua 5:13,15. <em>Id. </em> But an angel is not the same as God, and this is not a proper Trinitarian defense. Incidentally, the Septuagint translation from 257 BC of Isaiah 9:6 identifies the Messiah as an Angel of the Lord, and thus would help Christian Answers. However, this was a Septuagint mistranslation of the Hebrew into Greek. See<a href="/home/16-hebrew-matthew/359-isaiah-96-what-does-it-mean.html"> our page</a> on that issue.</span></p>
<p><span style="color: #800080; font-size: large; font-family: 'times new roman', times;"><strong>C. Solution #3: Try To Ignore The Greek Word Means 'First-Born'</strong></span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Finally, there are Trinitarians today when faced with Col. 1:15 who are unable to stomach the Angel-solution or the self-delusion that an "eternal Son" is consistent with a "begotten" son. So they respond that<strong><em> no one can believe Paul means what he says</em></strong> in Col. 1:15. Mr. Wachtel, in the article previously cited, says: "This writer questions seriously, however, whether any such ideas were in Paul&rsquo;s mind or<strong><em> in God&rsquo;s inspiration through the Spirit</em></strong> upon Paul&rsquo;s writing of Scripture." (Wachtel, <em>i<a href="http://focusonthekingdom.org/articles/colossians.htm">d.</a>) </em></span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;"><em></em>In this, you hear the primary reasoning: such an idea heretical to Trinitarianism cannot truly be the words of an inspired man, and thus, presupposing Paul is inspired, Paul then cannot possibly mean what (a) Tertullian, the first Trinitarian thought Paul meant in 205 A.D.; or (b) what Arius said Paul meant in 306 A.D. but was not competently refuted at Nicea in 325 A.D.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Then Mr. Wachtel hunts for wiggle room to escape Paul being a rank heretic to trinitarianians. But he admits the Greek ordinarily does mean 'first born' in the word at issue in Col. 1:15:</span></p>
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">Let us begin by examining the word translated &ldquo;firstborn&rdquo;- <em>prototokos</em>. This word is used a number of times in Scripture, often to designate the child born first in a family. When Esau came to his father Isaac to receive the blessing that was due him, he pleaded the fact that he was Isaac&rsquo;s firstborn &mdash; his<em> prototokos</em> (Gen. 27:32 LXX). Jacob, the second born son, had already deceived his father and received the blessing intended for Esau. The custom of conferring special privileges or a major inheritance on the firstborn son is not only seen in the Bible, but also in the later laws of &ldquo;primogeniture&rdquo; in England and other countries, awarding the family inheritance to the eldest son.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Mr. Wachtel makes an argument that <em>prototokos</em> has a figurative meaning "first" or "chief position."&nbsp;To this end he cites as proof that <em>protos</em> means first. However, he <strong><em>omits</em></strong> that <em><a href="http://www.encyclo.co.uk/define/toko-">tokos</a></em> means "childbirth." Hence, to read the word <em>prototokos</em> by <strong><em>severing its prefix from its second half</em></strong> -- "childbirth" -- is <strong>clearly dilution</strong>. Then Wachtel cites&nbsp;two verses where <em>protokos</em> is translated as "first born" but he contends should mean "first" or "chief position" because (a) Israel (a nation which did not experience 'childbirth') is called <em>protokos</em> in Ex. 4:22 and (b) Ephraim is called <em>protokos</em> even though Manasseh is the older son. Jer. 31:9.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">But neither claim has merit in context. In Ex. 4:22, we read:&nbsp;&ldquo;This is what YHWH says: Israel is my <strong><em>firstborn son</em></strong>. . . . Let my son go, so he may worship me.&rdquo; This means Israel is a figurative firstborn, but it does not mean Israel is only in "chief" position or "first" position. (In fact, if Israel is God's "firstborn son," and Paul teaches Jesus is God's "firstborn son," then we have another contradiction of Paul and an inspired prophet. Another oops!) And Manasseh sold his birthright, and hence Ephraim was now legally first-born. Thus, these examples do not help salvage Paul.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">No, the truth is Paul depicted Jesus as the "first-born of all creation," and hence <strong><em>as a non-eternal being</em></strong>. By definition, Paul's usage means Jesus could not be actually God in contravention of Trinitarian belief. Jesus would have to be another being from God -- perhaps one that God made His "equal" in God's prerogative. (Paul indeed had this view, as Phil. 2:6 and 2:7 proves. See <em>infra</em>.) This is why Paul unquestionably is the direct progenitor of Arius' similar view of 306 A.D. which was condemned ultimately by the victorious Bi-deity party of 325 A.D.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Thus, from a 381 AD-Trinitarian perspective, <strong><em>if you are one</em></strong>, then you must reject Paul had inspiration in these remarks. However, if you are a Unitarian, you too must reject Paul as inspired as Paul imagines a non-eternal "first born" of God who was the "creator of all things" (except himself) when you believe God alone was the creator based upon Isaiah 44:24. There God says that no one but Himself created everything. (Again, because I don't believe Paul is inspired at all in any of these passages, I have no such problem.)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">The next verse from Paul which we discuss involves Paul again repeating Jesus is a separate but equal being from God, but this time with even stranger ideas about Jesus.</span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;"></span></p>
<h3><span style="color: #0000ff; font-size: large; font-family: 'times new roman', times;"><strong>4. Philippians Chapter Two: A Being With Equality to God Emptying Himself</strong></span></h3>
<p><span style="font-size: large; font-family: 'times new roman', times;">In Philippians, Paul depicts Jesus as in heaven before incarnation and is equal to God, but then empties himself of Godhood to come to Earth in the "likeness of men." What the King James translates "made himself of no reputation" is the Greek word for "emptied." It is derived from the Greek word&nbsp;<em>kenosis</em>, meaning "to empty."</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Many translations obscure Paul's words because they know the literal text is so problematical -- even pagan in concept. However, we must restore the original meaning for&nbsp;<em>kenosis</em> by a proper translation as a means of weighing Paul's validity as inspired or not. Here is the King James but with the correction of the erroneous translation placed in brackets:</span></p>
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">5 Let this mind be in you, which was also in Christ Jesus:</span><br /><span style="font-size: large; font-family: 'times new roman', times;"> 6 Who, being <em><strong>in the form of God</strong></em>, thought it not robbery to be <em><strong>equal with God</strong></em>:</span><br /><span style="font-size: large; font-family: 'times new roman', times;"> 7 But made himself of no reputation [<em>i.e.</em>,&ldquo;<em><strong>emptied&rdquo; (Greek ekeno-sen) himself</strong></em>], and took upon him the form of a servant, and was made in the <em><strong>likeness of men</strong></em>:</span><br /><span style="font-size: large; font-family: 'times new roman', times;"> 8 And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.</span><br /><span style="font-size: large; font-family: 'times new roman', times;"> 9 Wherefore God also hath highly exalted him, and given him a name which is above every name:</span><br /><span style="font-size: large; font-family: 'times new roman', times;"> 10 That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth;</span><br /><span style="font-size: large; font-family: 'times new roman', times;"> 11 And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. (Philipians ch. 2 KJV.)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Even the King James Version is embarassed at what it is reading in the underlying original Greek. It tries a deliberate gloss to save our modern ears from being aware what Paul is truly saying. The KJV glosses over the true language, claiming Paul said Jesus "made himself of no reputation" -- a <em><strong>complete and utter distortion</strong></em> in place of the single word in Greek which simply means "emptied."</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">The Greek word <em>kenoo</em> literally means &ldquo;to empty; to make empty; or to make vain or void.&rdquo; Jesus did not make himself vain or void. When you compare verse 6 against verse 7, the only meaning that makes sense is he "<em><strong>emptied himself</strong></em>." Verse 6 says Jesus began as one "equal with God." Verse 7 says he ended up in the "form of a servant and made in the likeness of men." The transitional activity is the Greek verb "<em>kenoo</em>" -- and must mean "emptied himself." This accomplished the transition from one "equal with God" in heaven to one who was now made in the "likeness of men."</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Calvin in the 1500s saw Paul's words exactly the same way as I read them -- as signifying a pre-existent Being who was God (or God's equal, to hew closer to Paul's words) who then "emptied himself," and changed into a servant. Calvin wrote:</span></p>
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">In order to exhort us to submission by His example, he shows, that <em><strong>when as God </strong></em>he might have displayed to the world the brightness of His glory, <em><strong>he gave up His right</strong></em>, and voluntarily <em><strong>emptied Himself</strong></em>; that he <em><strong>assumed the form of a servant</strong></em> .... (John Calvin, <em>Institutes of the Christian Religion</em>, Book 2, Chapter 13, pt.2.)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">We will now show how this contradicts the Bible's claim of the complete indwelling of Jesus by the Word and the Father. (See below <em>Analysis of Paul's Doctrine of Kenosis</em>.) Jesus was not a mere empty shell after the Word entered Him.</span></p>
<p><span style="color: #800080; font-size: large; font-family: 'times new roman', times;"><strong>A. Analysis of Paul's Doctrine of Kenosis</strong></span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">What we explored so far about a pre-existent being emptying himself of godhood is known in theological discussions as Paul's doctrine of&nbsp;<em>kenosis</em>.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">In Greek,&nbsp;<em>kenos</em> means&nbsp;<em>empty</em>, and&nbsp;<em>kenosis</em> means&nbsp;<em>emptying</em>. Paul's words in Philippians&nbsp;<a href="http://bible.cc/philippians/2-7.htm">2:7</a> are altered in some translations so as to obscure what he truly is saying. The NIV has Paul say Jesus "made himself nothing." But the NRSV correctly has it "he emptied himself." The correct wording was around alot longer than the modern efforts to obscure it. This doctrine in Christian theology goes back a long time, and is aptly summarized in this Wikipedia article entitled&nbsp;<em><a href="http://en.wikipedia.org/wiki/Kenosis">Kenosis</a>:</em></span></p>
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">The&nbsp;<em><strong>doctrine of Kenosis</strong></em> attempts to explain what the Son of God chose to give up in terms of his&nbsp;<em><strong>divine attributes</strong></em>, in order to assume human nature. Since the incarnate Jesus is simultaneously fully human and fully divine, Kenosis holds that these changes were temporarily assumed by God in his incarnation, and that when Jesus ascended back into heaven following the resurrection, he fully reassumed all of his original attributes and divinity.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">This means that those literally reading Paul assume Paul referred to the Son of God in a pre-existent&nbsp; form distinct from God-the-Father. Yet, this Son of God was supposedly still God while distinct from God-the-Father. The Arians in 306 AD were claiming Jesus was "begotten," and thus not eternal, and hence he could not be God. To counter this, the embattled Roman Catholic church deduced Paul meant Jesus was an "<em><strong>eternal Son of God.</strong></em>" (As demonstrated above, they used the specious notion of 'continual begetting' to ignore Col. 1:15 which incongruously said Jesus was the "first born of creation" which supported Arianism.) This explains why the Athanasian Creed in the 800s required Christians to affirm Jesus was the "<em><strong>eternal</strong></em> Son of God". (<em>DCMS </em>at&nbsp;<a href="http://books.google.com/books?id=MlPrYQ5srKEC&amp;lpg=PP1&amp;dq=did%20calvin%20murder%20servetus&amp;pg=PA369">369</a>.) This "eternal" sonhood claim first arose in 306 A.D. to battle the Arian heresy that held Christ was not an eternal being.&nbsp;<em>Id</em>., at&nbsp;<a href="http://books.google.com/books?id=MlPrYQ5srKEC&amp;lpg=PP1&amp;dq=did%20calvin%20murder%20servetus&amp;pg=PA221">221</a>.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Clearly, any logical analysis proves Paul conceived that prior to the Incarnation there were two beings distinct from one another. One was God and then God created a second being who was "equal to God." Paul did not expressly say Jesus was the pre-existent Son of God, but this is HOW theologians tried to identify later who Paul was describing as a pre-existent being distinct from the Father and created by the Father. It is Colossians 1:15-16 that helps confirm this interpretation.<em><strong> Paul says Jesus was God's first creation</strong></em>, and then Jesus in turn created everything else. Hence, Paul probably meant in Phil. 2:7 that Jesus was Son of God before his human birth and had an "equality with God," but then emptied himself of those attributes that made Him have an "equality with God" so as to take on the "likeness" of human flesh.</span></p>
<p><span style="color: #800080; font-size: large; font-family: 'times new roman', times;"><strong>B. RCC Recently Confessed This Christological Error in Paul's Kenosis Doctrine</strong></span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">While we Protestants skirted the kenosis doctrine of Paul by changing the translation, Roman Catholics never did and thus had to live with it. Until 1951, it was a firm rubric of their doctrine. But in 1951, they shook off Paul by claiming the prior interpretation "of Paul" was wrong.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Thus, the Roman Catholic Church since 1951 now affirms that John 1:1 is true, and that Paul's kenosis conception in Philippians&nbsp;<a href="http://bible.cc/philippians/2-7.htm">2:7</a>, as previously traditionally understood, is now to be rejected as a "rash and false understanding." In other words, the RCC now realizes Paul's words contradict John 1:1, and the "Word was God...and the Word was made flesh," but they try to avoid saying Paul was wrong. Instead, those who thought Paul taught&nbsp;<em>kenosis</em> are supposedly now wrong in so interpreting Paul as teaching&nbsp;<em>kenosis</em>. (This avoids a direct attack on Paul himself.) So in 1951, Pope Pius XII wrote&nbsp;<em>Sempiternus Rex Christus</em> in which he said some 'misunderstand' Paul in Philippians&nbsp;<a href="http://bible.cc/philippians/2-7.htm">2:7</a>, and we cannot allow that to destroy the message of John 1:1.</span></p>
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">There is another enemy of the faith of Chalcedon, widely diffused outside the fold of the Catholic religion. This is an opinion for which a<strong><em> rashly and falsely understood sentence of St. Paul's</em></strong> Epistle to the Philippians (ii, 7), supplies a basis and a shape. This is called the&nbsp;<strong>kenotic doctrine</strong>, and according to it, they<em><strong> imagine that the divinity was taken away from the Word in Christ</strong></em>. It is a&nbsp;<strong><em>wicked invention</em></strong>, equally to be condemned with...Docetism....(Ep. xxviii, 3. PL. Liv, 763. Cf. Serm. xxiii, 2. PL. lvi, 201)(<a href="http://en.wikipedia.org/wiki/Kenosis">Wikipedia</a>)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">But saying it is not so does not make it not so. The pope's insistence does not change the facts. Paul does mean that the "first born of creation" (Col. 1:15) who in turn created everything then "emptied himself," not counting "equality with God" to be a thing to be held onto and came to Earth (Phil.<a href="http://bible.cc/philippians/2-6.htm">2:6</a>,&nbsp;<a href="http://bible.cc/philippians/2-7.htm">2:7</a>.) The pope is right that this contradicts John 1:1 and thus is a "wicked invention." But it is not the fault of those reading Paul. It is the fault of Paul himself.</span></p>
<p><span style="color: #0000ff; font-size: large; font-family: 'times new roman', times;"><strong>Further Reading on Kenosis Doctrine</strong></span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">For more on Kenotic Christology, see <a href="http://books.google.com/books?id=_6Z2EsNxdPMC&amp;dq=Aquinas+1981+Summa+Theologiae+Christian+Classics&amp;source=gbs_navlinks_s"><em>Exploring Kenotic Christology: The Self-Emptying of God</em></a> (ed. C. Stephen Evans) (Oxford University Press, 2006). Interestingly, Ronald Feenstra's article in Evans' work exposes that Paul's kenosis doctrine led Aquinas to conclude "Man is God," because it follows from Paul's kenosis doctrine that "God is man," <em>i.e.</em>,&nbsp;Jesus the Man was God with no attributes of God due to an inseperable hypostatic union.&nbsp;<em>Id.</em>, at <a href="http://books.google.com/books?id=_6Z2EsNxdPMC&amp;lpg=PA145&amp;dq=Aquinas%201981%20Summa%20Theologiae%20Christian%20Classics&amp;pg=PA145#v=onepage&amp;q=Aquinas%201981%20Summa%20Theologiae%20Christian%20Classics&amp;f=false">145</a>&nbsp;(citing <em>Summa Theologiae</em>, IIIa 16.2.)&nbsp;Later astute atheists in the Enlightenment exploited Aquinas' dictum "Man is God," and tried to start a humanist religion on that premise. See&nbsp;<em>Appendices de la Seconde Edition de l'Esprit des Religions</em> (Cercle Social 1792) at 97 (says "Man is all" and "Man is God" -- the latter words lifted directly from Aquinas.) Needless to say, such a logical deduction proves the terrible danger of taking Paul as an inspired voice.</span></p>
<h3><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1"><strong><span style="color: #0000ff;" data-mce-mark="1">5. Another Dilemma For Trinitarians and Oneness Christians: 1 Cor. 15:28</span></strong></span></h3>
<p><span style="font-size: large; font-family: 'times new roman', times;">Jason Dulle, a oneness Pentecostal, in "<a href="http://www.onenesspentecostal.com/bodiesheaven.htm">Heavenly or Earthly Bodies</a>" (accessed 7/11/2010) writes:</span></p>
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">The exact meaning of <em><strong>I Corinthians 15:28</strong></em> which speaks of a time when the Son is subject to the Father so that God may be all in all is a very tough verse indeed; a verse which is <strong><em>difficult for both Trinitarian and Oneness theology alike</em></strong>.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">If you are a oneness / unitarian Christian or trinitarian and believe Paul is inspired, this is another verse that will throw you for a loop. You would have to face the fact that Paul says that despite the Ascension Jesus remains in an inferior position to God the Father forever, and Paul expressly says "God" &nbsp;is <em><strong>not subject </strong></em>to Jesus, clearly signifying that Paul did not regard Jesus as God. Trinitarians' beliefs are smashed by Paul. Likewise, for oneness parties, God therefore could not fully indwell Jesus and be "one" with Him if an<em><strong> inequality persists</strong></em> even now in heaven.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Paul says in&nbsp;1 Corinthians 15:28: "And when all things shall be subdued unto him [<em>i.e.</em>, Jesus], then shall the Son also himself<strong><em> be subject unto him [i.e., God the Father] </em></strong>that put all things under him, that God may be all in all." This is in accord with 1 Cor. 15:24: "Then the end will come, when he [<em>i.e.</em>, Jesus]&nbsp;hands over the kingdom to God the Father after he has destroyed all dominion, authority and power." (NIV) And verse 28 is led into by this clarifying verse: "Now when it says that "everything" has been put under him, it is clear that this <strong><em>does not include God himself</em></strong>, who put everything under Christ." (1 Cor. <a href="http://biblos.com/1_corinthians/15-27.htm">15:27</a>.)</span></p>
<h3><span style="font-size: large; font-family: 'times new roman', times;"><strong><span style="color: #800080;">a) First, Paul Says The Ascended Jesus Is Not God</span></strong></span></h3>
<p><span style="font-size: large; font-family: 'times new roman', times;">Thus, for a trinitarian who accepts Paul, Paul just said Jesus is NOT God. For Paul said Jesus is "subject" to God the Father, but when Paul says "everything" is put under Jesus, Paul clarifies that he does not mean "God" is also "under Christ." Paul's precise words were "this does<strong><em> not include God himself</em></strong> who put everything under Christ." Then in verse 28 Paul clearly says, in effect, Jesus will never resume&nbsp;an equality with God after the Ascension although when Jesus supposedly left heaven, Jesus had it. Jesus will be forever the Son subject to God the Father in heaven.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Highly authoritative mainstream Protestant sources have faced up to 1 Cor. 15:28. They have seen Paul's implication is necessarily that Jesus is not God and these same authoritative sources clearly imply Paul's lessons prove trinitarianism is false.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">James D.G. Dunn says this. He is without question one of the most significant New Testament scholars of the last 50 years. In 2010, Dunn says 1 Cor. 15:24-28 proves Paul did not view Jesus as God. Dunn explains that&nbsp;in 1 Corinthians 15:24-28 Paul is particularly clear that "the&nbsp;<em>kyrios</em> title [rendered as 'Lord'] is not so much a way of&nbsp;<em>identifying</em> Jesus with God, but as a way of&nbsp;<em>distinguishing</em> Jesus from God." (Dunn,&nbsp;<a href="http://www.amazon.com/Did-First-Christians-Worship-Jesus/dp/0664231969?ie=UTF8&amp;tag=jamefmcgrshom-20&amp;link_code=btl&amp;camp=213689&amp;creative=392969" target="_blank"><em>Did the First Christians Worship Jesus?: The New Testament Evidence</em></a><img src="http://www.assoc-amazon.com/e/ir?t=jamefmcgrshom-20&amp;l=btl&amp;camp=213689&amp;creative=392969&amp;o=1&amp;a=0664231969" alt="" width="1" height="1" style="display: none !important;" border="0" /> (SPCK/Westminster John Knox, 2010) at&nbsp;<a href="http://exploringourmatrix.blogspot.com/2010/06/james-d-g-dunn-did-first-christians.html">110</a>); James Dunn,&nbsp;<em>Unity and Diversity</em> (SCM Press, 1990)&nbsp;at 53 (same words).</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Similarly, Colin Brown, DD, University of Nottingham; PhD, University of Bristol and&nbsp;Professor of Systematic&nbsp;Theology at Fuller Theological Seminary, edited a translation of the classic Protestant text abbreviated as DNTT. Zondervan markets it currently under the title&nbsp;<em>The New International Dictionary of New Testament Theology</em> (Colin Brown, ed.)(Paternoster Press, 1976) (first released 1932). This famous and highly <a href="http://www.amazon.com/New-International-Dictionary-Testament-Theology/dp/085364425X">authoritative</a> text comments on the meaning of 1 Cor. 15:28, saying -- as clear as can be tolerated by the Trinitarian mainstream -- that the Trinity doctrine of 381 AD is contradicted by Paul:</span></p>
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">Jesus Christ does <strong><em>not usurp the place of God</em></strong>. His oneness with the Father does <strong><em>not mean absolute identity</em></strong>. After his completion of his work on earth he has indeed been raised to the right hand of God and invested with the honor of the heavenly Lord. But <strong><em>he is still not made equal to God</em></strong>. Although completely coordinated with God, he <strong><em>remains subordinate to Him</em></strong> (cf. <strong><em>1 Cor. 15:28</em></strong>.). <em>Id.</em>,&nbsp;Vol. 2 at 80. [See <a href="http://books.google.com/books?id=KYktt_ZiTGcC&amp;lpg=PA340&amp;dq=Although%20completely%20coordinated%20with%20God%2C%20he%20remains%20subordinate%20to%20Him&amp;pg=PA339">paraphrasing in this source </a>.]</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">This classic Protestant treatise, while not expressly disavowing the Trinity (as explained in 381 AD), then comments on the historical short-comings of the 381 AD-Trinity doctrine: "Primitive Christianity did<strong><em> not have an explicit doctrine of the Trinity</em></strong> such as was subsequently elaborated in the creeds." In other words, Paul did not share a Trinitarian conception as later arose.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Obviously, the DNTT realized that Paul's views in 1 Cor. 15:28 were at odds with the later Trinity doctrine, thus suggesting that to those who accept Paul as inspired, the Trinity doctrine must be regarded as an unwarranted later claim.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">So there you have it -- the famous DNTT based upon Paul says Jesus does not have an "absolute identity" with God, and is "not made equal to God" and "remains subordinated" to God. But Trinitarians of the 381 AD mold insist "He was in the form of God and <strong><em>equal to God</em></strong>." (Christopher Wordsworth <em>The New Testament of our Lord and Saviour Jesus Christ</em> (1859) Volume 3 at <a href="http://books.google.com/books?id=JeIPAAAAYAAJ&amp;dq=Jesus%20Christ%20does%20not%20usurp%20the%20place%20of%20God.&amp;pg=PA341#v=onepage&amp;q=Jesus%20Christ%20does%20not%20usurp%20the%20place%20of%20God.&amp;f=false">341</a>.)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Who is right, Trinity doctrine from 381 AD or Paul in 1 Cor. 15:28 (or some other view)?</span></p>
<h3><span style="font-size: large; font-family: 'times new roman', times;"><strong><span style="color: #800080;">b) Paul Also Says The Ascended Jesus Is Subordinate To God, Not An Equal</span></strong></span></h3>
<p><span style="font-size: large; font-family: 'times new roman', times;">Similarly, Paul also violates the Trinitarian doctrine of 381 AD that says Jesus in heaven is equal to God, and not subordinate. (Kevin Giles, <em>Jesus and the Father: modern evangelicals reinvent the doctrine of the Trinity</em> (2006) at <a href="http://books.google.com/books?id=ACwJIt_bpn4C&amp;lpg=PA159&amp;dq=calvin%20christ%20inferior%20father&amp;pg=PA160">160</a>.)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">For Paul instead clearly says in the end God will "subject" Jesus to God Himself, and if we are subject to Jesus, then God will thereby have put all things under Himself though Jesus. Paul in&nbsp;1 Corinthians 15:28 then clearly says Jesus is eternally subordinate to the Father: "And when all things shall be subdued unto him [<em>i.e.</em>, Jesus], then shall the Son<strong><em> also himself</em></strong><strong><strong><em> be subject unto him</em></strong> [i.e., God the Father] </strong>that put all things under him, that God may be all in all."</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Calvin who otherwise tried to say Jesus and the Father are equal in heaven (Giles, <em>id</em>. at <a href="http://books.google.com/books?id=ACwJIt_bpn4C&amp;lpg=PA159&amp;dq=calvin%20christ%20inferior%20father&amp;pg=PA164#v=onepage&amp;q=calvin%20christ%20inferior%20father&amp;f=false">164</a>) admitted Paul's words clearly speak otherwise in 1 Corinthians 15 as the final eternal state of the Kingdom. Calvin wrote: "the Father has given all things into the hands of his Son in such a way to <strong><em>retain the principal right</em></strong> in his own hands." When the end comes, and Jesus has "subjected all things to himself, then shall the Son<strong><em> subject himself to the Father</em></strong>." (Calvin,&nbsp;<em>Bible Commentaries, Corinthians</em> (1847) at <a href="http://books.google.com/books?id=rOf9Y7HMnYUC&amp;lpg=PA17&amp;dq=calvin%20christ%20inferior%20father&amp;pg=PA20#v=onepage&amp;q&amp;f=false">20</a>.) Jesus will act as the Father's "Vice-regent." (<em>Id.</em>, at <a href="http://books.google.com/books?id=rOf9Y7HMnYUC&amp;lpg=PA17&amp;dq=calvin%20christ%20inferior%20father&amp;pg=PA21#v=onepage&amp;q&amp;f=false">21</a>.)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">But in the <em>Institutes</em>, Calvin clearly says the very same teaching he found in Paul (without mentioning Paul) of a<strong><em> begotten</em></strong> divine essence in Jesus would be a "detestable figment," as though the Father were the "author of the Deity of the Son." Calvin then states: "If they admit that the Son is God, but<em> </em><strong><em>inferior </em></strong><strong><em>to the </em></strong><strong><em>Father</em></strong>, then in him the essence must be begotten and created, which in the&nbsp;Father is unbegotten and uncreated." &mdash;&nbsp;John Calvin :&nbsp;<em>Institutes of the Christian Religion, </em>book i. chap. xiii. 23, 24. In other words, if Jesus were truly begotten by God rather than an eternal Son (as Calvin contended in his battle with Servetus) and Jesus were truly inferior to God, then Jesus could not be God because God is unbegotten and uncreated and cannot be inferior to himself if He is one.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Hence, Calvin said if Jesus is truly inferior to the Father and begotten, Jesus cannot be God.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Yet, didn't Calvin say Paul spoke this way about Jesus Christ in 1 Cor. 15:27-28 in the quote we gave above from Calvin's commentary on Corinthians? Where the Father retains His "principal right" and makes Jesus "subject" to the Father forever? Of course, that is precisely what Calvin saw in 1 Cor. 15:28 but in the <em>Institutes</em> Calvin admits this view (which we proved Calvin said belongs to Paul) is a contradiction of an equality of Deity between the Son and Father.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">So we must ask: where is the supposed equality and non-subordination and consequent divinity of Christ in standard Trinitarian beliefs (from 381 AD) if you regard Paul as inspired? Paul completely controverts standard Trinitarian doctrine.</span></p>
<h3><span style="font-size: large; font-family: 'times new roman', times;"><strong><span style="color: #800080;">c) Coping Mechanisms With Paul's Heresy From These Standard Views</span></strong></span></h3>
<p><span style="font-size: large; font-family: 'times new roman', times;">How can any of these two beliefs -- Trinitarianism of the 381 AD mold and Oneness-Unitarianism -- survive the words of Paul in 1 Cor. 15? I don't know but I do not take Paul as inspired in any of this, so <strong><em>I have no such problem</em></strong>! I trust whatever Jesus said about His nature, and I rely upon no one else's opinion. (On what Jesus says about His divine nature, see this <a href="/home/4-recommendedreading/189-correct-christology.html">link</a>.)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">The only way to cope that traditional Trinitarians have tried is to engage in obscuring the problem of Paul. They do this by distancing Paul as the source of any problem.&nbsp;For example Douglas Webster in&nbsp;<em>A Passion for Christ: An Evangelical Christology</em> (Regent College, 2001) at&nbsp;<a href="http://books.google.com/books?id=oJPzFFtYZ2gC&amp;lpg=PA84&amp;dq=arius%20col.%201%3A15&amp;pg=PA84#v=onepage&amp;q=arius%20col.%201:15&amp;f=false">84</a> says of Bishop Arius of 306 A.D.:</span></p>
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">His teaching [that the Son was ontologically inferior to the Father] was a product of Greek rationalism, combined with the teachings of Origen.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">No, that is false. Arius cited directly the words of Paul in 1 Cor. 15:27-28 and Col. 1:15 which says precisely this. Webster is deluding himself to avoid the fact that Paul is Arius's source and is properly being read by Arius. The fact Origen read Paul the same way does not make Origen the source of the idea.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Others simply affirm a self-contradiction, and pretend there is not one. The <em>New Treasury of Scripture Knowledge</em> says: "The subordination of the Son...to the Father is a voluntary though evidently permanent relationship that <strong><em>does not detract or deny the equal deity of the Son</em></strong>...."<em> </em></span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">But saying it is so does not make it so. As Calvin said, if God has two modes of being, they<strong><em> cannot be unequal to each other</em></strong>; one cannot be superior to the other because they are the same. To accept subordination of Jesus to God, as Paul expresses the relationship (not Jesus to the Father), destroys any notion of Jesus' deity as Trinitarianism asserts.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">To repeat, the better solution for a Trinitarian is my solution. Stop viewing Paul as inspired. Then look for what Jesus says about Himself to properly understand Jesus's Divinity. (On my view of a correct Christology, see this<a href="/home/4-recommendedreading/189-correct-christology.html"> link</a>.)</span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;"></span></p>
<h3><span style="font-size: large; font-family: 'times new roman', times;"><strong><span style="color: #0000ff;">6. Docetic Aspect of Paul's Statement in Philippians 2:7</span></strong></span></h3>
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Paul in <a href="http://biblehub.com/text/philippians/2-7.htm">Philippians 2:7</a> says Jesus was "made in the <em><strong>likeness of men</strong></em>" (homoiomati anthropon). This is similar to Paul's statement in <a href="http://biblehub.com/text/romans/8-3.htm">Romans 8:3</a> that Jesus was "sent in the <em><strong>likeness of the flesh</strong></em> of sin" (homoiomati sarkos hamartias). Yet, Philippians 2:7 is more blunt that Jesus was made to look like men, clearly implying Jesus was not a true man.&nbsp;</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">While Romans 8:3 is a problem for Paul defenders, some claim Paul is not denying Jesus had true human flesh like you and me. However, those arguments dissipate when Philippians 2:7 is examined; it is too blunt, and cannot be similarly explained away. In Philippians, Paul does not say Jesus had human flesh; Paul says only that Jesus appeared that way. MacFarland amplifies this, commenting on the passage: "However, it is important to note that Jesus 'was made' in the<em><strong> likeness of men</strong></em>; the LORD God actively made Jesus to<em><strong> resemble human beings</strong></em>." (MacFarland, <a href="http://www.guidedbiblestudies.com/applications/50_002.html">Becker Bible Studies Application</a>.)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">Why is a comment on this part of Philippians <a href="http://bible.cc/philippians/2-7.htm">2:7</a> so important? Because this is another incongruous Christological statement by Paul. John is clear that the "Word <em><strong>became flesh</strong>;</em>." Jesus was fully human, and did <em><strong>not merely appear</strong></em> to have human flesh as Paul states. But Paul confirms again he does not believe Jesus was a true human being in <a href="http://biblehub.com/kjv/galatians/1.htm">Galatians 1:1</a>, saying &nbsp;&ldquo;Paul, an apostle, &nbsp;not &nbsp;through men, neither by man, <strong>but by Jesus Christ,</strong> and God the Father....&rdquo;</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">In sum, Paul has a view of Jesus's pre-existent "equality with God" which Jesus gave up to come to Earth and while here, Paul says Jesus only appeared to be human because Paul believes Jesus was a pre-existent being equal to God who now existed without Godhood on Earth but did not become a man...He just had the appearance of being a human / man.&nbsp;</span></p>
<h3><span style="font-size: large; font-family: 'times new roman', times;"><strong><span style="color: #800080;">A. Danger of Docetism</span></strong></span></h3>
<p><span style="font-size: large; font-family: 'times new roman', times;">Why is docetism so dangerous? Because it undermines the gospel. The truth is Jesus had no special flesh that prevented him from sinning or suffering. Jesus could "feel our infirmities" and thus was "tempted in the same way we are." (Hebrews 4:15.) (Barnabas is the author of the Epistle to the Hebrews. See this <a href="/home/9-bible/272-authorship-of-hebrews.html">link</a>.)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Jesus thus had to resist sin the same way we all have to, including the temptation not to go to the Cross. His advantage was He had the <em><strong>Word indwelling Him which gave Him perfect knowledge how to avoid sin</strong></em>. Thus Jesus's triumph over sin is an example that encourages us to follow if we can incorporate the Word Jesus shared with us, and we abide in Jesus as He abided in the Father. (John ch. 14.)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">To say Jesus only appeared to have human flesh undermines the importance of making Jesus's words "abiding in us and we abide in" Jesus (John 14). This abiding is one key to us replicating Jesus' righteous behavior. We are supposed to follow His example of righteousness by His having the Word in himself. By our adopting Jesus's teachings (which came from the unique Word's presence in Him), then this gives us the "power" to "become sons of God" (John ch. 1). The notion that Jesus passed all tests because <em><strong>He had a flesh that could not be tempted or suffer is what docetism fosters, and makes it so inimical to accepting the true principles of salvation</strong></em>. Actual righteousness is not just for Jesus, as so many Christians believe today.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">The great harm from Paul's ideas first manifested itself in the 300s and beyond. They developed clearly docetic views of Jesus' flesh, <span style="font-size: large; font-family: 'times new roman', times;"><em>i.e.</em>, its mere appearance of looking human but not truly being human</span>. Jerome from the 400s commented on Matthew 26 that it was ridiculous to think Jesus "was afraid of death" or "spoke in terror about the passion" (Jerome, <em>In Matthaeum</em> Bk. IV ch. 26:39.) Likewise, Hilary in <em>On The Trinity</em> (386 AD) said "<strong><em>No more in the passion did the flesh of Christ feel pain </em></strong>than if you were to wound fire or water with a sword." (Hilary, <em>De Trinitate</em> Bk. 9: 56 and Bk. 10:23.) This creates a false sense that Jesus never had a hard time resisting sin, or was never concerned about the pain of the Cross. Without Paul weighing us in the opposite direction that Jesus merely had the "likeness of men," the Gospels are clear that the contrary is true. The Word was "made flesh." (John 1:14.)&nbsp;Sweet and simple.</span></p>
<h1><span style="color: #0000ff; font-size: large; font-family: 'times new roman', times;"><strong>Freightening Summary Of What Paul Taught</strong></span></h1>
<p><span style="font-size: large; font-family: 'times new roman', times;">In sum, Paul gave us a conception of two beings in Heaven before Christ came --- one was God and the other had an "equality with God." Paul says Jesus had an "equality with God" but himself was created by God as the "<strong><em>first born</em></strong> of creation." (Col. 1:15.) This non-eternal Son while "equal to God" (although not eternal) supposedly also was the creator of everything else. (Col. 1:16.) Hence, a non-eternal being, as Paul depicts Christ, was the Creator of the heavens and earth including Man. After doing so, this Son then emptied himself of godhood, and supposedly came to Earth in the "likeness of men." (Phil.<a href="http://bible.cc/philippians/2-7.htm">2:7</a>.)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">According to Paul, the emptied shallowed-out previously equal-to-God Son --- Jesus --- only became equal to the God-of-Sinai again at some point prior to His death. &nbsp;His death then symbolized the death of the husband to Israel (<em>i.e.</em>, Yahweh), thus dissolving the Law between the husband-God and his wife. (Romans 7:1-7.) Then when Jesus resurrected, Jesus was a different husband than the husband-God at Sinai (<em>i.e.</em>, Yahweh)&nbsp;and no longer required obedience to the Law given Moses. (See Romans 7, discussed at this <a href="/home/1-jwo/167-romans-7-a-major-incongruity.html">link</a>.)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Was Marcion so wrong to infer from Paul that the resurrected Jesus represented a new loving God-the-Father of the NT who Paul says created humanity in place of Yahweh who only was the creator of Jesus -- Yahweh being&nbsp;</span><span style="font-size: large; font-family: 'times new roman', times;">supposedly dismissable as a uniquely harsh and arbitrary God of the OT who died at the cross in Jesus' body and now reigns in Hades -- Hell &nbsp;-- over only the OT saints? (For more on Marcionism, see our<a href="/home/4-recommendedreading/56-marcionism.html"> webpage</a> on that movement.)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Further, Paul's ideas that Jesus only came in the appearance of men in Phil.&nbsp;<a href="http://bible.cc/philippians/2-7.htm">2:7 </a>spawned Marcion in 144 A.D. to teach docetism. Apostle John in the Epistle of 2nd John condemned docetism&nbsp;as from the anti-Christ (<em>i.e.</em>,&nbsp;Satan, in my view).</span></p>
<p style="padding-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">"Many deceivers, who do&nbsp;<em><strong>not acknowledge Jesus Christ as coming in human flesh</strong> </em>[Greek,&nbsp;<em>sarx</em>, human flesh], have gone out into the world. Any such person is the deceiver and the antichrist." (2 John 1:7.)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Hence, Paul's teachings that Jesus only came in the "likeness of men" and not true flesh spawned the most dangerous doctrines in the church.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">The End</span></p>
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<p><span style="font-size: large; font-family: 'times new roman', times;"></span></p>
<h3><span style="font-size: large; font-family: 'times new roman', times;"><strong><span style="color: #0000ff;">Email Comments</span></strong></span></h3>
<p><span style="font-size: large; font-family: 'times new roman', times;">"I found your article about Paul to be very interesting and thought-provoking." (May 24, 2011, Sea Hawk Fan.)</span></p>
<h2><span style="font-size: large; font-family: 'times new roman', times;"><strong><span style="color: #0000ff;">Study Notes</span></strong></span></h2>
<p><span style="font-size: large; font-family: 'times new roman', times;">A. Buzzard, <em>The Doctrine of the Trinity</em> (1998) has several comments that prove a unitarian has hard-going due to Paul's words at odds with monotheism, properly understood as a single-creator. I have a <a href="/home/1-jwo/430-buzzard-on-paul-over-christology.html">webpage</a> where I collect his struggling comments. This minister essentially comes down to the view that Jesus' words have a priority over the 'difficult-to-understand'' and thereby seemingly 'self-contradictory' Christological views one finds in Paul's letters.&nbsp;</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Servetus (a modern individual) has an article entitled the "Christology of Paul" which is interesting. See this link:&nbsp;<a href="http://servetustheevangelical.com/doc/What_Was_the_Paul's_Christology.pdf">http://servetustheevangelical.com/doc/What_Was_the_Paul's_Christology.pdf</a></span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">The <em>Jewish Encyclopedia</em>'s article on Paul criticizes Paul's Christology because it goes beyond what Jesus says -- which "Judeao-Christians" can accept -- namely Jesus atoned for sin. Paul goes further, and says Jesus was the "world's artificer," taking from God an attribute monotheism gives only to God. And then says Paul interjects the pagan concepts of a divinity emptying itself to become earthbound and die for its creation to reconcile it to himself. For further discussion, see our Page "<a href="/home/1-jwo/415-jewish-view-of-pauls-doctrine.html">Jewish View of Paul</a>."</span></p>
<h1><span style="font-size: large; font-family: 'times new roman', times;"><strong><span style="color: #0000ff;">Does Paul Call Jesus God in Titus 2:13?</span></strong></span></h1>
<p><span style="font-size: large; font-family: 'times new roman', times;">The NIV translates <a href="http://www.biblicalunitarian.com/verses/titus-2-13">Titus 2:13</a> as:</span></p>
<p style="margin-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">While we wait for the blessed hope&mdash;the glorious appearing of our great God and Savior, Jesus Christ. (NIV)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">This is troubling for Unitarians. Again, I have no such problems because Paul is not the arbiter of Christ's nature. Jesus is, and Jesus never says this.</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Most other translations than the NIV and KJV render this verse differently, which is important for Unitarians to rely upon to explain away Paul's statement:</span></p>
<p style="margin-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">&ldquo;&hellip;looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus.&rdquo; (NASB)</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">The article "Titus 2:13" in Biblical Unitarianism offers grammatical possibilities that Paul really means to say when Jesus returns, we will see the "glory" of God and of our savior, Jesus Christ, wherein the former - "glory of God" -- Jesus in Matt 16:7 Jesus equates with the "Glory of the Father," that is, the Son of Man comes "with the glory of the Father."&nbsp;</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">While this is perfectly sensible, one can see the counter-argument based upon Titus 2:13. To which I say, how does the Pauline Trinitarian explain Titus 2:13 in light of Colossians 1:15-17 where Jesus is created by someone other than Himself? How can "God" be created by another God, and there not be more than one God? If Jesus is truly equated with God in Titus 2:13, then how do Pauline Trinitarians explain Paul says that all things will be put under Christ by God, and all things be subject to Jesus except "God"? For if Jesus is God, how can God put all things under God (Jesus) &nbsp;with the exception that God will not put Himself under Jesus? Would God speak of His relationship to Himself in this incongruous way?&nbsp;</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">Obviously, the Unitarian explanation of Titus 2:13 is the only one that fits. (I take no position on this). It alone removes such incongruities. But then these incongruities still destroy unitarianism and trinitarianism. Only Jesus' teaching that that Father indwells Himself resolves all controversies raised by Paul's incoherent and self-contradictory expressions.</span></p>
<hr />
<p><span style="font-size: large; font-family: 'times new roman', times;">&nbsp;<strong style="font-size: large; line-height: 1.3em;"><span style="color: #0000ff;">Jehovah Witnesses Share Paul's Flawed Christology</span></strong></span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;">In an article entitled "<a href="http://www.bible.ca/su-deity-christ.htm">Deity of Jesus</a>" Christ, we read of the Jehovah Witnesses:</span></p>
<p style="margin-left: 30px;"><span style="font-size: large; font-family: 'times new roman', times;">They teach that Jesus was<em><strong> created by God just prior to creation</strong></em>. Jesus then created everything else. (Col 1:16,17 NWT inserts "other" before "things" to make the text read, "By Him all OTHER things were created". The word "other" inserted throughout the text is not in the original Greek.) Jesus is not considered to be equal to God at all but a lesser being.&nbsp;</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">The fact the JW insert "other" does not change the fact Paul indeed says Jesus was created by God, and then Jesus created "all things" -- obviously other than himself. (Col. 1:16-17.) &nbsp;Thus, "other" is implied in the original words of Paul. And this is flawed because God in Isaiah says He created all things, and God was an eternal being, not a created one.&nbsp;</span></p>
<p><span style="font-size: large; font-family: 'times new roman', times;" data-mce-mark="1">And this article said the Jehovah Witnesses believe Jesus is not equal to God. This too is Paul's claim. However, Jesus says He was indwelled by the Father, and thus in that sense, the Divinity in Him was equal to God for it was God Himself abiding in Jesus, just like God did so at the Temple at Jerusalem. Hence, the Jehovah Witnesses have adopted two of the five flawed ideas of Paul listed in the main article above.</span></p>
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<h3>Recommendations</h3>
<p><a href="/home/14-audio/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&amp;page=2">What Did Jesus Say?</a> (2012) - 7 topics&nbsp;</p>
<p>None above affiliated with me</p> </div>
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<h1><span style="font-size: 14pt; color: #0000ff;" data-mce-mark="1"><strong>Should We Restore The Divine Name To More Common Use?</strong></span></h1>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span><span style="font-size: 14pt; color: #3366ff;" data-mce-mark="1"><span data-mce-mark="1"></span></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt;"><span style="font-family: 'times new roman', times;" data-mce-mark="1">James Dunn, a highly respected Christian scholar, in&nbsp;</span><span style="font-family: 'times new roman', times;" data-mce-mark="1"><em>Jesus Remembered</em> (Eerdman's 2003) at&nbsp;<a href="http://books.google.com/books?id=G4qpnvoautgC&amp;lpg=PA546&amp;dq=yahweh%20priority%20Jesus%20idolatrous&amp;pg=PA546#v=onepage&amp;q&amp;f=false" style="color: #517291; text-decoration: underline; font-family: 'times new roman', times; font-size: 13.600000381469727px; font-weight: bold; line-height: normal;">546</a>&nbsp;says one thing stands out in the Lord's "Our Father" prayer:</span></span></p>
<p style="padding-left: 30px;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">"According to this prayer, the first priority for Jesus' followers is that <strong><em>God's name be sanctified</em></strong>...."</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">However, then Dunn adds: "<span style="font-family: 'times new roman', times;" data-mce-mark="1">In the Hebrew Bible,...the name&nbsp;</span><em style="color: #494a44; font-family: 'times new roman', times; font-size: 16px; line-height: 21px;">shem</em><span style="font-family: 'times new roman', times;" data-mce-mark="1">&nbsp;(name) of Yahweh ...may be used as an alternate name of Yahweh himself." Really? We can substitute "the name" for Yahweh? Why?</span></span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">Dunn means that in writing, the scribes replaced Yahweh with Shem ("The Name") (or Adonai, "Lord"), but Yahweh was there originally. Dunn blesses this <strong>translation suppression</strong> of Yahweh's name, as we shall explore here. However, Dunn's notion that dominates all translations is contrary to the Bible instructions to teach God's name. It takes the duty to honor God's name too far.</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">Jesus' mentioning the importance of keeping the memory of God's true name holy (but not as a secret or never used) derives from first of the Ten Commandments to have no other god before Yahweh:</span></p>
<p style="padding-left: 30px;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">"Heading the list of the ten commandments is the command to make Yahweh <em><strong>the top priority</strong></em>....This is the command about priorities, and its place in the list resonates with the rest of scripture, where idolatry is the number one sin." (Anne Robertson, <em>God's Top 10: Blowing the Lid Off the Commandments</em> (Church Publishing, 2006) at <a href="http://books.google.com/books?id=udR3YK-SLsQC&amp;lpg=PT18&amp;dq=yahweh%20priority%20Jesus%20idolatrous&amp;pg=PT18#v=onepage&amp;q&amp;f=false">1</a>.)</span></p>
<p><span style="font-size: 14pt;"><span style="font-family: 'times new roman', times;" data-mce-mark="1">Robertson makes an excellent point about how easily one can be misled by good things, and giving&nbsp;</span><span style="font-family: 'times new roman', times;" data-mce-mark="1">them a priority over God. This applies to using substitute names for Yahweh such as "The Name," or "Lord" or "Adonai." There is nothing inherently evil in these substitutes, but it takes away the honor owed Yahweh, and the reverence and memory of His name. Now Yahweh's name is virtually forgotten or unknown in any modern church. It is often never uttered at mainline churches. Robertson explains:</span></span></p>
<p style="padding-left: 30px;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">"The things that become idols most easily are not, in and of themselves, bad things. The danger of Christian idolatry isn't a tendency to put bad things before God. The danger is taking good, wonderful God-given or God-created things and giving them a greater importance than God [Yahweh]." <em>Id.</em>, at 1-2.</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">More similar discussion of this topic can be found at: <a href="https://www.biblegateway.com/passage/?search=james+2%3A13&amp;version=KJV">The Divine Name &amp; NT.</a></span></p>
<p><span style="font-size: 14pt;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><a href="http://carriertom.typepad.com/sheep_and_goats/2009/12/the-divine-name-and-the-new-testament.html"><span style="font-size: 14pt; background-color: transparent; color: #000000;"></span></a></span></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">Yet, consider that according to Charles Ryrie, author of Ryrie Study Bible,<strong><em> Yahweh&rsquo;s Name appears in&nbsp;Hebrew manuscripts of the Old Testament exactly 6,823 time</em></strong>. <em>See</em>,&nbsp;Ryrie, Charles. <em>Ryrie Study Bible Expanded Edition</em> (Moody, 1995) at 6.</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">Despite this amazing fact, the name &ldquo;Yahweh&rdquo; <strong><span style="color: #ff0000;">doesn&rsquo;t appear even once in the text of the&nbsp;three most popular Bible English translations of the Original Testament on the market today</span></strong>. Thus, the King James Bible, the&nbsp;New American Standard Bible, and the New International Version <em><strong>do not have God&rsquo;s Name ever disclosed and clearly identified</strong></em>.</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">Biblical scholars have failed sadly to make better known that these texts' omission is explained by mimicking the unbiblical use of "Shem" (NAME) or the substitution of ADONAI (LORD) by Jewish copyists beginning in the 300s to the present. This has led to our ignorance of God's true name of "Yahweh." in the NT era. Thereby, Christians have forgotten the name Jesus was elevating -- YAHWEH.</span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">The 1901 American Standard Version Bible boldly stood for another path - now long forgotten and trampled upon. But the reasoning was sound. The translators announced they would restore the name of God where it appears in the Original Hebrew Bible:</span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="margin-left: 30px;"><span style="font-size: 14pt; font-family: 'times new roman', times;">[They] were brought to the unanimous conviction that <em><strong>a Jewish superstition</strong></em>, which regarded the Divine Name as too sacred to be uttered, ought no longer to dominate in the English or any other version of the Old Testament . . . This Memorial Name, explained in Exodus 3:14, 15, and emphasized as such over and over in the original text of the Old Testament, designates God as the personal God, as the&nbsp;covenant God, the God of revelation, the Deliverer, the Friend of his people . . . This personal name, with its wealth of sacred associations, is<em><strong> now restored to the place in the sacred text to which it has an unquestionable claim</strong></em>. (<a href="http://www.ccel.org/ccel/bible/asv.ii.html">Preface to the ASV, 1901</a>.)</span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">Alas, the good reasoning of these translators fell on deaf ears. Almost no translation today includes God's name despite its clear presence in the Hebrew text - except the public domain World English Bible Version (Yahweh) and Young's Literal (Jehovah).</span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">How did this still prevalent error to suppress Yahweh's name come about? </span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">The Jewish copyists from the late 100s AD forward were generally fearful to write YAHWEH down. By the 2d-3d century AD, this fear against writing the name Yahweh at all caused the adoption among Jews that they should not speak out loud the name of God -- Yahweh, although writing the name was not flatly prohibited. As Wikipedia explains, at first the name could be written but not spoken:</span></p>
<p style="padding-left: 30px;"><span style="font-size: 14pt;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"></span></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">According to a Jewish tradition developed during the 3rd to 2nd centuries BCE, the Tetragrammaton is written but not pronounced.&nbsp;("<a href="http://en.wikipedia.org/wiki/Jehovah">Jehovah"</a>)</span></p>
<p><span style="font-size: 14pt;"></span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">Later, it came to be believed writing down YAHWEH could lead one to also speak the name, and this was disapproved of. Hence, in the 3d-4th century, Jewish and also Christian scribes began eliminating the name of Yahweh from texts that once had the name present. This has spiritual repurcussions. God tied His promises, His covenant, His Law,&nbsp;and salvation to His Name. Moreover, He commanded us to know His Name, to seek His&nbsp;Name, to bless His Name, and to share His Name with everyone.</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">For discussion on this, see PDF by Neil Snyder, <a href="http://www.hisnameisyahweh.org/His%20Name%20is%20Yahweh.pdf">His Name is &nbsp;Yahweh</a>.<a href="http://www.hisnameisyahweh.org/His%20Name%20is%20Yahweh.pdf"><br /></a></span></p>
<h1><span style="font-size: 14pt; color: #0000ff;" data-mce-mark="1">Pronunciation</span></h1>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">Most Bible scholars and Hebrew linguists believe that &ldquo;Yahweh&rdquo; is the correct way to&nbsp;pronounce God&rsquo;s Name.&nbsp;The Y-a-h in His Name sounds like &ldquo;Yah,&rdquo; and the w-e-h in&nbsp;His Name sounds like &ldquo;way.&rdquo; That said, considerable debate persists about whether to&nbsp;enunciate the second syllable in God&rsquo;s Name with a &ldquo;v&rdquo; sound or with a &ldquo;w&rdquo; sound, but&nbsp;compelling evidence proves that the &ldquo;w&rdquo; sound is correct. See <em>Encyclopedia Judaica, The Interpreter&rsquo;s Dictionary of the Bible, Unger&rsquo;s Bible Dictionary, The Jewish&nbsp;Encyclopedia</em> (Volume 12), the<em> Encarta Encyclopedia</em>, or Clover, R. <em>The Sacred Name</em> Volume I (Third&nbsp;Edition, Qadesh La Yahweh Press, Garden Grove, California, 2002) chapter 9.</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">For more discussion on the correct pronunciation, see this <a href="http://en.wikipedia.org/wiki/Tetragrammaton#Pronunciation:_the_question_of_which_vowels">Wikipedia article</a>.</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">The <em>Encyclopedia Brittanica </em>gives a detailed explanation as follows:</span></p>
<p style="padding-left: 30px;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">The early Christian scholars who inquired what was the true name of [God] had therefore no great difficulty getting the information they sought. Clement of Alexandria (died circa 212) says that it was pronounced<strong><em> iaove</em></strong>.&rdquo; [In Greek, the V shaped letter sounded as a U sound, and was known as <em>upsilon</em>.] Epiphanius (died 404 AD) who was born in Palestine and spent a considerable part of his life there gives<strong><em> IABE</em></strong> (one codice <strong><em>IAVE</em></strong>). [B = Beta in Greek, and also had a<em> v</em> sound.] Theodoret (died circa 457 AD) &nbsp;born in Antioch writers that the Samaritans pronounced the name <strong><em>IaBe</em></strong> (in another passage <em><strong>IABAU</strong></em>)...[B = Beta in Greek.] This direct testimony is supplemented by the magical texts in which IaBe as well as<em><strong> IaBa</strong></em>, occurs frequently. In an Ethiopic list of magical names of Jesus, purporting to have been taught by him to his disciples, <strong><em>YAWE</em></strong> is found. Finally there is evidence from more than one source that the modern&nbsp;Samaritan priests pronounce the name <strong><em>YAHWEH</em></strong> or <em><strong>YAHWA</strong></em>. There is <em><strong>no reason to impugn the soundness of this substantially consistent testimony to the pronunciation of Yahweh or Jahveh, coming as it does through several independent channels</strong></em>....Recent scholars, accordingly, with few exceptions, are agreed that the ancient pronunciation of the name was Yahweh (the first H sounded at the end of the syllable.&rdquo; (&ldquo;<a href="http://books.google.com/books?id=HlQEAAAAYAAJ&amp;dq=Iaoue&amp;pg=PA312#v=onepage&amp;q=Iaoue&amp;f=false">Jehova</a>,&rdquo; <em>Encylopedia Brittanica</em> (1911) Vol. 15 at <a href="http://books.google.com/books?id=HlQEAAAAYAAJ&amp;dq=Iaoue&amp;pg=PA312#v=onepage&amp;q=Iaoue&amp;f=false">312</a>.) See likewise <em>New American Encyclopedia</em> (Dodd, Mead and company, 1918) Vol 12 at<a href="http://books.google.com/books?id=KWsNAQAAMAAJ&amp;dq=Iaoue&amp;pg=PA625#v=onepage&amp;q=Iaoue&amp;f=false"> 625</a>.</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">Thus, it appears in transliterated English, it is YAHWEH.</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">One of the most detailed explanations to support Yahweh (where "w" is sounded as "oo") is the correct pronunciation is "Is The Correct Pronunciation Known," ch. XI, <a href="http://www.yahweh.org/publications/sny/sn09Chap.pdf">pp. 104-14</a> in PDF from <a href="http://www.yahweh.org/PDF_index1.html">The Sacred Name</a> (Yahweh Press). See page 114 of the same.</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">Further background is provided in Wikipedia's article "<a href="http://en.wikipedia.org/wiki/Jehovah">Jehovah</a>" where we read:</span></p>
<p style="padding-left: 30px;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">Most scholars believe "Jehovah" to be a late (ca. 1100 CE) hybrid form derived by combining the Latin letters <em>JHVH</em> with the vowels of <em>Adonai</em>, but there is some evidence that it may already have been in use in <a href="http://en.wikipedia.org/wiki/Late_Antiquity" title="Late Antiquity">Late Antiquity</a> (5th century).<sup><a href="http://en.wikipedia.org/wiki/Jehovah#cite_note-Kotansky-3">[4]</a></sup><sup><a href="http://en.wikipedia.org/wiki/Jehovah#cite_note-This_pp._40.2C_41-4">[5]</a></sup> It was not the historical vocalization of the Tetragrammaton at the time of the redaction of the Pentateuch (6th century BCE), at which time the most likely vocalization was <a href="http://en.wikipedia.org/wiki/Yahweh" title="Yahweh">Yahweh</a>. The historical vocalization was lost because in <a href="http://en.wikipedia.org/wiki/Second_Temple_Judaism" title="Second Temple Judaism">Second Temple Judaism</a>, during the 3rd to 2nd centuries BCE, the pronunciation of the Tetragrammaton came to be avoided, being substituted with <a href="http://en.wikipedia.org/wiki/Adonai" class="mw-redirect" title="Adonai">Adonai</a> "my Lord."</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;"><span style="color: #000000; line-height: normal; background-color: #ffffff;">Jewish sources on pronunciation agree it is Yahweh. The</span><strong style="font-family: Tahoma; color: #4a4a4a; font-size: 12px; line-height: normal;"><em><span style="color: #000000; line-height: normal; background-color: #ffffff;"></span></em></strong><em><span style="color: #000000; line-height: normal; background-color: #ffffff;">Jewish</span><span style="color: #000000; line-height: normal; background-color: #ffffff;">&nbsp;Encyclopedia</span></em><span style="color: #000000; line-height: normal; background-color: #ffffff;">&nbsp;of 1901, Volume 12, page 119, states: "</span><span style="color: #000000; line-height: normal; background-color: #ffffff;">It thus becomes&nbsp;possible to determine with a fair degree of certainty the historical pronunciation of the Tetragrammaton, the results agreeing with the statement of Ex. iii. 14, in which&nbsp;YHWH&nbsp;terms Himself&nbsp;</span><img src="http://www.yahweh.com/images/yahweh/ahyh.jpg" alt="" style="width: 43px; height: 15px;" /><span style="color: #000000; line-height: normal; background-color: #ffffff;">. "I will be", a phrase which is immediately proceeded by the fuller term "I will be that I will be," or, as in the English versions, "I am" and "I am that I am." The name&nbsp;</span><img src="http://www.yahweh.com/images/yahweh/yhwh.jpg" alt="" style="width: 40px; height: 15px;" /><span style="color: #000000; line-height: normal; background-color: #ffffff;">&nbsp;is accordingly derived from the root&nbsp;</span><img src="http://www.yahweh.com/images/yahweh/hwh.jpg" alt="" style="width: 28px; height: 15px;" /><span style="color: #000000; line-height: normal; background-color: #ffffff;">(=</span><img src="http://www.yahweh.com/images/yahweh/hyh.jpg" alt="" style="width: 31px; height: 15px;" /><span style="color: #000000; line-height: normal; background-color: #ffffff;">), and is regarded as an imperfect.&nbsp;This passage is decisive for the pronunciation "Yahweh"; for the etymology was undoubtedly based on the known word."</span></span></p>
<p><span style="font-size: 14pt;"></span><span style="font-size: 14pt;"><em style="font-family: 'times new roman', times; font-size: large; color: black; line-height: normal;"><span data-mce-mark="1"></span></em></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;"><em>The Encyclopedia Judaica</em>, Volume 7, page 680 further states this fact: </span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; padding-left: 30px; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;">"The true pronunciation of the name YHWH was never lost. <strong>Several early Greek writers of the Christian Church testify the name was pronounced 'Yahweh.'</strong> This is confirmed, at least for the vowel of the first syllable of the name, by the shorter form Yah, which is sometimes used in poetry (e.g., Ex. 15:12), and the - yahu or -yah that serves as the final syllable in very many Hebrew names."&nbsp;</span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;"><em style="font-family: 'times new roman', times; font-size: large; color: #333333; line-height: 1.3em;">The&nbsp;Encyclopedia Brittanica</em>, Volume 23, page 867, confirms this fact:&nbsp;</span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; padding-left: 30px; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;">"YAHWEH,&nbsp;the&nbsp;proper name&nbsp;of the God of Israel; it is composed of&nbsp;four consonants (YHWH) in Hebrew&nbsp;and is therefore&nbsp;called the Tetragrammaton..."&nbsp;The Universal Jewish Encyclopedia, Volume 9, page 160, confirms this fact again:&nbsp;"Of the names of God in the Old Testament, that which occurs most frequently (6,823 times) is the so-called&nbsp;Tetragrammaton, YHWH&nbsp;(<img src="http://www.yahweh.com/images/yahweh/yhwh.jpg" alt="" style="width: 40px; height: 15px;" />),&nbsp;the distinctive personal name&nbsp;of the God of Israel." </span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;">For an opposing point of view that says Yahweh is truly Yah-hu-way, see <a href="http://www.ha-shem.followersofyah.com">HaShem</a> website.</span></p>
<p><span style="font-size: 14pt;"></span></p>
<p><span style="font-size: 14pt;"><strong><span style="font-family: 'times new roman', times; color: #0000ff;">Prior Misconceptions on Pronunciation </span></strong></span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;">Between the years 500 A.D. and 1000 A.D., vowel markings were invented and&nbsp;introduced in the Hebrew language. To prevent Jewish people from accidentally saying&nbsp;Yahweh, the rabbis decided to place the vowel markings for the word &ldquo;Adonai&rdquo; (which&nbsp;means lord) or "Elohim" on the Tetragrammaton -- &ldquo;YWHW.&rdquo; When Elohim is overlayed, it produced a word with this sound: YeHoVah. But when ADONAI is placed over it, ADONAI's vowel's come out: "YAHWEH."</span></p>
<p><span style="font-size: 14pt;"><em style="font-family: 'times new roman', times; font-size: large; line-height: 1.3em;"><em style="font-family: 'times new roman', times; font-size: large; color: black; line-height: normal;"><span style="font-family: 'times new roman', times;" data-mce-mark="1"></span></em></em></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;">In 1520 A.D., a Bible scholar named Galatinus [FN 1] &nbsp;called God by the name&nbsp;&ldquo;Jehovah&rdquo; [FN2] and in 1611 A.D., the translators of the original King James Bible explained&nbsp;in a footnote that God&rsquo;s Name is Jehovah. That&rsquo;s why so many people today believe that&nbsp;God&rsquo;s Name is Jehovah.</span></p>
<p><span style="font-size: 14pt;"><em style="font-family: 'times new roman', times; font-size: large; line-height: 1.3em;"><em style="font-family: 'times new roman', times; font-size: large; color: black; line-height: normal;">&nbsp;</em></em></span></p>
<p><span style="font-size: 14pt;"><em style="font-family: 'times new roman', times; font-size: large; line-height: 1.3em;"><em style="font-family: 'times new roman', times; font-size: large; color: black; line-height: normal;">&nbsp;</em></em></span></p>
<hr />
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="background-color: #ffff00;" data-mce-mark="1">FN 1</span>&nbsp;</span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">According to <em>The Jewish Encyclopedia</em> (Singer, Isadore, ed. 12 vols. KTAV Publishing House, Inc.,&nbsp;1964, vol. 7, p. 88), Galatinus was the confessor for Pope Leo the 10th.</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="background-color: #ffff00;" data-mce-mark="1">FN 2</span>&nbsp;</span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">Many, if not most, Bible scholars believe Galatinus was the person responsible for interpreting the Name&nbsp;&ldquo;Yahweh&rdquo; as Jehovah. However, there is some controversy about this question. No matter who&nbsp;made this step, we know the name Jehovah did not come into use until at least the 1400s A.D.</span></p>
<hr />
<h1><span style="font-size: 14pt; color: #0000ff;" data-mce-mark="1"><strong>The Divine Name and the New Testament</strong></span></h1>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">In the 100s Clement and in the 300s Theodoret - both Christian commentators - mention the Divine name is YAHWEH (pronounced Ya-oo-way), or a close variant. See "Iaoue" <a href="http://encycl.opentopia.com/term/Iaoue">Encyclopentopia</a></span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">George Howard has done extensive study on the Divine Name in the New Testament and marshalls the proof that<strong><span style="color: #ff0000;"> it was used originally</span></strong>, but later was removed in manuscript copying. Then he has this to say:</span></p>
<p style="padding-left: 30px;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">"The removal of the Tetragrammaton from the New Testament and its replacement with the surrogates KYRIOS and THEOS blurred the original distinction between the Lord God and the Lord Christ, and in many passages made it impossible to know which one was meant. ..Once the Tetragrammaton was removed and replaced by the surrogate 'Lord', scribes were unsure whether "lord" meant God or Christ. As time went on, these two figures were brought into even closer unity until it was often impossible to distinguish between them. Thus it may be that the <strong>removal of the Tetragrammaton contributed significantly to the later Christological and Trinitarian debates which plagued the church of the early Christian centuries</strong>." George Howard, <em>The Name of God in the New Testament</em>, BAR 4.1 (March 1978), 15</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">There is good reason to re-insert the Name of God -- YAHWEH -- into the English Translation, and the Greek text too for that matter.&nbsp; First of all, the <strong>Greek Septuagint had the Name of Yahweh in it from the very beginning</strong>.&nbsp; Though this fact was at one time widely doubted by scholars, substantial fragments of the Original Testament in Greek (the Septuagint) have surfaced since then, and they do have the Name preserved in ancient paleo Hebrew, amidst the text that is otherwise Greek.&nbsp; Photographs of these fragments can be seen in this 'Kingdom Interlinear Translation of the Greek Scriptures' from the Jehovah Witnesses.&nbsp; These photographs are a powerful testimony to the reverence the ancients had for the Name. See photo of&nbsp; manuscript 4Q120 from 140 BC in Septuagint at this Wikipedia article <a href="https://en.wikipedTetragrammatonia.org/wiki/">Tetragammaton</a>.&nbsp;<a href="http://www.paleotimes.org/whatsNew/2003/july_29_2003.htm"><br /></a></span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">Incidentally, it is ironic that Jehovah Witnesses preserve the very proof that the name is YAHWEH, yet their group still uses in its name an anachronism (i.e., Jehovah)&nbsp;caused by a hasty conclusion of Galatinus in 1520! Wonders never cease!</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">Continuing with our point, Howard explains that the Hebrew Matthew that he restored proves likewise that Yahweh was the original text in the New Testament wherever HaShem was used in reference to God in the Hebrew versions.</span></p>
<p><span style="font-size: 14pt;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"></span></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">When you are preparing your English translation of the Bible, it's <a href="http://www.divine-name.info/bibles.htm">perfectly acceptable</a> to use God's name Yahweh in the Original Testament (OT). You can do it nearly 7000 times. That's <a href="http://carriertom.typepad.com/sheep_and_goats/2007/05/the_divine_name.html">how often</a> the four consonant tetragrammaton appears in the original Hebrew.</span></p>
<p><span style="font-size: 14pt;"></span></p>
<p><span style="font-size: 14pt;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">Using God's name in the New Testament is a different matter. It is a bolder move, and not without controversy. </span></span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"></span></span></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">Ancient manuscripts of the Original Testament (OT) in Hebrew contain the divine name, but ancient manuscripts of the New Testament Greek do not. Yet, this can be explained because when the Infallible Name Doctrine arose by the third century, it would deliberately seek destruction of texts that preceded it that had YHWH in the text. And thus by either deterioration or deliberate sanctimonious destruction, none of the NT texts prior to the third century exist. And this explains why no NT text survives with YHWH in the text. See <a href="/home/16-hebrew-matthew/250-dates-of-manuscripts-that-survive.html">Surviving Manuscripts of New Testament</a>.&nbsp;</span></p>
<p><span style="font-size: 14pt;"></span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">When the OT was translated into Greek in 257 BC in the Septuagint, there were placeholders used for YAHWEH's name. These evolved over time, and yet line up with the oldest NT manuscripts, as we shall see.</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">Unfortunately, in the end, KYRIOS (or Lord) replaced these earlier placeholders in 300s for both the Septuagint and NT editions. Hence, later versions of the Septuagint OT make those passages where YHWH appear simply identify "Lord" and now it is impossible with such translation to distinguish between whether it is Messianic prophecy about Jesus as "Lord" or instead that is a passage about God Almighty. And passages in the NT became equally impossible to distinguish the Lord God from the Lord Jesus when the same change was imposed on our NT scripture.</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">So the way to fix this is to examine the earliest NT manuscripts with the earliest Septuagint manuscripts from before the 300s, and compare their placeholders for Yahweh.&nbsp;George Howard of the University of Georgia writes this in Journal of Biblical Literature (Vol. 96, 1977, p. 63), and identifies the problem and the solution:</span></p>
<p style="padding-left: 30px;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">"Recent discoveries in Egypt and the Judean Desert <strong>allow us to see first hand the use of God's name in pre-Christian times</strong> [i.e., the earlier Septuagint versions]. These discoveries are significant for New Testament studies in that they form a literary analogy with the earliest Christian documents and may explain how NT authors used the divine name. In the following pages we will set forth a theory that the divine name,&nbsp;YHWH [Howard uses&nbsp;the Hebrew characters]&nbsp;(and possibly abbreviations of it), was originally written in the NT quotations of and allusions to the Old Testament and that in the course of time it was replaced mainly with the surrogate abbreviation for Kyrios, "Lord" [Again, he uses the Greek characters]. This removal of the Tetragram[maton], in our view,&nbsp;<strong>created a confusion in the minds of early Gentile Christians about the relationship between the 'Lord God' and the 'Lord Christ' </strong>which is reflected in the MS tradition of the NT text itself."</span></p>
<p><span style="font-size: 14pt;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"></span></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt;"><span style="font-family: 'times new roman', times;">Not only did the removal of the Tetragrammaton create that confusion, but also now those who wish to uphold the Theodosian Trinity of 381 AD have a motive to resist restoring the original sense of YAHWEH in various passages. The truth is Jesus is divine by the indwelling of the Logos ("dwelt among us" John 1:14) --- even though the "Logos is not mine, but my Father's who sent me." (John 14:24.) But to say Jesus is YAHWEH, translated as Lord in the Septuagint, goes beyond John's prologue or the original usage in the NT.</span>&nbsp;</span></p>
<p><span style="font-family: 'times new roman', times; font-size: 14pt;" data-mce-mark="1"><span data-mce-mark="1"><span data-mce-mark="1"><span data-mce-mark="1"></span></span></span></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt;"><span style="font-family: 'times new roman', times;">So when a non-Jehovah Witness advocates we use Yahweh's name in honor, we hear that it is awfully suspicious that it's the&nbsp;Jehovah Witness Bible that uses Jehovah in the New Testament. Doesn't that mean they're writing their own doctrines into the Bible? No, it doesn't. What it means is that Witnesses love the divine name and so they highlight facts that are not highlighted (if not actually buried) by those who don't love the name. Since the name appears some 7000 times in the entire Bible, it's hard to argue that God doesn't want it known. Especially in view of these verses.</span><br /></span></p>
<p style="padding-left: 30px;"><span style="font-size: 14pt;" data-mce-mark="1"><span data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">...</span></span></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">that men may know that thou, whose name alone is YAHWEH, art the most high over all the earth.</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;">Ps 83:18</span></p>
<p><span style="font-size: 14pt;"></span></p>
<p><span style="font-size: 14pt;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">or</span></span></p>
<p style="padding-left: 30px;"><span style="font-size: 14pt;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"></span></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name. Thy kingdom come, Thy will be done in earth, as it is in heaven.</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;">Matt 6:9-10 (New Testament)</span></p>
<p><span style="font-size: 14pt;"></span></p>
<p><span style="font-size: 14pt;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">In fact, should not Christians be identified with that name?</span></span></p>
<p style="padding-left: 30px;"><span style="font-size: 14pt;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"></span></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">[Peter] hath declared how God at the first did visit the Gentiles, to&nbsp;<strong>take out of them a people for his name</strong>.</span></p>
<p style="margin-left: 30px;"><span style="font-size: 14pt; font-family: 'times new roman', times;">Acts 15:14</span></p>
<p><span style="font-size: 14pt;"></span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">In spite of this, most churches today are moving in the opposite direction! Check&nbsp;<a href="http://www.boston.com/news/local/articles_of_faith/2008/09/he_who_must_not.html">this</a> out in the Boston Globe:</span></p>
<p style="padding-left: 30px;"><span style="font-size: 14pt;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"></span></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">"The Vatican, saying the name of God deserves more reverence, earlier this summer instructed that Catholics<strong> stop using the word Yahweh in worship</strong>, a step that is expected to affect a number of hymns, according to the Catholic News Service. And now comes Christianity Today, the evangelical magazine, talking with Protestants about the issue. One of several perspectives reported in the article: "Protestants should be following their lead, said Carol Bechtel, professor of Old Testament at Western Theological Seminary in Holland, Michigan. 'It's always left me baffled and perplexed and embarrassed that <strong>we sprinkle our hymns with that name</strong>,' she said. 'Whether or not there are Jewish brothers and sisters in earshot, the most obvious reason to avoid using the proper and more personal name of God in the Old Testament is simply respect for God."</span></p>
<p><span style="font-size: 14pt;"></span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">Thus, we are being told again that "out of respect for God" we should not utter His name -- Yahweh. Just call Him God, and don't get too personal -- that is what Catholicism and Protestant leaders are saying. This is the revival of the Ineffable Name Doctrine under a new rubric. It is sad, for it violates the words of the Bible itself to proclaim the name and make it known. And thus the doctrines of men replace the commands of God -- again!</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">Fortunately, Standford Rives in his reconstruction of the Original Gospel of Matthew -- volume three of his series -- which is hosted free on our site -- restores Yahweh to the places it was found in the oldest Hebrew versions of Matthew. See our <a href="/images/stories/JWOBook/ogm2012.htm">link</a>.</span></p>
<p><span style="font-size: 14pt;" data-mce-mark="1"><strong><span style="font-family: 'times new roman', times; color: #0000ff;" data-mce-mark="1">Did Jesus Get Condemned as A Blasphemer For Using God's True Name?</span></strong></span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">As explained below here, it is reasonable to infer that Jesus actually used Yahweh's name in His response to the Sanhedrin question whether He was Messiah. Instead of saying He was the Son of Man sitting on the right hand of "Power," as it reads now, it appears what Jesus actually said was he would be seated "on the right hand of Yahweh." Why? Because there is nothing blasphemous in saying one is sitting on the right hand of Power. But the Sanhedrin had a rule -- preserved in later texts -- that it was blasphemy to utter the "secret name" of God. Hence, once you know that fact, and the later influence of editors of the NT to remove Yahweh's name, then you can infer what Jesus truly said was he would sit on the "right hand of Yahweh," not simply "Power." And thus this reference to Yahweh was eliminated, with all the other uses of Yahweh in the NT due to the Ineffable Name Doctrine contaminating the copyists to scorn writing the allegedly 'secret name' of God.</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">Let's go through the analysis as succinctly as possible.</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">First, Jesus in John says to the Father, "I made your name known." John <a href="http://bible.cc/john/17-26.htm">17:26</a>. So that means we will not be surprised if we find a text that is best explained by Jesus uttering the name Yahweh.</span></p>
<p><span style="font-size: 14pt; color: #000000; font-family: 'times new roman', times;" data-mce-mark="1"><span style="color: #000000; font-family: 'times new roman', times;" data-mce-mark="1"></span></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt;"><span style="font-family: 'times new roman', times;">Second, the&nbsp;Mishna Sanhedrin VII, 5 (compiled about 200 AD)(see <a href="http://books.google.com/books?id=zBRuo3LHyS4C&amp;lpg=PA396&amp;ots=lbbdfphSOW&amp;dq=mishnah%20sanhedrin%207%205&amp;pg=PA396#v=onepage&amp;q=mishnah%20sanhedrin%207%205&amp;f=false">link</a>) reads: &lsquo;The blasphemer <strong>only incurs guilt if he utters the secret name of God</strong>." Here is the<a href="https://www.google.com/url?sa=t&amp;rct=j&amp;q=&amp;esrc=s&amp;source=web&amp;cd=2&amp;ved=0CD8QjBAwAQ&amp;url=http%3A%2F%2Fmishnahyomit.org%2Fsanhedrin%2FSanhedrin%25207-5.doc&amp;ei=6MfrUJPcF-KOiAKKuIHADA&amp;usg=AFQjCNFZ6uULhaZir7egOPCPWgETyYSb_w&amp;sig2=dcMSCNbXh7il0fQAWdyX0g&amp;bvm=bv.1357316858,d.cGE"> <span style="color: #000000; font-family: 'times new roman', times;">link</span></a> to a Word document of the entire part VII from a site that has a repository of the Sanhedrin legal documents called the&nbsp;Mishna Sanhedrin.</span>&nbsp;</span></p>
<p><span style="font-size: 14pt; color: #000000; font-family: 'times new roman', times;" data-mce-mark="1"><span style="color: #000000; font-family: 'times new roman', times;" data-mce-mark="1"></span></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt;"><span style="font-family: 'times new roman', times;">Now one has to understand that the Mishnah Sanhedrin was construing Leviticus 24:15-16. These verses read in pertinent part -- and Leviticus read this as of 125 BC when the Dead Sea Scroll version of Leviticus was written:</span>&nbsp;</span></p>
<p><span style="font-size: 14pt; color: #3366ff;" data-mce-mark="1"><span style="color: #3366ff;" data-mce-mark="1"></span></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff; margin-left: 30px;"><span id="en-KJV-3462" class="text Lev-24-15" style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"><sup class="versenum" style="font-size: 0.75em; font-weight: bold; vertical-align: top;">15&nbsp;</sup>And thou shalt speak unto the children of Israel, saying, Whosoever curseth his God shall bear his sin.</span></p>
<p style="margin-left: 30px;"><span style="font-size: 14pt; color: #3366ff; font-family: 'times new roman', times;" data-mce-mark="1"><span style="color: #3366ff;" data-mce-mark="1"></span></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff; margin-left: 30px;"><span id="en-KJV-3463" class="text Lev-24-16" style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"><sup class="versenum" style="font-size: 0.75em; font-weight: bold; vertical-align: top;">16&nbsp;</sup>And <strong>he that blasphemeth the name of the&nbsp;<span class="small-caps" style="font-variant-caps: small-caps;" data-mce-mark="1">Lord</span></strong>, he shall surely be put to death,</span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span class="text Lev-24-16" style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">Next, we set forth the modern explanation of this Mishnah passage. It shows that the priests running the Sanhedrin&nbsp;<span class="text Lev-24-16" data-mce-mark="1">read verse 16 to say the one who curses God but does not use the name Yahweh can live, but if he uses the name of Yahweh, he must die. Here is the official explanation:</span></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span class="text Lev-24-16" style="font-size: 14pt;" data-mce-mark="1"><span class="text Lev-24-16" data-mce-mark="1"></span></span></p>
<p style="direction: ltr; unicode-bidi: embed; margin-left: 30px;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; padding-left: 30px; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">With regards to the blasphemer the Torah states (Lev. 24:15):&nbsp; &ldquo;Anyone who blasphemes his God shall bear his guilt.&nbsp; <strong>If he also pronounces the name of the Lord, he shall be put to death</strong>.&rdquo;&nbsp; </span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; padding-left: 30px; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">From these verses the Rabbis learned that <strong>the blasphemer was punished by a death penalty only if he used God&rsquo;s four letter name</strong>.&nbsp;<span style="font-family: 'times new roman', times;" data-mce-mark="1">The problem with putting the blasphemer on trial is that when the witnesses testify and repeat what they heard, they too will be blaspheming God&rsquo;s name.&nbsp; Although they certainly would not receive the death penalty for doing so, it was nevertheless seen to be unacceptable for even a witness to repeat what he heard, especially in a public trial.&nbsp; Therefore, during the court&rsquo;s deliberation <strong>they used a code word, &ldquo;may Yose smite Yose&rdquo;</strong>.&nbsp; However, in order to complete the trial the witnesses needed to state what they heard explicitly at least one time.&nbsp; Therefore, at the end of the trial they would remove everyone from the court and only the witnesses and the judges would remain.&nbsp; They would then ask the eldest witness to say explicitly what he heard.&nbsp; So painful was it for the judges to hear God&rsquo;s name being blasphemed that <strong>they would tear their clothes and not repair them</strong>.&nbsp;Id.&nbsp;<strong style="color: #009933; font-family: arial, sans-serif; font-size: small; line-height: 15px;">mishnah</strong><span style="color: #009933; font-family: arial, sans-serif; line-height: 15px;" data-mce-mark="1">yomit.org/</span><strong style="color: #009933; font-family: arial, sans-serif; font-size: small; line-height: 15px;">sanhedrin</strong></span></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt;"><span class="text Lev-24-16" style="font-family: 'times new roman', times;" data-mce-mark="1"><span class="text Lev-24-16" style="font-family: 'times new roman', times;" data-mce-mark="1">Now compare this procedure to Jesus' trial before the Sanhedrin in Matthew and Mark:</span></span><span class="text Lev-24-16" style="font-family: 'times new roman', times;" data-mce-mark="1"></span></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px; background-color: #ffffff;"><span style="font-size: 14pt;"><span style="font-family: 'times new roman', times;">63&nbsp;</span>&nbsp;</span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span class="crossreference" style="font-size: 14pt; font-weight: bold; vertical-align: top; font-family: 'times new roman', times;" data-mce-mark="1">Jesus kept silent.&nbsp;And the high priest said to Him, &ldquo;I&nbsp;<sup class="footnote" style="font-size: 0.65em; font-weight: bold; vertical-align: top;">[<a href="http://www.biblegateway.com/passage/?search=Matthew+26&amp;version=NASB#fen-NASB-24118t" style="color: #b37162; vertical-align: top;" title="See footnote t">t</a>]</sup>adjure You by&nbsp;the living God, that You tell us whether You are&nbsp;<sup class="footnote" style="font-size: 0.65em; font-weight: bold; vertical-align: top;">[<a href="http://www.biblegateway.com/passage/?search=Matthew+26&amp;version=NASB#fen-NASB-24118u" style="color: #b37162; vertical-align: top;" title="See footnote u">u</a>]</sup>the Christ,the Son of God.&rdquo;&nbsp;<span id="en-NASB-24119" class="text Matt-26-64" data-mce-mark="1"><sup class="versenum" style="font-size: 0.75em; font-weight: bold; vertical-align: top;">64&nbsp;</sup>Jesus *said to him,&nbsp;<span class="woj" data-mce-mark="1">&ldquo;You have said it&nbsp;yourself; nevertheless I tell you,&nbsp;<sup class="footnote" style="font-size: 0.65em; font-weight: bold; vertical-align: top;">[<a href="http://www.biblegateway.com/passage/?search=Matthew+26&amp;version=NASB#fen-NASB-24119v" style="color: #b37162; vertical-align: top;" title="See footnote v">v</a>]</sup>hereafter you will see&nbsp;<span class="small-caps" style="font-variant-caps: small-caps;" data-mce-mark="1">the Son of Man sitting at the right hand of <span style="color: #ff0000;" data-mce-mark="1"><strong>Power</strong></span></span>, and&nbsp;<span class="small-caps" style="font-variant-caps: small-caps;" data-mce-mark="1">coming on the clouds of heaven</span>.&rdquo;</span></span></span></p>
<p style="margin-left: 30px;"><span style="font-size: 14pt;"><span class="text Lev-24-16" style="font-family: 'times new roman', times;" data-mce-mark="1"></span><span class="text Lev-24-16" style="font-family: 'times new roman', times;" data-mce-mark="1">65&nbsp;</span></span></p>
<p style="margin-left: 30px;"><span style="font-family: 'times new roman', times; font-size: 14pt;"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span class="crossreference" style="font-size: 14pt; font-weight: bold; vertical-align: top; font-family: 'times new roman', times;" data-mce-mark="1">tore his&nbsp;<sup class="footnote" style="font-size: 0.65em; font-weight: bold; vertical-align: top;">[<a href="http://www.biblegateway.com/passage/?search=Matthew+26&amp;version=NASB#fen-NASB-24120w" style="color: #b37162; vertical-align: top;" title="See footnote w">w</a>]</sup>robes and said, &ldquo;He has blasphemed! What further need do we have of witnesses? Behold, you have now heard the blasphemy;&nbsp;<span id="en-NASB-24120" class="text Matt-26-65" data-mce-mark="1"><sup class="versenum" style="font-size: 0.75em; font-weight: bold; vertical-align: top;">66&nbsp;</sup>what do you think?&rdquo; They answered, &ldquo;He deserves death!&rdquo; (Matt <a href="http://www.biblegateway.com/passage/?search=Matthew%2026:63-66&amp;version=NASB">26:63-66</a>)</span></span></p>
<p><span style="font-size: 14pt;"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px;"><span class="text Matt-26-65" style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"><sup class="versenum" style="font-size: 0.75em; line-height: normal; font-weight: bold; vertical-align: top; color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif;">62&nbsp;</sup><span class="text Matt-26-65" data-mce-mark="1">And Jesus said,&nbsp;</span><span class="text Matt-26-65" data-mce-mark="1">&ldquo;I am; and you shall see&nbsp;<span class="text Matt-26-65" data-mce-mark="1">the Son of Man sitting at the right hand of <strong><span style="color: #ff0000;" data-mce-mark="1">Power</span></strong></span>, and&nbsp;<span class="text Matt-26-65" data-mce-mark="1">coming with the clouds of heaven</span>.&rdquo; (Mark <a href="http://www.biblegateway.com/passage/?search=mark%2014:62&amp;version=NASB">14:62</a>.)</span></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;"><span class="text Lev-24-16" style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">As we read it today, there does not appear to be any insult on God's name. His name is not used. The punishment that the Sanhedrin would pass could not be a death penalty unless Jesus / Yashua actually spoke the name Yahweh. This is true either under Leviticus 26 or the Sanhedrin's recognized construction of that passage.&nbsp;</span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;"><span class="text Lev-24-16" style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">Hence, it appears that the reason Jesus / Yashua was executed was precisely because He used the name of Yahweh, and due to evolving views of the Ineffable Name Doctrine, just saying the Name was considered sinful. But for Jesus / Yashua doing so, our Lord would not have been executed.&nbsp;</span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;"><span class="text Lev-24-16" style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">And hence our Lord was killed for making the Name Yahweh known to the Sanhedrin who were already influenced by a perniscious Ineffable Name Doctrine that would silence even Jesus for using the Name. Hence, this supports the view that we should take the risk to make the true name of God known -- Yahweh.</span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;"><span class="text Lev-24-16" style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">Incidentally, scholars unaware that Yahweh's name was systematically removed by copyists due to the Ineffable Name Doctrine by the 2-3d centuries, presuppose the evangelists were wrong in their Gospels for suggesting the penalty of death could apply to what Jesus said. As D.A. Carson explains in&nbsp;<em>The Gospel According to John&nbsp;</em>(Eedrman's 1991) at page <a href="http://books.google.com/books?id=zBRuo3LHyS4C&amp;lpg=PA396&amp;ots=lbbdfphSOW&amp;dq=mishnah%20sanhedrin%207%205&amp;pg=PA396#v=onepage&amp;q=mishnah%20sanhedrin%207%205&amp;f=false">396,</a>&nbsp;</span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px;"><span class="text Lev-24-16" style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">"It is often pointed out that the technical definition of blasphemy in &nbsp;Mishnah (Sanhedrin 7:5) requires that to be guilty a person must pronounce the name of God, the Tetragrammaton, often translated as Yahweh today. Because there is <strong>no evidence that Jesus ever defied that prohibition</strong>, some scholars argue the Evangelist displays considerable ignorance of first-century Judaism."<br /></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal;"><span style="font-size: 14pt; color: #000000; font-family: 'times new roman', times;" data-mce-mark="1"><span data-mce-mark="1"></span></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt;"><span style="font-family: 'times new roman', times;" data-mce-mark="1">Yet, we can now see that we can infer that the evidence of what Jesus actually said was removed by copyists adhering to the Ineffable Name Doctrine. And thus Jesus did use the Name, and this is what garnered the finding of blasphemy, because the Sanhedrin had evolved the notion that use of the name, without the necessary 'curse' upon God set forth in Leviticus 24:15-6, was itself blasphemy.</span>&nbsp;</span></p>
<p><span style="font-size: 14pt;"></span></p>
<h1 style="margin: 0px; padding: 0px; line-height: 40px; font-weight: normal; font-size: 28px; color: #2e496a; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif;"><span style="font-size: 14pt;">Winn's Analysis on The NT Use of Yahweh</span></h1>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">CW provides a detailed examination of this issue in his article <span style="font-family: 'times new roman', times;" data-mce-mark="1">Questioning Pau</span>l, <a href="http://questioningpaul.com/Questioning_Paul-Galatians-01-Chrestus-Useful_Implement.Paul">chapter one</a>&nbsp;-- where question marks -- ??? -- reflect a non-reproducible foreign text font only visible if you go to the original link:</span></p>
<p style="padding-left: 30px;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"><span data-mce-mark="1"></span></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px; background-color: #ffffff;"><span style="font-size: 14pt;"><span style="font-family: 'times new roman', times;">Often overlooked, four of the most common Divine Placeholders for God&rsquo;s names and titles were used in this passage [of Galatians 1:1]. The [letters #1]&nbsp;and</span><span style="font-family: 'times new roman', times;">&nbsp;[letters #2]</span><span style="font-family: 'times new roman', times;">&nbsp;represent: "Messiyah, the Implement of Yah," "Yahushua," meaning "Yah Saves," "Yahweh," or "Elohym-God," and His favorite title "&rsquo;Ab-Father," based upon the first word in the Hebrew lexicon.&nbsp;</span></span></p>
<p style="padding-left: 30px;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">Examples of placeholders not used in this particular verse, but ubiquitous throughout the rest of the Renewed Covenant, and universally found in every first-, second-, third-, and early fourth-century Greek manuscript, describe the "Ruwach-Spirit," the "&rsquo;Edon-Upright One," and the "Upright Pillar." And Placeholders for "Mother" and "Son," like "Father" are also common, but not universal.</span></p>
<p style="padding-left: 30px;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">While codices dating to the first three centuries differ somewhat among themselves, and differ significantly from those composed after the influence of General Constantine, the use of Divine Placeholders is the lone exception to scribal variation among the early manuscripts<strong>. These symbols for God&rsquo;s name and titles are universally found on every page of every extant codex written within 300 years of Yahshua&rsquo;s day, without exception</strong>. But, nonetheless, they are <strong>universally ignored by Christian translators, writers, and preachers.</strong> By including them here in the text, as all of the Renewed Covenant authors themselves did, it is incumbent upon us to correct 1,700 years of religious tampering and corruption.</span></p>
<p style="padding-left: 30px;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">The very fact that these placeholders are found on<strong> all of the more than one-hundred manuscripts unearthed prior to the mid fourth-century</strong>, tells us that it wasn&rsquo;t a regional or scribal choice. Instead, they convey something so profoundly important that they were purposefully inscribed throughout the original autographs&mdash;in the texts penned by the authors of the Renewed Covenant.</span></p>
<p style="padding-left: 30px;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">And so while these manuscripts all differ from one another with regard to their wording; the only constant is the one thing every translator has ignored. There<strong> isn&rsquo;t even a footnote in any of our English translations indicating that these Divine Placeholders were universally depicted in all of the oldest manuscripts, including the codices Sinaiticus and Vaticanus.</strong> As a result, Christians do not know that these symbols existed, much less that they were<strong> later replaced by translators, substituting the very names and titles which would have been written out by the original authors had they been intended</strong>.</span></p>
<p style="padding-left: 30px;"><span style="font-size: 14pt;"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px; background-color: #ffffff;"><span style="font-size: 14pt;"><strong><span style="font-family: 'times new roman', times;">Kappa Sigma and Kappa Upsilon, in capital letters with a line over them, were used to convey Yahweh&rsquo;s name&nbsp;</span></strong><span style="font-family: 'times new roman', times;">and Yahshua&rsquo;s "Upright One" title, even though every English bible replaces these symbols with "Lord." The fact Kappa Sigma conveys "Yahweh," the preponderance of the time it is used, is something I discovered when translating Greek quotations of Hebrew passages cited by Yahshua and His apostles in the Renewed Covenant.</span></span></p>
<p><span style="font-size: 14pt;"></span></p>
<p style="padding-left: 30px;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; padding-left: 30px; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">This obvious conclusion has been reaffirmed recently by the publication of early Septuagint manuscripts. In them, we find a transition from writing Yahweh&rsquo;s name in paleo-Hebrew in the midst of the Greek text throughout the first and second centuries, to using the symbolism of Kappa Sigma to represent Yahweh&rsquo;s name beginning in the third-century. So, we now know for certain, what seemed perfectly obvious: the Divine Placeholders&nbsp;were used to designate Yahuweh&rsquo;s name in a language whose alphabet could not replicate its sounds.</span></p>
<p style="padding-left: 30px;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; padding-left: 30px; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">Also by finding "Yahuweh" <strong>written in paleo-Hebrew in the oldest Greek manuscripts of the Covenant Scriptures, especially in those dating to the first and second centuries BCE and CE, we have an interesting affirmation that my initial rationale regarding the Divine Placeholders was accurate</strong>. Yahweh&rsquo;s name can&rsquo;t be accurately transliterated using the Greek alphabet, so to avoid a mispronunciation, the Hebrew alphabet was initially used, and then, after Hebrew became a dead language, Greek symbolism was substituted.</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">Thus, we know the divine name was being used in early Christian NT manuscripts, symbolized by the Kappa Sigma Upsilon&nbsp;<span style="font-family: 'times new roman', times;" data-mce-mark="1">with a line over it</span>. This matches what we found in the Septuagint manuscripts where later "Lord" replaced what was the&nbsp;placeholder for YHWH. [See graphic below - early Septuagint use of Yahweh inside of Greek text.]</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"><img src="http://www.yahweh.com/images/yahweh/smallSeptuagintFrag2.jpg" alt="" style="float: right;" /></span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">Incidentally, one of the earliest fragments of the NT is the Papyrus 46 which contains Galatians. It dates to as early as 185 AD. It had a placeholder for Yahweh, but in later compilations, it is deleted. Here is CW's explanation in his Questioning Paul <a href="http://questioningpaul.com/Questioning_Paul-Galatians-03-Yaruwshalaym-Source_of_Salvation.Paul">chapter three</a>. First, he says that Galatians 2:5 should be translated:</span></p>
<p style="padding-left: 30px;"><span style="font-size: 14pt;"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px; background-color: #ffffff;"><span style="font-family: 'times new roman', times; font-size: 14pt;"><strong><span data-mce-mark="1">"With regard to</span></strong></span></p>
<p style="margin-left: 30px;"><span style="font-size: 14pt;"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; padding-left: 30px; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">whom (os)<strong>, we did not&nbsp;</strong>(oude) <strong>yield</strong> (eiko &ndash; surrender) [<strong>in submission</strong> (hypotage)] <strong>in order that</strong> (hina) <strong>the truth</strong> (aletheia &ndash; that which is an eternal reality and in complete accord with history and the evidence) <strong>of God</strong> (Yahweh placeholders) [<strong>&rsquo;s beneficial and healing message</strong> (euangelion)] <strong>would continue to exist</strong> (diameno &ndash; stand firm, remain unchanged, and permanently endure) <strong>advantageously among</strong> (pros) <strong>you</strong> (sou)<strong>."</strong>(Galatians 2:5)</span></p>
<p><span style="font-size: 14pt;"></span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">Then CW notes how the placeholder for Yahweh was entirely eliminated in later compilations:</span></p>
<p style="padding-left: 60px;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; padding-left: 30px; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">Further, a placeholder for Yahweh&rsquo;s name or title exists between "aletheia/truth" and "diameno/would continue to exist" in the oldest Greek text, but not in the Textus Receptus, the Novum Testamentum Graece, nor the Nestle Aland Greek New Testament, even though the first claimed to be the "text received directly from God," and the other two have claimed to have corrected every error of the former by referencing older manuscripts.</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; padding-left: 30px; background-color: #ffffff;"><span class="bibleKJV" style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">"To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you." Thus, any reference to "God" is gone, let alone the original reference to Yahweh.</span></p>
<p><span style="font-size: 14pt;"></span></p>
<h1 style="margin: 0px; padding: 0px; line-height: 40px; font-weight: normal; font-size: 28px; color: #2e496a; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif;"><span style="font-size: 14pt;">Meaning of Yahweh</span></h1>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">What does Yahweh mean?</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">The Wikipedia article "<a href="http://en.wikipedia.org/wiki/Yahweh">Yahweh</a>," explains the theories of the meaning of the name of Yahweh:</span></p>
<p style="padding-left: 30px;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">The most likely meaning of the name may be &ldquo;He Brings Into Existence Whatever Exists" -literally &ldquo;I will Be that I will be&rdquo; (<a href="https://youtu.be/chCzWp1wxak">link</a> at 4:58) but there are many theories and none is regarded as conclusive. The traditional rendering of the name, as found in <a href="http://en.wikipedia.org/wiki/English_Bibles" class="mw-redirect" title="English Bibles">English Bibles</a>, is "I am who I am" or "I am that I am."</span></p>
<p><span style="font-size: 14pt;"></span></p>
<h1 style="margin: 0px; padding: 0px; line-height: 40px; font-weight: normal; font-size: 28px; color: #2e496a; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif;"><span style="font-size: 14pt;">The Ideogram Meaning of Yahweh</span></h1>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">I was asked by someone to vet whether the claim was true in a YouTube video by P.P. Simmons entitled "<a href="http://www.youtube.com/watch?v=1wiBtYITrxM">Revealed: The Secret Name of God</a>." He argues Yahweh means:</span></p>
<p style="padding-left: 30px;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">Behold the Hand or Behold the Nail.</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">[As I will explain below, this is only partly accurate.]</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">If true, this then would mean God's own name pointed to Jesus' crucifixion. Simmons claims each letter has<strong> ideographic meanings</strong> like the male and female signs outside public restrooms are symbols for an idea. So a single letter in Hebrew can supposedly have several ideographic meanings. Simmons claims:</span></p>
<p style="padding-left: 30px;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">HEH [or HEY or HE] literally means WINDOW or LOOK</span></p>
<p style="padding-left: 30px;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">YUD [or YOD] literally means by ideographic identification HAND.</span></p>
<p style="padding-left: 30px;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">HEH [or HEY or HE] literally and symbolically means WINDOW or LOOK</span></p>
<p style="padding-left: 30px;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">WAH [or VAV] literally means a NAIL.</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">Hence, Simmons contends these Hebrew letters in Yahweh can be accurately translated as BEHOLD the HAND, BEHOLD THE NAIL. [I am not sure how Simmons makes YUD come second, and instead HEH comes first.]</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">Simmons rejoices because YASHUA then means "Behold the Hand, Behold the Nail is our Salvation." Mr. Simmons says this elegantly is the gospel found through Ideograms.</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">Sounds beautiful. Even winsome.</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">There is something to this, but not as definitive as Simmons proposes.</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">Let's allow him to present his case. At 2:02 of the video, Simmons offers his proof. He claims the Hebrew letters have had "ideographic meanings" from ancient times. A chart of each vowel's supposed ideographic "literal meaning" appears on a chart that is displayed. At 2:03 of the video, it says you can find the chart at this <a href="http://amerisoftinc.com/hebletr1.htm">link</a>.&nbsp;<br /></span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">While that link is empty as of 2018, previously in 2010 when you clicked the link for more information on the "hidden meanings" of the Hebrew letters at that page, you find there is talk of mysticism. The link page was to a page on Hebrew letters at <a href="http://www.inner.org/hebleter/default.htm">Inner Org</a>.&nbsp; While that link is empty as of 2018, in 2010 the title on the page was "Authentic Jewish <strong>Mysticism </strong>and Thought." Umm. Makes me a bit concerned.</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">Yet, staying with the amerisoft link, we find the author of the chart upon which Simmons relies credits several books for the "literal meanings" quoted by Simmons. These book titles are:</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="text-decoration: underline;" data-mce-mark="1">Hebrew Word Pictures</span>, Frank T. Seekins, Living Word Pictures Inc, Phoenix Arizona, 1994</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="text-decoration: underline;" data-mce-mark="1">The Inner Meaning of the Hebrew Letters</span>, Robert Haralock</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="text-decoration: underline;" data-mce-mark="1">The Wisdom of the Hebrew Alphabet</span>, Rabbi Michael Munk</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="text-decoration: underline;" data-mce-mark="1">How the Hebrew Language Grew</span>, Edward Horowitz</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="text-decoration: underline;" data-mce-mark="1">Honey from the Rock</span>, Lawrence Kushner</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="text-decoration: underline;" data-mce-mark="1">The Secrets of Hebrew Words</span>, Benjamin Bleck</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">Of these, the first book is indeed the most influential in raising attention to ideograms. Frank T. Seekins -- Hebrew Word Pictures --- is perhaps accurate in part, but one cannot help but notice some strange supporters. We find a webpage that promotes his book for sale which says that "according to <strong>mystics of the Jewish tradition</strong>, the entire cosmos is said to be created from the 22 consonants of the Hebrew alphabet." ("<a href="http://www.hebrew4christians.com/Grammar/Unit_One/Aleph-Bet/aleph-bet.html">The Hebrew Alphabet</a>"). Umm. More concern now arises whether this is serious scholarship or hokum.</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">Well, let's see if we can independently verify that the "ideographic meaning" of YUD is HAND, HE is "behold" or "look" and VAV/ WAV is NAIL.</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">First, we find controversy among those who accept ideographic meanings. One who agrees with the premise of Seekins, says YUD / YOD means "closed hand," not "hand." See Logos Christian Website on <a href="http://www.logoschristian.org/LWN/godsname.html">God's Name.</a>&nbsp; &nbsp;Yet, then inexplicably, he ignores the 'closed' aspect, and just treats it as 'hand." Id. It seems these meanings are applied loosely and not by some strict rules. Umm. Are we really going to find any scholars agreeing?</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">Undaunted, our goal is to find the truth, so we will not stop there. Let's study "ideograms" or "ideographic" meanings to Hebrew letters by Google searching.</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">Indeed, scholars agree Hebrew, like Egyptian, had ideographic representations in the shape of letters. See <em>The Bible Dictionary</em> (London, Paris, NY: 1878) Vol 1 at&nbsp;<a href="http://books.google.com/books?id=z8ACAAAAQAAJ&amp;pg=PA55&amp;lpg=PA55&amp;dq=ideograms+hebrew+letters&amp;source=bl&amp;ots=jpWdUHXwqU&amp;sig=cUKlzebgqwiaGy61gF0EU2ZCE9k&amp;hl=en&amp;sa=X&amp;ei=aEQmT8q-A-SjiQLct5SBCA&amp;ved=0CEoQ6AEwBjgK#v=onepage&amp;q=ideograms%20hebrew%20letters&amp;f=false">55</a>. The letters were themselves pictorial representations in the shape of the letter.</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">So do we know the meaning of the words by looking at the pictures they represent graphically? Yes, indeed we do, in most cases. &nbsp;</span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">The only ones that Simmons's claims are supported by scholars are YOD = HAND and VAV = NAIL. As we shall demonstrate, HE has been argued to mean WINDOW but it does not mean BEHOLD, as Simmmons claimed. (Remember, it is a pictograph of a physical object, so stretching WINDOW into BEHOLD is likely the product of wishful thinking.) Also, most likely HE is a picture of a HEDGE, and has no meaning of WINDOW, and clearly not the meaning of LOOK.</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">So the Bible Dictionary from 1878 cited above does explain that HE is both a letter and a picture-word but "the meaning of this word is uncertain." Id., at <a href="http://books.google.com/books?id=z8ACAAAAQAAJ&amp;lpg=PA55&amp;ots=jpWdUHXwqU&amp;dq=ideograms%20hebrew%20letters&amp;pg=PA58#v=onepage&amp;q=yod&amp;f=false">58</a>. It goes on and says "Gesenius conjectures it may have signified a 'window,' but Furst believes it <strong>equivalent to the Hebrew word signifying a hedge</strong>." Id. The dictionary comments that "his opinion is more probable on account of the identity of the letters He and Cheth...." Id.</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">The "Vav" is indeed a "nail" -- the shape of which is "very well preserved in the Hebrew." Id., at 58.</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">And "yod" is an ideograph of "hand." Id. , at 58. </span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">If you look then at a list of the Hebrew alphabet, you can see why this is reasonable -- the letters are indeed shaped to be potentially that of a hand, nail and hedge. See this link "<a href="http://www.soul-guidance.com/houseofthesun/treeoflifeletters.htm">Hebrew Alphabet</a>."</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">So where do we end up? </span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">With the tantalizing fact that YWHW has the symbol letters of a HAND and NAIL in his name. I think personally that alone is supportive of YAHSHUA. We did not need to stretch HE which means likely HEDGE into WINDOW and then by an overactive imagination transform WINDOW into LOOK or BEHOLD.</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">Now the name YHWH in ideograms -- YOD HEY VAV HEY means HAND HEDGE NAIL HEDGE. I see something in this that is itself then a picture. The hedge could be a thorn hedge. For example -- read this explanation of the word "keep" in Hebrew and you will see the point unintentionally mentioned which supports Jesus' experience is prophesied with the name YAHWEH:</span></p>
<p style="padding-left: 30px;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"><strong>Keep </strong>(Strong's #8104)<br /></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">The Hebrews were a nomadic people raising livestock. It would not be uncommon for a shepherd to be out with his flock, away from the camp, over the night. In order<strong> to protect the flock the shepherd would construct a corral of thorn bushes</strong>. The shepherd would then guard over the flock and the corral would be<strong> a hedge of protection around them</strong>. The image behind the Hebrew verb (shamar) is this guarding and protecting of the shepherd and the corral over the flock. ("<a href="http://www.ancient-hebrew.org/40_numbers1.html">Ancient Hebrew Research Center -- Numbers 6</a>.")</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">So the pictograph for HEDGE appears on either side of HAND and NAIL. So a THORN HEDGE, A HAND and NAIL evokes what image to you? The PASTOR of our souls leading and protecting the flock into a protective hedge done by a nail into his hand.</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">It is still beautiful and sublime. Thus Seekins and Simmons meant well. However, it does no good to assert meanings not supported by serious scholarship. It also is an endeavor that pokes a bit close to mysticism. It is also open to multiple interpretations. My suggestion is to not make it a practice to speculate on such things. God's word is clear enough without our reading too much into things. But this HAND and NAIL meaning indeed is VERY intriguing to a follower of YAHSHUA. Could God YAHWEH have given Moses a name whose ideographic meaning points to the one the Father "indwelled," as Jesus / Yahshua said in John 14:10? That the Father's future role in humankind would be to have a Shekinah presence in the man Yahsua?</span></p>
<hr />
<p><span style="font-size: 14pt;"></span></p>
<h1 style="margin: 0px; padding: 0px; line-height: 40px; font-weight: normal; font-size: 28px; color: #2e496a; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif;"><span style="font-size: 14pt;">Study Notes</span></h1>
<p><span style="font-size: 14pt;"><strong><span style="font-family: 'times new roman', times; color: #333399;" data-mce-mark="1">Website on Tetragrammaton in NT</span></strong></span></p>
<p style="margin-left: 30px;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">A great study of the Tetragammaton in light of the Hebrew version of Matthew is at this <a href="http://www.tetragrammaton.org/tetra5.html">link</a> from a website devoted to the Tetragrammaton. The introduction gives you a flavor of the issues it covers:&nbsp;&nbsp;</span></p>
<p style="margin-left: 30px;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'Times New Roman'; font-size: medium;">Chapter 5:&nbsp;<strong>Matthew's Gospel in Hebrew</strong></span></span></p>
<p style="font-family: 'Times New Roman'; font-size: medium;">&nbsp; &nbsp; Hebrew language and manuscript studies are important for an accurate understanding of the Christian Greek Scriptures. Both the Hebrew language and culture strongly influenced the Greek words and thought patterns used in the Christian Scriptures. Though the majority of the Hebrew Scripture quotations come from the&nbsp;<em>Septuagint</em>, by no means is this always true. In some instances, the writer translated&nbsp;<a href="http://www.kalvesmaki.com/LXX/NTCHART.HTM"><strong>directly from Hebrew</strong></a>&nbsp;to Greek when quoting Scripture.</p>
<p style="font-family: 'Times New Roman'; font-size: medium;">&nbsp; &nbsp; Thus, a comprehensive study of the Christian Scriptures must also consider Hebrew language documents. In the case of this present study, however, there is even greater need to become acquainted with Hebrew texts, inasmuch as verification of the divine name in the&nbsp;<em>New World Translation</em>&nbsp;Christian Greek Scriptures comes directly from Hebrew sources.<sup>[1]</sup><span style="background-color: transparent;">&nbsp; &nbsp;</span></p>
<p style="margin-top: 0in; margin-right: 0in; margin-bottom: 0in; font-family: 'Times New Roman'; font-size: 14pt; color: black;">On page 12 in the Foreword of the&nbsp;<span style="font-style: italic;">Kingdom Interlinear Translation</span>&nbsp;(1985 edition) the New World Bible Translation Committee says:</p>
<p style="margin-top: 0in; margin-right: 0in; margin-bottom: 0in; font-family: 'Times New Roman'; font-size: 14pt; color: black;">&nbsp; We have looked for some agreement with us by the Hebrew versions we consulted to confirm our own rendering [of the divine name]. Thus, out of the 237 times that we have restored Jehovah's name in the body of our translation, there is only one instance wherein we have no support or agreement from any of the Hebrew versions. But in this one instance, namely, at 1 Corinthians 7:17, the context and related texts strongly support restoring the divine name.</p>
<p>&nbsp;</p>
<p style="font-family: 'Times New Roman'; font-size: medium;"><span style="background-color: transparent;">In this and the following two chapters, we will consider three topics dealing with Hebrew language manuscripts.</span></p>
<p style="padding-left: 30px;">&nbsp;</p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"><strong>PRONUNCIATION OF YHWH</strong></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">What is the history of the pronunciation of the Tetragrammaton? In Wikipedia's "<a href="http://en.wikipedia.org/wiki/Jehovah">Jehovah</a>" we read:</span></p>
<p style="padding-left: 30px;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">The most widespread theory is that the Hebrew term [omitted]&nbsp;has the&nbsp;<a href="http://en.wikipedia.org/wiki/Niqqud" title="Niqqud">vowel points</a> of [omitted]&nbsp;(adonai). Using the vowels of&nbsp;adonai, the compositehataf patah &nbsp;under the guttural&nbsp;alef &nbsp;becomes a&nbsp;sheva &nbsp;under the&nbsp;yod , the&nbsp;holam &nbsp;is placed over the first&nbsp;he , and the&nbsp;qamats &nbsp;is placed under the&nbsp;vav , giving&nbsp;<span style="font-family: 'times new roman', times;" data-mce-mark="1">???????</span> (Jehovah). When the two names,&nbsp;<span style="font-family: 'times new roman', times;" data-mce-mark="1">????</span> and&nbsp;<span style="font-family: 'times new roman', times;" data-mce-mark="1">????</span>, occur together, the former is pointed with a&nbsp;hataf segol <span style="font-family: 'times new roman', times;" data-mce-mark="1">?</span> under theyod <span style="font-family: 'times new roman', times;" data-mce-mark="1">?</span> and a&nbsp;hiriq &nbsp;under the second&nbsp;he <span style="font-family: 'times new roman', times;" data-mce-mark="1">?</span>, giving [omitted], to indicate that it is to be read as (elohim) in order to avoid&nbsp;adonai being repeated.<sup><a href="http://en.wikipedia.org/wiki/Jehovah#cite_note-autogenerated2-25">[26]</a></sup></span></p>
<div class="thumb tright">
<div class="thumbinner"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"><a href="http://en.wikipedia.org/wiki/File:Sefer_Yezira_1552_IEHOUAH.PNG" class="image"><img src="http://upload.wikimedia.org/wikipedia/commons/thumb/5/56/Sefer_Yezira_1552_IEHOUAH.PNG/220px-Sefer_Yezira_1552_IEHOUAH.PNG" alt="" width="220" height="187" class="thumbimage" /></a></span>
<div class="thumbcaption" style="margin-left: 30px;">
<div class="magnify" style="margin-left: 30px;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"><a href="http://en.wikipedia.org/wiki/File:Sefer_Yezira_1552_IEHOUAH.PNG" class="internal" title="Enlarge"><img src="http://bits.wikimedia.org/skins-1.19/common/images/magnify-clip.png" alt="" width="15" height="11" /></a></span></div>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" title="Sefer Yetzirah" data-mce-mark="1">[Graphic above: a 1552 Latin translation of Sefer Yetzirah, using the form&nbsp;<strong>Iehouah</strong> for the "magnum Nomen tetragrammatum."]</span></p>
</div>
</div>
</div>
<p style="margin-left: 60px;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">The pronunciation&nbsp;Jehovah is believed to have arisen through the introduction of vowels of the&nbsp;<a href="http://en.wikipedia.org/wiki/Qere" class="mw-redirect" title="Qere">qere</a>&mdash;the marginal notation used by the Masoretes. In places where the consonants of the text to be read (the&nbsp;qere) differed from the consonants of the written text (the&nbsp;<a href="http://en.wikipedia.org/wiki/Kethib" class="mw-redirect" title="Kethib">kethib</a>), they wrote the&nbsp;qere in the margin to indicate the desired reading.<sup>[<a href="http://en.wikipedia.org/wiki/Wikipedia:Citation_needed" title="Wikipedia:Citation needed"><span title="This claim needs references to reliable sources from April 2009" data-mce-mark="1">citation needed</span></a>]</sup> In such cases, the&nbsp;kethib was read using the vowels of the&nbsp;qere. For a few very frequent words the marginal note was omitted, referred to as&nbsp;<a href="http://en.wikipedia.org/wiki/Q%27re_perpetuum" class="mw-redirect" title="Q're perpetuum">q're perpetuum</a>.<sup><a href="http://en.wikipedia.org/wiki/Jehovah#cite_note-Jewish:YHWH-18">[19]</a></sup> One of these frequent cases was God's name, which was not to be pronounced in fear of profaning the "ineffable name". Instead, wherever&nbsp;<span lang="he" xml:lang="he" data-mce-mark="1">????</span> (YHWH) appears in thekethib of the biblical and&nbsp;<a href="http://en.wikipedia.org/wiki/Liturgical_book" title="Liturgical book">liturgical books</a>, it was to be read as&nbsp;<span class="script-hebrew" dir="rtl" data-mce-mark="1">???????</span> (adonai, "My Lord [plural of majesty]"), or as&nbsp;<span class="script-hebrew" dir="rtl" data-mce-mark="1">????????</span> (elohim, "God") if&nbsp;adonai appears next to it.<sup>[<a href="http://en.wikipedia.org/wiki/Wikipedia:Citation_needed" title="Wikipedia:Citation needed"><span title="This claim needs references to reliable sources from April 2009" data-mce-mark="1">citation needed</span></a>]</sup> This combination produces&nbsp;<span class="script-hebrew" dir="rtl" data-mce-mark="1">???????</span> (yehovah) and&nbsp;<span class="script-hebrew" dir="rtl" data-mce-mark="1">???????</span> (yehovih) respectively.<sup>[<a href="http://en.wikipedia.org/wiki/Wikipedia:Citation_needed" title="Wikipedia:Citation needed"><span title="This claim needs references to reliable sources from April 2009" data-mce-mark="1">citation needed</span></a>]</sup> <span lang="he" xml:lang="he" data-mce-mark="1">????</span> is also written&nbsp;<span lang="he" xml:lang="he" data-mce-mark="1">&rsquo;?</span>, or even&nbsp;<span lang="he" xml:lang="he" data-mce-mark="1">&rsquo;?</span>, and read&nbsp;ha-Shem ("the name").<sup><a href="http://en.wikipedia.org/wiki/Jehovah#cite_note-autogenerated2-25">[26]</a></sup></span></p>
<p style="margin-left: 30px;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">****</span></p>
<p style="padding-left: 30px;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">Jehovist writers such as <a href="http://en.wikipedia.org/wiki/Nehemia_Gordon" title="Nehemia Gordon">Nehemia Gordon</a>, who helped translate the "Dead Sea Scrolls", have acknowledged the general agreement among scholars that the original pronunciation of the Tetragrammaton was Yahweh, and that the vowel points now attached to the Tetragrammaton were added to indicate that Adonai was to be read instead, as seen in the alteration of those points after prefixes. He wrote: "There is a virtual scholarly consensus concerning this name" and "this is presented as fact in every introduction to Biblical Hebrew and every scholarly discussion of the name."<sup><a href="http://en.wikipedia.org/wiki/Jehovah#cite_note-53">[54]</a></sup> Gordon, disputing this consensus, wrote, "However, this consensus is not based on decisive proof. We have seen that the scholarly consensus concerning Yahweh is really just a wild guess," and went on to say that the vowel points of Adonai are not correct.<sup><a href="http://en.wikipedia.org/wiki/Jehovah#cite_note-54">[55]</a></sup> He argued that "the name is really pronounced Ye-ho-vah with the emphasis on 'vah'. Pronouncing the name Yehovah with the emphasis on 'ho' (as in English Jehovah) would quite simply be a mistake."<sup><a href="http://en.wikipedia.org/wiki/Jehovah#cite_note-55">[56]</a>'</sup></span></p>
<p style="padding-left: 30px;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">****</span></p>
<p style="padding-left: 30px;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">Despite Jehovist claims that vowel signs are necessary for reading and understanding Hebrew, modern Hebrew is written without vowel points.<sup><a href="http://en.wikipedia.org/wiki/Jehovah#cite_note-V.26P-82">[83]</a></sup><sup><a href="http://en.wikipedia.org/wiki/Jehovah#cite_note-V.26P-82">[83]</a></sup> The&nbsp;<a href="http://en.wikipedia.org/wiki/Torah" title="Torah">Torah</a> scrolls do not include vowel points, and ancient Hebrew was written without vowel signs.<sup><a href="http://en.wikipedia.org/wiki/Jehovah#cite_note-83">[84]</a></sup><sup><a href="http://en.wikipedia.org/wiki/Jehovah#cite_note-84">[85]</a></sup></span></p>
<p style="margin-left: 60px;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">The&nbsp;<a href="http://en.wikipedia.org/wiki/Dead_Sea_Scrolls" title="Dead Sea Scrolls">Dead Sea Scrolls</a>, discovered in 1946 and dated from 400 BC to 70 AD,<sup><a href="http://en.wikipedia.org/wiki/Jehovah#cite_note-85">[86]</a></sup> include texts from the Torah or Pentateuch and from other parts of the Hebrew Bible,<sup><a href="http://en.wikipedia.org/wiki/Jehovah#cite_note-86">[87]</a></sup><sup><a href="http://en.wikipedia.org/wiki/Jehovah#cite_note-87">[88]</a></sup> and have provided documentary evidence that, in spite of claims to the contrary, the original Hebrew texts were in fact written without vowel points.<sup><a href="http://en.wikipedia.org/wiki/Jehovah#cite_note-88">[89]</a></sup><sup><a href="http://en.wikipedia.org/wiki/Jehovah#cite_note-89">[90]</a></sup> Menahem Mansoor's&nbsp;</span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px; background-color: #ffffff;"><span style="font-size: 14pt;"><span style="font-family: 'times new roman', times;">The <em>Dead Sea Scrolls: A College Textbook and a Study Guide&nbsp;</em></span><span style="font-family: 'times new roman', times;">claims the vowel points found in printed Hebrew Bibles were devised in the 9th and 10th centuries</span>.<sup style="color: #333333; font-family: Tahoma, Helvetica, Arial, sans-serif; line-height: 1.3em;"><a href="http://en.wikipedia.org/wiki/Jehovah#cite_note-90">[91]</a></sup></span></p>
<p style="margin-left: 30px;"><span style="font-size: 14pt;"></span></p>
<p><span style="font-size: 14pt;"></span></p>
<p><span style="font-size: 14pt;"></span></p>
<h1 style="margin: 0px; padding: 0px; line-height: 40px; font-weight: normal; font-size: 28px; color: #2e496a; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif;"><span style="font-size: 14pt;">Pronunciation Issue</span></h1>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">This is discussed in "The Question ofVowels" in a Wikipedia article at this <a href="https://en.wikipedia.org/wiki/Tetragrammaton#Pronunciation:_the_question_of_which_vowels">link.</a></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"><a href="http://en.wikipedia.org/wiki/Tetragrammaton#Pronunciation:_the_question_of_which_vowels"></a></span></p>
<h1 style="margin: 0px; padding: 0px; line-height: 40px; font-weight: normal; font-size: 28px; color: #2e496a; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif;"><span style="font-size: 14pt;">Yahweh in the Dead Sea Scrolls</span></h1>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">The Dead Sea Scrolls date from 400 BC to 70 AD. ("<a href="http://en.wikipedia.org/wiki/Jehovah">Jehovah</a>," Wikipedia.)<img src="http://www.eliyah.com/tetragrm.gif" alt="" /> YHWH -- typically rendered as Yahweh - appears</span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">in the DSS version of Psalm 119 where the blue arrow appears. (Thanks <a href="http://www.eliyah.com/yhwhdss.html">eliyah.com</a>.) The Masoretic text done in the 900s AD era uses Adonai in its place or Yahweh Adonai instead of Yahweh alone.</span></p>
<p><span style="font-size: 14pt;"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;"><big><big>T</big></big>he book&nbsp;<em>The Meaning of the Qumran Scrolls for the Bible</em>&nbsp;page 164 tells us that in these original Dead Sea Scroll writings 250 BC the Name Yahweh stood alone but the Masoretes typically added Adonai -- showing the surrogate name along the true name that stood alone in the original text:&nbsp;</span></p>
<p style="margin-left: 30px;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #4a4a4a; font-family: Arial, Helvetica, sans-serif; font-size: 12px; line-height: normal; margin-left: 30px;" align="justify"><span style="font-family: 'times new roman', times; font-size: 14pt;" data-mce-mark="1"><span data-mce-mark="1"><big><small><span style="color: #000000;" data-mce-mark="1"></span></small></big></span></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; margin-left: 30px; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;"><big><small><span data-mce-mark="1">Actually this practice was much earlier, for one of the&nbsp;</span><span style="color: #000000; text-decoration: underline;" data-mce-mark="1">frequent discrepancies</span><span style="color: #000000;" data-mce-mark="1">&nbsp;between the Massoretic text and the presumed Hebrew&nbsp;</span>Vorlage&nbsp;<span style="color: #000000;" data-mce-mark="1">of the Septuagint is&nbsp;</span><span style="color: #000000; text-decoration: underline;" data-mce-mark="1">whether to read in a given passage Yahweh alone, or Yahweh Adonai. This&nbsp;<span style="text-decoration: underline;" data-mce-mark="1">inconsistency was occasioned by the fact that originally Yahweh did stand alone, but that Adonai tended to be introduced alongside the Tetragrammaton by way of making explicit the surrogate</span>. This was not understood by the Massoretes, however, who felt compelled to vocalize both words. Neither was it understood by the scribes of the Qumran Scrolls, nor even by still earlier translators of the LXX.&nbsp;<span style="text-decoration: underline;" data-mce-mark="1">That Yahweh originally stood alone in most passages is supported by the fact that, in Hebrew poetry, the double designation of the Deity usually adds excessive length to the poetic stich</span>.</span></small></big></span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;"><strong><big><small><strong><strong><span style="text-decoration: underline;" data-mce-mark="1"></span></strong></strong></small></big></strong></span></p>
<p><span style="font-size: 14pt;"><span style="font-family: 'times new roman', times;" data-mce-mark="1"></span><span style="font-family: 'times new roman', times;" data-mce-mark="1"></span></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">Here are some important examples where the DSS used YHWH, and not ADONAI / Lord, which now systematically purges YHWH from our view.</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">First, the Isaiah Scroll of chapter 53 from about 250 BC has YHWH where the Masoretes used Lord (Adonai or Elohim). Otherwise, the Masoretes were virtually 100% identical to how the Dead Sea Scrolls read, proving their faithfulness in copying. Here is a complimentary remark about their work while also rendering the DSS Isaiah with YHWH where the Masoretes had 'Lord':</span></p>
<p style="padding-left: 30px;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; padding-left: 30px; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">Specifically, the nearly intact Great Isaiah Scroll is almost identical to the most recent manuscript version of the Masoretic text from the 900's AD. (Scholars have discovered a handful of spelling and tense-oriented scribal errors, but nothing of significance.) &nbsp;(<a href="http://www.allaboutarchaeology.org/dead-sea-scrolls-2.htm">Dead Sea Scrolls - the Book of Isaiah</a>.)</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">The variants between the Masoretes' work and the DSS are identified in the footnotes to the Abegg Flint version of the Dead Sea Scroll Bible (1996) in case one wishes to compare.</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">Incidentally, the Divine Name--YHWH--also appears in the&nbsp;Habakkuk Pesher (Commentary) from Cave 1 -- one of the Dead Sea Scrolls. It writes the name Yahweh in paleo-Hebrew. <em>Id.</em></span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">Why then does the Abegg Flint, Dead Sea Scrolls Bible and all modern texts persist in obscuring YHWH's true name when the DSS prove it was originally present?</span></p>
<p><span style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 14pt; line-height: normal; background-color: #ffffff;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"></span></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">We have to realize that translators even today try not to offend sensibilities of some by placing YHWH / or a transliteration like YAHWEH in the text. The editors know some do not want God's name written at all, let alone phonetically identified as either "Yahweh" or "Jehova" (which causes more disagreement). So <strong>rather than identify God's name at all,</strong> whether 100% accurately or a good faith alternative, <strong>God's name is not identified at all.&nbsp;</strong> As the <a href="http://www.ccel.org/ccel/bible/asv.ii.html">Preface</a> to the 1901 American Standard Version Bible said, this is all born of "superstition." This suppression of God's true name is thus unholy.</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">Here is an example where this methodology is expressly acknowledged. The editors of the International Standard Version Bible explain that they do not reveal YHWH when they translate. Instead, the word "Lord" is used to reflect YHWH in the 'Old Testament' (i.e., Hebrew Scripture):</span></p>
<p style="padding-left: 30px;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; padding-left: 30px; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">In the Old Testament, the traditional "LORD" is used for Yahweh. Where the Hebrew Adonai Yahweh occurs, the rendering "Lord GOD" is used. Yahweh Elohim is rendered as LORD God. Most titles of God are translated in the text, with the original title placed in a footnote. ("<a href="http://isv.org/principles.php">Textual Aspects of Translation</a>," <a href="http://isv.org/principles.php">http://isv.org/principles.php</a> (2012).</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">However, redacting scripture is wrong. Deut 12:32; Prov 30:6.</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">Incidentally, Jeff Benner in "Selection from the Isaiah Scroll" reports where the Dead Sea Scrolls from at least 125 BCE has YHWH in Isaiah 7:14. The Masoretic text of the 900s has Adonai.<img src="http://www.ancient-hebrew.org/files/31_selections1.jpg" alt="Isaiah 7:14" /> Isaiah 7:14</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">(This photo plate is from this <a href="http://www.ancient-hebrew.org/31_selections.html">link</a>.)</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">Benner explains:</span></p>
<p style="padding-left: 30px;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; padding-left: 30px; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">This passage from the Dead Sea Scrolls has a few differences from the Masoretic text (as used today in all Hebrew Bibles and which most translations are based on). In the top line the word <strong>YHWH&nbsp;</strong>is underlined, this is the name of God. In the <strong>Masoretic text the word</strong> <strong>adonai</strong><strong>is used instead</strong>.</span></p>
<p style="padding-left: 30px;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; padding-left: 30px; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">In the bottom line, near the middle [of the Dead Sea Scroll Isaiah] is the word v'qara meaning "he will call". In the Masoretic text this word is written as&nbsp;v'qarat meaning "she will call". </span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">I don't know Hebrew, so I am reporting this here. If Mr. Benner is wrong, any reader who thinks so should notify me.</span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p><span style="font-size: 14pt;"><strong><span style="font-family: 'times new roman', times; color: #0000ff;" data-mce-mark="1">Encyclopedia on Yahweh &amp; When Stopped Pronouncing It</span></strong></span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #4a4a4a; font-family: Arial, Helvetica, sans-serif; font-size: 12px; line-height: normal;" align="justify"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"><strong>The Encyclopedia Judaica,&nbsp;Volume 7, pages 680-682, sums it all up:&nbsp;</strong></span></p>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<blockquote style="color: #4a4a4a; font-family: Arial, Helvetica, sans-serif; font-size: 12px; line-height: normal;"><span style="font-family: Tahoma; font-size: 14pt;" data-mce-mark="1"></span>
<p style="color: black; padding-left: 30px;" align="justify"><span style="font-family: 'times new roman', times; font-size: 14pt;" data-mce-mark="1"><big style="font-weight: bold;">YHWH.</big>&nbsp;<span style="text-decoration: underline;" data-mce-mark="1">The personal name of the God of Israel is written in the Hebrew Bible with the four consonants yhwh and is referred to as the "Tetragrammaton". At least until the destructions of the First Temple in 586 b.c.e., this name was regularly pronounced with its proper vowels</span>, as is clear from the *Lachish Letters, written shortly before that date.&nbsp;<span style="text-decoration: underline;" data-mce-mark="1">But at least by the third century b.c.e., the pronunciation of the name yhwh was avoided, and Adonai, "the Lord", was substituted for it, as evidenced by the use of the Greek word&nbsp;Kyrios, "Lord", for yhwh in the Septuagint</span>, the translation of the Hebrew Scriptures that was begun by Greek-speaking Jews in that century.&nbsp;<span style="text-decoration: underline;" data-mce-mark="1">Where the combined form *Adonai yhwh occurs in the Bible, this was read as *Adonai *Elohim, "Lord God</span>". In the early Middle Ages, when the consonantal text of the Bible was supplied with vowels points to faciliate its correct traditional reading, the vowel points for 'Adonai with one variation - a&nbsp;sheva&nbsp;with the first&nbsp;yodof YHWH instead of the&nbsp;hataf-patah&nbsp;under the&nbsp;aleph&nbsp;of 'Adonai7 were used for YHWH, thus producing the form Yehowah. When Christian scholars of Europe first began to study Hebrew, they did not understand what this really meant, and they introduced the hybrid name "Jehovah".&nbsp;<span style="text-decoration: underline;" data-mce-mark="1">In order to avoid pronouncing even the sacred name *Adonai for YHWH, the custom was later introduced of saying simply in Hebrew&nbsp;ha-Shem&nbsp;(or Aramaic&nbsp;Shemc, "the Name") even in such an expression as "Blessed be he that cometh in the name of YHWH" (Ps. 118:26</span>).</span></p>
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<p style="color: black; padding-left: 30px;" align="justify"><span style="font-family: 'times new roman', times; font-size: 14pt;" data-mce-mark="1"><big style="font-weight: bold;">THE PROHIBITION OF USE OF THE NAMES OF GOD</big><big style="font-weight: bold;">.</big>&nbsp;<span style="text-decoration: underline;" data-mce-mark="1">The prohibition applies both to the pronunciation of the name of God and its committal to writing</span>, apart from its use in sacred writings.<span style="text-decoration: underline;" data-mce-mark="1">The prohibition against the pronunciation of the name of God applies only to the Tetragrammaton</span>, which could be pronounced by the high priest only once a year on the Day of Atonement in the Holy of Holies (cf. Mishnah Yoma 6:2), and in the Temple by the priests when they recited the Priestly Blessings (Sot. 7:6; see also Ch. Albeck (ed.),&nbsp;Seder Nashim&nbsp;(1954), 387).&nbsp;<span style="text-decoration: underline;" data-mce-mark="1">As the Talmud expresses it: "Not as I am written am I pronounced. I am written&nbsp;yod he vav he, and I am pronounced&nbsp;alef dalet" (nun yod, i.e.,&nbsp;Adonai; Kid. 71a)</span>.</span></p>
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<h1 style="margin: 0px; padding: 0px; line-height: 40px; font-weight: normal; font-size: 28px; color: #2e496a; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif;"><span style="font-size: 14pt;">First Trend Not to Speak Yahweh's Name</span></h1>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">In the 3rd century before Christ, the teaching began among followers of Simon the Just to not speak God's true name out loud -- but do not confuse this fact with believing this was universal or dominant by the 3d century.</span></p>
<p style="color: #4a4a4a; font-family: Arial, Helvetica, sans-serif; font-size: 12px; line-height: normal;" align="justify"><span style="font-family: 'times new roman', times; font-size: 14pt;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">Thus, <em>The Jewish Encyclopedia&nbsp;</em>of 1901, Volume 11, page 353, points out that this was the turning point, namely the exact time when the notion began to no longer pronounce the Name Yahweh.</span></p>
<blockquote style="color: #4a4a4a; font-family: Arial, Helvetica, sans-serif; font-size: 12px; line-height: normal;"><span style="font-family: 'times new roman', times; font-size: 14pt;" data-mce-mark="1"></span>
<p style="color: black; padding-left: 30px;" align="justify"><span style="font-family: 'times new roman', times; font-size: 14pt;" data-mce-mark="1"><big>SIMEON THE JUST</big>&nbsp;(<span data-mce-mark="1"><img src="http://www.yahweh.com/images/yahweh/simeon.jpg" alt="" style="width: 105px; height: 15px;" /></span>): High priest. He is identical either with Simeon I. (<span style="text-decoration: underline;" data-mce-mark="1">310-291 or 300-271 b.c.</span>), son of Onias I., and grandson of Jaddua, or with Simeon II. (219-199 b.c.), son of Onias II...&nbsp;<span style="text-decoration: underline;" data-mce-mark="1">After Simeon's death men ceased to utter the tetragrammaton aloud</span>&nbsp;(Yoma 30b; Tosef Sotah. xiii.).</span></p>
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<p style="color: #4a4a4a; font-family: Arial, Helvetica, sans-serif; font-size: 12px; line-height: normal;" align="justify"><span style="font-size: 14pt;" data-mce-mark="1"><strong><big><br /></big></strong><span style="font-family: 'times new roman', times;" data-mce-mark="1"><big><small></small></big></span></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; padding-left: 30px; background-color: #ffffff;"><span style="font-size: 14pt;"><big><small><span style="font-family: 'times new roman', times;">The Babylonian Talmud</span></small></big><big style="color: #333333; font-family: Tahoma, Helvetica, Arial, sans-serif; line-height: 1.3em;"><small>,</small></big><big style="color: #333333; font-family: Tahoma, Helvetica, Arial, sans-serif; line-height: 1.3em;"><small>&nbsp;<span style="font-family: 'times new roman', times;">Tractate Yoma, page 39b, also verifies that it was upon the death of Simeon the Righteous, that all Israel began to no longer pronounce the Name Yahweh.</span></small></big></span></p>
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<div style="margin-left: 40px;"><span style="font-family: 'times new roman', times; font-size: 14pt;" data-mce-mark="1"><small><big>...</big><big><span style="text-decoration: underline;" data-mce-mark="1">When Simeon the Righteous died</span>, with many indications that such glory was no more enjoyed,&nbsp;<span style="text-decoration: underline;" data-mce-mark="1">his brethren no more dared utter the Ineffable Name</span>...</big></small></span></div>
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<p style="color: #4a4a4a; font-family: Arial, Helvetica, sans-serif; font-size: 12px; line-height: normal;" align="justify"><span style="font-size: 14pt;"></span></p>
<p style="color: #4a4a4a; font-family: Arial, Helvetica, sans-serif; font-size: 12px; line-height: normal;" align="justify"><span style="font-family: 'times new roman', times; font-size: 14pt;" data-mce-mark="1"></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; padding-left: 30px; background-color: #ffffff;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">The Babylonian Talmud,&nbsp;Tractate Kiddushin, page 71a, also explains that the Name Yahweh was prior to the death of Simeon the Just pronounced among those thought most pious:&nbsp;</span></p>
<p style="color: #4a4a4a; font-family: Arial, Helvetica, sans-serif; font-size: 12px; line-height: normal;" align="justify"><span style="font-family: 'times new roman', times; font-size: 14pt;" data-mce-mark="1"><span style="font-weight: bold;" data-mce-mark="1"></span></span></p>
<blockquote style="color: #4a4a4a; font-family: Arial, Helvetica, sans-serif; font-size: 12px; line-height: normal;"><span style="font-size: 14pt;" data-mce-mark="1"><big></big></span>
<p style="color: black; padding-left: 30px;" align="justify"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"><big><span data-mce-mark="1"><small>Our&nbsp;<span style="text-decoration: underline;" data-mce-mark="1">Rabbis taught</span>: At first [Yahweh's]&nbsp;<span style="text-decoration: underline;" data-mce-mark="1">Name used to be entrusted to all people. When unruly men increased, it was confided to the pious of the priesthood</span></small></span></big></span></p>
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<p style="color: #4a4a4a; font-family: Arial, Helvetica, sans-serif; font-size: 12px; line-height: normal;" align="justify"><span style="font-size: 14pt;"></span></p>
<p style="color: #4a4a4a; font-family: Arial, Helvetica, sans-serif; font-size: 12px; line-height: normal;" align="justify"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-weight: bold;" data-mce-mark="1"></span><span data-mce-mark="1"><small><big></big></small></span></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; background-color: #ffffff;"><span style="font-size: 14pt;"><small><big><span style="font-family: 'times new roman', times;" data-mce-mark="1">The Jewish Encyclopedia&nbsp;Volume 9, pages 162-163, not only confirms this fact, but it shows the strict prohibition and warning to all those who do not adhere to it.</span></big></small></span></p>
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<p style="color: #4a4a4a; font-family: Arial, Helvetica, sans-serif; font-size: 12px; line-height: normal; margin-left: 30px;" align="justify"><span style="font-family: 'times new roman', times; font-size: 14pt;" data-mce-mark="1"><span data-mce-mark="1"><span style="line-height: normal; text-align: justify; color: black; text-decoration: underline;" data-mce-mark="1"></span></span></span></p>
<p style="color: #000000; font-family: 'Charis SIL', charis, Verdana, Arial, Helvetica, sans-serif; font-size: 16px; line-height: normal; padding-left: 30px; background-color: #ffffff;"><span style="font-size: 14pt;"><span style="font-family: 'times new roman', times;" data-mce-mark="1">The restriction upon communicating the Name&nbsp;</span><span style="font-family: 'times new roman', times;"><span style="line-height: normal; text-align: justify; color: black;" data-mce-mark="1">proper probably originated in Oriental etiquette; in the East even a teacher was not called by name. For naming his master Elisha, Gehazi was punished with leprosy (II Kings viii. 5; Sanh. 100a).&nbsp;</span><span style="line-height: normal; text-align: justify; color: black; text-decoration: underline;" data-mce-mark="1">After the death of the high priest Simeon the Righteous, forty years prior to the destruction of the Temple, the priests ceased to pronounce the Name (Yoma 39b). From that time the pronunciation of the Name was prohibited. "Whoever pronounces the Name forfeits his portion in the future world" (Sanh. xi. 1)</span><span style="line-height: normal; text-align: justify; color: black;" data-mce-mark="1">. Hananiah ben Teradion was&nbsp;</span><span style="line-height: normal; text-align: justify; color: black; text-decoration: underline;" data-mce-mark="1">punished for teaching his disciples the pronunciation of the Name</span><span style="line-height: normal; text-align: justify; color: black;" data-mce-mark="1">&nbsp;(`Ab. Zarah 17b).</span></span></span></p>
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<p style="padding-left: 30px;"><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">&nbsp;Source: <a href="http://www.yahweh.com/The-Name-Of-Yahweh.html">Yahweh.com</a></span></p>
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<h1 style="margin: 0px; padding: 0px; line-height: 40px; font-weight: normal; font-size: 28px; color: #2e496a; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif;"><span style="font-size: 14pt;">First Use of Yahweh in Bible</span></h1>
<p><span style="font-size: 14pt; font-family: 'times new roman', times;">Most people assume Genesis is the first book of the Bible, and here is when Yahweh first revealed His name. However, this is the first time Yahweh revealed His name to Moses. However, the first book of the Bible was the Book of Job. Moses took this book which was 500 years old approximately at the time Moses rewrote it, and finalized it as Holy Scripture, as Jewish tradition teaches. Here is the first use of Yahweh in holy writings, as M.J. Mahood explains, and it begins in Job:</span></p>
<p style="margin-left: 30px;"><span style="font-size: 14pt; font-family: 'times new roman', times;">Job 12:9-10 [is] where one finds in the dialogues the only mention of Yahweh. "Who does not know from all these that the <em><strong>hand of Yahweh has made this</strong></em>? That from His hand is every living thing, and the spirit of the flesh is His donation?" (M.J. Mahood, International Congress for Study of Old Testament, <a href="https://books.google.com/books?id=uLNDUDGTOz4C&amp;lpg=PA90&amp;ots=aFrAGo8EPp&amp;dq=yahweh%20in%20italiano&amp;pg=PA90#v=onepage&amp;q=yahweh%20in%20italiano&amp;f=false">p. 90</a>.)</span></p>
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<h1 style="margin: 0px; padding: 0px; line-height: 40px; font-weight: normal; font-size: 28px; color: #2e496a; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif;"><span style="font-size: 14pt;">Study Aids</span></h1>
<div><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">"<a href="http://en.wikipedia.org/wiki/Jah">Jah</a>," Wikipedia<br />"<a href="http://en.wikipedia.org/wiki/Hallelujah">Hallelujah</a>" Wikipedia<br />"<a href="http://net.lib.byu.edu/imaging/negev/Names.html">The Names of God</a>," -- photo plates of early archaelogical examples of YAHWEH. </span></div>
<div><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">David Breetzke, <a href="http://scripturaltruth101.blogspot.com/2013/02/nehemia-gordon-and-name-of-yehovah.html">Nehemiah Gordon and the Name of Yehovah</a> (2013) - criticizes view that Yahweh is really Yehovah.</span></div>
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<div><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></div>
<div><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">Other websites devoted to topic:</span></div>
<div><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"><a href="http://www.bibletruth.cc/GodsName.htm">http://www.bibletruth.cc/GodsName.htm</a>&nbsp;-- very analytical. </span></div>
<div><span style="font-size: 14pt;"><strong><span style="font-family: 'times new roman', times;" data-mce-mark="1">Bibles That Use YHVH</span></strong></span></div>
<div><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1">There is no dispute that YHVH are the Hebrew letters for Yahweh's name. If you would like to know when they are present, regardless of the correct pronunciation, the World English Bible provides this each of the 7000 times YHVH appears. You will find the WEB at this<a href="http://jesuschrist.com/bible/"> link</a>.</span></div>
<div><span style="font-size: 14pt; font-family: 'times new roman', times;" data-mce-mark="1"> When the WEB for the Original Testament is read outloud on Librivox -- available at this <a href="https://archive.org/details/bible_web_old_testament_0901_librivox2">weblink</a> -- it it spoken as YAHWEH. For the New Testament with the same use of Yahweh inferred where likely, the audio version of WEB is available at this <a href="https://archive.org/details/web_new_testament_0811_librivox1">weblink.</a></span></div>
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<td valign="top" ><p><span style="font-size: medium; font-family: 'times new roman', times;">I have chosen the faithful way. I have placed your ordinances before me. Psalm 119:30 (NASB)</span></p></td>
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<h3>Recommendations</h3>
<p><a href="/home/14-audio/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&amp;page=2">What Did Jesus Say?</a> (2012) - 7 topics&nbsp;</p>
<p>None above affiliated with me</p> </div>
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<h1><span style="font-size: 18pt;">Bible Lesson On Debt</span></h1>
<h2><span style="font-size: 18pt;"><strong><span style="font-family: 'times new roman', times;">Introduction</span></strong></span></h2>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;"><strong>Deuteronomy 28:12 says Israel will not be a borrower nation:</strong></span></p>
<blockquote>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;"><strong>&ldquo;</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>.&rdquo;</span></p>
</blockquote>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1">Deut 15:6 likewise says: &ldquo;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 class="mainlevel" style="font-family: 'times new roman', times; font-size: 18pt;" 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 class="mainlevel" style="font-size: 18pt; font-family: 'times new roman', times;" 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" style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><span data-mce-mark="1">Let's see whether the Bible gives more direction on this important topic.</span></span></p>
<h2><span style="font-size: 18pt;"><strong><span style="font-family: 'times new roman', times;">Debt is Slavery</span></strong></span></h2>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">"The rich rules over the poor, And the<strong><em> borrower becomes the lender's slave</em></strong>." (Prov. 22:7.)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;"><strong>Even though God discourages borrowing, God wants us to lend to others.</strong> (Deuteronomy 15:6, 28:12, Matthew 5:42)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;"><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). The only exception is when we are entitled to enjoy the Biblical equivalent of bankruptcy -- the discharge of all debts every seven years. Deut. 15:1.</span></p>
<h2><span style="font-size: 18pt;"><strong><span style="font-family: 'times new roman', times;">Charging Interest</span></strong></span></h2>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Charging any interest is prohibited in the Bible, at least among Israelites. (See next section "Debt &amp; Interest in Judaism".)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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:</span></p>
<p class="lang-en" style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">8 Whoever multiplies his wealth by <em><strong>interest</strong></em> and profit&nbsp;gathers it for him who is generous to the poor</span></p>
<p class="lang-en"><span style="font-size: 18pt; font-family: 'times new roman', times;"><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></span></p>
<p class="lang-en"><span style="font-size: 18pt; font-family: 'times new roman', times;">In "<a href="http://en.wikipedia.org/wiki/Loans_and_interest_in_Judaism">Loans and Interest</a>" in Wikipedia, it says this emphatically:</span></p>
<p class="lang-en" style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">Another significant loophole in the law was the biblical <strong>permission to charge interest on loans to non-Israelites</strong>.....</span></p>
<p class="lang-en"><span style="font-size: 18pt; font-family: 'times new roman', times;">Thus, Jews, in reliance on this passage in Deuteronomy, believed by&nbsp;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.) </span></p>
<p class="lang-en"><span style="font-size: 18pt; font-family: 'times new roman', times;">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 grapes that their financial problems were due to Jewish money lenders rather than their own fault for borrowing at interest.</span></p>
<p class="lang-en"><span style="font-size: 18pt; font-family: 'times new roman', times;">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.</span></p>
<p class="lang-en"><span style="font-size: 18pt; font-family: 'times new roman', times;">The Law does clearly prohibit charging interest on one category of loans regardless of whether they were Gentile or a fellow-Israelite&mdash;those loans made to the poor (<a href="http://biblia.com/bible/esv/Leviticus%2025.35-38" target="_blank" class="lbsBibleRef" data-version="ESV" data-reference="Leviticus 25.35-38">Leviticus 25:35-38</a>)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Here is a discussion of Debt at this Christian website --</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;"><a href="http://www.onemoneydesign.com/bible-debt-slavery/">http://www.onemoneydesign.com/bible-debt-slavery/</a> :</span></p>
<h2><span style="font-size: 18pt;"><strong><span style="font-family: 'times new roman', times;">Debt &amp; Interest in Judaism</span></strong></span></h2>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">In Wikipedia in its article entitled "Loans and Interest in Judaism," we read:</span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">The&nbsp;<a href="http://en.wikipedia.org/wiki/Torah" title="Torah">Torah</a> and&nbsp;<a href="http://en.wikipedia.org/wiki/Talmud" title="Talmud">Talmud</a> encourage the granting of&nbsp;<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&nbsp;<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&nbsp;<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&nbsp;<a href="http://en.wikipedia.org/wiki/Metaphor" title="Metaphor">metaphorically</a> portrays&nbsp;<a href="http://en.wikipedia.org/wiki/Usury" title="Usury">usurers</a> as people who have shed blood.</span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">The&nbsp;<a href="http://en.wikipedia.org/wiki/Torah" title="Torah">Torah</a> expresses regulations against the charging of interest in <a href="http://bibref.hebtools.com/?book=%20Exodus&amp;verse=22:25%E2%80%9327&amp;src="/ rel="nofollow" class="external text">Exodus 22:25&ndash;27</a>,&nbsp;<a href="http://bibref.hebtools.com/?book=%20Leviticus&amp;verse=25:36%E2%80%9337&amp;src="/ rel="nofollow" class="external text">Leviticus 25:36&ndash;37</a> and&nbsp;<a href="http://bibref.hebtools.com/?book=%20Deuteronomy&amp;verse=23:20%E2%80%9321&amp;src="/ rel="nofollow" class="external text">Deuteronomy 23:20&ndash;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>.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Loans could be secured.</span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">Evidently the concept of&nbsp;<a href="http://en.wikipedia.org/wiki/Secured_loan" title="Secured loan">secured loans</a> existed, as Exodus expressly prohibits using a particular&nbsp;<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&nbsp;<em>garment</em> from becoming the security for a loan, prohibits instead the use of a&nbsp;<a href="http://en.wikipedia.org/wiki/Millstone" title="Millstone">millstone</a>. The millstone was used to make&nbsp;<a href="http://en.wikipedia.org/wiki/Flour" title="Flour">flour</a>, and hence would be required for the manufacture of bread &ndash; a staple food among the poor; had the millstone been offered as security, the debtor would have been at risk of starvation.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Going beyond the Bible, Rabbinical teachings made the borrrower as guilty of the wrong as the creditor charging interest:</span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">According to the Talmud, the debtor would be as guilty as the lender, since it interprets one of the biblical verbs referring to&nbsp;<em>usury</em>, namely&nbsp;<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&nbsp;<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&nbsp;<em><a href="http://en.wikipedia.org/wiki/Lifnei_iver" title="Lifnei iver">lifnei iver</a>&nbsp;</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>.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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:</span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">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&nbsp;<a href="http://en.wikipedia.org/wiki/English_Law" class="mw-redirect" title="English Law">English Law</a>, the&nbsp;<a href="http://en.wikipedia.org/wiki/Mortgage_law" title="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>.</span></p>
<h1><span style="font-size: 18pt;"><strong><span style="font-family: 'times new roman', times;">Debt &amp; Slavery</span></strong></span></h1>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">First things first: when we say &ldquo;slavery&rdquo; and the Bible says &ldquo;slavery,&rdquo; we often mean very different things from the Bible concept. 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. </span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">The Bible does address this type of involuntary slavery in a prohibitionary way:&nbsp;<em>&ldquo;<strong>He who kidnaps a man, whether he sells him or he is found in his possession, shall surely be put to death.&rdquo;</strong> (Ex. 21:16)</em> </span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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> </span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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&rsquo;s use of the term &ldquo;slavery&rdquo; is often not what we think.</span></p>
<h3><span style="color: rgb(0, 0, 255); font-size: 18pt;"><strong><span style="font-family: 'times new roman', times;">What is the Bible&rsquo;s usage of the term?</span></strong></span></h3>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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 &ldquo;slave&rdquo; with &ldquo;servant.&rdquo;</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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&mdash;most importantly&mdash;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> &ldquo;The borrower becomes the lender&rsquo;s slave.&rdquo; (Prov 22:7, NASB).</em> This passage is literal.&nbsp;<em>It simply means what it says.</em> There is no metaphor hiding underneath Solomon&rsquo;s words. He plainly states that the borrower will in fact become the lender&rsquo;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.</span></p>
<h3><span style="font-size: 18pt;"><strong><span style="font-family: 'times new roman', times;">What does this mean for me?</span></strong></span></h3>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Aside from being a neat spiritual nugget to chirp out at our next Bible study, we must seek to apply this portion of God&rsquo;s word to our life.&nbsp;<em>What principle, if any, is to be found in this passage for the contemporary Christian?</em> A simple answer is this:&nbsp;<strong>Debt will cause your productivity to belong to another.</strong> In biblical times, this was more of an all or nothing thing&mdash;slave or free. Today, however, the lines are a lot less clear. We fail to see that&nbsp;<em>debt places our productivity into the hands of our creditors</em>. Because this process is gradual, we lose sight of the fact that&nbsp;<em>as debt increases, our ownership of our own productivity decreases.</em> <strong>Our prosperity loses its potential</strong> to be invested in God&rsquo;s kingdom as debt increases.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">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&rsquo;s kingdom. Our choices&mdash;to avoid debt or get into it&mdash;will have a remarkable effect on our freedom financially and beyond.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Finally, I want to share some wisdom from my father-in-law:</span></p>
<div style="color: #000000; font-family: arial; font-size: small; line-height: normal; margin-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">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.</span></div>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">END.</span></p>
<hr />
<p><span style="font-size: 18pt;"></span></p>
<h1><span style="font-size: 18pt;"><strong><span style="font-family: 'times new roman', times;">MISCELLANY</span></strong></span></h1>
<h1><span style="font-size: 18pt;"><strong><span style="font-family: 'times new roman', times;">Advice on Credit Cards</span></strong></span></h1>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">See this <a href="http://www.onemoneydesign.com/how-to-own-a-credit-card/">link</a>.</span></p>
<h3><span style="font-size: 18pt; font-family: 'times new roman', times; color: rgb(0, 0, 255);">DID YOU KNOW THE LAW ON DEBT NEGATIVELY AFFECTED EVANGELISM TOWARD JEWS?</span></h3>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">[I]n many&nbsp;<a href="http://en.wikipedia.org/wiki/Europe" title="Europe">European countries</a>, medieval&nbsp;<a href="http://en.wikipedia.org/wiki/Civil_law_(legal_system)" title="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>.)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;"></span></p>
<hr />
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">On National Economic Sins, including going into debt, see my<a href="/home/18-the-law-given-moses/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.</span></p>
<hr />
<p><span style="font-size: 18pt;"></span></p>
<p><span style="color: rgb(0, 0, 255); font-size: 18pt;"><strong><span style="font-family: 'times new roman', times;">Website Tools</span></strong></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">To help with budgeting, try&nbsp;<a href="https://www.budgetsketch.com">https://www.budgetsketch.com</a><a href="https://www.budgetsketch.com"></a></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">To help on savings strategies, see <a href="http://www.dailyfinance.com/saving/">Daily Finance</a>.</span></p>
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<h3>Recommendations</h3>
<p><a href="/home/14-audio/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&amp;page=2">What Did Jesus Say?</a> (2012) - 7 topics&nbsp;</p>
<p>None above affiliated with me</p> </div>
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<p><span style="color: #333399; font-family: 'times new roman', times; font-size: 24pt;" data-mce-mark="1"><strong><span data-mce-mark="1">Websites &amp; Videos To Visit</span></strong></span></p>
<h3><span style="font-size: 18pt;" data-mce-mark="1"><strong><span style="color: #0000ff; font-family: 'times new roman', times;" data-mce-mark="1">Inspirational Videos</span></strong></span></h3>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><a href="http://www.youtube.com/watch?v=BSf_PNquBHo">Butterfly Lesson</a> - YouTube video making point that without struggles we do not reach maturity </span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><a href="https://www.youtube.com/watch?v=TrjIBmi8ass&amp;feature=youtu.be">Love God and Keep the Commandments</a> - Video where Exodus 20:7 is sung by a young girl to beautiful music and who then later quotes the entire 10 commandments plus Jesus' command to love your neighbor as yourself. Just heartwarming! The Children shall lead us! </span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><a href="https://www.youtube.com/watch?v=gTnWqB_unIA">Love God and Keep His Commandments</a> - Mrs. Mom Video series. Cites 1 John 5; John 14:16 ("If you love me, keep my commandments.") See Matt 22:37 (love God with whole mind, etc.) </span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><a href="https://www.youtube.com/watch?v=n-Dl5dqLz5M&amp;feature=youtu.be">Parable of the Unforgiving Servant</a> - dramatized (tells it without spin by Pauline pastors)</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><a href="https://www.youtube.com/watch?v=ah3k1dhR-ag">Name of God</a>&nbsp; - youtube video presented by Karaite Jew Nehemiah Gordon and why Jews erroneously earlier were taught since 100s-400s not to print or utter the Name. He comes on after a brief introduction.&nbsp;</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Incidentally, Gordon elsewhere contends the Holy Name is pronounced Yehovah, not Yahweh. However, I respectfully believe this is incorrect. See detailed critique of Gordon's arguments at <a href="http://scripturaltruth101.blogspot.com/2013/02/nehemia-gordon-and-name-of-yehovah.html">Scriptural Truth Blogspot</a>. Essentially, Gordon would be correct if YHVH was a "conjunction word" or "composite word" (which Gordon calls "compound word"), but it is not. YHVH is a single word. As a compound word, the implied vowels would allide (blend) from an A sound to a EH sound. In a non-compound word, such as YHVH, the YH keeps its same full pronunciation as when it appears at the end of a compound word. So ALLELUYAH -- a compound word -- proves YH at end would at the start of a non-compound word be similarly pronounced YAH. &nbsp;Hence, in YHVH, the first part is clearly pronounced YAH, not YEH. Then if Gordon were correct, and one treats the last letter H as a suffix to a compound word, then the accent (under Hebrew grammar) is upon that last syllable. In that case, the end would be pronounced UVAH, not OVAH. But YHVH is not a composed / compound word, and thus it is neither UVAH nor OVAH at the end.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">My own review makes me confident that the single non-composite word is pronounced Yahweh. This is also the view of the Jewish Encyclopedia, so who is better to know the truth than the Jewish Encylopedia? See <a href="/home/4-recommendedreading/134-yahweh.html">link.</a></span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><a href="http://www.youtube.com/watch?v=fc8qOXeTsUQ&amp;feature=g-vrec&amp;context=G206bcd9RVAAAAAAAABQ">The Visual Bible - Gospel of Matthew</a> - over 4 hours --- high quality presentation on YouTube</span></p>
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<p><span style="font-size: 18pt; color: #000000;"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="line-height: 21px;" data-mce-mark="1">You Tube, </span></span></span><span style="color: #000000; font-size: 24pt;"><span data-mce-mark="1"><a href="http://www.youtube.com/watch?v=3jMPvmHavnI&amp;feature=youtu.be&amp;a" style="color: #000000; text-decoration: underline; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 14px; line-height: 21px;">Jesus Words Only</a></span></span><span style="color: #000000;"><span data-mce-mark="1"><span style="line-height: 21px;" data-mce-mark="1"></span></span></span><span style="color: #000000;"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="line-height: 21px;" data-mce-mark="1"></span></span></span><span style="font-size: 18pt; color: #000000;"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><span style="line-height: 21px;" data-mce-mark="1">- a video of a professional audio of Jesus's sayings. Wonderful!</span></span></span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1">You Tube, <a href="http://www.youtube.com/watch?v=1ixd0J5GqC4">92 Year Old Woman Stops Attacker with God's Word</a> - uplifting</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Jay Greenberg, <a href="http://www.flixxy.com/12-year-old-music-prodigy.htm#.UY6EdrWIPyD">12 Years Old Child Prodigy</a> - 60 Minutes 9 min 22 seconds -- his inspiration comes fully formed for classic orchestral pieces he cannot even play but can write. This will provoke your thought about a Genius who is outside our reality who can and will do beneficent miracles in our world. Plus Jay is a nice Jewish boy.</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Unnamed pastor preaches <a href="http://www.youtube.com/watch?v=A5yvc3_qqiM">The Sissified Jesus</a> -YouTube- condemning modern preaching that does not warn about our sin, and against those who preach that Jesus has no judgment for anyone.</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">David Platt, <a href="https://www.youtube.com/watch?v=Wr-RvWSH9ng&amp;list=PLDvQ95fzK7CCPNuFucOMyTD1VExqVMtj8">Follow Me</a> (You Tube Jan. 2013) - criticizing that the confession of the sinner's prayer saves you.</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">David Platt, <a href="https://www.youtube.com/watch?v=JPhEEzjU8xQ">Why "Accepting Jesus in your heart" is superstitious and misleading</a> (You Tube, April 2012) - warns that millions are deluded they are Christians because they said the sinner's prayer which is nowhere exemplified in Holy Scripture.</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">David Platt, <a href="https://www.youtube.com/watch?v=LBBnOiydejA">Repenting of Sin and Returning to God</a> (You Tube video, Aug. 29, 2011). Platt shows the context of the quote Paul lifted to teach "call on the name of the Lord" and "be saved" -- read by most to prove salvation is by a sinner's prayer -- was taken from the book of Joel 2:28-32, but in context it meant a repenting people who were fasting. See <a href="http://www.biblegateway.com/passage/?search=Joel+1%3A13-14&amp;version=NIV">Joel 1:13-14</a> (a call to lamentation / repentance). Platt closes with a sermon call to conversion by repentance from sin. He is using a correct first step, and this would be good for deluded Christian people who have never heard a non-Pauline Gospel. I would add Peter quotes Joel 2:28-32 the same way as does Platt -- in a plea for repentance from sin and turning to the Father, and His annointed One, Jesus, in <a href="http://www.biblegateway.com/passage/?search=Acts+2">Acts 2:14-41</a>. Hence, Platt is trying to correct the application of Paul's teaching in <a href="http://www.biblegateway.com/passage/?search=romans+10&amp;version=NIV">Romans 10:13</a>. Platt does not acknowledge Paul may be responsibile for wrongfully ignoring the context of Joel, or whether Paul does in fact teach faith alone. For in Romans 10, Paul criticizes Jews who "sought to establish their own righteousness" -- which is not an error but taught in Deut. 6:25 (our obedience is deemed justification). Platt deals with Paul's words in Romans 10 first at minute 28. He says Paul teaches we are to trust in Christ, but then does not try to tell us Paul teaches faith-alone in Romans 10. So we are at a loss to know why Platt can ignore Paul, and not try to explain away Romans 10 in some fashion. In fact, in Romans 10, Paul quotes the Septuagint of Isaiah 28:16 that is rendered by Paul as whoever "believes in him will not be put to shame." But this is a Septuagint mistranslation upon which Paul relies. The verse says in the original Hebrew: "<span data-mce-mark="1">So this is what the Sovereign LORD says: "See, I lay a stone in Zion, a tested stone, a precious cornerstone for a sure foundation; the one who <em><strong>relies on it</strong></em> will never be stricken with <em><strong>panic</strong></em>." (Isaiah 28:16, NIV) So to "rely upon" Jesus, in the true translation, implies to follow and obey. Thus, the change of Isaiah 28:16 by Paul to "believe in" means just that -- faith alone, and "you will be saved." Hence, Platt is leaving open the question of why is he ignoring Paul's meaning. I would say Paul is uninspired, and that is why we must follow Jesus' warnings, and Peter's better example in Acts 2:14-41. On more about the mistranslation in the Septuagint text in Isaiah 28:16, and Paul's misquote even of that Septuagint mistranslation to force faith-alone into the prophet's mouth, see our article&nbsp;<a href="/home/1-jwo/568-isaiah-2816-another-septuagint-mistranslation.html">Isaiah 28:16, Another Septuagint Mistranslation.</a></span></span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><a href="https://www.youtube.com/watch?v=9T5MDVgGm0s&amp;feature=youtu.be">Judgment Day: Judgment by Works </a>-- video exposition by host of <a href="http://www.thetrinitydelusion.com/">The Trinity Delusion website</a> -- on proof texts of judgment by works as salvation-contingent requirement, citing Eccl 12:13-14 (God bring all works into judgment, whether good or evil); Matthew 16:27 (repay every man according to his works); Acts 17:30-31 (Jesus will judge the world in righteousness); Romans 14:10-12 (all men appear before judgment seat of Christ, and give account); 1 Peter 1:17 (God will judge each man according to his work, impartially, and thus Peter exhorts us to live in reverent fear); 2 Cor. 5:10-12 (Christians will be judged for each work, whether good or evil; knowing fear of Lord, we persuade men); Rev. 22:12 (I come quickly to recompense to all men according to what he has done); Rev. 20:11-12 (white throne judgment, all are judged by works written in the books; if not written in book of life, thrown in lake of fire); Matt 25:31-46 (Parable of the sheep and the goats). </span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><a href="https://youtu.be/dfwyJl9bmEI">Proof that NT Does Not Replace the Old Testament</a> by Torah Life Ministries - He shows Jesus says in Matthew 7 that false prophets are assessed by their "works" -- and in same context Jesus says this is not by signs and wonders - prophecies, miracles and casting out demon -- but by whether you "do the will of God." Then Jesus ties this to Torah when Jesus concludes those who are false prophets are identified by disobedience to Torah, and not whether they did signs and wonders of miracles, prophecies and exorcisms. This video author does not explain what proof Jesus in Greek is saying "disobedience to Torah" - in English "work lawlessness,"&nbsp; but the author is correct the word here means "break Torah." Jesus says he will telll signs and wonders prophets that "I never knew you" because you work "anomia"&nbsp; NOMOS meaning Torah. A is a negative prefix. You who work negation of Torah, Jesus will tell, "I never knew you."&nbsp;</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><a href="https://www.youtube.com/watch?v=7jv2FWDpRl4&amp;feature=youtu.be">What If Everything You Were Taught About Grace Were Untrue</a> - a heartfelt appeal by video, using Jesus's words, such as in Matthew 18:8 about heaven maimed or hell whole - to warn people about the false cheap grace gospel.</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><a href="https://www.youtube.com/watch?v=cQoPkaYATRE">Pauline Christians v Red Letter Christians</a> - author finds verses where Paul lines up with Jesus at various points, and says we need to avoid conflict if possible between Jesus and Paul. To that end, the author cites Peter's letter commenting on being careful with Paul's writings, as many misunderstand them. (2 Peter 3:16-19.) What follows are great exhortations to seek holiness. The author does not prove all Paul's words reconcile with Jesus, but otherwise the author gives a generally wise lesson.</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Brother Yara-Shalam. <a href="https://www.youtube.com/watch?v=TF5tfcgYPoA&amp;feature=youtu.be">The Bible Trap of Paul's Epistles</a> (You Tube)(Taken Down due to alleged copyright violation)(God sent Paul as a test, as Paul always gives two options -- one lawless and one lawful -- so God can see your heart.)&nbsp;<a href="https://www.youtube.com/watch?v=605Cx-lSH0U">The Bible Trap of Paul's Epistles </a>- part 2 entitled the Pork Deception (YouTube) <a href="https://www.youtube.com/watch?v=DGdkUCroiCM&amp;feature=youtu.be">The Bible Trap of Paul's Epistles</a> - part 3 Pork Deception Part 2 (YouTube), &nbsp;<a href="https://www.youtube.com/watch?v=ZhzGJFS6YdI&amp;feature=youtu.be">The Sunday Deception</a> - part 4 in effect of 'the Paul trap' &nbsp;<a href="https://www.youtube.com/watch?v=EY1vwF-Y0_o">Tithing Deception</a> (You Tube)(brother shows tithe was on food, not wages)&nbsp;<a href="https://www.youtube.com/watch?v=zIv_d0LVAjM">The Rapture Deception</a> (YouTube)(evil persons taken away and 'raptured' (cut out) of the earth; the rapture Jesus spoke about was of the evil, not God's people). While I don't yet know whether it has serious validity, Brother Yara-Shalam in&nbsp;<a href="https://www.youtube.com/watch?v=GE2pDR9l754&amp;t=3266s">The Conspiracy of The Hidden Identity of Blacks</a> (YouTube) has an intriguing discussion that the East African slave trade primarily took the Ebo tribe who followed Jewish customs to the Americas, and this tribe were descendants of Israelites. &nbsp;</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Yada Yahweh <a href="https://www.youtube.com/watch?v=qcaE-6uOkJY&amp;feature=youtu.be">To Believe Paul Must Reject Jesus</a> - at 5 min, discusses Paul's claim in Galatians that others were "pretending" to be apostles of Jesus, implicitly about the 12 apostles. </span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><a href="https://www.youtube.com/watch?v=MEqVPbBnqBA">Jesus' Words v Paul's Words</a> - Keeping Watch 95. A great detailed exposition of contradictions between&nbsp;</span><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Jesus and Paul. Many more than I have exposed. Over 1 hour. <a href="/Share%20this%20video%20https:/youtu.be/hrmeG4s2gTA">Paul v Jesus</a> - Keeping Watch, 4 min. Very good.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><a href="https://www.youtube.com/watch?v=LIvWf2CFWjo&amp;feature=em-subs_digest">Truth or Paul by 4th Day</a> at Keeping Watch 95 - short 17 minute video on God's test by false prophet who teaches inconsistent with Law &amp; Testimony (10 Commandments) with signs and wonders, per Deut 13:1-11 and Isaiah 8:20.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><a href="https://www.youtube.com/watch?v=ZM7tiKbqfao&amp;list=PLqQZv0zrAYKDTowYXSnb-qoaABhVd0MTh">Paul: Problems with Paul</a> - 39 videos...a treasure trove of analysis. I haven't looked at yet, but plan to do so. </span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><a href="https://youtu.be/6WoHjE3Xb0o">Was Paul A Fake Apostle by Bible Truth</a> (2018) This is a 4 hour audio that from what I have listened to so far is based on articles on our site, with some independent additional research. I am looking forward to listening, and learning from author more. Very good so far. Her web channell is called Bible Truth. I am very hopeful her work will be good and encouraging for those who have a JWO orientation.&nbsp; </span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><a href="https://youtu.be/2oSX5wKZFvM">Paul v Paul</a>&nbsp; - YouTube showing Paul's self-contradictions.&nbsp;</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1"><strong><span style="color: #0000ff;" data-mce-mark="1">General Sermons I Like</span></strong></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">The Brethren Church in the USA traces back to the non-Pauline Brethren of Europe. It has a great emphasis on Jesus, and following Jesus. See their <a href="http://www.brethren.org/about/beliefs.html">Beliefs</a> from brethren.org. So I am now beginning to investigate whether this is a valid Church to recommend to adopters of the JWO principle.&nbsp;</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">The very first sermon I listened to -- October 20, 2013 -- was great. It was about Luke's account of the people pressing Jesus at the lake's edge, Jesus getting in the boat, asking Peter to take the boat further out, and there is a big catch. The sermon sees insights into this passage that are not visible on the surface, and thus is very motivating spiritually. So please listen-watch <a href="http://www.youtube.com/watch?v=w0rE8scUIRM">Ben Barlow's sermon for the Brethren Spring 2013 Conference</a> from You Tube.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">There is a <a href="http://www.youtube.com/user/ChurchOfTheBrethren/videos">link</a> to 54 more YouTube videos from the Brethren Church. I am hoping they are equally Christ-focused. If you want to check out a Brethren Church, here is their <a href="http://www.brethren.org/church/">official search engine</a> to find their churches across the USA. They also do <a href="https://new.livestream.com/livingstreamcob">live streaming</a> at 5 pm Pacific on Sundays. I am going to start adding this to my worship time to do Berean testing. Their <a href="http://www.brethren.org/webcasts/">webcast archives</a> are at this link.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">A Presbyterian pastor you may like is at this link...especially those sermons only dealing with Jesus:&nbsp;<a href="http://visittrinitycovenant.org/sermons">http://visittrinitycovenant.org/sermons#</a></span></p>
<h3><strong><span style="font-size: 18pt; font-family: 'times new roman', times; color: #0000ff;" data-mce-mark="1">Choose Jesus Over Paul Videos&nbsp;</span></strong></h3>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">A young man named Steven passionately and intelligently put up during two lunch breaks at work two great short videos while his friend records. He very effectively uses an easel. His theme is to choose Jesus over Paul. It is to live outside your comfort zone of attending a 'church,' of enjoying a position at church, etc. The young man was amazing. It is in two parts -- here is <a href="https://www.youtube.com/watch?v=YQu2JUDACyM&amp;feature=youtu.be">part one</a>, and here is <a href="https://www.youtube.com/watch?v=QiLmxvLOHq0&amp;feature=youtu.be">part two</a>.</span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;">Rich in Spirit - False Apostle Paul, <a href="https://www.youtube.com/watch?v=D8xrXcF0yd8&amp;feature=youtu.be">Part 1</a> and <a href="https://www.youtube.com/watch?v=-jmuZAJMKBs&amp;feature=youtu.be">Part 2</a>&nbsp;(2015) I like much of what she says, but I disagree with her rejection of Jesus' death as a sacrifice for our sins (as is clear to me in Isaiah 53 and Jesus' words at the Last Supper). See video # 1 at 2:30-57. On the other hand, I do find her astute about Constantine potentially altering the NT, and censoring dissent, to establish his doctrines. See video #1 at 4:30 et seq. I have not listened to any of her other videos. I see she thinks there are specific prophecies about her race "The Future of the Negros." &nbsp;I hope it is sensible, but I have not had time to listen to her other works yet. </span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 18pt;"><a href="https://www.youtube.com/channel/UCZCHOKhYxUCP6Zlyv0YvX0A">Ive Ministerio</a>. An excellent video series in 8 parts entitled the False Apostle Paul. Each is 4 hours + long. Before listening, one might be skeptical that one could sustain over 30 hours of critical analysis on Paul's validity. But he does a very thorough and excellent exposition on many passages. I particularly liked his exposition on Romans 7 and 10 in part 2. Here are the 5 parts: Paul the Liar and False Apostle - <a href="https://www.youtube.com/watch?v=M3n49nhyg1Q">part 1</a>; <a href="https://www.youtube.com/watch?v=TJU8Ash6iDo">part 2</a>; <a href="https://www.youtube.com/watch?v=LXq3C06lrZ8">part 3</a>; <a href="https://www.youtube.com/watch?v=xtKZnGMLa3g">part 4</a>; <a href="https://www.youtube.com/watch?v=HkhAOaWaHOg">part 5</a>; <a href="https://www.youtube.com/watch?v=pMH3SPufaNo">part 6</a>; <a href="https://www.youtube.com/watch?v=Zca-q1RNQKU">part 7</a>; and <a href="https://www.youtube.com/watch?v=pqiGiIH6-64">part 8</a>.&nbsp;</span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;">At Part 1, 52 minutes, the video speaker does a great exposition on Matthew 7:15-23. He explains that many will come in Jesus' name includes false apostles, even though they preach in "my name" and cast out demons in Jesus' name, and did many wonderful works, like epistles, etc., but Jesus will say "I never knew you." It is not they knew Jesus and fell away; Jesus is going to say he 'never' knew them. The worker of "iniquity" more literally means one who break the Law of God.&nbsp;</span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;">Interesting new points not found elsewhere include that at 49:55 of part 1, he points out that if Jesus intended the disciples to know he would send another Apostle to preach primarily to the Gentiles, Jesus would have prophesied of that truth. Instead, as he later points out, Matthew 5:17-19 is a negative prophecy of the least or small one -- the meaning of the name Paul -- that instead was subtly placed as a warning prophecy about Paul. </span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;">Eden Cultures, <a href="https://www.youtube.com/watch?v=0Bt2PtJRKHk">Nailed to a Cross (God's law)</a>? &nbsp;- Paul says so. Young lady believes in Yahshua, son of Yahweh. She believes OT, Jesus including Revelation are proper authority. Paul contradicts Jesus on idol meats.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1"><strong><span style="color: #0000ff;" data-mce-mark="1">The Way - Online Radio Program that Airs in Tampa.</span></strong></span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Brother John had hosted a radio program in which he has demonstrated a JWO heart, even over Paul when contradictory. Brother John had a touching focus on "Yashua's" words over Paul's. He endorses the Law, including the Sabbath, but also the higher law of Love in its application that Brother John explains is his view of several teachings of Jesus. Their website was for The Way but the present link appears others took over the radio show who now follow Paul and teach how to gain tax exempt status and start a church. See present&nbsp;<a href="http://www.wtis1110.com/the-way/">link</a>.</span></p>
<p><span style="color: #000000; font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1">In the <a href="/images/stories/Audio/2014-02-25_TheWay_Archive_edit_final.mp3"><span style="color: #000000;" data-mce-mark="1">linked MP3</span></a> that I made from an edit to remove commercials/news, you will hear a great appeal by Brother John of JWO, and dispels someone whose heart is not sunk deeply into Jesus / Yahshua's teaching yet.&nbsp;</span></p>
<p><span style="color: #0000ff; font-family: 'times new roman', times; font-size: 18pt;"><strong>&nbsp;</strong></span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="margin: 0px; padding: 0px 0px 10px; color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 14.399999618530273px; line-height: 21px;"><span style="font-size: 18pt;"><strong><span style="color: #000080; font-family: 'times new roman', times;" data-mce-mark="1">Good Sites With Caution</span></strong></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="margin: 0px; padding: 0px 0px 10px; color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 14.399999618530273px; line-height: 21px;"><span style="font-size: 18pt;"><strong><span style="color: #0000ff;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">Judah's Back: Changes Paul into Pro-Law Teacher But Otherwise A Good Place to Study</span></span></strong></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="margin: 0px; padding: 0px 0px 10px; color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 14.399999618530273px; line-height: 21px;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">This video claims Paul never taught to go against the Law. (<a href="https://www.youtube.com/watch?v=pFiuuvADXOM&amp;feature=youtu.be" style="color: #517291; text-decoration: underline;">Video 2:19</a>.)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"></span></p>
<p style="margin: 0px; padding: 0px 0px 10px; color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 14.399999618530273px; line-height: 21px;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">This will be the common way those who love both Paul's words and the Law will tie both together. They will try to deflect the view that Paul said the Law was abrogated. The video author claims Paul taught grace so we would not sin against the Law but to receive forgiveness. That would be nice, if true. But the speaker does not deal with Paul's anti-law verses. He is arguably correct that Paul never "blatantly said to break the <strong>Highest</strong>&nbsp;Laws." That is if you assume this video commentator means what Jesus called the greatest command in Mark 5 - "the Lord our God is one" from Deut 6:4. But Paul negates both big and small laws, e.g., Paul loosens the law against eating meat sacrificed to idols (<a href="/home/1-jwo/554-idol-meat-issue-paul-versus-jesus.html">link</a>); Paul loosens the right of widows, regardless of age, to charity (<a href="/home/1-jwo/99-paul-women-and-sex.html">link</a>#1;<a href="/home/1-jwo/578-evil-immoral-commands-from-paul.html"> link</a> #2); Paul says one should not seek marriage as this distracts one from God, negating Genesis 2:8 that marriage is good for companionship (<a href="/home/1-jwo/589-paul-knocks-marriage-in-1-corinthians-7.html">link</a>); etc. </span></p>
<p style="margin: 0px; padding: 0px 0px 10px; color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 14.399999618530273px; line-height: 21px;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Yet, indeed, these may not be the "highest laws," and it seems the video commentator carefully chose his words.</span></p>
<p style="margin: 0px; padding: 0px 0px 10px; color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 14.399999618530273px; line-height: 21px;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">However, arguably because Paul loosened all the commands of the Law, and said they were all done away with, it leaves us to think Paul conceived of no exception for even the command in Mark 5 -- what Jesus said was the "highest law." Paul does not repeat it. </span></p>
<p style="margin: 0px; padding: 0px 0px 10px; color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 14.399999618530273px; line-height: 21px;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">The video commentator's proof that Paul did not do away with the law is weak. He cites Acts 9:27 where Paul debated the Greeks. The video commentator says this implies Paul only criticizes Pagan beliefs. But that does not logically follow. Regardless, I like his intention to say that we must set aside the notion &nbsp;that the Law is void, whether because Paul supposedly does not abrogate the law, or for reasons I give on this website. Hence, a good result follows from his approach, even though I don't think it has a good foundation that Paul was pro-Law.&nbsp;</span></p>
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<p><span style="font-size: 18pt;"><strong><span style="font-family: 'times new roman', times;">Prayer Encouragement</span></strong></span></p>
<p style="margin: 0px; padding: 0px 0px 10px; color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 14.399999618530273px; line-height: 21px;"><span style="font-size: 18pt;"><span style="font-family: 'times new roman', times;" data-mce-mark="1">I like his lesson online about how to pray: 3x a day, standing or kneeling; including Daniel who shut his door and knelt 3x per day. See this&nbsp;</span><a href="http://www.gatheringofchrist.org/how-to-pray/comment-page-1/#comment-272" style="color: #517291; text-decoration: underline;">link</a><span style="font-family: 'times new roman', times;" data-mce-mark="1">&nbsp;to a 6/6/2014 study. I especially like his guidelines on prayer so I will excerpt here:</span></span></p>
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<p style="margin: 0px 0px 2.4rem 30px; padding: 0px; border: 0px; outline: 0px; font-size: 16px; vertical-align: baseline; orphans: 4; color: #222222; font-family: Lato, sans-serif; line-height: 25.600000381469727px; background-image: initial; background-attachment: initial; background-position: initial; background-repeat: initial;"><span style="font-size: 18pt;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><strong style="margin: 0px; padding: 0px; border: 0px; outline: 0px; vertical-align: baseline; background: transparent;">How did the Hebrews pray?</strong></span><span style="font-family: 'times new roman', times;" data-mce-mark="1">1.) Hebrews prayed at least three times a day (Dan. 6:10; Psa. 55:17)&nbsp;</span><span style="font-family: 'times new roman', times;" data-mce-mark="1">2.) Towards Jerusalem (Dan. 6:10; 1Kings 8th chapter; 2Chron.6:18-39)&nbsp;</span><span style="font-family: 'times new roman', times;" data-mce-mark="1">3.) With spread forth hands (1Tim. 2:8; 1Kings 8:54;2Chron. 6:13; Psa. 134:2; Psa. 28:2; Psa 63:4; Psa. 141:2; Lam. 2:19; Lam.3:41)&nbsp;</span><span style="font-family: 'times new roman', times;" data-mce-mark="1">4.) Either standing (1Kings 8:22); Kneeling (Dan. 6:10; 1Kings 8:54;2Chron. 6:13; Ezra 9:5; Psa. 95:6; Luke 22:41; Acts 20:36; Acts 21:5; Eph. 3:14); Or Face Toward the Earth (2Chron. 20:18; 2Chron. 7:3; Gen. 24:26; Exo. 4:31)</span></span></p>
<p style="margin: 0px 0px 2.4rem 30px; padding: 0px; border: 0px; outline: 0px; font-size: 16px; vertical-align: baseline; orphans: 4; color: #222222; font-family: Lato, sans-serif; line-height: 25.600000381469727px; background-image: initial; background-attachment: initial; background-position: initial; background-repeat: initial;"><span style="font-size: 18pt;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"></span></span><span style="font-size: 18pt;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1"></span><span style="font-family: 'times new roman', times;" data-mce-mark="1"><strong style="margin: 0px; padding: 0px; border: 0px; outline: 0px; vertical-align: baseline; background: transparent;">Can we pray more than three times a day?&nbsp;</strong></span><span style="font-family: 'times new roman', times;" data-mce-mark="1">Psa 119:164 Seven times a day do I praise thee because of thy righteous judgments. (Seven represents continually or infinitely)&nbsp;</span><span style="font-family: 'times new roman', times;" data-mce-mark="1"></span></span></p>
<p style="margin: 0px 0px 2.4rem 30px; padding: 0px; border: 0px; outline: 0px; font-size: 16px; vertical-align: baseline; orphans: 4; color: #222222; font-family: Lato, sans-serif; line-height: 25.600000381469727px; background-image: initial; background-attachment: initial; background-position: initial; background-repeat: initial;"><span style="font-size: 18pt;" data-mce-mark="1">&nbsp;Rick Warren has many constructive videos about prayer. See: </span></p>
<p style="margin: 0px 0px 2.4rem 30px; padding: 0px; border: 0px; outline: 0px; font-size: 16px; vertical-align: baseline; orphans: 4; color: #222222; font-family: Lato, sans-serif; line-height: 25.600000381469727px; background-image: initial; background-attachment: initial; background-position: initial; background-repeat: initial;"><span style="font-size: 18pt;" data-mce-mark="1">1. <a href="https://youtu.be/mp89-uvE1tA">Learn how to pray and fast for a breakthrough</a>. (Yes, he says at about 20 minute mark that a mere letter of Paul is "under inspiration of God," but this is still a good passage for edification.)<br /></span></p>
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<h3><span style="color: #0000ff; font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1">Inspirational Websites</span></h3>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><a href="http://www.onediscipletoanother.org/">One Disciple To Another</a> website - emphasizes teachings of Jesus. Aware about Paul.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><a href="http://www.youtube.com/watch?v=jcjpPHJp_Wg">Bible Study cannot save you</a> (2011) -- only the Words of Jesus -- tells you that obeying Jesus' words is the path of life. Obeying Paul or anyone else is not the criteria of God's judgment.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><a href="http://www.heisyah.com/">He Is Yah</a> -- Yahweh-Yahshua centric website with pointers to start worship of Yahweh once more, with links to great Yahweh-songs donated to public domain. Has article critical of Paul.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><a href="https://thepathtolight.com/About_Us.html">Path to Light</a> -- A Jesus-centric (no Paul) online ministry with articles on general inspirational topics</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Links to studies on Paul at <a href="http://www.tshuva.us/Paul/resources.html">http://www.tshuva.us/Paul/resources.html</a></span></p>
<h3><span style="color: #0000ff; font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1">Websites &amp; Videos on Why To Not Listen To Paul</span></h3>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Yahda Yahweh, <a href="http://www.blogtalkradio.com/yada/2013/03/22/shabat-scripture-study">Shabbat Scripture Study</a> (audio file playable online recommended to me March 2013). Narrator says "warnings by God about Paul" is an important issue. This studies Paul's baptism in Acts 19 on those who had been followers of John. Here is a webpage I prepared with the same radio link, and the radio notes that belong to it: <a href="/home/1-jwo/474-acts-19-what-this-implies-about-paul.html">Shabbat Study on Acts 19</a>.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Paul &nbsp;- the Self-Proclaiming Apostle - (Repairing the Breach, 2010) - <a href="http://www.youtube.com/watch?v=phQA62hHiLk&amp;feature=relmfu">Part 1</a> and <a href="http://www.youtube.com/watch?v=UojIVF0p6Q0&amp;feature=related">Part 2</a>&nbsp;(videos)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">The Porkchop Series is insightful -- <a href="http://www.youtube.com/watch?v=V-OLihL0bx8&amp;list=UUb829D4CfSU242T7MF358LA&amp;index=4&amp;feature=plcp">Part 1</a> - highlights contradiction in vision accounts (videos).</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">"Spies &amp; Apostles" (Discovery Channel 2010) - brief highlights. See this <a href="/home/1-jwo/357-spies-a-apostles-on-history-channel.html">link</a> discussion.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">"<a href="http://questioningpaul.com/Questioning_Paul-Galatians-01-Chrestus-Useful_Implement.Paul">Questioning Paul</a>" by CW (webpage).</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Obadiah Johnson, <a href="http://www.youtube.com/watch?v=U9NHpGT1gY8">Paul or Saul Contradicts Himself</a> (2/2014)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Obadiah Johnson, <a href="http://www.youtube.com/watch?v=a7QbpEooqts">Paul Contradicts Our Heavenly Father</a> (3/2014)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Obadiah Johnson, <a href="http://www.youtube.com/watch?v=EK1U0NVBnjM">Paul Contradicts Our Savior</a> (3/2014)</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Obadiah Johnson, <a href="http://www.youtube.com/watch?v=wn5jTHpeXyA">Paul Contradicts Our Lord's Apostles</a> (2/2014). He proves Paul did not have the qualifications that the 11 used to determine the 12th - one who trained all three years under Jesus. Matthias was added as the 12th in Acts 1:21-26 by the Holy Spirit. (4 min mark.)</span></p>
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<p><span style="color: #0000ff; font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1">Sin City Preacher, <a href="https://www.youtube.com/watch?v=8XPoDkrNDmQ">Refuting Paul Onlyism Part 1</a> (2015). &nbsp;Around the 10 minute mark, the speaker quotes <a href="https://en.wikipedia.org/wiki/Harry_A._Ironside">H.A. Ironside</a> (1876-1951) who refuted hyper-dispensationalism and Paul-onlyism, saying: "Having had most intimate acquaintenance with Bullingerism ... I have no hesitation that its fruit is evil. ...It has divided Christians, and wrecked assemblies. It has lifted up its votaries to an appalling extent, ... sown discord on missionary fields abroad. ...It is an absolutely Satanic perversion of the truth." &nbsp;Ironside is addressing Bullinger who was the first modern proponent of this notion -- even though it was Marcion in 140 AD who first said the same thing. Bullinger taught that Paul was the first to be truly saved in the new dispensation on the Road to Damascus. The YouTube at 29:42 says Bullingerism teaches the 12 apostles taught another gospel.</span></p>
<p><span style="color: #0000ff; font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1">Incidentally H.A. Ironside has a chapter on Ultra-Dispensationalism that addresses whether Paul is uniquely the only apostle. Ironside summarizes Ultra-Dispensationalim at this <a href="http://www.biblelineministries.org/onlinebooks/wrongly-dividing-the-word-of-truth/ch1.html">link</a>&nbsp;from a work entitled<em> Wrongly Dividing the Word of Truth</em>. </span></p>
<p><span style="color: #0000ff; font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1">For another critique of dispensationalism by A Voice in the Desert at this <a href="https://youtu.be/PgeW5NzrWwQ">link</a>.<br /></span></p>
<p><span style="color: #0000ff; font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1"></span></p>
<h3><span style="color: #0000ff; font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1"><strong>Valid Teaching Ministries</strong></span></h3>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">David Bercot, How Do We Harmonize James &amp; Paul - You Tube - <a href="https://www.youtube.com/watch?v=ht3zUUm-FgU">Part 1</a>&nbsp;and <a href="https://www.youtube.com/watch?v=ok-MlLY-x8Y">Part 2</a>. In part 1, Bercot discusses the error of interpreting Jesus by Paul, when it is just common sense to go to Jesus to learn his teaching. </span></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">Bercot, Does God view our righteousness as filthy rags? <a href="https://www.youtube.com/watch?v=a8Ky-HKTBM8">Video link</a>. Bercot demonstrates Isaiah is praying, and this is not a prophetic statement by God. Bible speaks of actual righteous people based upon their works. He cites Cornelius as an example from Acts 10. </span></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">Bercot, What Early Christians Believed About Predestination and Free-will - <a href="https://www.youtube.com/watch?v=cXbXadet10k">Video Link</a>.</span></span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="font-family: 'times new roman', times;" data-mce-mark="1">Steve Schlisell, Senior Pastor, Covenant Community Church in Brooklyn advances law v. faith correctly, as well as salvation. For this, Paulinists excoriate him because he ignores Paul. This is the clue he is on the right track. Here is a Paulinist page with many Schlisell quotes. If you ignore the erroneous critique, you will see a good message. So enjoy "<a href="http://theonomyresources.blogspot.com/2010/09/beware-of-steve-schlissel.html">Beware Steve Schlisell</a>."See also Schlissel's own argument on <a href="http://www.messiahnyc.org/ArticlesDetail.asp?id=103">Law and Faith</a>.&nbsp;</span><span style="font-family: 'times new roman', times;" data-mce-mark="1">His church's website is at this</span><a href="http://www.messiahnyc.org/staff.asp" style="font-family: 'times new roman', times; font-size: medium; line-height: 1.3em;"> link</a><span style="font-family: 'times new roman', times;" data-mce-mark="1">. Unfortunately, Schlissel still believes in Paul and defends God lies in reliance upon Paul, citing 1 Thessalonians where Paul says God will send a "delusion." (See </span><a href="http://www.messiahnyc.org/media/img/media6-22.mov" style="font-family: 'times new roman', times; font-size: medium; line-height: 1.3em;">video</a><span style="font-family: 'times new roman', times;" data-mce-mark="1">.) Schlissel &nbsp;also relies upon Calvin's favorite passage from 1 Kings where Micaiah, a prophet, said God sent a lie, but I believe this only proved Micaiah was a false prophet. It does not truly prove God lies. Hence, you must be on guard about Schlissel because he still believes Paul is a valid teacher that God lies, as the Reformed churches have long believed.</span></span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">John MacArthur (generally) - <a href="http://www.kkla.com/ministryaudio/grace-to-you/">grace to you broadcasts in MP3</a> Grace to you - <a href="http://www.oneplace.com/ministries/grace-to-you/listen/responding-to-gods-word-252508.html">Archives</a>. I do not, of course, agree with much of what MacArthur teaches. Yet, there is still value in much of what he teaches -- more so than strict Paulinists. MacArthur teaches a version of 'faith alone' that requires submission to Jesus and obedience to Him. And thus it is not a true 'faith alone' position, but 'faith plus' in keeping with Bonhoeffer, Kierkegaard and other modern critics of the salvation doctrine of the modern church.</span></p>
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<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Paul Washer, <a href="http://www.youtube.com/watch?v=uuabITeO4l8">A Shocking Sermon </a>- 2002 (you tube) - claims the greatest modern heresy is that we are saved by saying a prayer to have Jesus coming into our heart. He says instead salvation is by faith alone, <strong><em>preceded and followed by repentance.</em> </strong>(Such a salvation formula only starts and ends with repentance and thus is not truly a faith alone doctrine.) He is doing an exposition on Matt 7 where Jesus talks about the narrow gate, and that many will claim they did miracles and signs in his name, but Jesus will say "I never knew you." Other than his forced conformity to 'faith alone,' like MacArthur before him, the message is based upon Jesus' clear words.</span></p>
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<p>&nbsp;</p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Norman B. Willis,&nbsp;<em>Nazarene Israel</em> (2012) -- <a href="http://www.amazon.com/Nazarene-Israel-Original-Faith-Apostles/dp/1440403430/ref=cm_cr_pr_product_top">Amazon link</a> -- sets forth case that earliest Church of Jesus (Yahshua) was Torah-observant, apparently citing alot of good authority.</span></p>
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<p>&nbsp;</p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Path to Light Website -- has links to many of my articles, and otherwise a sober attention to how to study the Bible, apologetics, etc. Here is <a href="https://thepathtolight.com/Free_Downloads.html">downloads page</a>.</span></p>
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<p><span style="color: #0000ff; font-size: 18pt;"><strong><span style="font-family: 'times new roman', times;" data-mce-mark="1">Videos on Trinity Doctrine</span></strong></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">In my books from a decade ago, I assumed the Trinity Doctrine was true. &nbsp;I have come a long way since. Now I say Jesus was Divine due to the indwelling of the Father, as Jesus said in John 14:10. A young lady has done an excellent exposition in two videos on the flaws in common arguments in favor of Trinitarianism. The Trinity teaches God is composed of three individuals of separate minds and wills, and each has a right to be worshipped as God apart from the other, yet each are part of a unity and hence God is still ONE. Here are her great and short videos:</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;"><a href="https://www.youtube.com/watch?v=VunBkhQvtMQ&amp;feature=youtu.be">1. Trinitarian Reasoning is Dangerous</a></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">2. <a href="https://www.youtube.com/watch?v=OHaWCM7IXxg&amp;feature=youtu.be">A Few Questions for Trinitarians</a>&nbsp;</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;"><strong>Jeffrey Dean Series - False Christ of Christianity</strong> &nbsp;</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;"><a href="https://www.youtube.com/watch?v=DFmSNrPPgEY&amp;feature=youtu.be">Episode 1</a>. He points out that Revelation is the Revelation of Jesus' Christ. Jeffrey quotes that Rev. 1:1 which says it is a "Revalation of Jesus Christ which God gave to him" -- keeping Jesus disjoined from God. (Video 3:25 mark.) <a href="https://www.youtube.com/watch?v=JXo45xc8AGc&amp;feature=youtu.be">Episode 2</a>. </span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Bercot, What Early Christians Believed About the Trinity -<a href="https://www.youtube.com/watch?v=UpPmXUEK3F8">YouTube</a>&nbsp;For a website critical of the Trinity doctrine with links to man You Tubes it producd, see <a href="http://www.thetrinitydelusion.com/">Trinity Delusion</a>.</span></p>
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<div><strong><span style="font-size: 18pt; font-family: 'times new roman', times;">Videos on Salvation Doctrines </span></strong></div>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;"><a href="https://www.youtube.com/watch?v=bXLfCjUr6yM&amp;feature=youtu.be">Five Marks of the False Grace Movement</a> (6/2012) by John Burton. His website is at this <a href="http://burton.tv">link</a>. I do not agree with his view that we should not pray for our needs because God supposedly promised to fulfill our needs - supposedly without being asked to do so. See <a href="http://burton.tv/articles/">link</a>.</span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 18pt; color: #0000ff;" data-mce-mark="1"><strong><span style="font-family: 'times new roman', times;" data-mce-mark="1">Streaming Studies&nbsp;</span></strong></span></p>
<p><span style="font-size: 18pt;" data-mce-mark="1"><a href="http://livestream.com/compasslive/class/videos/49992473"><span style="font-family: 'times new roman', times;" data-mce-mark="1"><strong><span style="font-family: 'times new roman', times;" data-mce-mark="1">Book of Isaiah&nbsp;</span></strong></span></a></span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1"><strong><span style="color: #3366ff;" data-mce-mark="1"></span></strong></span></p>
<h3><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><strong><span style="color: #0000ff;" data-mce-mark="1">Evangelism</span></strong></span></h3>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1"><a href="http://www.sullivan-county.com/immigration/2nd_awakening.htm">Peter Cartwright and the Great Awakening</a> - summarized</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><strong><span style="color: #0000ff;" data-mce-mark="1">Summary of Law Given Moses for Christians</span></strong></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">From CW who authored Questioning Paul, he provides a synopsis at a separate website that summarizes the Law in a clear outline at&nbsp;<a href="http://theownersmanual.net/">http://theownersmanual.net/</a>&nbsp;</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><strong style="color: #494a44; font-family: 'times new roman', times; font-size: 24px; line-height: 21px;"><span style="color: #0000ff;" data-mce-mark="1">Law Given Moses Ten Commandments -</span></strong></span></p>
<p><span style="font-family: 'times new roman', times;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><span style="color: #0000ff;" data-mce-mark="1"><a href="https://www.youtube.com/watch?v=TK57RiMqTdk&amp;feature=youtu.be">Intro by Dennis Praeger</a> - importance God gave.</span></span></span></p>
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<h1><span style="color: #0000ff; font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><strong>Study Tools</strong></span></h1>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Zondervan's Basics Of Biblical Greek - $107 through Bible Gateway at this <a href="http://biblegateway.christianbook.com/basics-of-biblical-greek-pack/9780310514381/pd/514381">link</a>.&nbsp;</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><a href="http://www.scripture4all.org/download/download_ISA20.php">Interlinear Scripture Analyzer</a> - PC Software Free - displays Greek text and meaning. Has several free modules.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><strong><span style="color: #0000ff;" data-mce-mark="1">Good Religious Magazines</span></strong></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><a href="http://www.firstthings.com/index.php">First Things</a> -- a cross section of religious views from a broad Christian &amp; Jewish perspective</span></p>
<p><span style="font-size: 18pt;" data-mce-mark="1"><strong><span style="font-family: 'times new roman', times; color: #0000ff;" data-mce-mark="1">Jesus-Centric Books</span></strong></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><a href="http://www.sacred-texts.com/bib/csj/" style="font-family: 'times new roman', times; font-size: medium;">The Complete Sayings of Jesus</a><span style="font-family: 'times new roman', times;" data-mce-mark="1">&nbsp;(1927 book posted online) - synthesis of 4 gospels by topics</span></span></p>
<p><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1"></span></p>
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<p><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1"></span></p>
<h1><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1"><strong><span style="color: #0000ff;" data-mce-mark="1">Websites &amp; Videos I don't Recommend</span></strong></span></h1>
<h3><span style="font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1"><strong><span style="color: #0000ff;" data-mce-mark="1">Somewhat Off-Base Anti-Paul Videos</span></strong></span></h3>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Trustin JC "<a href="http://www.youtube.com/watch?v=lwb00VLruI0&amp;feature=related">Apostle Paul is a Ravening Wolf Part 1</a>" September 2011 (12 min 57 sec)</span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Sounds logical and appropriate through 85%. Says something is not right in pulpit. Many teach Jesus' words are for Jews only and Paul is for everyone else. One proof Paul was prophesied by Jesus is when Jesus said "beware yeast of the Pharisees." Paul was a Pharisee. A hint who one of the false prophets is going to be. Jesus also said "beware the sheep in wolf's clothing." Look into different tribes of Israel. Look at each tribe what is their insignia -- some use a deer, ox, etc. But the tribe of Benjamin uses as its emblem a wolf. Paul tells us he comes from the tribe of Benjamin. These are aspects of Paul -- Benjamite and Pharisee -- that we should focus upon. </span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">At 12:57, he quotes the<em><strong> non-canonical book</strong></em> (which I never have heard of) entitled <em>Last Testament of the Twelve Patriarchs</em>. He says there is a prophecy from Benjamin himself called "Testament of Benjamin" within that book. He is quoting from modern book entitled "Lost Books of the Bible." At Ch. 2 verse 18, speaking of Savior and end-times, it discusses God will come in the flesh of a man, and Benjamin will say at one point he will no longer be called a "ravening wolf." This author misses the better quote which is Genesis 49:27. Then he discusses Jesus mentions the ravening wolf in sheep's clothing. He defends that alot of scripture exists outside the Bible which I find highly dubious. But then he goes in the correct direction that Paul contradicts the teachings of Jesus. Hence, it is ok for much of it, but alot of it treats as authoritative non-Scriptural sources without proof of their validity.</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">Trustin JC <a href="http://www.youtube.com/watch?v=Kc-wLMNXDTo&amp;feature=related">Apostle Paul as a Ravening Wolf Part 2</a> (September 2011) -15 minutes</span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">He points out that Church was paganized at time the canon process was being completed. The pagan highest day became Christ's birthday; Sabbath was banned, etc. Let's look at fruit of Paul and see if contradicts self or lies. In Philemon, Paul says "I am not going to mention you owe me your very soul." But Trustin says this is false that another owes you their soul if you led them to Christ. We only owe our soul to Jesus, but not to Paul. (Bravo!) Second, Paul says when around Jews he will follow the Jews, and when he is around pagans, he will act no longer as a Jew but accomodate the pagans. When Peter supposedly does a similar thing, Paul calls Peter a hypocrite. This video is essentially ok. I just think it loosely makes claim that the church was entirely paganized at the time the canon process completed. I would say canon was never even decided in that period. It was only until Council of Trent it was agreed upon -- and that was in the 1500s!</span></p>
<h2><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1"><strong><span style="color: #0000ff;" data-mce-mark="1">Completely Off Anti-Paul Videos:</span></strong></span></h2>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;" data-mce-mark="1">"False Apostle Paul and Apostate Church of Today" - Unstitched Mouth<a href="http://www.youtube.com/watch?v=RH3W6k1Yvls&amp;feature=related"> 9/18/2011</a></span></p>
<ul>
<li><span style="font-size: 18pt; font-family: 'times new roman', times;">This author begins well -- saying it is not faith alone that saves. If you don't follow up by obedience, it is as if dead, as James said. The good news - Gospel -- Yahshua -- he claims God in the flesh to remarry his bride had to die to fulfill that part of the Law. Thus, he believes God had to die to fullfill the Law, and this is how he could remarry Israel whom he 'divorced.' (I think this accepts Paul's flawed Christology in Romans 7:1-7, and is blasphemy. God is immortal. See our article <a href="/home/4-recommendedreading/104-flawedchristologyofpaul.html">Paul's Flawed Christology</a>.) But this death of God (uggh!) supposedly does not change God's doctrine. Then Unstitched says Jesus came for the lost sheep of Israel, his bride, and not Gentiles. (Then why did Jesus's final words before His ascension tell the apostles to "teach the nations everything that I commanded"?) Unstitched says Christianity offers adoptionism where everyone can be adopted, and this author says no one else can enter into the faith but Jews. (I think this goes too far, and if true, Jesus should have said so. Portions of the Mosaic covenant were obligatory on sojourners / Gentiles who lived in community with Jews, so if only Jews can be saved, then why did the Law's benefits extend to sojourners who voluntarily sought atonement?)</span></li>
</ul>
<h1><span style="color: #0000ff; font-family: 'times new roman', times; font-size: 18pt;" data-mce-mark="1"><strong>Pro Paul Videos To Inform You Of Normative Pauline Christian Views</strong></span></h1>
<p><span id="eow-title" class="long-title" dir="ltr" style="font-size: 18pt; font-family: 'times new roman', times;" title="The Pauline Paradox - Part 1 - Is the Majority Ever Wrong? (50 min)" data-mce-mark="1"><a href="http://www.youtube.com/watch?v=RDW654-s4wo&amp;NR=1">The Pauline Paradox - Part 1 - Is the Majority Ever Wrong?</a> (50 min) "works have no relationship to salvation" At 5:42, however, they question whether the Law could truly lose validity later. Would God have to free us from Laws that give freedom? Mainstream doctrine teaches us that we are freed by getting rid of the Law, making the freedom offered by Jesus different from that freedom offered by the Father. The Law is "perfect" and then how can it be later more "perfect." They cite and quote Paul as the word of God. This video helps prove to those who know the Bible's definition of apostasy that Paul's teachings directly lead to such an outcome. This video embraces what the Bible identifies as apostasy (which results in a lost condition) as proper and right. Uggh!</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;"><a href="https://www.youtube.com/watch?v=1OiBEXvlhHg&amp;feature=youtu.be">Woe Unto You Lawyers</a> - Q - a critique for 15 minutes of our website. Nothing substantive -- just snipes, and claiming we are from "Satan." </span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;"><a href="https://www.youtube.com/watch?v=nQ4soQkbbdA&amp;feature=youtu.be">Was Paul a False Apostle? Part I.</a> This video begins by portraying that the only people who thinks Paul is not a true apostle are either atheists, Muslims, or people in the occult. &nbsp;This relies upon judging an issue by attacking the person speaking. This is known as the Ad Hominem Fallacy. &nbsp;At 28:23 mark of the video, he now tells you that Jesus did teach the Law, but &nbsp;Paul correctly tells us not to follow the Law because what Jesus offered was rejected by Jews. This is why Jesus chose Paul to go to Plan B. The author does not tell you, but this is known as Dispensationalism -- of the hyper variety. Jesus' teachings are supposedly completely irrelevant, and only Paul's teachings -- which never quote Jesus in any epistle to support a doctrine. This video speaker claims that the Law will become important again in the future in the milennium kingdom. I would comment that all dispensational doctrines are false. They contradict multiple of Jesus' statements, such as telling the apostles just prior to his Ascension to teach the nations "all that I commanded you." But this video author think we are supposed to believe Jesus taught Paul not to do so, and instead told Paul what Paul alone taught. Also, Jesus said the Law would not pass away until the heavens and earth pass away. But I would comment that Paul teaches, and dispensationalism agrees, that the Law has faded / passed away, which was supposedly signaled by the glory-light fading away from Moses' face after speaking with Yahweh. </span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Brad Scott, Messianic. False Apostle or Falsely Accused, <a href="https://www.youtube.com/watch?v=kJuiBHGNWQ4">part 1</a>. In first 27 minutes, he claims Paul may appear contradictory of Christ, but he contends that is by means of argument where we do not track carefully somehow, but instead we can "solve the situation," if we try hard enough, to find no contradiction. I too agree we should find plausible explanations that do not present contradictions between Jesus and Paul, but after a while, a valid set of 25 contradictions are unavoidable. </span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">The first point is he addresses 1 Cor. 11:1-2 at the 27:26 mark. This verse begins "be ye followers of me even as I am a follower of Messiah." Then Brad says he would have no leg to stand upon [that Paul does not contradict Jesus"] if Paul said "be ye followers of me...." Why anyone argues there is a contradiction between Jesus and Paul here, I don't know. To me, it only means that Paul believes his behavior is an ideal replica of Jesus' behavior. That claim is what gives rise to contradiction by DEEDS, not words. For example, in Jesus was "no guile," but Paul boasts to the Corinthians of having captured them with "guile." The walk of Paul - his deeds -- contradicts the walk of Christ. So it is not true we should imitate Paul and thereby will replicate the walk of Jesus. Rather, Paul's walk is at odds with Jesus, and we must look only to Jesus' walk if we want to be disciples of the true Jesus. So I find this first point rather weak, and misdirected to not comprehend where the contradiction arises from this quote - not in words, but in deeds.</span></p>
<p><span style="font-size: 18pt;" data-mce-mark="1"><strong><span class="long-title" dir="ltr" style="font-family: 'times new roman', times; color: #0000ff;" title="The Pauline Paradox - Part 1 - Is the Majority Ever Wrong? (50 min)" data-mce-mark="1">Speculative Anti-Paul Works</span></strong></span></p>
<p><span class="long-title" dir="ltr" style="font-size: 18pt; font-family: 'times new roman', times;" title="The Pauline Paradox - Part 1 - Is the Majority Ever Wrong? (50 min)" data-mce-mark="1">In Jeffrey Daugherty's Apostle Paul Anti-Christ (Jan 2014), he writes a fictional work that claims to be based in history that claims (according to reviews) that Paul knew Jesus during His ministry. That perhaps he was the rich young ruler who went away chagrined he had to give his money to the poor. I don't think mixing pure speculation in a book of valid points commends a book that tries to have the ring of truth. It has to be small bits of narration to verifiable events to bring them alive, rather than bring to life speculative events along with true events.</span></p>
<p><span class="long-title" dir="ltr" style="font-size: 18pt; font-family: 'times new roman', times;" title="The Pauline Paradox - Part 1 - Is the Majority Ever Wrong? (50 min)" data-mce-mark="1">For more on this work, see Daugherty's radio blog at&nbsp;<a href="http://www.blogtalkradio.com/jeffreydaughertyshow">http://www.blogtalkradio.com/jeffreydaughertyshow</a></span></p>
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<p><span style="font-size: 18pt;"><strong><span style="font-family: 'times new roman', times; line-height: 1.3em; color: #0000ff;" data-mce-mark="1">Historical Videos</span></strong></span></p>
<p><span style="font-size: 18pt;"><span style="font-family: 'times new roman', times;"><a href="https://www.youtube.com/watch?v=SNtF1-Y-JJM#t=457">How Christianity Was Invented -- </a>Speculation that Rome invented Jesus. Bogus for most part except if you know Constantine changed Jesus into traits of Sol Invictus... these traits of Jesus did not arise earlier. </span></span></p>
<p><span style="font-size: 18pt;"><span style="font-family: 'times new roman', times;"><a href="https://www.youtube.com/watch?v=QjNtf43-fc0&amp;feature=youtu.be">Unexplained and Strange Archeology</a> - some flood geology mixed with the overlap of building techniques and scientific knowledge between Mexico, Bolivia and Egypt. The evidence suggests a pre-flood culture of 10,500 BC. </span></span></p>
<p><span style="font-size: 18pt;"><span style="font-family: 'times new roman', times;"><a href="https://www.youtube.com/watch?v=I5zY3odoE5E&amp;list=PL_rAGn4C7an-OBWTc6qJhNmwJaF5LiUIn">Worship Music</a> - praise of Yahweh and of Yahshua</span><br /></span></p>
<p><span style="font-size: 18pt;" data-mce-mark="1"><span class="long-title" dir="ltr" style="font-family: 'times new roman', times;" title="The Pauline Paradox - Part 1 - Is the Majority Ever Wrong? (50 min)" data-mce-mark="1"><a href="/home/14-audio/549-inspiring-music.html">Inspiring Music</a>&nbsp; </span></span></p>
<p><span style="font-size: 18pt;" data-mce-mark="1"><span class="long-title" dir="ltr" style="font-family: 'times new roman', times;" title="The Pauline Paradox - Part 1 - Is the Majority Ever Wrong? (50 min)" data-mce-mark="1"><strong>Procrastination Issues Addressed by World Mirrors Jesus' Spiritual Lessons</strong>: </span></span></p>
<p><span style="font-size: 18pt;" data-mce-mark="1"><span class="long-title" dir="ltr" style="font-family: 'times new roman', times;" title="The Pauline Paradox - Part 1 - Is the Majority Ever Wrong? (50 min)" data-mce-mark="1"><a href="https://www.youtube.com/watch?v=oZNz4CN_L4I">Eat that Frog by Brian Tracy</a> (YouTube) - focusing on the main task, and not worrying about the rest - sounds a lot like Jesus - seek first the kingdom of heaven, and its righteousness, and these things (that you worry about) will be added to you. </span></span></p>
<p><span style="font-size: 18pt;" data-mce-mark="1"><span class="long-title" dir="ltr" style="font-family: 'times new roman', times;" title="The Pauline Paradox - Part 1 - Is the Majority Ever Wrong? (50 min)" data-mce-mark="1"><a href="https://www.youtube.com/watch?v=auVkGYpE-X0">Steps to Confidence</a> part one (You Tube)</span></span></p>
<p><span class="long-title" dir="ltr" style="font-size: 18pt; font-family: 'times new roman', times;" title="The Pauline Paradox - Part 1 - Is the Majority Ever Wrong? (50 min)" data-mce-mark="1"></span></p>
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<p><a href="/home/14-audio/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&amp;page=2">What Did Jesus Say?</a> (2012) - 7 topics&nbsp;</p>
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<h1><span style="font-size: 18pt; color: #0000ff;"><strong>Marcionism-The Forgotten Crisis</strong></span></h1>
<h2><span style="font-size: 18pt; color: #0000ff;">Overview/Introduction</span></h2>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">An important but frequently forgotten episode in the early church was the movement founded by Marcion near 144 A.D. It is known as Marcionism.<img src="/images/stories/JWOBook/marcion.jpg" alt="marcion" width="159" height="200" style="float: right;" /></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">It is important because it explains the two gospels in the current New Testament and why they were tolerated. Marcionism was a split in the church that almost divided Christianity in two. Marcion taught only Paul had the correct gospel of Jesus,<em> i.e.</em>, faith alone, but the twelve apostles presented a Jesus who supposedly had a superceded gospel that did not apply to Gentiles. Marcion said the twelve taught a gospel of Law where disobedience caused loss of salvation, especially found in Matthew's Gospel. &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp;&nbsp;<span style="color: #800080;">[Ancient drawing of Marcion]</span></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">A prominent leader of early orthodox Christianity was Tertullian. In 207 A.D. Tertullian in <em>Against Marcion</em> rebutted Marcion by attacking Paul. He questioned whether Paul was an apostle of Jesus Christ, saying a self-serving claim, as Paul made of being an apostle of Jesus, does not suffice. Tertullian suggested Paul was a false prophet. He also called Paul the "apostle of the heretics." See immediately below, <em>Marcionism - Excerpt from JWOS</em>]</span></p>
<h3>&nbsp;</h3>
<h2><strong><span style="font-size: 18pt; color: #0000ff;">Marcionism -- Excerpt from Jesus Words on Salvation at pp <a href="http://books.google.com/books?id=4V8tMJ75bnwC&amp;lpg=PP1&amp;dq=jesus%20words%20on%20salvation&amp;pg=PA578#v=onepage&amp;q&amp;f=false" style="color: #0000ff;">578 </a>et seq.</span></strong></h2>
<p><span style="font-size: 18pt;"><!-- [if gte mso 9]><xml> <w:WordDocument> <w:View>Normal</w:View> <w:Zoom>0</w:Zoom> <w:Compatibility> <w:BreakWrappedTables /> <w:SnapToGridInCell /> <w:WrapTextWithPunct /> <w:UseAsianBreakRules /> </w:Compatibility> <w:BrowserLevel>MicrosoftInternetExplorer4</w:BrowserLevel> </w:WordDocument> </xml><![endif]--> <!-- [if gte mso 10]> <mce:style><! /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman";} --> <!--[endif]--></span></p>
<p class="MsoNormal" style="margin: 0.25in 0in 4pt; line-height: 15pt;"><span style="font-size: 18pt;"><strong><span style="color: black;">Importance of Protestants Coming to Grips with the Early Heretic Marcion&rsquo;s Cheap Grace Doctrine </span></strong><span style="color: black;"></span></span></p>
<p class="MsoNormal" style="text-indent: 0.5in; line-height: 14pt;"><span style="color: black; font-size: 18pt; font-family: 'times new roman', times;">Has the last four hundred years been a waste? Has the descent into cheap grace at odds with Jesus&rsquo; doctrine all this time been an unprecedented error? No. This has been a valu&shy;able period of cleansing of doctrinal errors. However, our response to those errors ended up in over-reaction. We need to come back to Jesus. It is that simple. We can take encour&shy;agement from the fact that this very same error happened once before. Let&rsquo;s see how the early church escaped, and per&shy;haps we can simply repeat the measures taken back then.</span></p>
<p class="MsoNormal" style="text-indent: 0.5in; line-height: 14pt;"><span style="color: black; font-size: 18pt; font-family: 'times new roman', times;">Most Protestants are utterly unaware that Paulinism, in particular faith alone doctrine, previously threatened to overwhelm Jesus&rsquo; salvation doctrine and destroy it. In 144 A.D., there arose a ship-builder from Pontus named Marcion. He founded a church system that rivaled in numbers and influence that of the orthodox Christian church. By 150 A.D., Justin wrote that Marcionites had expanded &ldquo;to the uttermost bounds of the earth.&rdquo; [Justin, <em>Apology</em> 1.26.]&nbsp;It required three hundred years for the orthodox church to eventually rout out the heresy of Marcion. </span></p>
<p class="MsoNormal" style="text-indent: 0.5in; line-height: 14pt;"><span style="color: black; font-size: 18pt; font-family: 'times new roman', times;">Marcion was not battling the Roman Catholic church. It did not yet exist. Instead, there was a large orthodox church led from Jerusalem. The Roman bishop was just one bishop among many throughout the Mediterranean. Even if Peter was in Rome at one point, there was no effort to exercise superiority from Rome until many centuries later.</span></p>
<p class="MsoNormal" style="text-indent: 0.5in; line-height: 14pt;"><span style="color: black; font-size: 18pt; font-family: 'times new roman', times;">What happened is that Marcion declared in 144 A.D. that Paul alone was the true apostle for the era of grace; the twelve apostles, in particular their gospel of Matthew, were tainted by legalism; the Jesus of the twelve belonged to the God of the Old Testament; and the Jesus of Paul represented the son of a loving Father who now accepted us by faith alone.</span></p>
<p class="MsoNormal" style="text-indent: 0.5in; line-height: 14pt;"><span style="color: black; font-size: 18pt;"><span style="font-family: 'times new roman', times;">In Marcion&rsquo;s book known as the <em>Antitheses</em>, which exists only in fragments quoted by others, we find endorse&shy;ment of everything Pauline, including faith alone. Marcion&rsquo;s primary antithesis involved faith and law. On one hand, there was the Law given Moses, which the apostolic twelve endorsed in Matthew&rsquo;s gospel. On the other hand, there was the faith alone doctrine of Paul. To solve this antithesis, Mar&shy;cion invented the idea that Christ had two personages &mdash; the one of the twelve and the one presented by Paul. The Jesus of the twelve represented the Creator-God of the Old Testament. The Jesus of Paul represented the Good God or the Father of the New Testament. The <em>Antitheses </em>of 144 A.D. reads:</span></span></p>
<p class="MsoNormal" style="margin: 6pt 0.25in 6pt 0.6in; line-height: 14pt;"><span style="font-size: 18pt; font-family: 'ZapfEllipt BT'; color: black;">18.The Jewish Christ [of Matthew <em>et al</em>] was designated by the Creator [<em>i.e.</em>, the God of the Old Testament] solely to restore the Jewish peo&shy;ple from the Diaspora; but our Christ [present in Paul&rsquo;s writings] was commissioned by the good God [of the new testament] to liberate all mankind.</span></p>
<p class="MsoNormal" style="margin: 0in 0.25in 6pt 0.6in; line-height: 14pt;"><span style="font-size: 18pt; font-family: 'ZapfEllipt BT'; color: black;">19. The Good [God] [of Paul&rsquo;s Jesus] is good toward all men; the Creator [God of the Jesus of the twelve], however, promises salvation only to those who are obedient to him [<em>i.e.</em>, legal&shy;ism]. The Good [God of Paul&rsquo;s Jesus] redeems those who <strong><em>believe</em></strong> in him, but<strong><em> he does not judge those who are disobedient</em></strong> to him; the Creator [God of the twelve&rsquo;s Jesus], however, redeems his faithful and judges and punishes the sinners.</span></p>
<p class="MsoNormal" style="margin: 0in 0.25in 6pt 0.6in; line-height: 14pt;"><span style="font-size: 18pt; font-family: 'ZapfEllipt BT'; color: black;">29. The Christ [of the Creator God represented by the twelve] promises to the Jews the restora&shy;tion of their former condition by return of their land and, after death, a refuge in Abraham&rsquo;s bosom in the underworld [<em>i.e.</em>, Sheol/hell]. Our Christ [of the Jesus presented by Paul] will establish the Kingdom of God, an eternal and heavenly possession.</span></p>
<p class="MsoNormal" style="margin: 0in 0.25in 6pt 0.6in; line-height: 14pt;"><span style="font-size: 18pt;"><span style="line-height: 19px;">(Source: Dr. Peter M. Head (New Testament Research Fellow, Tyndale House),&nbsp;<a href="http://www.tyndale.cam.ac.uk/Tyndale/staff/Head/Lent_01_Handout.htm">The History of the Interpretation of the Apostle Paul </a>(2001).</span><span style="line-height: 19px;">)</span></span></p>
<p class="MsoNormal" style="text-indent: 0.5in; line-height: 14pt;"><span style="font-size: 18pt; font-family: 'times new roman', times;"><span style="color: black;">The Jerusalem church previously replied to anti-Law and faith-alone doctrine by saying Paul was an apostate and did not represent true Christianity. As Professor James Dunn notes: &ldquo;The most direct heirs of the Jewish-Christian group&shy;ings within earliest Christianity [<em>i.e.</em>, the early Jerusalem church]<strong><em> regarded Paul as the great apostate</em></strong>, an arch enemy,&rdquo; citing <em>Epistula Petri</em> 2.3; <em>Clem. Hom</em>. 17:18-19.<a name="_ftnref3"></a> (</span>James D. G. Dunn,&nbsp;<em>The Cambridge Companion to St. Paul </em>(Cambridge University Press, 2003) at 2.)</span></p>
<p class="MsoNormal" style="text-indent: 0.5in; line-height: 14pt;"><span style="color: black; font-size: 18pt; font-family: 'times new roman', times;">The Jerusalem church&rsquo;s response is directly reflected in our New Testament. As Augustine noted in 413 A.D. in his treatise <em>Faith and Works</em>, the epistles of James (the first bishop of Jerusalem), Jude (the second bishop of Jerusalem),<a name="_ftnref4"></a> and Second Peter were specifically written to destroy &ldquo;faith alone&rdquo; doctrine as inferred from Paul&rsquo;s epistles. (See page <a href="http://books.google.com/books?id=4V8tMJ75bnwC&amp;lpg=PP1&amp;dq=jesus%20words%20on%20salvation&amp;pg=PA523#v=onepage&amp;q&amp;f=false">523</a>n <em>supra</em>.) Second Peter even said many would fall from their &ldquo;steadfastness in Christ&rdquo; by relying upon &ldquo;difficult to understand&rdquo; passages in the writings of Paul. These passages were seen as giving a &ldquo;liberty&rdquo; that Second Peter said was foreign to the true gospel. (See pages <a href="http://books.google.com/books?id=4V8tMJ75bnwC&amp;lpg=PP1&amp;dq=jesus%20words%20on%20salvation&amp;pg=PA500#v=onepage&amp;q&amp;f=false">500</a>-504 <em>supra</em>.) </span></p>
<p class="MsoNormal" style="text-indent: 0.5in; line-height: 14pt;"><span style="color: black; font-size: 18pt; font-family: 'times new roman', times;">Tertullian, an orthodox church member in Carthage, Africa, wrote in 207 A.D. his famous rebuttal to Marcion. In it, Tertullian raised every ground possible to dispute whether Paul was truly an apostle of Jesus Christ. Tertullian even sug&shy;gested Paul was a false prophet as warned of by Jesus Christ. We previously quoted this daring analysis from Tertullian. (See pages 395-400 <em>Jesus Words Only </em>at this google-books <a href="http://books.google.com/books?id=3VFnsDuxBPcC&amp;lpg=PP1&amp;dq=jesus'%20words%20only&amp;pg=PA395#v=snippet&amp;q=pontus&amp;f=false">full view link</a>.) In that passage, Tertullian says that Paul&rsquo;s claim to apostleship is totally self-serving, and by Jesus&rsquo; standards is invalid. Scholars generally now recognize this is a valid criticism of Paul&rsquo;s claims. In the end, Tertullian even suggested &ldquo;<strong><em>[Paul] is the apostle of the heretics.</em></strong>&rdquo; (Tertul&shy;lian, <em>Adversus Marcion</em> <a href="http://www.documentacatholicaomnia.eu/1003/1001/0160-0220,_Tertullianus,_Adversus_Marcionem,_MLT.html#[0327A]">3:5</a>, &ldquo;haereticorum apostolus&rdquo;.)</span></p>
<p class="MsoNormal" style="text-indent: 0.5in; line-height: 14pt;"><span style="color: black; font-size: 18pt; font-family: 'times new roman', times;">Often, Protestant historians try to obscure the real nature of Marcion&rsquo;s heresy. They focus on every other dispute than the problem of Marcion&rsquo;s teaching of <em>faith alone</em>. While it is true that Marcion said there was a different God for the new versus the old testaments, and this claim was battled vig&shy;orously by Tertullian, they ignore what was at stake. <strong><em>Mar&shy;cion&rsquo;s goal behind that argument was to justify two different salvation doctrines</em></strong>. Once he divided salvation into two dis&shy;pensations &mdash; the old and the new, Marcion could defend the new is by faith alone and the old one is by obedience. Mar&shy;cion hence was trying to rationalize Paul&rsquo;s doctrine of faith alone as belonging to a distinct dispensation of Paul&rsquo;s Jesus. Thereby, it could be valid despite contradicting Jesus&rsquo; salva&shy;tion doctrine in the gospel of Matthew and John (properly translated). As Arthur Cushman McGiffert, in <em>A History of Christian Thought </em>(C. Scribner&rsquo;s Sons: 1949) at <a href="http://books.google.com/books?ei=w65VTLTfGJS-sQPXgenaAg&amp;ct=result&amp;id=Kf82AAAAMAAJ&amp;dq=McGiffert,+in+A+History+of+Christian+Thought&amp;q=faith+alone#search_anchor">59</a> explains:</span></p>
<p class="MsoNormal" style="margin: 6pt 0.25in 6pt 0.6in; line-height: 14pt;"><span style="font-size: 18pt; font-family: 'times new roman', times; color: black;">For the gospel of the free grace of God and sal&shy;vation by <strong><em>faith alone</em></strong> had been substituted [by the twelve apostles in their gospels], so Mar&shy;cion believed, [by] a legalism of a genuinely Jewish character. </span></p>
<p class="MsoNormal" style="text-indent: 0.5in; line-height: 14pt;"><span style="color: black; font-size: 18pt; font-family: 'times new roman', times;">Hence, to destroy the significance of the different sal&shy;vation doctrine in the twelve apostles&rsquo; gospels, Marcion claimed Paul had the right to proclaim a superseding one.</span></p>
<p class="MsoNormal" style="text-indent: 0.5in; line-height: 14pt;"><span style="color: black; font-size: 18pt; font-family: 'times new roman', times;">Thus, Marcion represented a vigorous effort to erase any role of repentance and obedience in the Christian doc&shy;trine of salvation. </span></p>
<p class="MsoNormal" style="margin: 6pt 0.25in 6pt 0.6in; line-height: 14pt;"><span style="font-size: 18pt; font-family: 'times new roman', times; color: black;">Marcion expounded his main position in a work entitled <em>Antitheses</em>....[The God of the New Testament] was the God of grace who offered salvation to all by <strong><em>faith alone</em></strong>;.... (T. Alec Burkill, <em>The Evolution of Christian Thought</em> (Cornell University Press, 1971) at <a href="http://books.google.com/books?ei=1a9VTJmHDIa4sQP2qbDbAg&amp;ct=result&amp;id=5EMcAAAAMAAJ&amp;dq=Burkill,+The+Evolution+of+Christian+Thought&amp;q=faith+alone#search_anchor">42</a>.)</span></p>
<p class="MsoNormal" style="margin: 0in 0.25in 6pt 0.6in; line-height: 14pt;"><span style="font-size: 18pt; font-family: 'times new roman', times; color: black;">After Simon Magus, it was Marcion above all whom the Fathers regarded as the arch-here&shy;tic:... the law is discarded and salvation depends on <strong><em>faith alone</em></strong>. (Hans Kung, <em>The Church</em> (Image Books: 1976) at 316.)</span></p>
<p class="MsoNormal" style="text-indent: 0.5in; line-height: 14pt;"><span style="font-size: 18pt; font-family: 'times new roman', times;"><span style="color: black;">Tertullian in rebuttal to Marcion conceded that the ceremonial law of the old testament was no longer applicable (the temple was destroyed a century earlier), but the moral commandments in the Law remained. To this end, Ter&shy;tullian taught repentance and obedience remained absolutely essential to salvation. (</span>See my prior work,&nbsp;<em>Jesus&rsquo; Words Only</em> (2007) at 405-425.)</span></p>
<p class="MsoNormal" style="text-indent: 0.5in; line-height: 14pt;"><span style="color: black; font-size: 18pt; font-family: 'times new roman', times;">When I encountered this history, I was shocked and in disbelief. David Bercot, a Protestant attorney like myself, was as equally startled by encountering Marcion as I was. After Bercot did a comprehensive survey of the doctrines of the early Church in his exhaustive 705 page <em>Dictionary of Early Christian Beliefs </em>(1998), he wrote <em>Will The Real Heretics Please Stand Up </em>(1999). In that work, Bercot admits he dis&shy;covered that the early church, in &ldquo;contradiction to many of my own theological views,&rdquo; taught doctrines that universally rejected teachings which we all recognize as part of modern accepted Pauline teaching. When Bercot discusses Marcion, he expresses the same shock I experienced when I first read what Marcion taught:</span></p>
<p class="MsoNormal" style="margin: 6pt 0.25in 6pt 0.6in; line-height: 14pt;"><span style="font-size: 18pt; font-family: 'times new roman', times; color: black;">As surprising as all of this may be to you, <strong><em>what I&rsquo;m about to tell you is even more bizarre</em></strong>. There was a religious group <strong><em>labelled as here&shy;tics</em></strong> by the early Christians, who strongly dis&shy;puted the church&rsquo;s stance on salvation and works [<em>i.e.</em>, that salvation depended on works]. Instead, they [<em>i.e.</em>, the heretics] taught man is totally depraved. That we are <strong><em>saved solely by grace</em></strong>. That <strong><em>works play no role in salvation</em></strong>. And that <strong><em>we cannot lose our salvation once we obtain it</em></strong>.... (<em>Will The Real Heretics Please Stand Up</em>, <em>supra</em>, at <a href="http://books.google.com/books?id=j7K4S5n8hVAC&amp;lpg=PP1&amp;dq=bercot%20Will%20The%20Real%20Heretics%20Please%20Stand%20Up&amp;pg=PA66#v=onepage&amp;q=bizarre&amp;f=false">66</a>.)(Emphasis added.)</span></p>
<p class="MsoNormal" style="text-indent: 0.5in; line-height: 14pt;"><span style="color: black; font-size: 18pt; font-family: 'times new roman', times;">It is obvious that Marcionism has revived. Many Prot&shy;estants likewise today argue a dispensational division exists between old and new, so that Jesus&rsquo; contrary salvation doc&shy;trine to Paul&rsquo;s doctrine can be <em>honestly</em> dismissed as <em>irrele&shy;vant</em>. (See dispensationalist claims on pages <a href="http://books.google.com/books?id=4V8tMJ75bnwC&amp;lpg=PP1&amp;dq=jesus%20words%20on%20salvation&amp;pg=PA209#v=onepage&amp;q&amp;f=false">209</a>-210 <em>supra</em>.) </span></p>
<p class="MsoNormal" style="text-indent: 0.5in; line-height: 14pt;"><span style="color: black; font-size: 18pt; font-family: 'times new roman', times;">Jesus and the early church had a solution to prevent Paul&rsquo;s teachings from overturning those of Jesus. They were:</span></p>
<p class="MsoNormal" style="margin: 3pt 0in 0.0001pt 13.65pt; text-indent: -13.65pt; line-height: 14pt;"><span style="font-size: 18pt; font-family: 'times new roman', times;"><strong><span style="color: black;">&bull; </span></strong><span style="color: black;">The release of the epistles of James, Jude and Second Peter; </span></span></p>
<p class="MsoNormal" style="margin: 3pt 0in 0.0001pt 13.65pt; text-indent: -13.65pt; line-height: 14pt;"><span style="font-size: 18pt; font-family: 'times new roman', times;"><strong><span style="color: black;">&bull; </span></strong><span style="color: black;">The release of the Revelation of Jesus Christ, with its heavy emphasis on works required for salvation, including a re-affir&shy;mation of James&rsquo; principles in Revelation 3:1-3; and</span></span></p>
<p class="MsoNormal" style="margin: 3pt 0in 0.0001pt 13.65pt; text-indent: -13.65pt; line-height: 14pt;"><span style="font-size: 18pt; font-family: 'times new roman', times;"><strong><span style="color: black;">&bull; </span></strong><span style="color: black;">Tertullian&rsquo;s brilliant examination in 207 A.D. of the lack of authenticity to Paul&rsquo;s claims of apostleship and even Tertullian&rsquo;s suggestion that Paul was a false prophet predicted by Christ.</span></span></p>
<p class="MsoNormal" style="text-indent: 0.5in; line-height: 14pt;"><span style="font-size: 18pt; font-family: 'times new roman', times;"></span></p>
<p class="MsoNormal" style="text-indent: 0.5in; line-height: 14pt;"><span style="color: black; font-size: 18pt; font-family: 'times new roman', times;">These various attacks on Paulinism were vigorous and well-sustained. Marcion was defeated. These critical analyses must be re-published for a new generation. For four hundred years, we have been entrapped within revived Marcionism. Because Christ&rsquo;s words were so powerful, Christianity lived on despite this albatross hanging on, weighing down His words in the wrong direction. Yet, by our dereliction of duty, Christ&rsquo;s message is obscured. How did this happen?</span></p>
<p class="MsoNormal" style="text-indent: 0.5in; line-height: 14pt;"><span style="font-size: 18pt; font-family: 'times new roman', times;"><span style="color: black;">What took place in the early Protestant Reformation is that this history about Marcion was forgotten. It was prima&shy;rily Erasmus and Tyndale who initially realized that the refor&shy;mation had made a significant major mistake. It had treated Paul&rsquo;s doctrines regarding &lsquo;faith alone&rsquo; as a necessity to fol&shy;low even when at odds with the salvation doctrine of Jesus Christ. These two men bravely changed course. They even obviously caused Luther to change course. He too adopted <em>double justification</em> (<em>i.e.</em>, salvation begins by faith but requires works and obedience for final salvation) which essentially matches Jesus&rsquo; doctrine. [See Preface to JWOS at this <a href="/home/2-jwos/136-preface.html">webpage</a>.]&nbsp;Unfortunately, Luther&rsquo;s heroism of 1517-18 was not matched by a later bold declara&shy;tion that he realized this error. Luther tried to make this change quietly, through an ecumenical conference with the Catholic Church in 1541. Upon Luther&rsquo;s death, he left it to Melancthon to continue this effort. Melancthon did so, caus&shy;ing the Lutheran church to adopt double justification as an official doctrine. It lasted until a short while after Melanc&shy;thon&rsquo;s death. </span><span style="color: black;">[See Preface to JWOS at this</span><span style="color: black;"> </span><span style="color: black;"><a href="/home/2-jwos/136-preface.html">webpage</a></span><span style="color: black;">.]</span><span style="color: black;"> </span><span style="color: black;"><span style="color: black;">And thus the true gospel expired from being present in any major Protestant denomination. It survives pri&shy;marily only in the Pentecostal and Mennonite churches.</span></span></span></p>
<p class="MsoNormal" style="text-indent: 0.5in; line-height: 14pt;"><span style="color: black; font-size: 18pt; font-family: 'times new roman', times;">Consequently, we need spiritual and historical revival. We need to repent of the misleading &lsquo;faith alone&rsquo; doctrine. We also need to refuse anyone else from taking Jesus/Yeshua&rsquo;s place as our &ldquo;sole teacher&rdquo; (Matt. 23:10). We need to repent from the stain of Paulinism upon Christ&rsquo;s mes&shy;sage.</span></p>
<p class="MsoNormal" style="text-indent: 0.5in; line-height: 14pt;"><span style="font-size: 18pt; font-family: 'times new roman', times;">END.</span></p>
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<p><span style="font-size: 18pt;"></span></p>
<h2><span style="font-size: 18pt;"><strong><span style="color: #0000ff;">Marcion Indeed Was Inspired By Paul</span></strong></span></h2>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">The early church found the following were heresies in Marcion, but these all were doctrines taught by Paul. Hence, these parallels to Marcion whom the early church<strong><em> pre-325 AD</em></strong> universally condemned proves the church's antipathy to everything Pauline in doctrine even if having affection for Paul personally.</span></p>
<h3><span style="font-size: 18pt;"><strong><span style="color: #0000ff;">Celibacy</span></strong></span></h3>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">"Marcion&rsquo;s ethics err on the side of asceticism. Tertullian claims that he forbade marriage because procreation was the invention of the Demiurge." (Robert Bradshaw, <a href="http://www.earlychurch.org.uk/article_marcion.html">Marcion - Portrait of a Heretic</a>, citing&nbsp;Benjamin Walker, <em>Gnosticism: Its History And Influence</em> (Wellingborough: Crucible, 1983) at 126.) Bradshaw continues:</span></p>
<p style="padding-left: 30px;"><span style="font-size: 18pt; font-family: 'times new roman', times;">"Marcion&hellip; deemed <strong><em>marriage</em></strong> &lsquo;a filthiness and an obscenity.&rsquo; It was a diabolical institution that had upon it the seal of Antichrist and the mark of Satan. It did nothing more than sanction sexual indulgence..." <em>Id.</em></span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Paul taught similarly, in contradiction of Christ.&nbsp;In 1 Cor. 10:27-28, Paul says:&nbsp;"Are you bound to a wife? &nbsp;Do not seek to be free. &nbsp;Are you free from a wife? <strong><em> Do not seek marriage</em></strong>."</span></p>
<h3><span style="font-size: 18pt;"><strong><span style="color: #0000ff;">God of Old Testament Is Supposedly Not The Same As The God of The New</span></strong></span></h3>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Paul in Romans 7:1-6 cannot be read to be saying anything but that when Christ died, this represented the death of the husband God who gave the Law. But when Christ rose, we were able to marry a new husband -- obviously a new God -- who did not have any link to the former Law given Moses. This disjunction of what Christ represented in His death versus the God he represented in His resurrection is how Paul explains why the Law was dissolved by Christ's death but is not in force after Jesus's resurrection. For a full discussion, see our webpage "<a href="/home/1-jwo/167-romans-7-a-major-incongruity.html">Paul Says The God of Sinai is Dead</a>."</span></p>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">This directly fed Marcion the same idea -- a key heresy that Tertullian exploited to say that Marcion believed in two Gods -- one the creator Demiurge (whom was called Yahweh and supposedly died and lives now in Sheol / hell ruling over Israelites in Sheol, when Jesus died) and one for the NT alone -- the Father -- a kindly loving God superior to the Demiurge.</span></p>
<h2><span style="font-size: 18pt;">Scholars Observe Marcionism Triumphed In Terms of OT Attention</span></h2>
<p><span style="font-size: 18pt; font-family: 'times new roman', times;">Dr David L Baker in his book <em>Two Testaments, One Bible</em> (Inter-Varsity Press 1976/1991) at 51-52 says: "There is in the church a habit of simply ignoring the Old Testament.. Bible study groups<em><strong> spend little time on Old Testament passages</strong></em>. It is clear therefore that the modern church,<em><strong> in spite of its official rejection of Marcionism</strong></em> and Neo-Marcionism, has often<em><strong> allowed implicit Marcionism in practice</strong></em>.&rdquo;</span></p>
<hr />
<p><span style="font-size: 18pt;"></span></p>
<h2><span style="font-size: 18pt;">Further Studies</span></h2>
<div><span style="font-size: 18pt; font-family: 'times new roman', times;">1. "<a href="http://en.wikipedia.org/wiki/Marcionism">Marcionism</a>," <em>Wikipedia</em></span></div>
<div><span style="font-size: 18pt; font-family: 'times new roman', times;">2. Peter Holmes on Marcion's canon alterations in a&nbsp;footnote on page <a href="http://books.google.com/books?id=d8U7AAAAcAAJ&amp;dq=Tertullian%2C%20The%20five%20books%20of%20Quintus%20Sept.%20Flor.%20Tertullianus%20Against%20Marcion%20Peter%20Holmes%20Edinburgh%20T%26T%20Clark%201868&amp;pg=PA364#v=onepage&amp;q&amp;f=false">364</a> in his translation entitled Tertullian,<em> The five books of Quintus Sept. Flor. Tertullianus Against Marcion</em> (trans. Peter Holmes) (Edinburgh: T&amp;T Clark, 1868)&nbsp;.This footnote discusses all the various subtle variants that Marcion made to what was otherwise very similar to Luke's Gospel text.</span></div>
<div><span style="font-size: 18pt; font-family: 'times new roman', times;">3. In our webpage "<a href="/home/16-hebrew-matthew/205-marcionites-tampering-with-the-text.html">Marcionites - Tampering with the Text</a>" we examine how Marcion's view was that Jesus was God, and as such, Jesus could have no brothers or sisters. Marcionites altered the text to remove reference to the same.</span></div>
<div><span style="font-size: 18pt; font-family: 'times new roman', times;">4. For more information, see&nbsp;B. Aland, &ldquo;Marcion, Marcionites, Marcionism,&rdquo;&nbsp;<em>Encyclopedia of the Early Church </em>(Cambridge: James Clarke &amp; Co. 1992) Vol. 1 at 524.&nbsp;</span></div>
<div>
<div id="ftn3">
<p class="MsoNormal" style="margin: 3pt 0in 0.0001pt 11.5pt; text-indent: -11.5pt; line-height: 13pt;"><span style="font-size: 18pt; font-family: 'times new roman', times;">5.&nbsp;<span style="color: black;" data-mce-mark="1">On James &amp; Jude as bishops, see &ldquo;Appendix to the works of Hippoly&shy;tus,&rdquo; <em>The Ante-Nicene Fathers: Fathers of The Third Century</em> (ed. Donaldson, Roberts &amp; Coxe) (1886) Vol. V at 255.</span></span></p>
<p class="MsoNormal" style="margin: 3pt 0in 0.0001pt 11.5pt; text-indent: -11.5pt; line-height: 13pt;"><span style="font-size: 18pt; color: black; font-family: 'times new roman', times;" data-mce-mark="1">6. On Marcion's work Antithesis trying to prove there is a good NT God v. an evil OT God, see "<a href="/home/1-jwo/453-antithesis-of-marcion.html">Antithesis of Marcion</a>" which we preserved at our website.</span></p>
</div>
<div id="ftn4">
<p class="MsoNormal" style="margin: 3pt 0in 0.0001pt 11.5pt; text-indent: -11.5pt; line-height: 13pt;"><span style="font-size: 18pt; font-family: 'times new roman', times;"></span></p>
</div>
<div id="ftn5">
<h2><span style="font-size: 18pt;"><strong><span style="font-family: 'times new roman', times; color: #0000ff;" data-mce-mark="1"><span data-mce-mark="1">Study Notes</span></span></strong></span></h2>
<p class="MsoNormal" style="margin: 3pt 0in 0.0001pt 11.5pt; text-indent: -11.5pt; line-height: 13pt;"><span style="font-size: 18pt; font-family: 'times new roman', times;">Many of the arguments of Simon Magus in rebuttal to Peter in <em>Recognitions of Clement</em> (trans. Rufinus 400 AD) sound just like the words of Marcion in favor of faith alone -- 'acknowledge' the Good God and live free versus obedience required by the creator God. For example:</span></p>
<p class="MsoNormal" style="text-indent: -11.5pt; line-height: 13pt; padding-left: 30px; margin: 3pt 0in 0.0001pt 11.5pt;"><span style="font-size: 18pt; font-family: 'times new roman', times;">Then Simon:&nbsp; &ldquo;But the good God bestows salvation if he is only acknowledged; but the creator of the world demands also that the law be fulfilled.&rdquo; (Recognitions<a href="http://www.ccel.org/ccel/schaff/anf08.vi.iii.iv.lviii.html"> LVIII</a>.)</span></p>
<p class="MsoNormal" style="text-indent: -11.5pt; line-height: 13pt; padding-left: 30px; margin: 3pt 0in 0.0001pt 11.5pt;"><span style="font-size: 18pt; font-family: 'times new roman', times;">Peter mocks this plan of salvation as follows:</span></p>
<p class="MsoNormal" style="text-indent: -11.5pt; line-height: 13pt; padding-left: 30px; margin: 3pt 0in 0.0001pt 11.5pt;"><span style="font-size: 18pt; font-family: 'times new roman', times;">Then said Peter:&nbsp; &ldquo;He saves adulterers and men-slayers, if they know him; but good, and sober, and merciful persons, if they do not know him, in consequence of their having no information concerning him, he does not save!&nbsp; Great and good truly is he whom you proclaim, who is not so much the saviour of the evil, as he is one who shows no mercy to the good.&rdquo; <em>Id.</em></span></p>
<p class="MsoNormal" style="text-indent: -11.5pt; line-height: 13pt; margin: 3pt 0in 0.0001pt 11.5pt;"><span style="font-size: 18pt; font-family: 'times new roman', times;">This raises an interesting question: what was the Ebionite doctrine on salvation -- could a Job-like behavior make one righteous and be granted mercy even if you had no information about the God of the Jews in particular? I think the point more was that mental assent grants mercy in Simon Magus's view while righteous behavior does not, which is absurd. But that does not mean salvation is without faith, but that rather faith alone is absurd as a matter of principle as well as was unjust.</span></p>
<p class="MsoNormal" style="text-indent: -11.5pt; line-height: 13pt; margin: 3pt 0in 0.0001pt 11.5pt;"><span style="font-size: 18pt; font-family: 'times new roman', times;"></span></p>
<p class="MsoNormal" style="text-indent: -11.5pt; line-height: 13pt; margin: 3pt 0in 0.0001pt 11.5pt;"><span style="font-size: 18pt; font-family: 'times new roman', times;">See also Justin Martyr, <em>First Apology</em> (165 AD) at XXV discussion of Marcion at page 35 of the book below -- you can leaf forward to find page 35. There is another discussion at LXXV on pages 70-71, claiming he is a "wolf" teaching another god with another son besides the Creator. They try to seduce man from "God the Creator, and his first-begotten Son."</span></p>
<p class="MsoNormal" style="text-indent: -11.5pt; line-height: 13pt; margin: 3pt 0in 0.0001pt 11.5pt;"><span style="font-size: 18pt; font-family: 'times new roman', times;">&nbsp;See also, "<a href="http://en.wikipedia.org/wiki/Marcionism">Marcionism</a>," Wikipedia (2013).</span></p>
<p class="MsoNormal" style="margin: 3pt 0in 0.0001pt 11.5pt; text-indent: -11.5pt; line-height: 13pt;"><span style="font-size: 18pt; font-family: 'times new roman', times;"><strong>MORE NOTES</strong></span></p>
<p>&nbsp;</p>
<h3 style="margin-top: 0px; margin-bottom: 0px; padding: 0px; line-height: 29px; font-weight: normal; font-size: 20px; color: #76756a; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; background-color: #ffffff;"><span style="font-size: 18pt;"><strong><span style="color: #0000ff;">Split Healed By Joining Paul's Writing To Canon Only As 'Scripture' (A Term-of-Art in that Era)</span></strong></span></h3>
<p style="margin-top: 0px; margin-bottom: 0px; padding: 0px 0px 10px; color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 14px; line-height: 21px; background-color: #ffffff;"><span style="font-size: 18pt; font-family: 'times new roman', times;">This split was healed by including Paul's writings alongside the 3d century canon, but treating Paul as "Scripture" which does not mean what we think today. In the OT, the third division after the "Law and Prophets" was the "Writings" section, which translates in Greek as "Scripture."</span></p>
<p style="margin-top: 0px; margin-bottom: 0px; padding: 0px 0px 10px; color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 14px; line-height: 21px; background-color: #ffffff;"><span style="font-size: 18pt; font-family: 'times new roman', times;">The "Scripture" or "Writings" section is where Jews put works that were viewed as only sometimes inspired, or which had not yet been determined to be prophetic. For example, in Jesus' day,&nbsp;Daniel was still in the Writings/Scripture section rather than the Prophets section even though Daniel claimed to be a prophet. See&nbsp;<em>Hope for Today Bible</em>&nbsp;(2009) at&nbsp;<a href="http://books.google.com/books?id=SIVrZ1xLzGQC&amp;lpg=PA951&amp;dq=daniel%20writing%20section%20bible&amp;pg=PA951#v=onepage&amp;q=daniel%20writing%20section%20bible&amp;f=false" style="color: #517291;">951</a>("The book of Daniel is found in the&nbsp;<strong><em>third section of the Hebrew Bible known</em></strong>&nbsp;as the<em><strong>&nbsp;'Writings</strong></em>,' rather than the second section 'the Prophets.'")</span></p>
<p style="margin-top: 0px; margin-bottom: 0px; padding: 0px 0px 10px; color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 14px; line-height: 21px; background-color: #ffffff;"><span style="font-size: 18pt; font-family: 'times new roman', times;">Hence, the term&nbsp;<em>Scripture</em>&nbsp;in those days had one usage to mean edifying material that was not yet recognized as fully inspired. It is a term of art whose meaning is sadly forgotten. Scripture/Writings was a term applied to something that should not be used as the basis for doctrine until more proof allows one to elevate it to fully Prophet-section materials.</span></p>
<p style="margin-top: 0px; margin-bottom: 0px; padding: 0px 0px 10px; color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 14px; line-height: 21px; background-color: #ffffff;"><span style="font-size: 18pt; font-family: 'times new roman', times;">Thus, until accepted as 100% inspired, such a writing was kept in the "Scriptures" scroll to show a lesser authority. For a scholarly brief discussion on the "Writings" section of the OT and its lack of 100% inspired status, and that Jesus affirmed the same understanding, see this "<a href="/recommendedreading/335-writings-section-of-original-testament-of-bible-knol.html" style="color: #517291;">Writings Section</a>" article.</span></p>
<h3 style="margin-top: 0px; margin-bottom: 0px; padding: 0px; line-height: 29px; font-weight: normal; font-size: 20px; color: #76756a; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; background-color: #ffffff;"><span style="font-size: 18pt;"><strong><span style="color: #0000ff;">Early Church Approach To Third-Tier Writings Permissibly Joined To Canon</span></strong></span></h3>
<p style="margin-top: 0px; margin-bottom: 0px; padding: 0px 0px 10px; color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 14px; line-height: 21px; background-color: #ffffff;"><span style="font-size: 18pt; font-family: 'times new roman', times;">In the 3D century Christian church, with that true perception of canon still well-known (unlike now when it is forgotten), the church could carry a Paul-only scroll with the Gospels in another scroll as merely edifying works without causing any misunderstanding that the Paul-only scroll was 100% inspired.</span></p>
<p style="margin-top: 0px; margin-bottom: 0px; padding: 0px 0px 10px; color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 14px; line-height: 21px; background-color: #ffffff;"><span style="font-size: 18pt; font-family: 'times new roman', times;">For example, Jerome in 402 A.D. attached the Apocrypha to the official Bible -- the Vulgate Bible. He explained elsewhere his purpose was because it was merely edifying. It was not because it was inspired. The Roman Catholic Church (RCC) forgot this and at the famous Council of Trent in the 1500s the RCC said the Apocrypha too was 100% inspired in every word. More important, this reminds us the standard for joinder was not necessarily inspiration in those earliest days.</span></p>
<p style="margin-top: 0px; margin-bottom: 0px; padding: 0px 0px 10px; color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 14px; line-height: 21px; background-color: #ffffff;"><span style="font-size: 18pt; font-family: 'times new roman', times;">Hence, Paul was carried in a Paul-only scroll alongside the Gospels-scroll after the split caused by Marcionism. His loose attachment was evidently designed to bring Marcionites (Paul-only Christians) back into the Orthodox church. As a result, eventually Orthodox Christianity defeated or merged with Marcionism by the end of the 300s.</span></p>
<p style="margin-top: 0px; margin-bottom: 0px; padding: 0px 0px 10px; color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 14px; line-height: 21px; background-color: #ffffff;"><span style="font-size: 18pt; font-family: 'times new roman', times;">(The Roman Catholic Church, however, succumbed to accept various doctrines of Marcionism including docetism. See&nbsp;<a href="/recommendedreading/206-marcionite-influence-on-rcc.html" style="color: #517291;">Marcionite Influence Over the RCC</a>.)</span></p>
<h3 style="margin-top: 0px; margin-bottom: 0px; padding: 0px; line-height: 29px; font-weight: normal; font-size: 20px; color: #76756a; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; background-color: #ffffff;"><span style="font-size: 18pt;"><strong><span style="color: #0000ff;">Efforts in Reformation To Revive Correct Understanding of Tiers of Authority</span></strong></span></h3>
<p style="margin-top: 0px; margin-bottom: 0px; padding: 0px 0px 10px; color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 14px; line-height: 21px; background-color: #ffffff;"><span style="font-size: 18pt; font-family: 'times new roman', times;">Incidentally, this understanding that books in "Scripture" meant third-tier authority was sought to be revived by the co-founder of the Reformation - Andreas Carlstadt. The first book in the Reformation to discuss Canon was Carlstadt's&nbsp;<em>Canonicis Scripturis</em>&nbsp;of 1520. Carlstadt revived the old divisions of the OT, and applied the same to the NT. In doing so, Carlstadt placed Paul inferior to Jesus. Carlstadt analogized Paul to the inferior grade in the OT known as the 'Scripture' (Ketuvim or&nbsp;<em>Writings)&nbsp;</em>section, making Jesus on par with the first tier of the OT (<em>i.e.</em>, Law.) (See our&nbsp;<a href="/recommendedreading/193-carlstadt-research.html" style="color: #517291;">webpage</a>&nbsp;on this.) Despite Carlstadt co-founding the Reformation with Luther, Luther turned on Carlstadt and persecuted him for taking Paul down a notch, driving Carlstadt and his followers from the movement.</span></p>
<p style="margin-top: 0px; margin-bottom: 0px; padding: 0px 0px 10px; color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 14px; line-height: 21px; background-color: #ffffff;"><span style="font-size: 18pt; font-family: 'times new roman', times;"></span></p>
<h2 style="margin-top: 0px; margin-bottom: 0px; padding: 0px; line-height: 34.8px; font-weight: normal; font-size: 24px; color: #66869a; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; background-color: #ffffff;"><span style="font-size: 18pt;">Marcionism Similar to Calvinism/Lutheranism</span></h2>
<p style="margin-top: 0px; margin-bottom: 0px; padding: 0px 0px 10px; color: #494a44; font-family: Tahoma, Verdana, Geneva, Helvetica, sans-serif; font-size: 14px; line-height: 21px; background-color: #ffffff;"><span style="font-size: 18pt; font-family: 'times new roman', times;">Thomas Scheck aptly states he found &ldquo;<strong><em>real and apparent similarities</em></strong>between certain&nbsp;<strong><em>Protestant theological formulae</em></strong>, especially those of Calvinism and Lutheranism,&nbsp;<strong><em>and</em></strong>&nbsp;the assertions of Gnostic and&nbsp;<strong><em>Marcionite exegesis</em></strong>....&rdquo; (Thomas Scheck,&nbsp;<em>Origen: Commentary on the Epistle to the Romans</em>&nbsp;(Washington DC: CUA, 2001-02) at 1.23-4.) [<em>Jesus Words on Salvation</em>&nbsp;at 570 fn. 44.]</span></p>
<p class="MsoNormal" style="margin: 3pt 0in 0.0001pt 11.5pt; text-indent: -11.5pt; line-height: 13pt;"><span style="font-size: 18pt; font-family: 'times new roman', times;"></span></p>
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