Teaching: Ecclesiastes and Eternity (March 27, 2011)
Life on earth...*
Solomon’s book is about life on earth in exclusion to all of the rest of life. Solomon is careful to clarify that his message applies to life “under the sun” (Ecclesiastes 1:3,9,14; 2:11,17,18,19,20; 3:16; 4:1,3,7,15; 5:13,18; 6:1,12; 8:9,15,17; 9:3,6,9,11,13; 10:5) or “under heaven” (Ecclesiastes 1:13; 2:3; 3:1) or “on earth” (Ecclesiastes 5:2; 7:20; 8:14,16; 11:2).
“Under the sun” and “under heaven” are interchangeable (Ecclesiastes 1:13-14).
“Under the sun” and “on earth” are interchangeable (Ecclesiastes 8:16-17).
Solomon would not have specified so constantly that he is referring to life “on earth” if he did not believe that there was any life other than this life on earth. Old Testament saints - before and after Solomon - were so certain of a resurrection from the dead unto eternal life that they gave up much in obedience to God (Hebrews 11). Therefore, the message of the book refers to life on earth in exclusion to life beyond this world.
...is completely vain for everyone always...
“All is vanity” (Ecclesiastes 1:2; 14 2:17; 3:19; 12:8). As he describes the world, Solomon often observes “this also is vanity” (Ecclesiastes 2:15,19,21,23,26; 4:4,8,10; 6:9; 7:6; 8:10,14; cf. Ecclesiastes 2:1), a “vanity” (Ecclesiastes 2:21; 4:7; 6:3-4; 8:14; 11:8,10), a “striving after wind” (Ecclesiastes 2:11, 17, 26; 4:4, 6, 16; 6:9,14,17), an “evil” (Eccleasiastes 2:21; 4:3; 5:13,16; 6:1,2; 9:3; 10:5), without gain (Ecclesiastes 1:3; 2:11, 13-17; 3:9; 5:9-16). These evaluations of life are interconnected; for example, sometimes, he describes the same fact of life as a “vanity” and as an “evil” (Ecclesiastes 2:21; 6:2; perhaps even 5:1,7). The question for Solomon is not whether one’s life will be vain but “...what is good for man while he lives the few days of his vain life...?” (Ecclesiastes 6:12). Even the best possible life on earth - an enjoyed life - is still a vain life (Ecclesiastes 9:9; cf. 2:24; 3:12,22)
...because everyone’s life on earth always ends.
We know that the life of everyone under the sun is vanity because we know that the life of everyone under the sun will end (Ecclesiastes 2:16-17). Everyone takes nothing from this earth (Ecclesiastes 5:15) and sustains no role on this earth (Ecclesiastes 9:5-6).
Therefore, live for eternity (Ecclesiastes 12:13-14).
Give up treasures that will rust for the sake of treasures that will last (Matthew 6:19-21; 19:21; Luke 12:33; 18:22; 1 Timothy 6:9-10, 17-19). Give up a life that end for the sake of a life that will never end (Matthew 16:25; Mark 8:35; Luke 9:24). In other words, live as if your life on earth is an illusion, because it is fading away so quickly (1 Corinthians 7:29-31).
Quotations...
"He is no fool who gives what he cannot keep to gain that which he cannot lose."
- Jim Elliot, Journal Entry, October 28, 1949 <http://www.wheaton.edu/bgc/archives/faq/20.htm>
*Note: Slight revisions for clarity and precision.
5 replies
Active 2627 days ago
At first glance, it may seem that the “tribulation” will come after Jesus returns:
At first glance, Matthew 24:15-22, Mark 13:14-20, and 2 Thessalonians 2 describe a future ruler setting himself up as God in the Temple. According to Matthew 24:15-22 with Mark 13:14-20, the sight of “the abomination that causes desolation spoken of by the prophet Daniel” in Daniel 9:27 marks the start of tribulation unparalleled “from the beginning of the creation that God created until now” - a tribulation that will continue for about three and a half years (Daniel 9:27; cf. 12:7, 11-12).
Furthermore, at first glance, 2 Thessalonians 2:7 could hint at the removal of the church before “[the man of lawlessness] is revealed,” and the revelation of the man of lawlessness could be the sight of him “tak[ing] his seat in the temple of God, proclaiming himself to be God” (2:3-4). In Revelation 3:10, Jesus tells a church, “Because you have kept my word about patient endurance, I will keep you from the hour of trial that is coming on the whole world, to try those who dwell on the earth.” In other words, it is possible to imagine a removal of the church by Jesus before the tribulation.
However, Jesus will return at the end of this tribulation...
“Immediately after the tribulation of those days” (Matthew 24:29a; cf. Mark 13:24a) there will be changes in the heavens “and then” (Mark 13:26) “will appear in heaven the sign of the Son of Man, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory. And he will send out his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of heaven to the other.” (Matthew 24:30-31; cf. Mark 13:26-27)
Luke 21:11 states that “fearful sights and great signs (σημεῖα) shall there be from heaven” after Jerusalem is “surrounded” (21:20) and “trampled… until the times of the Gentiles are fulfilled” (21:24). Luke 21:25-28 adds, “And there will be signs (σημεῖα) in sun and moon and stars, and on the earth distress of nations in perplexity because of the roaring of the sea and the waves, people fainting with fear and with foreboding of what is coming on the world. For the powers of the heavens will be shaken. And then they will see the Son of Man coming in a cloud with power and great glory. Now when these things begin to take place, straighten up and raise your heads, because your redemption is drawing near.”
In addition, according to Revelation 13:5 and 13:7 (cf. 14:9-13), “the beast was given a mouth uttering haughty and blasphemous words, and it was allowed to exercise authority for forty-two months….” and “was allowed to make war on the saints and to conquer them.” Furthermore, Revelation 13:10 adds, “If anyone is to be taken captive, to captivity he goes; if anyone is to be slain with the sword, with the sword must he be slain. Here is a call for the endurance and faith of the saints.” Cross reference the preceding passages in Revelation with Daniel 7:25 and 12:11-13.
...and, actually, that tribulation has already come.
Matthew and Mark’s “abomination of desolation” refers to a past “desolation” from “Jerusalem [being] surrounded by armies” (Luke 21:20) around 70 A.D.
Here is evidence from the text in favor of this conclusion:
Matthew and Mark’s “the abomination of desolation” (τὸ βδέλυγμα τῆς ἐρημώσεως) is an allusion to the text of 1 Maccabees 1:54: “Now on the fifteenth day of Chislev, in the one hundred and forty-fifth year,[“167 b.c.”] they erected a desolating sacrilege (βδέλυγμα ἐρημώσεως) upon the altar of burnt offering.”
When Matthew 24:15 and Mark 13:14 insert “let the reader understand,” it emphasizes that the reader might not understand. In contrast, Luke 21:20 does not include that insertion.
Now, while Matthew 24:15 and Mark 13:14 refer to the time “when ( Ὅταν) you see (ἴδητε) the abomination of desolation (ἐρημώσεως) spoken of by the prophet Daniel,” Luke refers to the time “when ( Ὅταν) you see (ἴδητε) Jerusalem surrounded by armies…. desolation (ἐρήμωσις)... to fulfill all that is written” (Luke 21:20, 22).
In other words, while Matthew and Mark used the allusion of “the abomination of desolation” (e.g. “9/11”), Luke explains the allusion with “Jerusalem surrounded by armies” (e.g. “the next terrorist attack”).
In other words, Jesus’ return is “near.”
There is no event predicted between right now and His return...
“From the fig tree learn its lesson: as soon as its branch becomes tender and puts out its leaves, you know that summer is near. So also, when you see all these things, you know that he is near, at the very gates. Truly, I say to you, this generation will not pass away until all these things take place. Heaven and earth will pass away, but my words will not pass away.” (Matthew 24:32-35)
“From the fig tree learn its lesson: as soon as its branch becomes tender and puts out its leaves, you know that summer is near. So also, when you see these things taking place, you know that he is near, at the very gates. Truly, I say to you, this generation will not pass away until all these things take place. Heaven and earth will pass away, but my words will not pass away. (Mark 13:28-31)
“And he told them a parable: ‘Look at the fig tree, and all the trees. As soon as they come out in leaf, you see for yourselves and know that the summer is already near. So also, when you see these things taking place, you know that the kingdom of God is near. Truly, I say to you, this generation will not pass away until all has taken place. Heaven and earth will pass away, but my words will not pass away.’” (Luke 21:29-33)
...and He could come at any moment (cf. Revelation 3:3; 16:15):
36 “But concerning that day and hour no one knows, not even the angels of heaven, nor the Son,[b] but the Father only. 37 For as were the days of Noah, so will be the coming of the Son of Man. 38 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, 39 and they were unaware until the flood came and swept them all away, so will be the coming of the Son of Man. 40 Then two men will be in the field; one will be taken and one left. 41 Two women will be grinding at the mill; one will be taken and one left. 42 Therefore, stay awake, for you do not know on what day your Lord is coming. 43 But know this, that if the master of the house had known in what part of the night the thief was coming, he would have stayed awake and would not have let his house be broken into. 44 Therefore you also must be ready, for the Son of Man is coming at an hour you do not expect. 45 “Who then is the faithful and wise servant,[c] whom his master has set over his household, to give them their food at the proper time? 46 Blessed is that servant whom his master will find so doing when he comes. 47 Truly, I say to you, he will set him over all his possessions. 48 But if that wicked servant says to himself, ‘My master is delayed,’ 49 and begins to beat his fellow servants[d]and eats and drinks with drunkards, 50 the master of that servant will come on a day when he does not expect him and at an hour he does not know 51 and will cut him in pieces and put him with the hypocrites. In that place there will be weeping and gnashing of teeth.” (Matthew 24:36-51)
“Then the kingdom of heaven will be like ten virgins who took their lamps[e]and went to meet the bridegroom.[f] 2 Five of them were foolish, and five werewise. 3 For when the foolish took their lamps, they took no oil with them, 4 but the wise took flasks of oil with their lamps. 5 As the bridegroom was delayed, they all became drowsy and slept. 6 But at midnight there was a cry, ‘Here is the bridegroom! Come out to meet him.’ 7 Then all those virgins rose and trimmed their lamps. 8 And the foolish said to the wise, ‘Give us some of your oil, for our lamps are going out.’ 9 But the wise answered, saying, ‘Since there will not be enough for us and for you, go rather to the dealers and buy for yourselves.’ 10 And while they were going to buy, the bridegroom came, and those who were ready went in with him to the marriage feast, and the door was shut. 11 Afterward the other virgins came also, saying, ‘Lord, lord, open to us.’12 But he answered, ‘Truly, I say to you, I do not know you.’ 13 Watch therefore, for you know neither the day nor the hour.” (Matthew 25:1-13)
32 “But concerning that day or that hour, no one knows, not even the angels in heaven, nor the Son, but only the Father. 33 Be on guard, keep awake.[a] For you do not know when the time will come. 34 It is like a man going on a journey, when he leaves home and puts his servants[b] in charge, each with his work, and commands the doorkeeper to stay awake. 35 Therefore stay awake—for you do not know when the master of the house will come, in the evening, or at midnight, or when the rooster crows,[c] or in the morning— 36 lest he come suddenly and find you asleep. 37 And what I say to you I say to all: Stay awake.” (Mark 13:32-36)
“34 But watch yourselves lest your hearts be weighed down with dissipation and drunkenness and cares of this life, and that day come upon you suddenly like a trap. 35 For it will come upon all who dwell on the face of the whole earth. 36 But stay awake at all times, praying that you may have strength to escape all these things that are going to take place, and to stand before the Son of Man.” (Luke 21:34-36)
“1 This is now the second letter that I am writing to you, beloved. In both of them I am stirring up your sincere mind by way of reminder, 2 that you should remember the predictions of the holy prophets and the commandment of the Lord and Savior through your apostles, 3 knowing this first of all, that scoffers will come in the last days with scoffing, following their own sinful desires.4 They will say, ‘Where is the promise of his coming? For ever since the fathers fell asleep, all things are continuing as they were from the beginning of creation.’ 5 For they deliberately overlook this fact, that the heavens existed long ago, and the earth was formed out of water and through water by the word of God, 6 and that by means of these the world that then existed was deluged with water and perished. 7 But by the same word the heavens and earth that now exist are stored up for fire, being kept until the day of judgment and destruction of the ungodly. 8 But do not overlook this one fact, beloved, that with the Lord one day is as a thousand years, and a thousand years as one day. 9 The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you,[q] not wishing that any should perish, but that all should reach repentance. 10 But the day of the Lord will come like a thief, and then the heavens will pass away with a roar, and the heavenly bodies[r] will be burned up and dissolved, and the earth and the works that are done on it will be exposed.[s] 11 Since all these things are thus to be dissolved, what sort of people ought you to be in lives of holiness and godliness, 12 waiting for and hastening the coming of the day of God, because of which the heavens will be set on fire and dissolved, and the heavenly bodies will melt as they burn! 13 But according to his promise we are waiting for new heavens and a new earth in which righteousness dwells. 14 Therefore, beloved, since you are waiting for these, be diligent to be found by him without spot or blemish, and at peace. 15 And count the patience of our Lord as salvation, just as our beloved brother Paul also wrote to you according to the wisdom given him, 16 as he does in all his letters when he speaks in them of these matters. There are some things in them that are hard to understand, which the ignorant and unstable twist to their own destruction, as they do the other Scriptures. 17 You therefore, beloved, knowing this beforehand, take care that you are not carried away with the error of lawless people and lose your own stability. 18 But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be the glory both now and to the day of eternity. Amen.” (2 Peter 3)
In conclusion, remember the words of Solomon:
“What has been is what will be, and what has been done is what will be done, and there is nothing new under the sun. Is there a thing of which it is said, ‘See, this is new’? It has been already in the ages before us. There is no remembrance of former things, nor will there be any remembrance of later things yet to be among those who come after…. My son, beware of anything beyond these. Of making many books there is no end, and much study is a weariness of the flesh. The end of the matter; all has been heard. Fear God and keep his commandments, for this is the whole duty of man.[c] For God will bring every deed into judgment, with[d] every secret thing, whether good or evil.” (Ecclesiastes 1:9-11; 12:13-14)
For this quotation in context, examine Ecclesiastes and Eternity: Digging Deeper.
Appendix I: 2 Thessalonians 2:1-12
2 Thessalonians 2:1-12
“Now concerning the coming of our Lord Jesus Christ and our being gathered together to him, we ask you, brothers,[a] 2 not to be quickly shaken in mind or alarmed, either by a spirit or a spoken word, or a letter seeming to be from us, to the effect that the day of the Lord has come. 3 Let no one deceive you in any way. For that day will not come, unless the rebellion comes first, and the man of lawlessness[b] is revealed, the son of destruction,[c] 4 who opposes and exalts himself against every so-called god or object of worship, so that he takes his seat in the temple of God, proclaiming himself to be God. 5 Do you not remember that when I was still with you I told you these things? 6 And you know what is restraining him now so that he may be revealed in his time. 7 For the mystery of lawlessness is already at work. Only he who now restrains it will do so until he is out of the way. 8 And then the lawless one will be revealed, whom the Lord Jesus will kill with the breath of his mouth and bring to nothing by the appearance of his coming. 9 The coming of the lawless one is by the activity of Satan with all power and false signs and wonders, 10 and with all wicked deception for those who are perishing, because they refused to love the truth and so be saved. 11 Therefore God sends them a strong delusion, so that they may believe what is false, 12 in order that all may be condemned who did not believe the truth but had pleasure in unrighteousness.”
Observations
The words “the man of lawlessness” could be the description of a type of person, just as the words “the antichrist” is the description of a type of person (1 John 2:22): “Who is the liar but he who denies that Jesus is the Christ? This is the antichrist, he who denies the Father and the Son.”
It is just as true to say that “the mystery of lawlessness is already (ἤδη) at work” (2 Thessalonians 2:7) as it is to say that “even now many antichrists have come” (1 John 1:18) and “the spirit of the antichrist… now is in the world already (ἤδη)” (1 John 4:3).
It is just as true to say that “[t]he coming of the lawless one is by the activity of Satan with all power and false signs and wonders” (σημείοις καὶ τέρασιν) (2 Thess 2:9) as it is to say that “the coming of the antichrist” (1 John 2:18) is parallel with the coming of the spirit of the antichrist (4:3); this spirit is associated with false prophets (4:1), who, as the Old Testament warns, may have “a sign or a wonder” (σημεῖον ἢ τέρας) (Deuteronomy 13:1).
In the context of the coming of the lawless one, the texts refers to “what is false” (ψεύδει) in 2 Thessalonians 2:11; in the context of the coming of the antichrist, the text refers to “lie” (ψεῦδος) in 1 John 2:21 - and the liar is the antichrist (1 John 2:22-23).
Furthermore, Paul could be using an allusion to Antiochus Epiphanes, just as Matthew and Mark were using an allusion to Antiochus Epiphanes. In other words, the activity of “the man of lawlessness” could be an allusion to an historical event - an allusion that helps describe the nature of this type of man, just at Matthew’s and Mark’s “the abomination of desolation” is an allusion to an event in history - an allusion that helps to describe the nature of this desolation.
With reference to 2 Thessalonians 2:1-12, consider the activity of Antiochus Epiphanes:
“[Anti′ochus Epiph′anes] went up against Israel and came to Jerusalem with a strong force.21 He arrogantly entered the sanctuary and took the golden altar, the lampstand for the light, and all its utensils. 22 He took also the table for the bread of the Presence, the cups for drink offerings, the bowls, the golden censers, the curtain, the crowns, and the gold decoration on the front of the temple; he stripped it all off. 23 He took the silver and the gold, and the costly vessels; he took also the hidden treasures which he found. 24 Taking them all, he departed to his own land.” … 41 Then the king wrote to his whole kingdom that all should be one people, 42 and that each should give up his customs. 43 All the Gentiles accepted the command of the king. Many even from Israel gladly adopted his religion; they sacrificed to idols and profaned the sabbath. 44 And the king sent letters by messengers to Jerusalem and the cities of Judah; he directed them to follow customs strange to the land, 45 to forbid burnt offerings and sacrifices and drink offerings in the sanctuary, to profane sabbaths and feasts, 46 to defile the sanctuary and the priests, 47 to build altars and sacred precincts and shrines for idols, to sacrifice swine and unclean animals, 48 and to leave their sons uncircumcised. They were to make themselves abominable by everything unclean and profane, 49 so that they should forget the law and change all the ordinances. 50 “And whoever does not obey the command of the king shall die.” 51 In such words he wrote to his whole kingdom. And he appointed inspectors over all the people and commanded the cities of Judah to offer sacrifice, city by city. 52 Many of the people, every one who forsook the law, joined them, and they did evil in the land; 53 they drove Israel into hiding in every place of refuge they had. 54 Now on the fifteenth day of Chislev, in the one hundred and forty-fifth year,[d] they erected a desolating sacrilege upon the altar of burnt offering. They also built altars in the surrounding cities of Judah, 55 and burned incense at the doors of the houses and in the streets. 56 The books of the law which they found they tore to pieces and burned with fire. 57 Where the book of the covenant was found in the possession of any one, or if any one adhered to the law, the decree of the king condemned him to death. 58 They kept using violence against Israel, against those found month after month in the cities.59 And on the twenty-fifth day of the month they offered sacrifice on the altar which was upon the altar of burnt offering. 60 According to the decree, they put to death the women who had their children circumcised, 61 and their families and those who circumcised them; and they hung the infants from their mothers’ necks. (1 Maccabees 1:20-24, 41-61)
With reference to 2 Thessalonians 2:1-12, consider the persona of Antiochus Epiphanes.
The following data, if accurate, would have been unnecessary for Maccabees to repeat:
“Antiochus IV (175-164 BC), was the 8th ruler of the Seleucid empire. He gave himself the surname ‘Epiphanes’ which means ‘the visible god’ (that he and Jupiter were identical). He acted as though he really were Jupiter and the people called him ‘Epimanes’ meaning ‘the madman’. He was violently bitter against the Jews, and was determined to exterminate them and their religion. He devastated Jerusalem in 168 BC, defiled the Temple, offered a pig on its altar, erected an altar to Jupiter, prohibited Temple worship, forbade circumcision on pain of death, sold thousands of Jewish families into slavery, destroyed all copies of Scripture that could be found, and slaughtered everyone discovered in possession of such copies, and resorted to every conceivable torture to force Jews to renounce their religion. This led to the Maccabaean revolt, one of the most heroic feats in history.”
Read more at “Antiochus IV Epiphanes Coin” on Bible-History.com. Accessed 12/1/2015.
<http://www.bible-history.com/archaeology/greece/1-antiochus-iv-epiphanes-bb.html>
“Head of Antiochus as Zeus, laureated. Reverse: ΒΑΣΙΛΕΩΣ ΑΝΤΙΟΧΟΥ ΘΕΟΥ ΕΠΙΦΑΝΟΥΣ ΝΙΚΗΠΟΡΟΥ. Zeus seated on throne, holding Nikē.(After Gardner, ‘Catalogue of Seleucid Coins.’) ...On Kislew (Nov.-Dec.) 25, 168, the "abomination of desolation" (, Dan. xi. 31, xii. 11) was set up on the altar of burnt offering in the Temple, and the Jews required to make obeisance to it. This was probably the Olympian Zeus, or Baal Shamem.”
Read more at “ANTIOCHUS IV., EPIPHANES” by Louis Ginzberg in the 1906 Jewish Encyclopedia. Accessed 12/1/2015. <http://jewishencyclopedia.com/articles/1589-antiochus-iv-epiphanes>
Finally, read 2 Thessalonians 2 in the context of 1 Thessalonians 5, which was written first:
“1 Now, brothers and sisters, about times and dates we do not need to write to you, 2 for you know very well that the day of the Lord will come like a thief in the night. 3 While people are saying, ‘Peace and safety,’ destruction will come on them suddenly, as labor pains on a pregnant woman, and they will not escape.4 But you, brothers and sisters, are not in darkness so that this day should surprise you like a thief. 5 You are all children of the light and children of the day. We do not belong to the night or to the darkness. 6 So then, let us not be like others, who are asleep, but let us be awake and sober. 7 For those who sleep, sleep at night, and those who get drunk, get drunk at night. 8 But since we belong to the day, let us be sober, putting on faith and love as a breastplate, and the hope of salvation as a helmet. 9 For God did not appoint us to suffer wrath but to receive salvation through our Lord Jesus Christ. 10 He died for us so that, whether we are awake or asleep, we may live together with him. 11 Therefore encourage one another and build each other up, just as in fact you are doing.” (1 Thessalonians 5:1-11)
3 replies
Active 2627 days ago
Outside of Paul, νόμος is used - almost always - to refer to sacred writings in the Old Testament.
Matthew always uses νόμος to refer to sacred writings in the Old Testament.
In Matthew 5:17-18 (English | Greek | Cf. 7:12; 11:13), “law” is not only used in synonymous parallel with “Law or the Prophets,” but also the “not an iota, not a dot, will pass from the Law” indicates that “the Law” refers to the Old Testament, which was translated into Greek (the alphabet of which includes the letter “iota”). The “law” that is “read” includes Numbers 28:9-10 and 1 Chronicles 9:23 - according to Matthew 12:5 (English | Greek). In Matthew 23:23 (English | Greek), the “law” is said to include matters weightier than tithing, a command from Deuteronomy 14:22.
John always uses νόμος to refer to sacred writings in the Old Testament.
Actually, most of the occurrences of νόμος are used in connection with Old Testament quotations. John 10:34 (English | Greek) quotes Psalm 82:6 “written in your law.” John 15:25 (English | Greek) quotes Psalm 35:19; 69:4, “written in their Law.” John 8:17 (English | Greek) refers to the requirement for multiple witnesses, a requirement which can be found in Numbers 35:30. John 18:31 (English | Greek | Cf. John 19:7) refers to the command to execute blasphemers, a command which can be found in Leviticus 24:10-16. John 7:51 (English | Greek; Cf. John 7:19, 23, 49) refers to the requirement for a hearing, a requirement which can be found in Deuteronomy 1:16; 17:6; 19:15; cf. Proverbs 18:3, 17. Finally, I do not know the Old Testament reference for John 12:34 (English | Greek).
In the remaining occurrences, John 1:17 and 1:45 use νόμος in connection with Moses.
Hebrews uses νόμος - almost always - to refer to sacred writing in the Jewish Bible.
The “commandment in the law” (ἐντολὴν… κατὰ τὸν νόμον) in Hebrews 7:5 (English | Greek) refers to a command to tithe to Levites found in Numbers 18:21, 26 and 2 Chronicles 31:4-5. Hebrews 10:28 (English | Greek) states that the verdict of guilt in breaking “the law of Moses” will be determined “on the evidence of two or three witnesses,” which can be found in Deuteronomy 17:6 and 19:15. Hebrews 10:1 (English | Greek | Cf. Hebrews 9:22; 10:8) refers to “the same sacrifices that are continually offered every year,” which can be found in Leviticus 16:34.
Other occurrences of nomos in Hebrews do not specify Scripture, but most likely do refer to Scripture. Hebrews 9:19 (English | Greek) uses the phrase “every commandment of the law” to refer to what Moses read from the Book of the Covenant, a reading described in Exodus 24:3-11. Also, consider Hebrews 7:12, 16, 19, 28; 8:4 (English | Greek).
Finally, in two verses, Hebrews may use it to refer to something other than Scripture, but, even, if so, the “my laws into their minds” of Hebrews 8:10 (English | Greek) and the “my laws on their hearts” of Hebrews 10:16 (English | Greek) are unlikely to refer to something contrary to what Scripture requires (cf. Romans 2:14-15, 23, 25-29; 3:27-28, 31; 7:21-23, 25 English | Greek).
James uses νόμος to refer to sacred writing in the Bible.
While James 1:25 (English | Greek) and 4:11 (English | Greek) do not provide clear clues as to James’ meaning from the word, James 2:8-12 (English | Greek) not only mentions “royal law according to the Scripture,” but also inserts a statement found in Leviticus 19:18 (which is also quoted by King Jesus in Matthew 5:43, 19:19, 22:39, Mark 12:31, and Luke 10:27) as well as two statements from Exodus 20:13-14.
Luke always uses “law” (νόμος) to refer to the Old Testament.
Most occurrences refer clearly to the Old Testament. Luke 16:16-17 (English | Greek | Cf. Luke 2:27, 39; 24:44; Acts 13:15; 24:14-15; 28:23), “Law” is not only used in synonymous parallel with “the Law and the Prophets”, but also the “dot of the Law” refers to a dot on a page. After people in the synagogue were “reading from the Law and the Prophets,” Paul is quoted as giving the next occurrence of the word with “law of Moses” in Acts 13:15, 39 (English | Greek | Cf. Acts 7:13-14; 28:23). Removing any doubt, Luke 2:22-24, 27, 39 (English | Greek | Cf. Acts 15:5) quotes loosely from the following passages: Exodus 13:2, 12 and Leviticus 12:8, which are “according to the Law of Moses” and “in the Law of the Lord.” For Acts 23:3 (English | Greek), English Standard Version suggests a cross reference with Deuteronomy 25:1-2, which could fit - if we remember that a hearing was necessary prior to the punishment (Deuteronomy 1:16; 17:6; 19:15; cf. Proverbs 18:3, 17).
Other occurrences refer more subtly to the Old Testament, associating “law” with Jews (Acts 18:13-14; 21:20, 24, 28; 22:3, 12; 23:29; 25:8), as well as angels (Acts 7:53).
Paul uses νόμος to refer to sacred writing in the Old Testament.
Most of the occurrences of νόμος in Paul refer to sacred writing in the Old Testament.
Paul uses “law” and “Scripture” interchangeably.
1 Corinthians 9:8-9, 20 (English | Greek | Cf. Deuteronomy 25:4) answers a question about “the Law” with what “is written in the Law of Moses,” offering a particular statement found in Deuteronomy 25:4
As a parallel, 1 Timothy 5:18 (English | Greek) quotes the same statement, but describes its source as “Scripture,” not the “the law.”
Paul does use “law” clearly to refer to sacred writing in the Old Testament. In Romans 7:6-9 (English | Greek | Cf. Romans 7:1-5, 12, 14, 16), “law” is used in synonymous parallel with “the old way of the written code,” and what the “law had… said” is a quotation from Exodus 20:17 and Deuteronomy 5:21. Romans 3:19-21 (English | Greek) uses “law” (νόμος) in synonymous parallel with “the Law and the Prophets.” In Romans 10:4-5 (English | Greek | Cf. Ephesians 2:15), “Moses writes” and “law” are associated with “the person who does the commandments shall live by them,” which can be found in Nehemiah 9:29, Ezekiel 20:11, 13, and 21. Galatians 3:10-12 (English | Greek) includes three statements - that it associates with “law” (and, in one case, “the Book of the Law,” perhaps, referring to Deuteronomy’s preceding text) - that can be found in Deuteronomy 27:26, Habakkuk 2:4, and Leviticus 18:5; Galatians 3:13 (English | Greek) connects “from the curse of the law” with what “is written,” which is the following: “Cursed is everyone who is hanged on a tree.” 1 Corinthians 14:21 (English | Greek) follows “[i]n the law, it is written” with words from Isaiah 28:11-12; the “law” a few verses later in 1 Corinthians 14:34 (English | Greek) most likely refers to Genesis 2, because Paul uses the same Greek words to mention women speaking as “not permitted” in contrast to their “submission” in 1 Timothy 2:11-12 - before rooting his command’s legitimacy in the story in Genesis 2.
But Paul also uses “law” more subtly to refer to the Old Testament, associating “law” with the Jews in Romans 2:12-15, 17-18, 20, 23; Philippians 3:5-6, 9; 1 Corinthians 9:20 (English | Greek), as well as with God in Romans 6:14-15; 8:3-4, 7 (ESV | Greek) and with timing congruent with the coming of the Old Testament in Romans 4:13-16; 5:13, 20 (English | Greek). Also, in Galatians 3:17-19, 21, 23, 24; 4:4-5 (English | Greek), the sequence of events in regard to νόμος is congruent with the timing of the coming of the Old Testament. In the context of the sequence Galatians 3:23-24; 4:4 (English | Greek) of the law “before faith came” and “until Christ came” - who was “born under the law,” it is reasonable to perceive references to the Old Testament in the usage of “law” and “works of the law” in contrast with “faith in Jesus Christ,” “God,” and “Spirit” in Galatians 2:16, 19; 3:2, 5; 5:3, 4 (English | Greek | Cf. Galatians 2:21; 4:21; 1 Corinthians 15:56), especially since Galatians 5:3 (English | Greek) - in the midst of this contrast - also associates “law” with “circumcision,” which is a command in the Old Testament (as Paul’s coworker makes obvious in Luke 2:22-24, 27, 39, where he quotes from “the Law of the Lord”).
In Romans 9:31 (English | Greek), Paul is referring not to the written code of works, but to the “righteousness by faith” described in the Old Testament about Christ - specifically, in the quotations in 10:6-9.
However, following the context of references to the Old Testament, occurrences of “law” are included as references to something not necessarily identical to the Old Testament - but, perhaps, instead, the goal of the law. In Galatians, Paul shifts from using the law to refer to the Old Testament in Galatians 5:14, 18, 23; 6:13 (English | Greek), where he describes what fulfills the “law,” a word that is modified as “the law of Christ” in Galatians 6:2 (English | Greek). In Romans as well, Paul describes what fulfills the law in Romans 13:8, 10 (English | Greek).
In Romans 2, obeying the written code is in contrast to obeying what the law requires (which has been written on your heart, by the Spirit).
Romans 2:14-15, 23, 25-29 (ESV | Greek). 14 For when Gentiles, who do not have the law, by nature do what the law requires, they are a law to themselves, even though they do not have the law. 15 They show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them… 23 You who boast in the law dishonor God by breaking the law. … 25 For circumcision indeed is of value if you obey the law, but if you break the law, your circumcision becomes uncircumcision. 26 So, if a man who is uncircumcised keeps the precepts of the law, will not his uncircumcision be regarded as circumcision? 27 Then he who is physically uncircumcised but keeps the law will condemn you who have the written code and circumcision but break the law. 28 For no one is a Jew who is merely one outwardly, nor is circumcision outward and physical. 29 But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter. His praise is not from man but from God.
Romans 3:27-28, 31 ESV | Greek
27 Then what becomes of our boasting? It is excluded. By what kind of law? By a law of works? No, but by the law of faith. 28 For we hold that one is justified by faith apart from works of the law…. 31 Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law.
In Romans 7, not obeying the written code is in contrast to obeying the law of sin (which, I suppose, is written on your heart as well).
Romans 7:21-23, 25 ESV | Greek
21 So I find it to be a law [τὸν νόμον] that when I want to do right, evil lies close at hand. 22 For I delight in the law of God, in my inner being, 23 but I see in my members another law [ἕτερον νόμον] waging war against the law of my mind and making me captive to the law of sin [τῷ νόμῳ τῆς ἁμαρτίας] that dwells in my members…. 25 Thanks be to God through Jesus Christ our Lord! So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin [νόμῳ ἁμαρτίας].
In Romans 8, obeying the law of the Spirit (on our hearts, right?) is in contrast to obeying the law of sin and death.
Romans 8:2 ESV | Greek
For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death.
1 replies
Active 2627 days ago
Three Principles
In the Cross of Christ
Jonathan Cooper
An Introduction
Principle 1: Jesus offered an opportunity for Jerusalem to come to Him. “O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not!” (Luke 13:34) Page 3.
Principle 2: Jerusalem decided not to come to Jesus, and Jerusalem’s rejection of Jesus was the cause of their destruction. “Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord.” (Luke 13:35). Page 5.
Principle 3: Motivated by love, God crucified Jesus by having others crucify Him. Jesus is God (John 20:28), and God crucified Jesus: “Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand.” (Isaiah 53:10)
God crucified Jesus by having others crucify Jesus:
God planned for Jesus to be delivered into the hands of evil men: “Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain: Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it.” (Acts 2:23-24)
God caused the evil people to do everything that these people did to Jesus: “For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, For to do whatsoever thy hand and thy counsel determined before to be done.” (Acts 4:27-28)
God’s decision to crucify Himself (by having others crucify Himself) was motivated by love: “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” (John 3:16) “Husbands, love your wives, even as Christ also loved the church, and gave himself for it...” (Ephesians 5:25) “Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.” (1 John 4:10)
In summary, the climax of Jerusalem’s rejection of Jesus unto its own destruction (about which Jesus wept) was planned and caused by God because He loved people so much. Page 7.
The First Principle in the Cross
Review of Principle 1: Jesus offered an opportunity for Jerusalem to come to Himself. “O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not!” (Luke 13:34)
An Exploration of Scripture
God is love (1 John 4:8, 16) and is “not willing that any should perish, but that all should come to repentance.” (2 Peter 3:9) “Have I any pleasure at all that the wicked should die? saith the Lord GOD: and not that he should return from his ways, and live?” (Ezekiel 18:23) “For I have no pleasure in the death of him that dieth, saith the Lord GOD: wherefore turn yourselves, and live ye.” (Ezekiel 18:32) “Say unto them, As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?” (Ezekiel 33:11) God “will have all men to be saved, and to come unto the knowledge of the truth.” (1 Timothy 2:4)
In His love for people (John 3:16; Ephesians 5), in order to save the lost (Luke 17:33; 19:10), Jesus “gave himself a ransom for all, to be testified in due time.” (1 Timothy 2:6) “In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace…” (Ephesians 1:7) “In whom we have redemption through his blood, even the forgiveness of sins…” (Colossians 1:14)
Jesus also brings us fellowship with God. “For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit…” (1 Peter 3:18) “Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.” (John 14:6) Jesus shows us God’s love (1 John 3:16; 4:9).
This love is available to everybody. “For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved.” (Romans 10:12-13) “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.” (Galatians 3:38) “For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.” (1 Corinthians 12:13) “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” (John 3:16)
And this offer is being proclaimed to everybody everywhere. “Go therefore and make disciples of all nations…“ (Matthew 28:19) “And the gospel must first be proclaimed to all nations.” (Mark 13:10) “…[R]epentance and forgiveness of sins should be proclaimed in his name to all nations…” (Luke 24:47). “Go ye into all the world, and preach the gospel to every creature.” (Mark 16:15)
Even those who have not yet heard the message of the gospel also have an opportunity to turn unto Him. Paul’s rhetorical questions in Romans 10:14-15 indicate that people can only believe the message of the gospel if someone is sent to deliver this message of the gospel to them. However, for those without a preacher, creation reveals the power and divinity of its Creator (Romans 1). If these people seek this Creator with all of their heart (Jeremiah 29:13; Matthew 5:7), we can expect God to send a human messenger on their path with the message about Jesus Christ, as He did in the case of Cornelius (Acts 10).
In other words, God offers everyone an opportunity to come to Him.
The Second Principle in the Cross
Review of Principle 2: Jerusalem decided not to come to Jesus, and Jerusalem’s rejection of Jesus was the cause of their destruction. “Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord.” (Luke 13:35)
An Exploration of Scripture
People make choices (Judges 10:14; Joshua 24:22).
God will measure out judgment (Acts 17:31) to everyone (Romans 14:10-12; Ecclesiastes 3:17) in accordance with our decisions: “For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.” (Ecclesiastes 12:14) “But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment.” (Matthew 12:36) “Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God.” (1 Corinthians 4:5)
Since Romans 10:9 notes salvation as a matter of the heart which overflows in a confession of faith, it is also good to note here that Scripture warns us to “[h]arden not your hearts, as in the provocation, in the day of temptation in the wilderness” (Hebrews 3:8) But do “[c]ircumcise therefore the foreskin of your heart, and be no more stiffnecked.” (Deuteronomy 10:16) “Circumcise yourselves to the LORD, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings.” (Jeremiah 4:4) “Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit: for why will ye die, O house of Israel?” (Ezekiel 18:31)
We must believe with the evidence of good works. “Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived…” (1 Corinthians 6:9) “Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.” (Galatians 5:21) James asks, “What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him?” (James 2:14) “Ye see then how that by works a man is justified, and not by faith only.” (James 2:24) In contrast to the obedient follower whose life withstands the scrutiny of judgment, “...every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: 27And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.” (Matthew 7:26-27) As Matthew 7:21 reads, “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.”
We must keep to this faith through to the end of our lives. Furthermore, our reward at the end of the race is contingent on our faithfulness up to the end: “And let us not be weary in well doing: for in due season we shall reap, if we faint not.” (Galatians 6:9) “11And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end: 12That ye be not slothful, but followers of them who through faith and patience inherit the promises.” (Hebrews 6:11-12) “And ye shall be hated of all men for my name's sake: but he that endureth to the end shall be saved.” (Matthew 10:22; cf. Matthew 24:13; Mark 13:13). “24Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. 25And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible.” (1 Corinthians 9:24-25) “7I have fought a good fight, I have finished my course, I have kept the faith: 8Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing.” (2 Timothy 4:7-8)
In conclusion, people choose their eternal destinies.
The Third Principle in the Cross
Review of Principle 3: Motivated by love, God crucified Jesus by having others crucify Jesus.
Jesus is God (John 20:28), and God crucified Jesus: “Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand.” (Isaiah 53:10)
God crucified Jesus by having others crucify Jesus:
God planned for Jesus to be delivered into the hands of evil men: “Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain: Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it.” (Acts 2:23-24)
God caused the evil people to do everything that these people did to Jesus: “For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, For to do whatsoever thy hand and thy counsel determined before to be done.” (Acts 4:27-28)
God’s decision to crucify Jesus (by having others crucify Jesus) was motivated by love: “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” (John 3:16) “Husbands, love your wives, even as Christ also loved the church, and gave himself for it...” (Ephesians 5:25) “Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.” (1 John 4:10)
In summary, the climax of Jerusalem’s rejection of Jesus unto its own destruction (about which Jesus wept) was planned and caused by God because He loved people so much.
An Exploration of Scripture:
First, God is able to do anything. “Is any thing too hard for the LORD?” (Genesis 18:14) “Ah Lord GOD! behold, thou hast made the heaven and the earth by thy great power and stretched out arm, and there is nothing too hard for thee…” (Jeremiah 32:17). “Behold, I am the LORD, the God of all flesh: is there any thing too hard for me?” (Job 32:27) As Job said, “I know that thou canst do every thing, and that no thought can be withholden from thee.” (Job 42:2) “...all the inhabitants of the earth are accounted as nothing, and he does according to his will among the host of heaven and among the inhabitants of the earth; and none can stay his hand or say to him, ‘What have you done?’” (Daniel 4:35) “But our God is in the heavens: he hath done whatsoever he hath pleased.” (Psalm 115:3)
Second, God knows everything (1 John 3:20). He knows everything that’s currently going on everywhere (Proverbs 15:3) – from people’s actions (Proverbs 5:21; Jeremiah 16:17; 32:19), to the number of hairs on the heads of each person (Luke 12:7; Matthew 10:30), to the needs of their lives (Matthew 6:32; Luke 12:30), to the thoughts of their hearts (I Kings 8:39; Psalm 44:21; Jeremiah 12:3; Luke 9:47; 16:15; Acts 1:24; 15:8; I Corinthians 14:25; Revelation 2:23). As an aside, there is reason to believe that God knows me better even than I know myself (Proverbs 21:2; 2 Corinthians 12:2-3). On Judgment Day, He will know our past down to each action (Ecclesiastes 12:14) and word (Matthew 12:36) and motive (1 Corinthians 4:5). He also knows the future – the end from the beginning (Isaiah 46:8-14; 41:26), disclosing what must happen (Genesis 41:25,28; Daniel 2:45). God even foreknew that Jesus would come from before the creation of the world (Romans 8:28).
Third, God’s plan precedes reality. “Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them.” (Psalm 139:16) Acts 17:26 reads, “And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation…” “Who is he that saith, and it cometh to pass, when the Lord commandeth (צָוָה) it not? Out of the mouth of the most High proceedeth not evil and good?” (Lamentations 3:37) “3Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: 4According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: 5Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will (θελήματος)…” (Ephesians 1:3-5) “And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed.” (Acts 13:48)
Fourth, God turns His plan into reality. “In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will (θελήματος)...” (Ephesians 1:11; see also Revelation 4:11)
Every experience is a gift from God. The ability for a person to see or to hear anything is a gift from God (Exodus 4:11). A person sees God’s work whenever a person sees the sun rise (Matthew 5:45; cf. Psalm 147:4), the rain fall (Matthew 5:45), the wild flowers grow (Matthew 6:28-30), the food grow (Acts 14:17), the animals be fed (Matthew 6:26; cf. Job 37-38), the lightning strike (Job 37:15; 38:25-27, 34-35), an authority (Romans 13:1) or a nation (Acts 17:26). “I form the light, and create darkness: I make peace, and create evil: I the LORD do all these [things].” (Isaiah 45:7) “Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the LORD hath not done it?” (Amos 3:6) “In the day of prosperity be joyful, but in the day of adversity consider: God also hath set the one over against the other, to the end that man should find nothing after him.” (Ecclesiastes 7:14) “The lot is cast into the lap, but its every decision is from the LORD” (Proverbs 16:33).
The Example of Job: “20Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped, 21And said, Naked came I out of my mother's womb, and naked shall I return thither: the LORD gave, and the LORD hath taken away; blessed be the name of the LORD. 22In all this Job sinned not, nor charged God foolishly.” (Job 1:20-22) “10But he said unto her, Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil? In all this did not Job sin with his lips.” (Job 2:10) “2I know that thou canst do every thing, and that no thought can be withholden from thee. 3Who is he that hideth counsel without knowledge? therefore have I uttered that I understood not; things too wonderful for me, which I knew not.” (Job 42:2-3)
Even every pain works for good for those who love God. "For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; (2 Corinthians 4:17) “And we know that all things work together for good to them that love God, to them who are the called according to his purpose.” (Romans 8:28) “6Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations: 7That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ: 8Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory: (1 Peter 1:6-8) “17And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together. 18For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.” (Romans 8:17-18) “My brethren, count it all joy when ye fall into divers temptations; Knowing this, that the trying of your faith worketh patience. But let patience have her perfect work, that ye may be perfect and entire, wanting nothing.” (James 1:2-4)
Example of Joseph: “7And God sent me before you to preserve you a posterity in the earth, and to save your lives by a great deliverance. 8So now it was not you that sent me hither, but God: and he hath made me a father to Pharaoh, and lord of all his house, and a ruler throughout all the land of Egypt.” (Genesis 45:7-8) “20But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive. 21Now therefore fear ye not: I will nourish you, and your little ones. And he comforted them, and spake kindly unto them.” (Genesis 50:20-21; see also Psalm 105:16-17).
The Example of Paul: “8For this thing I besought the Lord thrice, that it might depart from me. 9And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.” (2 Corinthians 12:7-9)
God controls the condition of the heart. “Create in me a clean heart, O God; and renew a right spirit within me.” (Psalm 51:10) “And the LORD thy God will circumcise thine heart, and the heart of thy seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live.” (Deuteronomy 30:6) “A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh.” (Ezekiel 36:26) “19And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh: 20That they may walk in my statutes, and keep mine ordinances, and do them: and they shall be my people, and I will be their God.” (Ezekiel 11:19-20)
God controls the decisions of the heart. “The preparations of the heart in man, and the answer of the tongue, is from the LORD.” (Proverbs 16:1) “The king's heart is in the hand of the LORD, as the rivers of water: he turneth it whithersoever he will.” (Proverbs 21:1)
Believing in Jesus is from the Father. “No man can come to me (= believe on me, based on verse 35), except the Father which hath sent me draw him: and I will raise him up at the last day.” (John 6:44) “And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.” (Matthew 16:16-17)
Repentance is from God. “When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.” (Acts 11:18) “In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth…” (2 Timothy 2:25)
New desires and lifestyles are from God. “And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.” (1 Corinthians 6:11) “For it is God which worketh in you both to will and to do of his good pleasure.” (Philippians 2:13)
A good start and a good finish in the faith are from God. Philippians 1:6 refers to God as “he which hath begun a good work in you…” “24Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, 25To the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen.” (Jude 1:24-25)
Our salvation through-and-through is a result of God’s mercy. “8For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: 9Not of works, lest any man should boast. 10For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.” (Ephesians 2:8-10) “For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.” (Romans 9:15-16)
God hardens whomever He will harden in order to display His glory to the objects of His mercy. “17For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth. 18Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.” (Romans 9:17-18) “22What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: 23And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, 24Even us, whom he hath called, not of the Jews only, but also of the Gentiles?” (Romans 9:22-24)
This displays God’s infinite wisdom. “32For God hath concluded them all in unbelief, that he might have mercy upon all. 33O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! 34For who hath known the mind of the Lord? or who hath been his counsellor? 35Or who hath first given to him, and it shall be recompensed unto him again? 36For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.” (Romans 11:32-36)
4 replies
Active 2627 days ago
This is the teacher guide. Click here to see the student handout.
Eat and Drink
Sunday Night Bible Study on March 28, ‘10 at Christian Missionary Alliance in Aurora, Indiana.
Big Idea: Eat and drink for the Lord… (Zechariah 7:5-7; 1 Corinthians 10:31).
…with joyful thanksgiving (Romans 14:6; 1 Corinthians 10:30; Matthew 15:36; Mark 8:6; John 6:11; John 6:23 and Acts 27:35. C.f. with command to enjoy food in Ecclesiastes 9:7; 2:24; 3:13; 5:18; 8:15 and with thanksgiving in the Lord's Supper in Matthew 26:27, Mark 14:23, Luke 22:17, 19; I Corinthians 11:24), but without gluttony (Proverbs 23:21). Examples of Feasts:
As celebrations for the Lord:
The tithe (Deuteronomy 14:22-29) and the wall (Nehemiah 8:9-12).
As celebrations: Escape from Haman (Esther 8:17; 9:22).
For the Lord: Escape from Pharaoh (Exodus 10:9).
As mere meals:
Without righteousness (Amos 5:21-27).
With insatiable craving (Numbers 11:4-6,31-35)
In eternity (Revelation 19:9; c.f. Matthew 26:29; Luke 22:30)
…with believers (Luke 24:35; Acts 2:42; 20:7,11) giving much accommodation toward weak believers (1 Corinthians 10:23-33), but withholding any contact toward false believers (1 Corinthians 5:9-13).
…perhaps, at the table with sinners (Matthew 11:19; Luke 5:30; 7:34), but definitely without identifying with sinners (Proverbs 28:7; 23:20; Psalm 1:1; Matthew 24:49; Luke 12:45; c.f. Galatians 5:9, 1 Corinthians 15:33, and Jude 1:23).
3 replies
Active 2627 days ago
Introduction to the Gospels
Professor Jon Weatherly
Jonathan Cooper (Box #291)
November 4, 2010.*
Fuel to Share
The dirt flies. A tail twitches. Like a squirrel finding acorns in the field, a person can unearth nuggets of truth from Scripture. In Luke, a search unearths a number of meaningful repetitions.i From the start to the end, Luke emphasizes the roles of women and the Holy Spirit.
The start of Luke highlights the role of women. In the first chapter, a woman was the first person to learn of Immanuel's coming. Moreover, the woman believed (pisteusasa) the message of the angel about her Son (1:45) in contrast to the man who had not believed (ouk episteusas) the message of the angel about his son (1:20). After a series of extraordinary events, the narrator turns the attention to Mary who "treasured up all these things, pondering them in her heart." (2:19) Thereafter, Simeon sees Jesus in the temple and speaks to Mary (not to Joseph) in 2:34, and, in 2:37, God spoke through a widow.
Women, "Widow,"ii and feminine proper names appear often in the narrative as Jesus taught, cared for women, and was cared for by women. In His teaching, Jesus mentions the widow of Zarephath (4:25), describes the success of a persistent widow (18:3,5), denounces the Pharisees' mistreatment of widows (20:47), and elevates the small gift of one widow (21:2,3); as Martha was busily distracted with preparations for the upcoming meal, her sister Mary "sat at the Lord's feet and listened to his teaching" (10:39). In addition to including women in His teaching's content and audience, Jesus included women in His miracles. For example, Jesus resurrects a widow's son (7:11-17) and heals a woman from her bleeding (8:43). Sometimes, the women also cared for Jesus. Later in the same chapter, a woman - who was in the city a sinner - washed Jesus' dirty feet with her tears, dried them with her hair, and anointed them with expensive perfume. As a result of her love and faith, the woman received forgiveness for her sins (7:47-48). In the beginning of the following chapter, Luke mentions that Jesus was teaching and that "...with him...[were] some women who had been healed of evil spirits and infirmities: Mary... and Joanna... and Susanna, and many others, who provided for them out of their means." (Luke 8:1b-3) Women play an important role throughout the narrative - being included in His teaching, receiving care from Him and giving care to Him.
At the end of His ministry, the women are again the first to hear the message of the resurrection from the angels (24:4-7). Furthermore, the women appear to believe the message of the resurrection in contrast to the men who did not believe the message of the resurrection. As Luke 24:10-11 reads, "Now it was Mary Magdalene and Joanna and Mary the mother of James and the other women with them who told these things to the apostles, but... they did not believe them."
In addition to highlighting the role of women, Luke highlights the role of the Holy Spirit throughout the narrative. In the beginning, the angel promises that John will be filled with the Holy Spirit in the womb (1:15). A few verses later, the angel promises that Jesus will be conceived by the Holy Spirit (1:35). Then, the Holy Spirit fills or was upon - and, presumably, speaks through - zechariah's wife (1:41), Zechariah (1:67), and Simeon (1:25). Throughout Jesus' ministry, the presence of the Holy Spirit empowers Jesus to preach the good news - including the good news of the Holy Spirit's coming. After Jesus' baptism, "...Jesus, full of the Holy Spirit, returned from the Jordan and was led by the Spirit in the wilderness..." (Luke 4:1) After the temptation, "Jesus returned to Galilee in the power of the Spirit, and news about him spread through the whole countryside." (4:14) A few verses after 4:14, the same word for power (dunamis)iii is seen as the agency of His casting out of demons (4:36; cf. Matthew 12:24,28,31-32). In the next chapter, "...the power [dunamis]iv of the Lord was with Jesus to heal the sick." (5:17; cf. 6:19; 8:46)
The presence of this Power supported His proclamation of a message: "The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor..." (4:18). It seems that a crowd of disciples proclaimed Jesus as the Messiah because of the demonstration of the Holy Spirit's power; as Jesus approaches Jerusalem, "...[they] began joyfully to praise God in loud voices for all the miracles [dunamesi]v they had seen: 'Blessed is the king who comes in the name of the Lord!'" (19:37-38). Within the message that the Holy Spirit supported was the promise of the Holy Spirit. Jesus said, "If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!" (11:13)
At the end of the book, the disciples - both women and men - are promised the Holy Spirit's power. In 24:49, Jesus says, "And behold, I am sending the promise of my Father upon you. But stay in the city until you are clothed with power (dunamin)vi from on high." This power seems to come in support of their proclamation of His message (24:46-48; c.f. Acts 1:8 and 1 Corinthians 2:4) - as the Holy Spirit had come to support Jesus' message.
Like a squirrel, a person can find truths from the landscape of Scripture. In Luke, there is an emphasis on the importance of the roles of the Holy Spirit and women. A person can store these acorns away for the future, allowing for food for oneself and for others.
__________________________
End Notes
* Transcribed in early April 2015. Spelling and grammatical corrections on 4/16/2015.
i. Other acorns exist - such as the concepts surrounding "house" (oikos), a word which appears in Luke more often than its combined appearances in Mark and Matthew and the concepts surrounding "heart" (kardia), which, appearing 22 times, plays a prominent role throughout the narrative (e.g. Luke 1:17; 6:45; 12:46; 24:32,38).
ii. xaera appears in Luke 2:37; 4:25,26; 7:12; 18:3; 18:5; 20:47; 21:2,3) . All Greek references are based on the Tischendorf text made available at GreatTreasures.org.
iii. dunamis appears in Luke 1:17; 1:35; 4:14; 4:36; 5:17; 6:19; 8:46; 9:1; 10:13; 10:19; 19:37; 21:26; 21:27; 22:69; 24:49 according to the Tischendorf tet available at GreatTreasures.org.
iv. Ibid.
v. Ibid.
vi. A form of the word dunamis. See above.
2 replies
Active 2627 days ago
