tag:blogger.com,1999:blog-86644724703371832002024-02-20T18:59:48.886-08:00personal discipleshipa journal for our reading groups, who are seeking greater verse-by-verse understanding through whole-book reading and discussion.jeff millerhttp://www.blogger.com/profile/16001733141768083682noreply@blogger.comBlogger127125tag:blogger.com,1999:blog-8664472470337183200.post-646246777233362802017-07-05T16:31:00.001-07:002017-07-06T15:39:54.201-07:00Patriotism and Jesus Christ<div dir="ltr" style="text-align: left;" trbidi="on">
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American Patriotism and Loyalty to Jesus Christ</h2>
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<span style="background-color: white;"><span style="color: #3b3e41; font-family: "open sans" , "helvetica" , "arial" , sans-serif;"><span style="font-variant-ligatures: no-common-ligatures; letter-spacing: 0.64px;">"You have heard that it was said, 'AN EYE FOR AN EYE, AND A TOOTH FOR A TOOTH.' "But I say to you, do not resist an evil person; but whoever slaps you on your right cheek, turn the other to him also. "If anyone wants to sue you and take your shirt, let him have your coat also. "Whoever forces you to go one mile, go with him two. "Give to him who asks of you, and do not turn away from him who wants to borrow from you. "You have heard that it was said, 'YOU SHALL LOVE YOUR NEIGHBOR and hate your enemy.' "But I say to you, love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven; for He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. "For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? "If you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same? "Therefore you are to be perfect, as your heavenly Father is perfect. -Jesus Christ </span></span><span style="color: #3b3e41; font-family: "open sans" , "helvetica" , "arial" , sans-serif; letter-spacing: 0.64px;">(Mat 5:38-48 NASB)</span></span></blockquote>
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<span style="background-color: white; color: #3b3e41; font-family: "open sans" , "helvetica" , "arial" , sans-serif; font-size: 1em; letter-spacing: 0.04em;"> Who can blame American-Christians for some confusion as to how to place our subjection to governments of this world within the full picture of God's faithful government called for in the Gospel and </span><span style="background-color: white;"><span style="color: #3b3e41; font-family: "open sans" , "helvetica" , "arial" , sans-serif;"><span style="font-size: 1em; font-variant-ligatures: no-common-ligatures; letter-spacing: 0.04em;">presented in the New Testament. I would like to commit to writing a prayerful and full-orbed Bible Study on "How Submission to Jesus Includes Being Subjected to the Satan-Promoted-Authorities of this Passing Age." I hope such a study would answer any suspected </span><span style="font-variant-ligatures: no-common-ligatures; letter-spacing: 0.64px;">contradictions</span><span style="font-size: 1em; font-variant-ligatures: no-common-ligatures; letter-spacing: 0.04em;"> between selected passages such as Romans 13:1-7 or 1Peter 2:13-17 over against the Gospel and the NT political world-view. But before getting to that may I mention here one deficiency that may be clouding our view. </span><span style="font-variant-ligatures: no-common-ligatures; letter-spacing: 0.64px;"> </span><br /><span style="font-variant-ligatures: no-common-ligatures; letter-spacing: 0.64px;"> We Americans, after all, have grown up with in a culture which has taught us to place a white hat or a black hat on governments judged by our own human standard (maybe even borrowing this or that from somewhere in the Bible). And then we have been taught to support the execution of our collective wrath, applying the name of God presumptuously to our actions and judgments. Note, ours is a culture which celebrates armed rebellion and (white hat) war as an essential virtue. Evidence is seen in July 4th celebration of the American Revolution. Whereas the Jewish people of Jesus' time, to whom he was sent by God, celebrated God's ability to deliver apart from armed rebellion (passover/exodus) and their cultural identity had been stamped by God with the heavy impression of the Exile -</span></span></span><span style="background-color: white; color: #3b3e41; font-family: "open sans" , "helvetica" , "arial" , sans-serif; letter-spacing: 0.64px;">explicitly </span><span style="background-color: white; color: #3b3e41; font-family: "open sans" , "helvetica" , "arial" , sans-serif; letter-spacing: 0.64px;">teaching patient endurance of pagan government even at great cultural expense and personal harm. What an extraordinary difference! This completely contrary difference between the cultural consciousness of the world into which Jesus and the New Testament came, compared with the cultural consciousness in</span><span style="background-color: white; color: #3b3e41; font-family: "open sans" , "helvetica" , "arial" , sans-serif; letter-spacing: 0.64px;">to which you and I were born. They understood pagan government, under which they were subject and suffered, as a temporary tribulation resulting from God's ancient judgement on this evil age. They had this concept of God explicitly commanding them, to pray for peace, to tend their own business</span><span style="background-color: white; color: #3b3e41; font-family: "open sans" , "helvetica" , "arial" , sans-serif; letter-spacing: 0.64px;">, and to WAIT on God who would soon enough not simply point out evil according to the true standard, but with condemnation and personal violence, judge the governors for their own evil behavior. Israel, having been taught by the prophets of God, had, and should have had, the concept. </span></div>
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<span style="background-color: white;"><span style="color: #3b3e41; font-family: "open sans" , "helvetica" , "arial" , sans-serif;"><span style="font-variant-ligatures: no-common-ligatures; letter-spacing: 0.64px;"> This understanding of subjection and patient waiting on God to execute wrath was absolutely necessary for a people who would like to do the will of God. Not unlike them, Christians today who happen to live in America also ought to be trained. Worship and our mission belong to God. <br /> Because of a judgement,the sword (blood and strangling force) temporarily belong to states whose allegiance and equipping are from Satan though they are ultimately used by God for his overall purpose. Grace and truth have been realized in front of us by our prophet, Jesus Christ. We should be trained by him rather than by the "fathers" of America.</span></span></span></div>
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<span style="background-color: white; color: #3b3e41; font-family: "open sans" , "helvetica" , "arial" , sans-serif; font-size: 1em; letter-spacing: 0.04em;">patriot from </span><i style="background-color: white; color: #3b3e41; font-family: "Open Sans", Helvetica, Arial, sans-serif; font-size: 1em; font-variant-ligatures: no-common-ligatures; letter-spacing: 0.04em;">patrios </i><span style="background-color: white; color: #3b3e41; font-family: "open sans" , "helvetica" , "arial" , sans-serif; font-size: 1em; letter-spacing: 0.04em;">"of one's fathers," </span><i style="background-color: white; color: #3b3e41; font-family: "Open Sans", Helvetica, Arial, sans-serif; font-size: 1em; font-variant-ligatures: no-common-ligatures; letter-spacing: 0.04em;">patris</i><span style="background-color: white; color: #3b3e41; font-family: "open sans" , "helvetica" , "arial" , sans-serif; font-size: 1em; letter-spacing: 0.04em;"> "fatherland," from </span><i style="background-color: white; color: #3b3e41; font-family: "Open Sans", Helvetica, Arial, sans-serif; font-size: 1em; font-variant-ligatures: no-common-ligatures; letter-spacing: 0.04em;">pater (</i><span style="background-color: white; color: #3b3e41; font-family: "open sans" , "helvetica" , "arial" , sans-serif; font-size: 1em; letter-spacing: 0.04em;">genitive </span><i style="background-color: white; color: #3b3e41; font-family: "Open Sans", Helvetica, Arial, sans-serif; font-size: 1em; font-variant-ligatures: no-common-ligatures; letter-spacing: 0.04em;">patros</i><span style="background-color: white;"><span style="color: #3b3e41; font-family: "open sans" , "helvetica" , "arial" , sans-serif;"><span style="font-size: 1em; font-variant-ligatures: no-common-ligatures; letter-spacing: 0.04em;">) "father"</span></span></span></div>
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<span style="background-color: white;">Then Jesus spoke to the crowds and to His disciples, saying: "The scribes and the Pharisees have seated themselves in the chair of Moses; therefore all that they tell you, do and observe, but do not do according to their deeds; for they say things and do not do them. "They tie up heavy burdens and lay them on men's shoulders, but they themselves are unwilling to move them with so much as a finger. "But they do all their deeds to be noticed by men; for they broaden their phylacteries and lengthen the tassels of their garments. "They love the place of honor at banquets and the chief seats in the synagogues, and respectful greetings in the market places, and being called Rabbi by men. "But do not be called Rabbi; for One is your Teacher, and you are all brothers. "Do not call anyone on earth your father; for One is your Father, He who is in heaven. "Do not be called leaders; for One is your Leader, that is, Christ. "But the greatest among you shall be your servant. (Mat 23:1-11 NASB)</span></blockquote>
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jeff millerhttp://www.blogger.com/profile/16001733141768083682noreply@blogger.com0tag:blogger.com,1999:blog-8664472470337183200.post-89956867334177231942016-01-24T22:57:00.000-08:002016-01-25T10:10:33.872-08:00Three steps toward perfect Justice.<div dir="ltr" style="text-align: left;" trbidi="on">
Am I ready for the Justice of God?<br />
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"Behold, My Servant, whom I uphold; My chosen one in whom My soul delights. I have put My Spirit upon Him; He will bring forth justice to the nations. "He will not cry out or raise His voice, Nor make His voice heard in the street. "A bruised reed He will not break And a dimly burning wick He will not extinguish; He will faithfully bring forth justice. "He will not be disheartened or crushed Until He has established justice in the earth; And the coastlands will wait expectantly for His law."<br />
(Isa 42:1-4 NASB)<br />
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<li>Step 1 in perfect justice: let he who would be human, identify with the guilty.</li>
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...and they were being baptized by [John the <br />
Baptist] in the Jordan River, as they confessed their sins. </div>
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(Mat 3:6 NASB)</div>
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Then Jesus *arrived from Galilee at the Jordan coming to John, to be baptized by him. But John tried to prevent Him, saying, "I have need to be baptized by You, and do You come to me?" But Jesus answering said to him, "Permit it at this time; for in this way it is fitting for us to fulfill all [justice]." Then he *permitted Him. After being baptized, Jesus came up immediately from the water; and behold, the heavens were opened, and he saw the Spirit of God descending as a dove and lighting on Him, and behold, a voice out of the heavens said, "This is My beloved Son, in whom I am well-pleased." (Mat 3:13-17 NASB)</div>
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<li>Step 2: let God define the law of the just human.</li>
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"You have heard that it was said, 'AN EYE FOR AN EYE, AND A TOOTH FOR A TOOTH.' "But I say to you, do not resist an evil person; but whoever slaps you on your right cheek, turn the other to him also. "If anyone wants to sue you and take your shirt, let him have your coat also. "Whoever forces you to go one mile, go with him two. "Give to him who asks of you, and do not turn away from him who wants to borrow from you. "You have heard that it was said, 'YOU SHALL LOVE YOUR NEIGHBOR and hate your enemy.' "But I say to you, love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven; for He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. "For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? "If you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same? "Therefore you are to be perfect, as your heavenly Father is perfect. </div>
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(Mat 5:38-48 NASB) </div>
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<li>Step 3 Allow God to be the one who weighs the human in the scales of perfect justice.</li>
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"Do not judge so that you will not be judged. "For in the way you judge, you will be judged; and by your standard of measure, it will be measured to you. </div>
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(Mat 7:1-2 NASB)</div>
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Bless those who persecute you; bless and do not curse. Rejoice with those who rejoice, and weep with those who weep. Be of the same mind toward one another; do not be haughty in mind, but associate with the lowly. Do not be wise in your own estimation. Never pay back evil for evil to anyone. Respect what is right in the sight of all men. If possible, so far as it depends on you, be at peace with all men. Never take your own revenge, beloved, but leave room for the wrath of God, for it is written, "VENGEANCE IS MINE, I WILL REPAY," says the Lord. "BUT IF YOUR ENEMY IS HUNGRY, FEED HIM, AND IF HE IS THIRSTY, GIVE HIM A DRINK; FOR IN SO DOING YOU WILL HEAP BURNING COALS ON HIS HEAD." Do not be overcome by evil, but overcome evil with good. (Rom 12:14-21 NASB)</div>
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If we live by the Spirit, let us also walk by the Spirit. (Gal 5:25 NASB)</div>
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"For the Son of Man is going to come in the glory of His Father with His angels, and WILL THEN REPAY EVERY MAN ACCORDING TO HIS DEEDS. (Mat 16:27 NASB)</div>
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jeff millerhttp://www.blogger.com/profile/16001733141768083682noreply@blogger.com0tag:blogger.com,1999:blog-8664472470337183200.post-4700314018977779842014-12-07T08:44:00.002-08:002014-12-07T08:44:33.237-08:00A thought on celebrating the day.<div dir="ltr" style="text-align: left;" trbidi="on">
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Baby Jesus isn’t a baby anymore and he will soon return to
judge the world in righteousness. The Religio-cultural holiday calendar is an
attempt of the world to domesticate time but God in Christ has judged the world
system and its authority and found it wanting. Its pretensions are in vain. The
world system perpetuates the lie that creation’s crown jewel –mankind can not only exist but even enjoy creation in the position of ruler
and steward…enjoying it without first and foremost enjoying communion with the
Creator. Every Christian, however, is bequeathed
an instrument by which he or she can strip away from the soul all clouding
elements but the one essential –communion with the God. The cross is the
instrument by which the world judges God and God judges the world and the
follower of God judges the remaining worldliness in his own heart.<o:p></o:p></div>
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The Cycles of the world’s calendar do very little to control
time. The world system can do little to make time or any other created thing
its ally in the final effort against the word of God. God has judged the world
and its calendar-making-authority. The cycles will not overcome the linear
advance toward the great and terrible day of the LORD. Really the only day
coming that is of substance on God’s timetable is the day and hour of Jesus
Christ, when he will come with the holy
angels in fiery judgment burning away the chaff so that all will know our
fidelity to God was the one thing. With this truth in view, every gathering of
believers in the fellowship of their communal meal is a proclamation of his
death until he comes again. Why “his death”? His death is a declaration of judgment.
You see our systems of religious and civil power presumed to put Jesus under their
judgment. In their act of judging Jesus as unworthy of life, God was judging
them. They have been made small in remaining usefulness. In remembering the
Lord’s death we remember that the world and its authority, even its calendar-making-authority
have already been judged. So, follower
of Jesus, continue a little longer in the world but know in your heart you are not
of it. happy sunday and merry christmas.<o:p></o:p></div>
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<span style="font-size: 9.0pt; line-height: 115%;">Then Jesus
said to His disciples, "If anyone wishes to come after Me, he must deny
himself, and take up his cross and follow Me. "For whoever wishes to save
his life will lose it; but whoever loses his life for My sake will find it.
"For what will it profit a man if he gains the whole world and forfeits
his soul? Or what will a man give in exchange for his soul? "For the Son
of Man is going to come in the glory of His Father with His angels, and WILL
THEN REPAY EVERY MAN ACCORDING TO HIS DEEDS. (Matthew 16:24-27 NASB)<o:p></o:p></span></div>
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<span style="font-size: 9.0pt; line-height: 115%;">But this I say, brethren, the time has
been shortened, so that from now on those who have wives should be as though
they had none; and those who weep, as though they did not weep; and those who
rejoice, as though they did not rejoice; and those who buy, as though they did
not possess; and those who use the world, as though they did not make full use
of it; for the form of this world is passing away. (1 Corinthians 7:29-31 NASB)</span>
<o:p></o:p></div>
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<span style="font-size: 9.0pt; line-height: 115%;">But now that
you have come to know God, or rather to be known by God, how is it that you
turn back again to the weak and worthless elemental things, to which you desire
to be enslaved all over again? You observe days and months and seasons and
years. I fear for you, that perhaps I have labored over you in vain.(Galatians
4:9-11 NASB)<o:p></o:p></span></div>
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<span style="font-size: 9.0pt; line-height: 115%;">'He will speak out against the Most
High and wear down the saints of the Highest One, and he will intend to make
alterations in times and in law; and they will be given into his hand for a
time, times, and half a time. 'But the court will sit for judgment, and his
dominion will be taken away, annihilated and destroyed forever. 'Then the
sovereignty, the dominion and the greatness of all the kingdoms under the whole
heaven will be given to the people of the saints of the Highest One; His
kingdom will be an everlasting kingdom, and all the dominions will serve and
obey Him.' (Daniel 7:25-27 NASB)<o:p></o:p></span></div>
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<span style="font-size: 9.0pt; line-height: 115%;">For as often as you eat this bread and
drink the cup, you proclaim the Lord's death until He comes. <o:p></o:p></span></div>
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<span style="font-size: 9.0pt; line-height: 115%;">(1
Corinthians 11:26 NASB)<o:p></o:p></span></div>
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jeff millerhttp://www.blogger.com/profile/16001733141768083682noreply@blogger.com0tag:blogger.com,1999:blog-8664472470337183200.post-24684910946647845592014-08-04T22:56:00.001-07:002014-08-05T08:41:35.521-07:00Christians being loyal to Jesus and his teachings are just like Noah building the ark in obedience to God before the flood.<div dir="ltr" style="text-align: left;" trbidi="on">
Just as God called Noah to a response of loyal acknowlewdgement by Noah's getting on with the daily work of Ark building, so God has called every true christian to be engaged in this present work. "This is the work of God, that you believe in the Son of God whom He has sent" (John 6:29). So the question to all my non-christian friends is "do you see me working on the ark (that is, loyally acknowledging Jesus Christ)?" and " will you enter into the ark (loyalty to Jesus) yourself, or make a mockery of my life's work, as well as Yahweh's message, by pressing on into the coming judgement without God's gracious provision of salvation?<br />
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Jesus said, "But concerning that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only. For as were the days of Noah, so will be the coming of the Son of Man. For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day when Noah entered the ark, and they were unaware until the flood came and swept them all away , so will be the coming of the Son of Man. Then two men will be in the field; one will be taken and one left. Two women will be grinding at the mill; one will be taken and one left. Therefore, stay awake, for you do not know on what day your Lord is coming. (Matthew 24:36-42 ESV) In the judgement of the flood your physical location inside the ark as an act of obedience made all the difference. In the final judgement your spiritual location in the ark of Jesus Christ by faith in Him will make all the difference. Many will be swept away in judgement, others will safe and saved for the new face of Creation. I hope none of you will persist in an attempt to make a mockery of God, of Jesus, and of me.<br />
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jeff millerhttp://www.blogger.com/profile/16001733141768083682noreply@blogger.com0tag:blogger.com,1999:blog-8664472470337183200.post-26767909805037117032014-06-15T09:53:00.001-07:002014-06-17T06:29:38.559-07:00HAPPY-Jesus-is-coming-back-what-can-we-do-to-get-ready-DAY!<div dir="ltr" style="text-align: left;" trbidi="on">
Jesus is coming back. He is looking for the "fruit" that will identify those to whom the Kingdom of God belongs. When Jesus came the first time it was the fulfillment of a promise made years and years earlier. That promise was made to Abraham, the Grandfather of Israel, that he would have a seed and that through that seed all the nations would be blessed. Can you imagine two thousand years of God sustaining hope in his people before the promise was fulfilled? But a two thousand year wait while being led by God's spirit is doable for His people. The same is true today as we wait on Jesus' promised return. You can't stop what's coming...but you can be ready! Don't forget to mark your calendar and bear fruit in keeping with repentance. Everyday is the day to be ready for Jesus' return. God help us do that...<br />
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John the Baptist said this about "fruit:<br />
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Bear fruit in keeping with repentance. And do not presume to say to yourselves, 'We have Abraham as our father,' for I tell you, God is able from these stones to raise up children for Abraham. Even now the axe is laid to the root of the trees. Every tree therefore that does not bear good fruit is cut down and thrown into the fire. (Matthew 3:8-10 ESV)<br />
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Here are some of the passages in Matthew where Jesus speaks of "fruit":<br />
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"Beware of false prophets, who come to you in sheep's clothing but inwardly are ravenous wolves. You will recognize them by their fruits. Are grapes gathered from thornbushes, or figs from thistles? So, every healthy tree bears good fruit, but the diseased tree bears bad fruit. A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Thus you will recognize them by their fruits. "Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. (Matthew 7:15-21 ESV)</div>
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"Either make the tree good and its fruit good, or make the tree bad and its fruit bad, for the tree is known by its fruit. You brood of vipers! How can you speak good, when you are evil? For out of the abundance of the heart the mouth speaks. The good person out of his good treasure brings forth good, and the evil person out of his evil treasure brings forth evil. I tell you, on the day of judgment people will give account for every <i>worthless</i> word they speak, for by your words you will be justified, and by your words you will be condemned." (Matthew 12:33-37 ESV except worthless for <i>argos</i>)</div>
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In the morning, as he was returning to the city, he became hungry. And seeing a fig tree by the wayside, he went to it and found nothing on it but only leaves. And he said to it, "May no fruit ever come from you again!" And the fig tree withered at once. (Matthew 21:18-19 ESV)</div>
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"Hear another parable. There was a master of a house who planted a vineyard and put a fence around it and dug a winepress in it and built a tower and leased it to tenants, and went into another country. When the season for fruit drew near, he sent his servants to the tenants to get his fruit. And the tenants took his servants and beat one, killed another, and stoned another. Again he sent other servants, more than the first. And they did the same to them. Finally he sent his son to them, saying, 'They will respect my son.' But when the tenants saw the son, they said to themselves, 'This is the heir. Come, let us kill him and have his inheritance.' And they took him and threw him out of the vineyard and killed him. When therefore the owner of the vineyard comes, what will he do to those tenants?" They said to him, "He will put those wretches to a miserable death and let out the vineyard to other tenants who will give him the fruits in their seasons." Jesus said to them, "Have you never read in the Scriptures: "'The stone that the builders rejected has become the cornerstone; this was the Lord's doing, and it is marvelous in our eyes'? Therefore I tell you, the kingdom of God will be taken away from you and given to a people producing its fruits. (Matthew 21:33-43 ESV)</div>
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So "when the son of man returns will he find faith on the earth?" Luke 18:8</div>
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jeff millerhttp://www.blogger.com/profile/16001733141768083682noreply@blogger.com0tag:blogger.com,1999:blog-8664472470337183200.post-23497298810754973172014-01-07T12:32:00.000-08:002014-01-10T12:34:50.347-08:00The Progress of the "Word of God" in Acts<div dir="ltr" style="text-align: left;" trbidi="on">
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Even though people have many ways of measuring progress, the author of Acts is observing a kind of progress that God counts as genuine. It is a progress of the Word of God. In the opening chapter of Acts we, in the place of Jesus’ disciples, learn that our desire for ultimate vindication and glory is to be deferred for an interval of time. In this interval we are to be engaged in a specific activity: being Jesus’ witnesses in the earth.</div>
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Acts 1:6-11 So when they had come together, they were asking Him, saying, "Lord, is it at this time You are restoring the kingdom to Israel?" (7) He said to them, "It is not for you to know times or epochs which the Father has fixed by His own authority; (8) but you will receive power when the Holy Spirit has come upon you; and <u>you shall be My witnesses</u> both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth." (9) And after He had said these things, He was lifted up while they were looking on, and a cloud received Him out of their sight. (10) And as they were gazing intently into the sky while He was going, behold, two men in white clothing stood beside them. (11) They also said, "Men of Galilee, why do you stand looking into the sky? This Jesus, who has been taken up from you into heaven, will come in just the same way as you have watched Him go into heaven."</div>
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<span style="font-family: 'Trebuchet MS', sans-serif;">The progress of the “Word of God” is in league with our inspired witness to Jesus as Christ. Because of our connection to the "Word of God" we are tapped into the progress that God counts as real. We can see how this progress works out in the book of Acts. One way to order Acts is to divide it into 6 sections, each finishing with a progress report.</span><span style="font-family: 'Trebuchet MS', sans-serif;"> </span></div>
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1:1–6:7 This section is about the Word of God at Jerusalem and the preaching of Peter. “<i>And <u>the word of God increased</u>; and <u>the number the disciples multiplied</u> greatly in Jerusalem, and a great many of the priests <u>were obedient to the faith</u>.”</i> </div>
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6:8–9:31 This section is about the Jerusalem church dispersed throughout Palestine and the martyrdom of Stephen, followed by the preaching in Samaria, and including the conversion of Paul. “<i>So the Church throughout all Judea and Samaria <u>had peace and was built up</u>; and <u>walking in the fear of the Lord</u> and in <u>comfort of the Holy Spirit it was multiplied</u></i><u>.”</u> </div>
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9:32 - 12:24 This section includes the reception of the gentile, Cornelius, by Peter, and the extension of the Word of God to Antioch. “<i>But <u>the word of God grew and multiplied.”</u></i> </div>
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12:25 - 16:5 This one is about the extension of the Gospel through Asia Minor, and the preaching tour of Galatia. “<i>So the Churches <u>were strengthened in the faith, and they increased in numbers daily.”</u></i></div>
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16:6 - 19:20 The final section is about the extension of the Word of the Lord to Europe, and the work of Paul in great gentile cities like Corinth and Ephesus. “<i>So the <u>word of the Lord grew and prevailed mightily</u>.”</i> </div>
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19:21 - 28:31 The arrival of Paul in Rome and his imprisonment there, ending with him – “<i><u>preaching the Kingdom of God</u> <u>and teaching about the Lord Jesus quite openly and unhindered.</u></i> “</div>
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From the perspective of Luke, who wrote Acts, now is the time that we make progress as witnesses to Jesus Christ by loyally embracing the “Word of God” and spreading that “Word” to others. </div>
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<b><span style="font-size: medium;">The Gospel Word as Distinct from the Old Testament Scriptures</span></b></div>
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<span style="font-family: Trebuchet MS, sans-serif;">We have noticed there is a distinction between what Luke will call “the Scriptures” as opposed to what he will refer to as the word. In Acts “the scriptures” refers to the Old Testament.</span><br />
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<span style="color: black;">(Acts 17:2) And according to Paul's custom, he went to them, and for three Sabbaths reasoned with them from <u>the Scriptures</u>,</span></div>
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<span style="color: black;">(Acts 17:11) Now these were more noble-minded than those in Thessalonica, for they received <b><i>the word</i></b> [the gospel] with great eagerness, examining <u>the Scriptures</u> [Old Testament] daily to see whether these things were so.</span></div>
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<span style="color: black;">(Acts 18:24) Now <u>a Jew</u> named Apollos, an Alexandrian by birth, an eloquent man, came to Ephesus; and he was <u>mighty in the Scriptures</u>.</span></div>
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<span style="color: black;">(Acts 18:28) for he powerfully <u>refuted the Jews</u> in public, demonstrating by the <u>Scriptures</u> that Jesus was the Christ.</span></div>
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<span style="color: black;">On the other hand we find Luke using “<b><i>the word” </i></b>or variably<b><i> </i></b><b><i>the gospel, the gospel of the kingdom, the word of God, </i></b>and<b><i> the word of the Kingdom,</i></b>to refer to the story and authoritative teachings of Jesus (Acts 4:29, 31; 6:2, 4, 7; 8:4, 14, 25; 10:36; 11:1, 16, 19; 12:24; 13:5, 7, 44, 46, 48, 49; 14:3, 25; 15:7, 35, 36; 16:6, 32; 17:11, 13; 18:5, 11; 19:10, 20 ).</span></div>
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This is not to say that Old Testament revelation was never referred to as the Word of God. There are such references in the Old Testament especially. Neither are we saying that “the Gospel” or “the word,” revealed in the New Covenant, was necessarily unwritten; surely portions of it were put into script before Acts was complete.</div>
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Yet, in Acts the name “the Scriptures” falls squarely on the Jewish Scriptures of the Old Testament. These are the Old Testament scriptures which were known, being read, and counted authoritative, in the Jewish synagogues everywhere, before Paul arrives in each community preaching and teaching the "word of God" to both Jews and Gentiles.</div>
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Why point out this distinction? To ready us for transition...transition from the known to the previously unknown. In following Jesus we need to be ready for transition from known world, known religion, known way of relating to others, over to that which has previously been unknown.This is a call for progress.</div>
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So, in the book of Acts, when we read of the progress of the word of God we should understand this to mean the authoritative teaching of Jesus as that which is growing in domain. A real transition is taking place from that which has been known to that which heretofore has been unknown, Jesus, the crucified one, truly is the Christ and his teaching truly is the announcement of the kingdom of God.</div>
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The thing progressing is the “Word of God,” specifically, that which Jesus taught by word and in deed. The duration of this time of witnessing is extended temporarily into our future. If we want a good grasp on the specifics of what Luke would count as "the Word of God", then I think we have it in his "Gospel according to Luke"</div>
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Three general themes that were prominent in our reading of Luke were:<br />
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<u>Mercy</u> (humbly receiving God’s generous mercy and extending that mercy generously to others) </div>
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<u>Legitimacy</u> (agreeing with God about who, and what, is right and righteous)</div>
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<u>Perseverance</u> (ongoing loyalty to Jesus and His perspective on Mercy and Legitimacy)</div>
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Are these key themes of “the word of God” being received in the hearts of men, and spreading to more hearts, as we travel along in Acts? It would seem so. And it is this progress of the <b><i>“the word of God”</i></b> that is both the message and the method of extending the kingdom of God. Not ordinary progress for a kingdom, but this is no ordinary kingdom.</div>
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Luke 17:20-21 Now having been questioned by the Pharisees as to when the kingdom of God was coming, He answered them and said, "The kingdom of God is not coming with signs to be observed; (21) nor will they say, 'Look, here it is!' or, 'There it is!' For behold, the kingdom of God is in your midst."</div>
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<span style="font-family: Trebuchet MS, sans-serif;">The Kingdom of God progresses, now, in this interval of time. It is a kingdom measured in loyalty to the method and message of Jesus. He is a king with appropriate humility first, then at the end of this interval, appropriate exaltation in the day of reckoning, and in the future regeneration of all things.</span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">Now is the time for us to proceed into the whole world in the same strange way, with the gospel of the kingdom, God’s Word. It is the word of God for our present time. The time which is the interval between Jesus going away and coming again.</span><br />
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<span style="font-family: Trebuchet MS, sans-serif;">Our Father who is in heaven, set apart be your name [which we, if left to our own nature, would profane], your kingdom come, your will be done on earth [where we are] as it is in Heaven [where Jesus is]. Forgive us our trespasses, for we have forgiven those who have trespassed against us. Lead us not into temptation, but deliver us from evil. Amen.</span></div>
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jeff millerhttp://www.blogger.com/profile/16001733141768083682noreply@blogger.com2tag:blogger.com,1999:blog-8664472470337183200.post-86301914903882758132012-11-12T19:45:00.001-08:002013-05-08T07:48:50.173-07:00"Jesus: My most beloved veteran"<div dir="ltr" style="text-align: left;" trbidi="on">
Saul has killed his thousands and David his tens of thousands but Jesus is my most beloved veteran. He did not kill anyone, not even in self defense. He did not even own a sword. He calls all who would follow him into the new covenant. It is a new covenant between God and his people. In that call he teaches his disciples not to harm their enemies. Most disciples of Jesus today are like those first ones we read about in the scriptures...of small loyalty (*little faith). But even though we are weak, we cannot deny him. And because we cannot deny him, we cannot deny his teaching. <br />
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But I say to you, Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also. (40) And if anyone would sue you and take your tunic, let him have your cloak as well. (41) And if anyone forces you to go one mile, go with him two miles. (42) Give to the one who begs from you, and do not refuse the one who would borrow from you. (43) "You have heard that it was said, 'You shall love your neighbor and hate your enemy.' (44) But I say to you, Love your enemies and pray for those who persecute you, (45) so that you may be sons of your Father who is in heaven. For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust.Matthew 5:39-45<br />
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I have many relatives and friends who are veterans, and I love them but Jesus is my most beloved veteran, most worthy of my unbending loyalty. You see, in his fidelity to God, Jesus is the new warrior and veteran that the people of God needed and still need today. He does not seem to have owned a sword and he did not condone the use of physical weapons by his followers. Yet, he does have the effective spiritual sword. That sword figuratively comes out of his mouth and slays all of his enemies. His weapon is the word of God. Jesus is the warrior-king who is leading the people of God to victory. If you would enter that true victory you can only do so through loyalty to him. Saul has killed his thousands and David his tens of thousands but Jesus Christ is my most beloved veteran who is vigilant to this hour slaying the enemies of God and of God's people.</div>
jeff millerhttp://www.blogger.com/profile/16001733141768083682noreply@blogger.com0tag:blogger.com,1999:blog-8664472470337183200.post-34154492433955833092012-06-23T14:43:00.000-07:002012-06-23T14:43:33.228-07:00The Faith of Jesus Christ<div dir="ltr" style="text-align: left;" trbidi="on">
I am both moving my books around and studying one of Paul's epistles. Lo and behold I am suddenly interested in a re-read Richard B. Hays fascinating study: The Faith of Jesus Christ. I also just skimmed this article and thought some may be interested/provoked by it. <a href="http://www.presenttruthmag.com/archive/XLIV/44-3.htm"> "Justification and the Faith of Jesus Christ"</a> by D.W.B. Robinson. Let me know your thoughts. The faith of Jesus Christ, May God help us adore him, and do that.</div>jeff millerhttp://www.blogger.com/profile/16001733141768083682noreply@blogger.com0tag:blogger.com,1999:blog-8664472470337183200.post-38216701626056458732012-04-27T07:17:00.000-07:002012-04-27T07:33:36.916-07:00"Drama, I would like you to meet Drama."<div dir="ltr" style="text-align: left;" trbidi="on">
A Heart-Wrenching and Hope-Filled Tale<br />
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One jolting meeting place between God's drama and our self important dramas is in the area of personal sickness and death. Here two worlds collide. The story we automatically think is important, and the the story God is actually telling, swirl together into a storm that will, at the very least, send glitch causing bursts of energy and emotion into our not-so-real world. The world of drama where Yahweh isn't all-important is pounded by our experience of sickness and death. And then, in God's drama, sickness, death, and the world, with its make believe drama, are all overcome by the LORD.<br />
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My own dear Jodi Renee Miller (yet not my own, but the LORD's) was diagnosed with very advanced cancer in November of 2011 and passed through death to be with Christ on March 8, 2012.<br />
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In John 11 where drama meets drama we see evidence of the narative storm when this one episode generates in Jesus, both gladness (verse 15) and weeping (verse 35).<br />
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1 Now a certain man was sick, Lazarus of Bethany, the village of Mary and her sister Martha. 2 It was the Mary who anointed the Lord with ointment, and wiped His feet with her hair, whose brother Lazarus was sick. 3 So the sisters sent word to Him, saying, “Lord, behold, he whom You love is sick.” 4 But when Jesus heard this, He said, “This sickness is not to end in death, but for the glory of God, so that the Son of God may be glorified by it.” 5 Now Jesus loved Martha and her sister and Lazarus. 6 So when He heard that he was sick, He then stayed two days longer in the place where He was. 7 Then after this He said to the disciples, “Let us go to Judea again.” 8 The disciples said to Him, “Rabbi, the Jews were just now seeking to stone You, and are You going there again?” 9 Jesus answered, “Are there not twelve hours in the day? If anyone walks in the day, he does not stumble, because he sees the light of this world. 10 But if anyone walks in the night, he stumbles, because the light is not in him.” 11 This He said, and after that He said to them, “Our friend Lazarus has fallen asleep; but I go, so that I may awaken him out of sleep.” 12 The disciples then said to Him, “Lord, if he has fallen asleep, he will recover.” 13 Now Jesus had spoken of his death, but they thought that He was speaking of literal sleep. 14 So Jesus then said to them plainly, “Lazarus is dead, 15 and I am glad for your sakes that I was not there, so that you may believe; but let us go to him.” 16 Therefore Thomas, who is called Didymus, said to his fellow disciples, “Let us also go, so that we may die with Him.” <br />
17 So when Jesus came, He found that he had already been in the tomb four days. 18 Now Bethany was near Jerusalem, about [d]two miles off; 19 and many of the Jews had come to Martha and Mary, to console them concerning their brother. 20 Martha therefore, when she heard that Jesus was coming, went to meet Him, but Mary [e]stayed at the house. 21 Martha then said to Jesus, “Lord, if You had been here, my brother would not have died. 22 Even now I know that whatever You ask of God, God will give You.” 23 Jesus said to her, “Your brother will rise again.” 24 Martha *said to Him, “I know that he will rise again in the resurrection on the last day.” 25 Jesus said to her, “I am the resurrection and the life; he who believes in Me will live even if he dies, 26 and everyone who lives and believes in Me will never die. Do you believe this?” 27 She said to Him, “Yes, Lord; I have believed that You are the Christ, the Son of God, even He who comes into the world.”<br />
28 When she had said this, she went away and called Mary her sister, saying secretly, “The Teacher is here and is calling for you.” 29 And when she heard it, she got up quickly and was coming to Him.<br />
30 Now Jesus had not yet come into the village, but was still in the place where Martha met Him. 31 Then the Jews who were with her in the house, and consoling her, when they saw that Mary got up quickly and went out, they followed her, supposing that she was going to the tomb to weep there. 32 Therefore, when Mary came where Jesus was, she saw Him, and fell at His feet, saying to Him, “Lord, if You had been here, my brother would not have died.” 33 When Jesus therefore saw her weeping, and the Jews who came with her also weeping, He was deeply moved in spirit and was troubled, 34 and said, “Where have you laid him?” They said to Him, “Lord, come and see.” 35 Jesus wept. 36 So the Jews were saying, “See how He loved him!” 37 But some of them said, “Could not this man, who opened the eyes of the blind man, have kept this man also from dying?”<br />
38 So Jesus, again being deeply moved within, came to the tomb. Now it was a cave, and a stone was lying against it. 39 Jesus said, “Remove the stone.” Martha, the sister of the deceased, said to Him, “Lord, by this time there will be a stench, for he has been dead four days.” 40 Jesus said to her, “Did I not say to you that if you believe, you will see the glory of God?” 41 So they removed the stone. Then Jesus raised His eyes, and said, “Father, I thank You that You have heard Me. 42 I knew that You always hear Me; but because of the people standing around I said it, so that they may believe that You sent Me.” 43 When He had said these things, He cried out with a loud voice, “Lazarus, come forth.” 44 The man who had died came forth, bound hand and foot with wrappings, and his face was wrapped around with a cloth. Jesus said to them, “Unbind him, and let him go.” <br />
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<br /></div>jeff millerhttp://www.blogger.com/profile/16001733141768083682noreply@blogger.com0tag:blogger.com,1999:blog-8664472470337183200.post-38319755146664443082011-09-19T19:49:00.000-07:002011-09-19T19:52:30.034-07:00Don't let the drama obscure the drama.<div dir="ltr" style="text-align: left;" trbidi="on">How clearly do you understand your role in life's greatest drama?Is your vision of life's greatest drama being enhanced or just obscured by all the lesser drama? There is no shortage of lesser drama and though it may be used to enhance, it often distorts, the most important drama of our lives. If our attention is not completely absorbed by lesser drama we can import more from media, or our imagination, or under the influence of both ...we can get creative and make up some for ourselves.<br />
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There is an important drama in the universe, it counts for way more than the fluff we are so often distracted with. This drama is of far greater importance than the self-centered non-sense that can so easily be drawn up to grandstand our misguided sense of self-importance. The real drama is about God as the effective creator of a good creation, and the honor that is due Him. <br />
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Slander, rather than honor, is the business of the adversary. We see in scripture that Satan "the adversary" makes it his business to slander God before man (Genesis 3:4,5) and to slander man before God (Job 1:11, 2:5). He slanders God and God's creation. I suspect that there is some wickedness in this slandering of, either God, or his creature, that we are often numb to. This brash, slanderous spirit was present in the religious Jews who disregarded the full authority of Jesus. Jude addressed them in this way:<br />
<blockquote>Yet in the same manner these men, also by dreaming, defile the flesh, and reject authority, and revile glories. But Michael the archangel, when he disputed with the devil and argued about the body of Moses, did not dare pronounce against him a railing judgement, but said, "The Lord rebuke you." But these men revile the things which they do not understand... </blockquote> As submissive creatures we are called to a high standard in the area of proper respect. Our respect and disrespect for God and His creatures is on display in the drama; along with our loyalty and disloyalty. Jesus Christ is, and will be, the demonstration that both God and His creation are legitimate. You are either for him or against him. If you are for him then you ought to demonstrate it as a witness while this great drama unfolds. The tension is not about my reputation or your reputation first, it is about God. God's intended end is already in sight -Jesus. But what about you and me? Are we in Christ by loyalty to Him, or against him by disloyalty? Does the slanderer have room to slander God and creation? What is your testimony? We as individuals are not the centerpeice of the real drama, but each of us is playing one role or another of great importance. Christian, play your role well. May God help us do that.</div>jeff millerhttp://www.blogger.com/profile/16001733141768083682noreply@blogger.com1tag:blogger.com,1999:blog-8664472470337183200.post-66832782714547762312011-06-24T01:15:00.000-07:002011-06-24T01:49:21.386-07:00Who has time to build a surfboard when there is an eternal gospel to be preached?<div dir="ltr" style="text-align: left;" trbidi="on">"...and because [Paul] was of the same trade, he stayed with them and they were working, for by trade they were tent-makers. (Act 18:3)<br />
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Who has time to build a surfboard when there is an eternal gospel to be preached? Well, maybe I do. Recently, I have revived an old busy -ness. Building Jam Surfboards is fun, hard work, and at the moment not all that lucrative. But, if up and kicking, it may generate income that would help maintain the present ministry track that we are on. We will see. After a decade of being on the pastoral staff of an extraordinarily faithful church in Shreveport, Louisiana, we moved to Oceanside with a plan to gather together a simple congregation of people to be centered around Jesus Christ. This plan has been very important to us because Jesus is the one uniquely sent and approved by God the Father to be the savior. And he is saving, even today, all who come to him in faith. So, we thank God that He has joined us together with several individuals here in Oceanside that we never would have met if we had not made the move. And now we gather together as a small congregation, growing in the grace and the knowledge of the Lord Jesus Christ. Thinking about building boards has me looking back at Paul. I am certainly glad he did not get encumbered with tent making and lose track of his mission. There seems to be a scriptural tension between the busyness of the world, and the beautiful feet of the gospel bearers. I would like to explore that further. For now, I reckon we should be thankful that Paul, and all Christian workers, are part of a greater cause; greater and more urgent than merely making a good tent...or a good surfboard.</div>jeff millerhttp://www.blogger.com/profile/16001733141768083682noreply@blogger.com0tag:blogger.com,1999:blog-8664472470337183200.post-1045278040229181212011-06-07T14:19:00.000-07:002011-06-08T10:57:18.883-07:00New Edit on a Literary Chiasm in Matthew<div dir="ltr" style="text-align: left;" trbidi="on"><div align="center" style="text-align: center;"><b><span style="font-size: large;">Chiastic Structure of Matthew 17.1-21.17</span></b></div><div align="center" style="text-align: center;"> <span style="font-size: x-small;">Jeff Miller </span></div><br />
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<span style="font-size: xx-small;">@. </span><a href="https://docs.google.com/document/d/1-Prv3fJIv-OxjOEZApQLzGww-ikpKFYFGpA301M8iSI/edit?hl=en_US"><span style="font-size: xx-small;">Affirmation of Jesus’ Identity… misrepresentation of identity thru temple/shrine corrected…a touch on theme of rejection. 17.1-13 </span></a><br />
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<span style="font-size: xx-small;">#. Representative Israelite healed by Jesus who overcomes inadequacy of those representing Israel at large. 17. 14-18</span><br />
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<span style="font-size: xx-small;">$. Disciples: "Why can't we dominate?" Jesus: "You can't, but you can...through the way of fidelity." 17. 19-21</span><br />
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<span style="font-size: xx-small;">%. Rejection, crucifixion, resurrection foretold. 17. 22</span><br />
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<span style="font-size: xx-small;">&. <span style="font-size: xx-small;">Kingdom hierarchy and Kingdom authority with a story illustrating a Kingdom emphasis on getting "All In"</span>. 17. 24 – 18. 35</span><br />
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<span style="font-size: xx-small;">*. Being “lawfully accomplished” in pursuits of this age looks impossible by the law of Christ…disciples object…Jesus offers help. 19.1-12</span><br />
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<div style="margin-left: 0.5in;"><span style="font-size: xx-small;"> x. Let children come to Jesus, hungry, dependent, loyally-acknowledging Him; of such is heaven’s government 19.13-15</span></div><div style="margin-left: 0.5in;"> </div> <span style="font-size: xx-small;">*.' Being “lawfully accomplished” looks impossible by the law of Christ…disciples object…Jesus offers help. 19.16-26</span><br />
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<span style="font-size: xx-small;">&.' Kingdom hierarchy and Kingdom authority with a story illustrating a Kingdom emphasis on getting "All In". </span><span style="font-size: xx-small;">19.27 – 20.16</span><br />
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<span style="font-size: xx-small;">%.' Rejection, crucifixion, resurrection foretold. 20: 17-19</span><br />
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<span style="font-size: xx-small;">$.' <span style="font-size: xx-small;">Disciples: "Why can't we dominate?" Jesus: "You can't, but you can...through the way of fidelity."</span> 20: 20- 28</span><br />
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<span style="font-size: xx-small;">#.' </span><span style="font-size: xx-small;">Representative Israelite healed by Jesus who overcomes inadequacy of those representing Israel at large.</span><span style="font-size: xx-small;"> 20: 29-34</span><br />
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<a href="https://docs.google.com/document/d/1GDMeGc_AnwDI0eH9aKRp7qPp7OxrrMv6Q80hWQU0aRc/edit?hl=en_US"><span style="font-size: xx-small;">@.' </span><span style="font-size: xx-small;">Affirmation of Jesus’ Identity… misrepresentation of identity thru temple/shrine corrected…a touch on theme of rejection. 17.1-13 </span><span style="font-size: xx-small;"> </span></a><br />
<a href="https://docs.google.com/document/d/16O8cTpycuKiy-ERGeP3IPqrmAxE0ynN75Idouh7ym8k/edit"></a><br />
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<h3 class="post-title"><a href="http://personaldiscipleship.blogspot.com/2011/03/new-testament-perspective-on-eating.html"></a> </h3><div class="post-body"><div dir="ltr" style="text-align: left;"><div style="font-family: Garamond;"><span style="font-size: large;">Is salvation enacted directly by God as He looks on the faithfulness of His Son and the faith of those who loyally recognize Him...or is salvation mediated through the eating of foods consecrated by a priest at an altar? In this post we will look at some explicit New Testament statements about eating. Doing this we can shape a kind of New Testament "doctrine of eating." This will provide a stable starting point from which to judge some of the more divergent teachings of "sacramental eating" that are developed outside of the prophetic scriptures. </span></div><span style="font-size: large;"> </span><br />
<span style="font-family: garamond; font-size: large;"> In the Gospel some Pharisees and Scribes criticized Jesus' disciples for eating without performing ritual washings, Jesus called the multitude together and responded. "Hear Me, everyone and understand: There is nothing that enters a man from outside which can defile him; but the things which come out of him, those are the things that defile a man. If anyone has ears to hear, let him hear (Mark 7:14, 15)!" The disciples, unsure that they understood the full import of His teaching, asked for further explanation. Jesus responded with more on the subject of eating: "Are you so lacking in understanding also? Do you not understand that whatever goes into the man from outside cannot defile him, because it does not go into his heart, but into his stomach, and is eliminated (Mark 7: 18,19)?" Notice that Jesus is making a distinction between that which is physical -the food and the stomach, and that which is non-physical -the heart. As recorded in Luke's gospel, Jesus Christ instructs His followers with anxiety-excluding-wisdom, and this wisdom points to the life of faith in God over against the peripherals of food and clothing. "For this reason I say to you, do not worry about your life, as to what you will eat; nor for your body, as to what you will put on. For life is more than food, and the body more than clothing (Luke 12:22, 23)."</span><br />
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<span style="font-family: garamond; font-size: large;"> In the passage above, Jesus speaks of eating in a non-mystical...even rationalistic sense. Jesus' rational view of eating does not prevent Him, however, from using "eating food" as a powerful metaphorical illustrator of spiritual truths; as in the following three examples:</span><br />
<span style="font-family: garamond; font-size: large;"> 1)"I have food to eat that you do not know about...My food is to do the will of Him who sent Me and to accomplish His work (John 4:32-34)."</span><br />
<span style="font-family: garamond; font-size: large;"> 2)"Do not work for the food which perishes, but for the food which endures to eternal life, which the Son of Man will give to you, for on Him the Father, God, has set His seal....This is the work of God, that you believe in Him whom He has sent (John 6:27-29)."</span><br />
<span style="font-family: garamond; font-size: large;"> 3) "I am the bread of life; he who comes to Me will not hunger, and he who believes in Me will never thirst (John 6:35).</span><br />
<span style="font-family: garamond; font-size: large;"> The New Testament perspective of eating does give room to the importance of the intimate fellowship and the relational aspect of a shared meal. Under this aspect we properly understand the revelation to the two disciples on the road to Emmaus (Luke 24:13-35), The stern warning against selfish class distinctions at Corinth (1 Cor.11:17-34), and the frequent shared meals in the book of Acts.</span><br />
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<span style="font-size: large;"> </span><span style="font-family: garamond; font-size: large;">The New Testament perspective on eating, not being weighted with religious ceremony or mysterious power, stands out in contrast to the backdrop of both Judaism and to the Hellenistic Idolatry of the Gentiles. The New Testament understanding of the Kingdom of God gives rise to this contrast: "...for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit (Romans 14:17)."</span><br />
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<span style="font-family: garamond; font-size: large;"> In the passage cited below the Apostle Paul, addressing the issue of Idolatrous rituals, undercuts the validity of Hellenistic sacramental thought. The popular thought in idolatrous circles was that eating consecrated foods offered before idols would confer saving power to the participants. So Paul says, "But food will not commend us to God; we are neither the worse if we do not eat, nor the better if we do eat (1 Corinthians 8:8)." In the Epistle to the Hebrews, the author speaks of New Testament liberty from the Mosaic ceremonial laws which: "...relate only to food and drink and various washings, regulations for the body imposed until a time of reformation (Hebrews 9:10). And the message of Hebrews is reiterated with this: "Jesus Christ is the same yesterday and today and forever. Do not be carried away by varied and strange teachings; for it is good for the heart to be strengthened by grace, not by foods, through which those who were so occupied were not benefited (Hebrews 13:8-9)."</span><br />
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<span style="font-family: garamond; font-size: large;"> Aware of the New Testament perspective of eating which is behind these passages, the student of true religion is better prepared to grapple with, and reject, the catholic synthesis between the doctrine of Christ and Hellenistic religion; especially as that synthesis popularizes a distraction from the way union</span><span style="font-family: garamond; font-size: large;"> with Jesus is actually effected</span><span style="font-family: garamond; font-size: large;">. That is, by loyal-acknowledgment of Jesus Christ, chiefly manifest in a submitted embrace of His teaching.</span></div></div></div></div></div><script src="http://bible.logos.com/jsapi/referencetagging.js" type="text/javascript">
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One fascinating thing in Job thus far is that sin is not said to be the cause of suffering. Twice God describes Job as an upright man.<br />
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The LORD said to Satan, "Have you considered My servant Job? For there is no one like him on the earth, a blameless and upright man, fearing God and turning away from evil." <br />
(Job 1:8)<br />
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The LORD said to Satan, "Have you considered My servant Job? For there is no one like him on the earth, a blameless and upright man fearing God and turning away from evil. And he still holds fast his integrity, although you incited Me against him to ruin him without cause." <br />
(Job 2:3)<br />
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So far, the original sin of Adam and Eve has not been spoken of as the cause of Job's suffering. The curse upon this age has yet to be mentioned. Rather, we are shown the immediate situation. A situation in which Satan has a place to accuse (Is this because of the curse?). And a situation in which suffering is a test of integrity.<br />
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Another fascinating thing to me is that in the first two chapters The narrator, God, Satan, and Job all speak from the perspective that Satan, as the immediate spiritual agent of suffering, remains ultimately subordinate to God.<br />
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</div><div style="margin-left: 40px;"><span style="font-family: verdana; font-size: small;">Justin Martyr (c.114-165 C.E.) is an important Early Church Writer. The editor of the writings of the "Ante-Nicene Fathers", A.Cleveland Coxe, has noted, "the conversion of such a man marks a new era in the gospel history." Justin Martyr, before accepting his active role in developing catholic Christianity, was an outstanding disciple of Socrates and Plato. He continued to wear his philosophers gown, and as a Christian in the city of Rome, he taught "the only safe philosophy" (A.N.F. p.160). He, not unlike other Christian martyrs and Socrates before them gave his life for what he believed. In his view of the Christian use of the bread and wine, Justin Martyr records and passes to subsequent generations of "Church Fathers" a subtle yet important step in the evolution of the catholic rite. </span><br />
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<span style="font-family: verdana; font-size: small;">There exists a consensus among scholars who study the history of early Christianity: New Testament Christianity underwent development in the hands of the dominant teachers of the following centuries. The homogenized teachings of these dominant and transitional authorities has been called "patristic orthodoxy" Scholarly opinion becomes more complex when the question of compatibility is raised, that is, compatibility between the evolving "patristic orthodoxy" and the teaching of the New Testament. The development of "patristic orthodoxy" is what Adolf Von Harnack called the "chronic Hellenization of Christianity" which he compared with the less patient "acute Hellenization" which was carried out among teachers who would later be categorized as "Gnostics". The early "orthodox" ancients set themselves against the more radical Hellenizing teachers; even though both would introduce pagan or Hellenistic elements into a form of Christianity. </span><br />
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<span style="font-family: verdana; font-size: small;">Where can the student of this early history look to find a standard of authentic doctrine with which the more subtle Hellenization may be gauged? How far back and to what source should one push to find the real teaching of the Lord about the bread and the wine and salvation, free from false adjustments? If the prophetic scriptures of the New Testament are to be considered a complete doctrinal resource, essentially incomparable to other "Christian writings," then an answer is within reach. Jesus Christ sets forth the distinction between the word of God and the word of man, when addressing the Jewish traditionalists who held the extra-canonical writings to be of great doctrinal authority: And He said to them, "Rightly did Isaiah prophesy of you hypocrites, as it is written: 'THIS PEOPLE HONORS ME WITH THEIR LIPS, BUT THEIR HEART IS FAR AWAY FROM ME. BUT IN VAIN DO THEY WORSHIP ME, TEACHING AS DOCTRINES THE PRECEPTS OF MEN.' Neglecting the commandment of God, you hold to the tradition of men (Mark 7:6-8)." Note the further distinction in authority between what Moses (the apostle of God) taught and the writings of later Jewish teachers. Jesus was also saying to them, "You are experts at setting aside the commandment of God in order to keep your tradition. For Moses said,....but you say,....thus invalidating the word of God by your tradition which you have handed down (Mark 7:9-13)." Alfred Edersheim notes that from a traditionalist's point of view it was thought that many of these extra-biblical traditions "had been orally delivered to, but not written down by Moses." If traditions were of another sort, Edersheim would say, "To this class belonged all that was supposed to be implied in, or that could be deduced from, the Law of Moses. The [Law of Moses] contained, indeed, in substance or germ, everything; but it had not been brought out, till circumstances successfully evolved what from the first had been provided in principle (Edersheim, p.70)." In the Mark 7 passage quoted above the dynamic designation "the word of God" is given to that which came through Moses. This designation is now applied to the gospel teachings of Jesus. Jesus promised to bring all things to the apostles’ remembrance and stated that "his sheep" would be made up, not only of his immediate disciples, but also "those who will believe in me through their word." These apostles understood their role in the forming of new prophetic scriptures to be similar to that of Moses in forming the Pentateuch of the Old Testament. Peter wrote: "For we did not follow cleverly devised tales when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of His majesty. For when He received honor and glory from God the Father, such an utterance as this was made to Him by the Majestic Glory, "This is My beloved Son with whom I am well-pleased"-- and we ourselves heard this utterance made from heaven when we were with Him on the holy mountain. So we have the prophetic word made more sure, to which you do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star arises in your hearts (2 Peter 1:16-19). I am merely touching on the subject of the prophetic scriptures as the communication of the "word of God" here. A full discussion on the authority of the word of God might go on at length but let me merely give two quotes that exemplify our understanding. “For this reason we also constantly thank God that when you received the word of God which you heard from us, you accepted it not as the word of men, but for what it really is, the word of God, which also performs its work in you who believe (1 Thessalonians 2:13).” “As we have said before, so I say again now, if any man is preaching to you a gospel contrary to what you received, he is to be accursed (Galatians 1:9)!” The correct New Testament understanding of authority rightly exalts the teaching of Jesus Christ. For the purpose of our present topic we recognize that if the “word of God/ word of man distinction” is maintained then great force is given to what at any rate is an observable development from New Testament teaching to what becomes known to some as “patristic orthodoxy”. With the points made above in mind the early writings even of men like Justin Martyr should be examined for subtle shifts that become authoritative stepping stones in some minds for further development.</span><br />
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<span style="font-family: verdana; font-size: small;">There are, in the main, three adjustments in Justin Martyr’s approach to the bread and wine that we should note: 1) He uses “Eucharist” as a technical term for the developing “orthodox” rite. 2) He assumes greater similarity with, and even adopts, the Hellenistic “mysteries” as a valid ritual category for his developing orthodoxy. 3) His “eucharist” has transitioned from the biblical use of the bread and wine with memorial words in the context of a fellowship meal to a mere symbolic or liturgical meal as a cultic rite.</span><br />
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<span style="font-family: verdana; font-size: small;">Justin Martyr may be the earliest writer to apply the term "eucharist" to the bread and the wine. There is one writing by Ignatius in which the term is used but it shows evidence of being spurious (Lightfoot, Harmer, and Holmes p. 132, 133, 189). The designation “Eucharist” for a rite in which consecrated foods are distributed by a priest can be used as a rhetorical device to close what is actually a significant gap between a Hellenistic sacrificial system and the fellowship meal setting of the memorial rite of the bread and wine. Authentic Christianity is adverse to any ongoing sense of cultic sacrifice. Under the word translated “sacrifice” the theological dictionary of the New Testament recognizes that “...in His sayings concerning the temple in Mt. 12:6;26;61, cf27:40; Jn. 2:19; 4:21ff. Jesus makes it clear that sacrifices are of secondary value and are doomed to perish....This original purpose of sacrifice is finally fulfilled in the personal act of Christ, in the voluntary and unique offering up of his life. Sacrifice is thus brought to an end in Him. Cultic sacrifice is not merely transcended but ended by the unique self-offering of Christ. Heb. 10:18; cf. 9:8...(Kittel Vol. III, p. 184-185)." Undaunted by the New Testament aversion to an ongoing material sacrificial system, the writers of the developing "orthodoxy" create a rhetorical link to the New Testament's figurative phrase “sacrifice of thanksgiving” (Heb. 13:15) by adopting a new technical term for their ritual -Eucharist. The original context of Hebrews finds eucharistia used with it's lexical meaning "thanksgiving." It is only in later extra-biblical writings that "eucharist" is given the technical meaning that accomadates the Hellenistic and idolatrous ideas and actions of an ongoing ritual sacrifice. Hellenistic sacrificial thinking is so fused with the developing "orthodoxy’s hybrid ritual" that the developing "orthodoxy" would soon have to appeal to the Old Testament terminology and sacrificial system to explain their “eucharist”. The candor with which the conservative Lutheran, then Eastern Orthodox scholar Jarslov Pelikan traces this phenomenon makes the following quote worthwhile. </span></div><div style="margin-left: 160px;"><span style="font-size: small;"><br />
</span></div><div style="margin-left: 80px;"><span style="font-family: verdana; font-size: small;">The growth of the cultic, hierarchical, and ethical structures of Christianity led to the Christianization of many features of Judaism....In the New Testament itself the concept of “priest” referred either to the Levites of the Old Testament, now made obsolete, or to Christ or to the entire church—not to the ordained ministry of the church. But Clement, who was also the first to use the term “layman,” already spoke of “priests” and of “the high priest” and significantly related these terms to the Levitical priesthood; a similar parallel occurred in the Didichae and in Hippolytus. For Tertullian, the bishop was already “the high priest,” and for his disciple Cyprian, it was completely natural to speak of a Christian “priesthood”. And so by the time of Chrysostom’s treatise On the Priesthood it seems to have become accepted practice to refer to Aaron and Eli as examples and warnings for the priesthood of the Christian church, Chrysostom also spoke of “the Lord being sacrificed and laid upon the altar and the priest standing and praying over the victim,” summarizing the sacrificial language about the Eucharist which had also become accepted practice. Therefore the apostles, too, were represented as priests. But this re-Judaization does not indicate any recovery of close association between Judaism and Christian theology, on the contrary,...[it was] a practice which was both an index to and a cause of the isolation of Gentile Christian thought from Judaism contemporary with itself as well as from the Jewish Christianity out of which it had originally come (Pelikan Vol.1,p.25).</span></div><div style="margin-left: 40px;"><span style="font-family: verdana; font-size: small;"><br />
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<span style="font-family: verdana; font-size: small;">We know the Old Testament had a material sacrificial system and this is why the Old Testament became a source for any biblical rationale to the developing eucharistic teaching. The actual and immediate source of strange ritual and ideas is everywhere present in the idolatrous Hellenistic religions. It is with this assertion that two remaining adjustments of Justin Martyr are chiefly related.</span><br />
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</span></div><div style="margin-left: 40px;"><span style="font-family: verdana; font-size: small;">The term “mystery” in Hellenistic religion stands for the “magical action” or “for the formula which effects the magic” (Kittel Vol.4, p.810). </span></div><div style="margin-left: 40px;"><div style="margin-left: 40px;"><span style="font-size: small;"><br />
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</span></div><div style="margin-left: 40px;"><span style="font-family: verdana; font-size: small;">More generally the term refers to “...the sacramental rites which constitute the true event of the mystery, the cultic actualization of the deity, which shows itself to be present in the sacred drama, in the exposition by the hierophants of the sacred symbols and the pronouncement of the accompanying formulae, and which enters into sanctifying sacramental fellowship with the devotees. Because this encounter takes place in the mystery liturgy, the sacred actions and objects must be protected from all profanation (Kittel Vol.4, p. 807).” </span></div><div style="margin-left: 40px;"><span style="font-size: small;"><br />
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<span style="font-family: verdana; font-size: small;">Justin is not only familiar with the category of “mysteries” as used in his former Hellenistic religion-- “...we who, out of every race of men, used to worship Bacchus the son of Semele, and Apollo the son of Latona, and Proserpine and Venus (who were maddened with love of Adonis, and whose mysteries also you celebrate)...(A.N.F. Vol.1, p. 171)” –he may also have an affinity for “mysteries” as a valuable category in his new religion. By defending his developing “orthodoxy” with the declaration “that promiscuous intercourse is not one of our Mysteries (A.N.F., Vol.1 p. 172)” Justin seems to retain the category in general. The similarity becomes more obvious when Justin, after describing his eucharist in it’s developing form, he continues his description: “Which the wicked devils have imitated in the mysteries of Mithras, commanding the same thing to be done. For, bread and a cup of water are placed with certain incantations in the mystic rites of one who is being initiated (A.N.F. Vol.1, p. 185).</span><br />
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<span style="font-family: verdana; font-size: small;">If this approaching parallel with the term “mystery” seems insignificant in Justin Martyr, we should only recognize that the following generation of “orthodox” writers will adopt the term “mystery” along with it’s Latin equivalent “sacramentum” and a host of mystery-religion-terms as the normal designation for the rite of the bread and the wine. “The original cultic concept of mystery found rejuvenation in the early church when [mystery] became a fixed term for the sacraments (Kittle Vol. 4, p.826).” We also notice that Justin Martyr’s use of “mysteries” as a category of cultic actions would not be out of step with developing a culturally elite “orthodoxy” in the city of Rome during this period. John C. Gager points out that “...it was in the second century that the emperors Hadrian and Marcus Aurelis became initiates of the Eleusinian mysteries...(Gager p.102).</span><br />
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</span><br />
<span style="font-family: verdana; font-size: small;">A third point of adjustment in Justin Martyr’s eucharist is the separation of the memorial words of Jesus from the context of a fellowship meal and the reformation of the rite into a service with mere symbolic or liturgical eating of consecrated food alone. Justin says, “When our prayer is ended, bread and wine and water are brought,...there is a distribution to each of those present to partake of the bread and wine and water for a participation in the eucharistic elements...(A.N.F. Vol.1, p.186)”</span><br />
<span style="font-family: verdana; font-size: small;">Justin Martyrs description does not prove there was no meal before or after but his is the first description that lacks reference to the meal context. The change in form makes the developing “orthodox” rite fit more closely with the descriptions of the liturgical eating of the Mithraic, and other ancient mystery cults. In the gospel accounts the institution of Christ’s memorial is in the context of a memorial meal -the Passover. In modern banquets we have experienced when one person rises at the meal to offer a toast which gathers the attention of all the participants of the meal. The memorial words with the bread and the cup at a meal are closer in form to this than to the liturgical eating and drinking of mystery cults. Notice in Matthew’s gospel that the context of the memorial is a meal at which conversation would not be inappropriate. “Now when evening had come He sat down with the twelve. Now as they were eating He said,...And each of them began to say to Him,...Then He answered and said, “He who dipped with me...Then Judas said...And as they were eating Jesus took bread,...(Matthew 26:19-26). The institution of the Lord’s memorial is recorded similarly in the gospel of Mark and the gospel of Luke with the explanatory words “this do, for my memorial (Luke 22:19 Marshall).” In the Corinthian church the very problem that Paul was addressing (1Cor. 11:20-34) was that some of those who were wealthier were partaking of their own food which they had in abundance, before it had been set out to share in common with the whole body of believers, they were (at the place of meeting) separating themselves; having a meal to themselves separate from the common meal in which the memorial with the bread and wine would take place. What was intended to be the “love feast”, was being made an “elite feast” by leaving the meager remains of food and drink for the general “fellowship” part of the meal. Paul’s complaint: what kind of fellowship meal could it be when by their actions the wealthy were despising the gathered people of God and thereby not being considerate of the body of Christ?</span><br />
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<span style="font-family: verdana; font-size: small;">In sum, three areas of adjustment to the memorial of Christ’s body and blood found in Justin Martyr’s eucharist are: 1) Use of the technical term eucharist for the evolving “orthodox” ritual. 2) The association with, and apparent adoption of, “mysteries” as an “orthodox” category. 3) The transition in form from a memorial as part of a meal, to the “eucharist” participation as part of a liturgical ritual.</span><br />
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</div><div align="left"><span style="font-size: small;">Some </span><span style="font-size: small;">of the most striking differences between <b>fidelity to Christ</b> </span><span style="font-size: small;">and <b>fidelity to Christendom</b> arise around the bread and the cup. Two distinct understandings of how and why we </span><span style="font-size: small;">partake of the bread and the cup among the assembly </span><span style="font-size: small;">can be distinguished. On one hand, a "memorial" approach, and on the other, a "sacramental" approach. </span></div><div align="left"><span style="font-size: small;"><br />
</span></div><div align="left"><span style="font-size: small;">For us to say our participation in the bread and cup is a memorial, we are resting on Jesus' word: "do this in memory of me". Some have assumed that the bread and the cup of the Lord's Supper, along with water immersion, are actions which should be called "sacraments" no matter how one understands their meaningfulness. But "sacrament" is a man-induced category which, without warrant from prophetic scripture, will ultimately confuse many who would desire to be faithful disciples of Jesus Christ.</span></div><div align="left"><span style="font-size: small;"><br />
</span></div><div align="left"><span style="font-size: small;">In the prophetic scriptures, these two actions, immersion and partaking of the bread and the cup, are not joined under the single strange heading: "sacrament," from which strange doctrinal inferences can be assumed. And to say a little more, the term "sacrament" has historically carried with it a "conduit of grace" idea which is also foreign to the teachings of Jesus Christ. </span></div><div style="margin-left: 40px;"><span style="font-size: small;">...the rites practiced from a very early date by the Church in its native Jewish environment were not sacral acts....These symbolic rites rapidly and inevitably in the larger Hellenistic environment developed into <u>sacraments</u> and were equipped with the efficacies of Hellenistic mysticism (Angus 180).<br />
</span></div><span style="font-size: small;">In "The New Schaff-Herzog Encyclopedia of Religious Knowledge it is stated that:<br />
</span><br />
<div style="margin-left: 40px;"><span style="font-size: small;">...the same influence of pagan religious tradition...began about the same time, though more slowly and gradually, to have an effect on the Church.... This is most clearly seen in the history of baptism and the Lord's Supper. The very name <u><i>sacramenta</i></u> is a token of this (article on Lord's Supper 28).<br />
</span></div><span style="font-size: small;">Some more recent dictionaries of Theology have provided definitions or etymologies of "<u>sacrament</u>" that might be more palatable to evangelical taste by emphasizing that the Latin "<u>Sacramentum</u>" was used to describe Roman military oaths. However, the military oaths described were religious initiation rites which would coincide with the elements of Greek "<u>mysterion</u>" from the mystery religions. Edward Gibbon affirms: "On [a Roman soldier's] first entrance into the service, an oath was administered to him [renewed annually] with every circumstance of solemnity. He promised never to desert his standard.... The attachment of the Roman troops to their standard was inspired by the united influence of religion and of honor. The golden eagle, which glittered in the front of the legion, was the object of their fondest devotion..... Tacitus calls the Roman eagles Bellorum Deos. They were placed in a chapel in the camp, and with the other deities received the religious worship of the troops" (Gibbon 1,227).<br />
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The development of the Christendom approach out of, and away from, the approach which retains fidelity to Christ at its center is marked by several distinctions. The way to justify approaching the bread and the cup as a memorial is to hold closely to the biblical record while ignoring, or discounting later "insights". The way to justify approaching the bread and the cup as a mysterious, grace conveying, sacrament is to adhere to traditional catholic teachings while ignoring or discounting conflicts with the biblical data.<br />
A "first glance" distinction is seen in nomenclature. The terms used to describe the bread and the cup are multiplied in the Christendom approach. <br />
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The <u>Catechism of the Catholic Church</u>, in an article titled, "What Is The Sacrament Called?" includes the following: "The Eucharist", "The Sacred Mysteries", "Holy Sacrifice of the Mass", "Medicine of Immortality", and "Pure and Holy Sacrifice". In the Catholic version of the Christendom approach, the Bread and Cup or "elements" may only be administered by a priest. This priestly administration is considered necessary to fulfill the ideas of: consecration (moment of changing common elements into means of grace), epiclesis (the invoking of the Holy Spirit upon the Bread and the Wine), and oblation (elements offered as sacrifice to God). <br />
<br />
From the "fidelity to Christ" approach we observe that in prophetic scripture there is no requirement for a specialized administrating officiant. Bishop Cheney admits, "There is not a word even to indicate that the presence of a minister was necessary to the proper celebration of the rite (Cheney 33)!" The contrast between the two approaches on this point has not escaped the attention of N A D Scotland. In a booklet</span><span style="font-size: small;"> chronicling the order in which accretions from the culture were accepted as part of the growing catholic tradition around the bread and the cup,</span><span style="font-size: small;"> <u>Eucharistic Consecration In The First Four Centuries And Its Implications For Liturgical Reform </u>(Oxford: Latimer House, 1989), Scotland says: "The whole fourth century concept of consecration is totally out of keeping with the New Testament (Scotland 43)." <br />
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The bread and the cup, viewed through the lens of the growing tradition, is central to Christendom's false system of Guilt and Grace. In the teaching of the <u>Catechism of the Catholic Church</u> the developed traditional approach to the bread and the cup is given central importance as a means of salvation. This centrality is born out in statements such as these: "The Eucharist is 'the source and summit of the Christian Life." And, "As sacrifice the Eucharist is also offered in reparation for the sins of the living and the dead and to obtain spiritual or temporal benefits from God."<br />
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Certainly a sacramental interpretive grid can be placed onto the prophetic scriptures with some measure of felt success for those so inclined. I won't engage every potential strength with its counterpoint weakness here. The best antidote to abstracted systematic error is found in clearer apprehension of the biblically contextualized, narrative whole. But just the scarcity of passages which even mention the bread and cup memorial should serve as a clue that the systematicians of sacramental theology have gotten off track. Out of the twenty-seven books of the New Testament, what might be a name for the memorial is mentioned only once: 1Corinthians 11:20. Other wise the original Bread and Cup memorial of the New Covenant is in three of the four Gospel narratives. We note that upon comparing these three narratives, we do not find a fixed (liturgical) form. And further more the Gospel according to John gives record of the meal with many details yet he omits any mention of the Bread and Cup. This lack of scriptural emphasis on the bread and the cup makes the extraordinary contrast between the biblical memorial and the Catholic sacrament all the more remarkable.<br />
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The importance of the fellowship meal with it's memorial use of the bread and the cup should not be devalued for what it is. Remembering Him and His Gospel, we know our union with him is by fidelity to Him. Jesus did not call the bread and the cup a "sacrament". He did not call the bread and the cup many popular but potentially confusing names. Men in claiming to be religious have created their own religion. They adopt a way of thinking and teaching on the bread and the cup which God has not given us in His Word. True loyalty to God requires us to repristinate our doctrine according to His Word. May God help us do that.</span><script src="http://bible.logos.com/jsapi/referencetagging.js" type="text/javascript">
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<span style="font-family: garamond; font-size: medium;"> In the Gospel some Pharisees and Scribes criticized Jesus' disciples for eating without performing ritual washings, Jesus called the multitude together and responded. "Hear Me, everyone and understand: There is nothing that enters a man from outside which can defile him; but the things which come out of him, those are the things that defile a man. If anyone has ears to hear, let him hear (Mark 7:14, 15)!" The disciples, unsure that they understood the full import of His teaching, asked for further explanation. Jesus responded with more on the subject of eating: "Are you so lacking in understanding also? Do you not understand that whatever goes into the man from outside cannot defile him, because it does not go into his heart, but into his stomach, and is eliminated (Mark 7: 18,19)?" Notice that Jesus is making a distinction between that which is physical -the food and the stomach, and that which is non-physical -the heart. As recorded in Luke's gospel, Jesus Christ instructs His followers with anxiety-excluding-wisdom, and this wisdom points to the life of faith in God over against the peripherals of food and clothing. "For this reason I say to you, do not worry about your life, as to what you will eat; nor for your body, as to what you will put on. For life is more than food, and the body more than clothing (Luke 12:22, 23)."</span><br />
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<span style="font-family: garamond; font-size: medium;"> In the passage above, Jesus speaks of eating in a non-mystical...even rationalistic sense. Jesus' rational view of eating does not prevent Him, however, from using "eating food" as a powerful metaphorical illustrator of spiritual truths; as in the following three examples:</span><br />
<span style="font-family: garamond; font-size: medium;"> 1)"I have food to eat that you do not know about...My food is to do the will of Him who sent Me and to accomplish His work (John 4:32-34)."</span><br />
<span style="font-family: garamond; font-size: medium;"> 2)"Do not work for the food which perishes, but for the food which endures to eternal life, which the Son of Man will give to you, for on Him the Father, God, has set His seal....This is the work of God, that you believe in Him whom He has sent (John 6:27-29)."</span><br />
<span style="font-family: garamond; font-size: medium;"> 3) "I am the bread of life; he who comes to Me will not hunger, and he who believes in Me will never thirst (John 6:35).</span><br />
<span style="font-family: garamond; font-size: medium;"> The New Testament perspective of eating does give room to the importance of the intimate fellowship and the relational aspect of a shared meal. Under this aspect we properly understand the revelation to the two disciples on the road to Emmaus (Luke 24:13-35), The stern warning against selfish class distinctions at Corinth (1 Cor.11:17-34), and the frequent shared meals in the book of Acts.</span><br />
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<span style="font-family: garamond; font-size: medium;">The New Testament perspective on eating, not being weighted with religious ceremony or mysterious power, stands out in contrast to the backdrop of both Judaism and to the Hellenistic Idolatry of the Gentiles. The New Testament understanding of the Kingdom of God gives rise to this contrast: "...for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit (Romans 14:17)."</span><br />
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<span style="font-family: garamond; font-size: medium;"> In the passage cited below the Apostle Paul, addressing the issue of Idolatrous rituals, undercuts the validity of Hellenistic sacramental thought. The popular thought in idolatrous circles was that eating consecrated foods offered before idols would confer saving power to the participants. So Paul says, "But food will not commend us to God; we are neither the worse if we do not eat, nor the better if we do eat (1 Corinthians 8:8)." In the Epistle to the Hebrews, the author speaks of New Testament liberty from the Mosaic ceremonial laws which: "...relate only to food and drink and various washings, regulations for the body imposed until a time of reformation (Hebrews 9:10). And the message of Hebrews is reiterated with this: "Jesus Christ is the same yesterday and today and forever. Do not be carried away by varied and strange teachings; for it is good for the heart to be strengthened by grace, not by foods, through which those who were so occupied were not benefited (Hebrews 13:8-9)."</span><br />
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<span style="font-family: garamond; font-size: medium;"> Aware of the New Testament perspective of eating which is behind these passages, the student of true religion is better prepared to grapple with, and reject, the catholic synthesis between the doctrine of Christ and Hellenistic religion; especially as that synthesis popularizes a distraction from the way union</span><span style="font-family: garamond; font-size: medium;"> with Jesus is actually effected</span><span style="font-family: garamond; font-size: medium;">. That is, by loyal-acknowledgment of Jesus Christ, chiefly manifest in a submitted embrace of His teaching.</span><br />
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<br />
Sunday Night Fellowships 5:30 pm Agape meal, Lord's Supper, and Bible Study! @1721 Walton St.<br />
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Wed., and Fri. 5:45 pm for a devotional Scripture reading @ Fireside Park.<br />
Tue., and Thurs. 5:45pm for a devotional Scripture reading @ Balderama Park<br />
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If you need more information contact Jeff Miller. My cell phone number is (760)-576-9215<br />
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Jesus is Lord. </div>jeff millerhttp://www.blogger.com/profile/16001733141768083682noreply@blogger.com0tag:blogger.com,1999:blog-8664472470337183200.post-84121941546557246062011-03-19T16:54:00.000-07:002011-03-19T16:54:07.156-07:00Criticisms of the Category, "Means of Grace"<div dir="ltr" style="text-align: left;" trbidi="on"><div class="western" style="font-family: Verdana; margin-left: 40px;"><span style="font-size: small;">The fact that the phrase “means of grace” is not found in scripture makes any doctrine of “means of grace” one very important step removed from being well founded, or at least from being well tested, as a biblical category of thought. I say this because our only way to know what is essential biblical doctrine is to employ a method that asks not, “what can men teach from the scriptures?” but instead asks, “what is actually (explicitly) taught in the scriptures?” </span></div><div class="western" style="font-family: Verdana; margin-left: 40px;"><br />
</div><div class="western" style="font-family: Verdana; margin-left: 40px;"><span style="font-size: small;">One important stage in such an approach is the examination of how the authors of scripture used the specific words that may be associated with any particular doctrine. When they used these words were they teaching our doctrine or something else? When we begin with this very conservative approach we must allow assumed or “implied” doctrines to be set to the side. For instance it may be that to most closely follow the thought in the scriptures we should refrain from assuming that the authors had or desired us to have a category: “means of grace,” in mind.</span></div><div class="western" style="font-family: Verdana; margin-left: 40px;"><br />
</div><div class="western" style="font-family: Verdana; margin-left: 40px;"><span style="font-size: small;">Historically the category “means of grace” has been a part of, or used to explain, “sacramental doctrines.” When we assume a category “means of grace” then logical but problematic steps of doctrinal development might seem natural. But even without this further development of thought, the category “means of grace” may in itself blur our view of the biblical term,“grace” and obscure the nature of our relation to “it.” </span></div><div class="western" style="font-family: Verdana; margin-left: 40px;"><br />
</div><div class="western" style="font-family: Verdana; margin-left: 40px;"><span style="font-size: small;">Perhaps it would be more biblically sound to simply understand “grace” as the generosity of God, and then to see God’s generosity in uniting us to Jesus Christ, in a relationship of faith and faithfulness. This direct communion with God through Jesus Christ is integral to, and a wonder of, the New Covenant in Christ. </span></div><div class="western" style="font-family: Verdana; margin-left: 40px;"></div><div class="western" style="font-family: Verdana; margin-left: 40px;"><span style="font-size: small;">The question may be asked: are not “church attendance</span><sup><span style="font-size: small;"><a class="sdfootnoteanc" href="https://docs.google.com/Doc?docid=dcjvgcp2_5fdqg2p&hl=en#sdfootnote1sym" name="sdfootnote1anc"><sup>1</sup></a></span></sup><span style="font-size: small;">,” “Bible reading</span><sup><span style="font-size: small;"><a class="sdfootnoteanc" href="https://docs.google.com/Doc?docid=dcjvgcp2_5fdqg2p&hl=en#sdfootnote2sym" name="sdfootnote2anc"><sup>2</sup></a></span></sup><span style="font-size: small;">,” or even a conversion inducing “altar call,” are these not means of grace? I am saying that the best answer is: “No, they are not <u>means</u> of grace.” Many helps may be extended to you by God in His gracious relationship to you. However, grace- that is to say God’s generosity, should not be de-personalized. We don’t get at God’s generosity except by getting at God, personally. A good relationship with God unfolds because God personally draws us. He gives us to His Son. Salvation begins and ends in God’s generosity. Again God’s grace or generosity never becomes less than His disposition toward us, and neither He nor His generosity are impersonal objects which we or others manipulate.</span></div><div class="western" style="font-family: Verdana; margin-left: 40px;"><br />
</div><div class="western" style="margin-left: 40px;"><span style="font-size: small;"><span style="font-family: Verdana;">Perhaps there are many expressions of God’s grace, or even fruits of His grace, but no mediating “means of grace.” Isn’t this fitting to what we know? We do not stand in relation to God through angels. He has communicated with us in these last days, not through messengers, but in the Son. If we hear the word of life, we hear Him. Therefore if we either cling to old shadows, or make for ourselves new shadows, then we set ourselves in opposition to His true generosity. We become an affront to His grace.</span> </span></div><div style="margin-left: 40px;"><div class="sdfootnote-western"><a class="sdfootnotesym" href="https://docs.google.com/Doc?docid=dcjvgcp2_5fdqg2p&hl=en#sdfootnote1anc" name="sdfootnote1sym">1</a> See Revelation chapters 2 and 3 for a distinction between God’s generous disposition and church membership. </div></div><div style="margin-left: 40px;"><div class="sdfootnote-western"><a class="sdfootnotesym" href="https://docs.google.com/Doc?docid=dcjvgcp2_5fdqg2p&hl=en#sdfootnote2anc" name="sdfootnote2sym">2</a> See John 5:39, 40 for a distinction between a gracious relationship with God and familiarity with the Bible. </div></div><script src="http://bible.logos.com/jsapi/referencetagging.js" type="text/javascript">
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The God and Father of Jesus Christ is almighty. He is even almighty over bad things that happen in the earth where man's disloyalty has precipitated The Curse and in this case "the bowls of the wrath of God". Chapters 15 and 16 of Revelation make up the 5th vision of Revelation; "The Vision of the Judgment of God in 7 Bowls".<br />
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One more time we see a situation in which brokenness and humility would be appropriate, but man offers up only more disrespect and stubborness.<br />
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Rev 16:1<br />
(1) Then I heard a loud voice from the temple, saying to the seven angels, "Go and pour out on the earth the seven bowls of the<u> wrath of God</u>."<br />
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Rev 16:8-9<br />
(8) The fourth angel poured out his bowl upon the sun, and it was given to it to scorch men with fire.<br />
(9) Men were scorched with fierce heat; and they blasphemed the name of God who <u>has the power over</u> these plagues, and they did not repent so as to give Him glory.<br />
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Reading Revelation reminds me that Jesus did not come on a mission to condemn the world, since the world was already condemned. The Story of the Bible is a story of two falls (Adam and Israel), two exiles away from God's favor (the garden and the land) and one Son of Man who responded appropriately to God's will under the circumstances. Praise God, Jesus is Lord. <br />
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<br />
<br />
<br />
1) <a href="http://berithroad.blogspot.com/2010/11/jewish-context-of-pauls-theology.html">http://berithroad.blogspot.com/2010/11/jewish-context-of-pauls-theology.html</a><br />
2) <a href="http://berithroad.blogspot.com/2010/11/old-testament-view-of-law.html">http://berithroad.blogspot.com/2010/11/old-testament-view-of-law.html</a><br />
3)<a href="http://berithroad.blogspot.com/2010/12/old-testament-view-of-gospel.html"> http://berithroad.blogspot.com/2010/12/old-testament-view-of-gospel.html</a> <br />
4) <a href="http://berithroad.blogspot.com/2010/12/identity-of-pauls-jewish-opponents.html">http://berithroad.blogspot.com/2010/12/identity-of-pauls-jewish-opponents.html</a> <br />
5) <a href="http://berithroad.blogspot.com/2010/12/gospel-fulfillment-of-old-testament.html">http://berithroad.blogspot.com/2010/12/gospel-fulfillment-of-old-testament.html</a><br />
6) <a href="http://berithroad.blogspot.com/2010/12/apostle-pauls-teaching-on-law.html">http://berithroad.blogspot.com/2010/12/apostle-pauls-teaching-on-law.html</a><br />
7) <a href="http://berithroad.blogspot.com/2010/12/balanced-law-gospel-hermeneutic.html">http://berithroad.blogspot.com/2010/12/balanced-law-gospel-hermeneutic.html</a><br />
8) <a href="http://berithroad.blogspot.com/2010/12/summary-of-new-covenant-paradigm.html">http://berithroad.blogspot.com/2010/12/summary-of-new-covenant-paradigm.html</a><br />
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<span style="color: black; font-family: Georgia; font-size: 11.5pt;">Consider how John must have thought about "tribulation":</span><br />
<span style="color: black; font-family: Georgia; font-size: 11.5pt;"> </span></div><div class="MsoNormal"><span style="color: black; font-family: Georgia; font-size: 11.5pt;">(John 16:33)</span></div><div class="MsoNormal"><span style="color: black; font-family: Georgia; font-size: 11.5pt;">"These things I have spoken to you, so that in Me you may have peace. In the world you have <u>tribulation</u>, but take courage; I have overcome the world." -Jesus</span></div><div class="MsoNormal"><span style="color: black; font-family: Georgia; font-size: 11.5pt;">-------------------------------------------------------------------------------</span></div><div class="MsoNormal"><span style="color: black; font-family: Georgia; font-size: 11.5pt;"> (Rev 1:9)</span></div><div class="MsoNormal"><span style="color: black; font-family: Georgia; font-size: 11.5pt;">I, John, your brother and fellow partaker in the <u>tribulation</u> and kingdom and perseverance which are in Jesus, was on the island called Patmos because of the word of God and the testimony of Jesus.</span></div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span style="color: black; font-family: Georgia; font-size: 11.5pt;">(Rev 2:9)</span></div><div class="MsoNormal"><span style="color: black; font-family: Georgia; font-size: 11.5pt;">"I know your <u>tribulation</u> and your poverty (but you are rich), and the blasphemy by those who say they are Jews and are not, but are a synagogue of Satan." -Jesus</span></div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span style="color: black; font-family: Georgia; font-size: 11.5pt;">(Rev 2:10)</span></div><div class="MsoNormal"><span style="color: black; font-family: Georgia; font-size: 11.5pt;">"Do not fear what you are about to suffer. Behold, the devil is about to cast some of you into prison, so that you will be tested, and you will have <u>tribulatio</u>n for ten days. Be faithful until death, and I will give you the crown of life." -Jesus</span></div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span style="color: black; font-family: Georgia; font-size: 11.5pt;">(Rev 2:22)</span></div><div class="MsoNormal"><span style="color: black; font-family: Georgia; font-size: 11.5pt;">"Behold, I will throw her on a bed of sickness, and those who commit adultery with her into great <u>tribulation</u>, unless they repent of her deeds." -Jesus</span></div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span style="color: black; font-family: Georgia; font-size: 11.5pt;">(Rev 7:14)</span></div><div class="MsoNormal"><span style="color: black; font-family: Georgia; font-size: 11.5pt;">I said to him, "My lord, you know." And he said to me, "These are the ones who come out of the great <u>tribulation</u>, and they have washed their robes and made them white in the blood of the Lamb.</span></div><div class="MsoNormal"><br />
---------------------------------------------------------------------------------------------------------------</div><div class="MsoNormal"><span style="color: black; font-family: Georgia; font-size: 11.5pt;">Here is a blog post from Denny Burk which tells <a href="http://www.dennyburk.com/pray-for-said-musa/">the story of a brother in Christ suffering</a> tribulation now. You may also be interested in some links he offers in that post. Remember to pray for your brothers and sisters in Christ. </span></div><div class="MsoNormal"><br />
</div></div>jeff millerhttp://www.blogger.com/profile/16001733141768083682noreply@blogger.com2tag:blogger.com,1999:blog-8664472470337183200.post-74395705414931107192011-02-15T00:51:00.000-08:002011-02-15T10:08:51.669-08:00Thoughts on the Book of Revelation<div dir="ltr" style="text-align: left;" trbidi="on"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhdFYpF84p2YhuoB3MIohZ-z9P5-i0PnO05zXtz50-pdjAQBv3YlMzjId68g5YfMdbfpR9SySvbNYG9O2RX2ADnhVn8Mn4g1OiW8-Rd773GG1uoNL_0wjQqZAN4_guVOw1ojxR5OCrqe5c/s1600/jesus+candlesticks.jpeg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhdFYpF84p2YhuoB3MIohZ-z9P5-i0PnO05zXtz50-pdjAQBv3YlMzjId68g5YfMdbfpR9SySvbNYG9O2RX2ADnhVn8Mn4g1OiW8-Rd773GG1uoNL_0wjQqZAN4_guVOw1ojxR5OCrqe5c/s1600/jesus+candlesticks.jpeg" /></a></div>Think of "Revelation" as "a book of 7 visisons" instead of "a book of 22 chapters". It may be more helpful and it is more natural to how the book was written (the chapter divisions were added much later).<br />
<br />
<br />
The Vision of the Glorified Christ among His Churches.<br />
The Vision of God the presiding Almighty and the Lamb opening the Seven Sealed Book of God's Decrees<br />
The Vision of the prayers of the Saints and the 7 Trumpets<br />
The Vision of the People of God as a Woman and her Conflict with Satan<br />
The Vision of the Judgments of God in 7 Bowls<br />
The Vision of the Harlot City and the Victory of Christ over Her<br />
The Vision of the Bride of Christ or The New Jerusalem<br />
<br />
Here are 3 observations from the first Vision:<br />
<br />
1) The people of the churches stand in a personal relationship to Jesus Christ.<br />
2) The people of the churches must discriminate against false teachers who claim to be sent by God. <br />
3) The people of the churches must persevere in fidelity to Jesus Christ.<br />
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What would you add to this list?<br />
<br />
What other types of observations come to your mind as you read this section (Revelation Chapters 1-3)?<br />
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Merry Christmas and Happy New Year,<br />
Jeffjeff millerhttp://www.blogger.com/profile/16001733141768083682noreply@blogger.com2tag:blogger.com,1999:blog-8664472470337183200.post-66757201861407702832010-11-05T00:36:00.000-07:002010-11-05T00:36:11.589-07:00Culturally dominant or Spiritually effectiveWhat do you Expect the Word of the God to do in this world before the final day of God's judgment? If you want to be aware of God's purpose you may have to make a distinction between being Culturally dominant and being Spiritually effective. In the Gospels I see Jesus intentionally ignoring the path to cultural dominance in order to keep with the path of spiritual effectiveness. If you are sensitive to this truth you may be less likely to overlook your own God appointed opportunities for effective living...and love-filled dying. May God help us do that.<br />
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<![endif]--><st1:sn w:st="on"><span style="font-size: 12pt; font-family: "Times New Roman";">Jesus
Christ</span></st1:sn><span style="font-size: 12pt; font-family: "Times New Roman";"> is the only one among men to be “always
faithful” (semper fi) to His Father, the God of Israel.<span style=""> </span>Our goal is to present Him, through the
Gospel, as the only fitting and proper object of faith and devotion.<span style=""> </span>We hope to do this while being conformed to <st1:givenname w:st="on">Jesus</st1:givenname>’ own criteria for “success”.</span>
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Gospel, as the only fitting and proper object of faith and devotion.<span style=""> </span>We hope to do this while being conformed to <st1:givenname w:st="on">Jesus</st1:givenname>’ own criteria for “success”.</span>
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<![endif]--><st1:sn w:st="on"><span style="font-size: 12pt; font-family: "Times New Roman";">Jesus
Christ</span></st1:sn><span style="font-size: 12pt; font-family: "Times New Roman";"> is the only one among men to be “always
faithful” (semper fi) to His Father, the God of Israel.<span style=""> </span>Our goal is to present Him, through the
Gospel, as the only fitting and proper object of faith and devotion.<span style=""> </span>We hope to do this while being conformed to <st1:givenname w:st="on">Jesus</st1:givenname>’ own criteria for “success”.</span>
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</script>jeff millerhttp://www.blogger.com/profile/16001733141768083682noreply@blogger.com1