Thursday, August 10, 2017

A Topical Scripture Cross Reference Study On Love Of God And Neighbor

  • Introduction:
          -The theme of loving God and one's neighbor is woven throughout scripture, from the Old Testament to the New Testament, reaffirming its significance as the core of the Christian faith. Love serves as a fundamental principle that not only defines a believer's relationship with God but also translates into genuine interactions with others. Believers are called to reflect this divine love both in their hearts and in their actions toward fellow humans. This comprehensive command fosters both personal devotion to God and an ethical framework for living in harmony with others, thereby establishing the foundation for community, accountability, and spirituality in the life of every believer.
          -The emphasis on the command to love God and one’s neighbor arises from both the historical context of ancient Israel and the socio-religious landscape of Jesus' time. Rooted in the collective identity and communal responsibilities of the Israelites, this command serves as both a legal and ethical foundation for personal relationships among the community. In Jesus’ teachings, this command takes on a transformative significance, challenging established norms and emphasizing a love that transcends societal boundaries, aiming to redefine relationships within both ancient and contemporary contexts. Such a commandment encourages spirituality that is lived out in practical love, promoting a holistic understanding of faith that encompasses action.
  • The Greatest Commandment:
          -"When the Pharisees heard that he had silenced the Sadducees, they gathered together, and one of them [a scholar of the law] tested him by asking, 'Teacher, which commandment in the law is the greatest?' He said to him, 'You shall love the Lord, your God, with all your heart, with all your soul, and with all your mind. This is the greatest and the first commandment. The second is like it: You shall love your neighbor as yourself. The whole law and the prophets depend on these two commandments." (Matthew 22:36-40)
           *The historical context of Roman-occupied Judea, with its tensions between various ethnic and religious groups, highlights Jesus' message. By elevating love above legalistic observance, He challenges societal divisions and promotes a radical inclusivity that extends to everyone, including enemies.
  • Testimonial From Leviticus:
          -"You shall not bear hatred for your brother in your heart. Though you may have to reprove your fellow man, do not incur sin because of him. Take no revenge and cherish no grudge against your fellow countrymen. You shall love your neighbor as yourself. I am the Lord." (Leviticus 19:17-18)
           *The injunction against hatred, revenge, and grudges emphasizes that love should govern both personal feelings and actions—underscoring the legal nature of these commands. The society was called to live out these laws practically, showing that mutual respect and care for one another were vital for maintaining community and fulfilling God’s covenant.
  • Testimonial From Deuteronomy:
          -"Therefore, you shall love the LORD, your God, with all your heart, and with all your soul, and with all your strength." (Deuteronomy 6:5)
          -"Now, therefore, Israel, what does the Lord, your God, ask of you but to fear the Lord, your God, to follow in all his ways, to love and serve the Lord, your God, with your whole heart and with your whole being." (Deuteronomy 10:12)
           *The commands to love God and one's neighbor were given in a context where communal living was essential. Ancient Israel was a tribal society with strong familial relationships. Love for one’s neighbor was not merely an abstract moral principle; it was essential for social harmony and survival within these tight-knit communities.
           *In a culture that often faced external threats, maintaining unity and compassion among each other fostered deeper resilience. Love was not just a sentiment; it was a crucial societal glue.
  • Testimonial From Joshua:
          -"But be very careful to observe the precept and Law of Moses, the servant of the LORD, enjoined upon you: love the LORD, your God; follow him faithfully; keep his commandments; remain loyal to him; and serve him with your whole heart and soul." (Joshua 22:5)
  • Testimonial From 1 Kings:
          -"if with their whole heart and soul they turn back to you in the land of their enemies who took them captive, and pray to you toward the land you gave their ancestors, the city you have chosen, and the house I have built for your name." (1 Kings 8:48)
  • Testimonial From Romans:
          -"...and whatever other commandment there may be, are summed up in this saying, [namely] 'You shall love your neighbor as yourself.' Love does no evil to the neighbor; hence, love is the fulfillment of the law." (Romans 13:9-10)
            *In the New Testament, Jesus asserts that the fulfillment of the law rests on these two commandments. This is significant because it shifts the emphasis from merely following rituals and laws to embodying love as the essence of the law. This radical understanding implies that love is not only the highest commandment, but also the very spirit of the law.
  • Testimonial From Galatians:
          -"For the whole law is fulfilled in one statement, namely, “You shall love your neighbor as yourself.” (Galatians 5:14)
  • Testimonial From James:
          -"However, if you fulfill the royal law according to the scripture, 'You shall love your neighbor as yourself,' you are doing well." (James 2:8)
           *The early Christian writings in Romans, Galatians, and James echo this concern, affirming love as the law's fulfillment and a practical expression of faith. The historical context reveals the early church’s struggle against legalism and the need for a radical transformation that could only happen through the love laid out in these commandments.
  • Testimonial From First John:
          -"We know that we have passed from death to life because we love our brothers. Whoever does not love remains in death." (1 John 3:14)

Monday, August 7, 2017

Who Bruises The Head Of The Serpent In Genesis 3:15?

  • Introduction:
          -There are many Roman Catholic images of Mary, the mother of Jesus Christ, standing with her foot on the head of a serpent. These portraits exist because throughout church history, Roman Catholics have traditionally interpreted Genesis 3:15 to mean that she has enmity with the devil. They believe that since Mary was immaculately conceived, and therefore sinless, that she must be the figure who stands in direct contradiction to the snares of the devil.
          -Many Catholics reason that Mary must be the paragon of holiness, whereas Satan is the ultimate source of evil. Genesis 3:15 has oftentimes been connected with the dogma of Mary's immaculate conception, the teaching that she was born without sin. The traditional Catholic interpretation of this passage is in error and has, in fact, been rejected by Catholic scholarship.
  • Consider The Words Of The New Catholic Encyclopedia In Regards To Genesis 3:15:
          -"Much confusion has resulted from the fact that the second half of this verse was inaccurately translated in the Vulgate to read, “She shall crush your head.” This translation, which has strongly affected the traditional representations of the Blessed Virgin, is today generally recognized to be a mistake for “it [or “he,” i.e., the seed of the woman] shall crush...”, and consequently can no longer be cited in favor of the Immaculate Conception." (New Catholic Encyclopedia, Volume VII, page 378)
  • The New American Bible Revised Edition Has This Footnote On Genesis 3:15:
          -"[3:15] They will strike…at their heel: the antecedent for “they” and “their” is the collective noun “offspring,” i.e., all the descendants of the woman. Christian tradition has seen in this passage, however, more than unending hostility between snakes and human beings. The snake was identified with the devil (Wis 2:24; Jn 8:44; Rev 12:9; 20:2), whose eventual defeat seemed implied in the verse. Because “the Son of God was revealed to destroy the works of the devil” (1 Jn 3:8), the passage was understood as the first promise of a redeemer for fallen humankind, the protoevangelium. Irenaeus of Lyons (ca. A.D. 130–200), in his Against Heresies 5.21.1, followed by several other Fathers of the Church, interpreted the verse as referring to Christ, and cited Gal 3:19 and 4:4 to support the reference. Another interpretive translation is ipsa, “she,” and is reflected in Jerome’s Vulgate. “She” was thought to refer to Mary, the mother of the messiah. In Christian art Mary is sometimes depicted with her foot on the head of the serpent."
  • Exegetical Problems For The Roman Catholic Interpretation Of Genesis 3:15:
          -What does it mean to have enmity? It means to be hostile, filled with hatred, or to stand in a position of opposition to someone or something else. Not only would the devil possess enmity towards the "seed of the woman" spoken of in Genesis 3:15, but he also hates all of God's people (Romans 16:20; James 4:4). So, if we accept the Genesis text as being a reference to Mary, and the mere existence of enmity proves that Mary is sinless, then would this not mean that all Christians are free from sin in the same sense, as well?
  • Who Bruises The Head Of The Serpent?:
          -It is the Lord Jesus Christ who crushes the head of the serpent. It is He who stands in direct opposition to Satan. It is Jesus Christ who is infinitely more powerful than Satan himself. Christ was born of a woman. He is the savior of those who believe on Him, whereas Satan is the father of all lies. Both figures are opposed to each other in every way, but it is Christ who has overcome him. This is the meaning of the woman's seed crushing the head of the serpent. Giving Mary or anybody else a position of sinlessness injures the uniqueness of Christ in relation to mankind.

Friday, August 4, 2017

Could Solar Eclipses Be Evidence For God?

Solar eclipses are a spectacular sight to behold. But they have also contributed significantly to scientific discovery. The sun’s corona, the star’s outer atmosphere, becomes observable only during a solar eclipse. This has allowed scientists to conduct experiments during solar eclipses, and this has enabled researchers to use spectroscopes to discern the spectra of stars.

In 1919, a solar eclipse led to the confirmation of Einstein’s theory of General Relativity that he had proposed three years earlier. If Einstein's theory was right, starlight should bend as it passes the sun. Researchers, one group led by Arthur Eddington and Edwin Cottingham on Principle Island off the West African coast and another group in Brazil led by Andrew Cromellin and Charles Davidson, set out to determine the changes in the position of stars in the sky near the sun relative to their position before and after the eclipse. Their data ultimately confirmed Einstein’s theory of general relativity. These results have been borne out by subsequent experiments conducted during solar eclipses.

Examining ancient records of solar eclipses at known places and times has also enabled scientists to elucidate the Earth’s past rotation rate. This has even allowed historians to translate ancient calendar systems into a modern calendar system.

It is clear, then, that solar eclipses have played an important part in the scientific endeavour. Is it merely an uncanny fortuitous state of affairs that the one planet in our solar system on which there are observers also happens to be the one planet with perfect solar eclipses that appear to provide optimal conditions for scientific discovery?

In their book The Privileged Planet, astronomer Guillermo Gonzalez and philosopher Jay W. Richards elaborate on this and many other uncanny coincidences that suggest that there is significant overlap between the conditions necessary for habitability and those that are conducive to measurability.

While this striking phenomenon does not by any means clinch the design hypothesis, it certainly adds to a growing cumulative body of data that suggests that our Universe was designed for intelligent life.

https://www.premierchristianity.com/Blog/Could-solar-eclipses-be-evidence-for-God

Wednesday, July 26, 2017

Luke 22:32 Does Not Support Papal Supremacy

  • Introduction:
          -The Roman Catholic Church interprets Luke 22:32, in which Christ prayed that the Apostle Peter's faith failed not and for him to strengthen the faith of the other disciples, to be a promise that he would be preserved from error in doctrinal matters. In other words, the Church of Rome uses this Bible verse to support its dogma of papal infallibility.
  • A Refutation Of Papal Argument From Luke 22:32:
          -It is true that Satan wishes to destroy the church of God. It is also true Jesus prayed that the Apostle Peter would not cease to remain faithful and to be a source of strength for the other disciples. However, this was only done because Christ knew that Peter was going to deny him three times (v. 33-34). Consequently, the Lord wanted him to be restored and forgiven for his miserable failure to stand up for the truth of the gospel (v. 31-32). Now this, of course, would be a very encouraging message for the other apostles to learn. 
          -Luke 22:32 is speaking of the time when the Apostle Peter repents of his errors. This text is about Peter's faults, not about receiving praise, rewards, or being promoted to a position of supremacy. This passage of Scripture is about the unfathomable love, kindness, and mercy of Jesus Christ. Therefore, Roman Catholic apologists are altogether missing the point of Luke 22:32 when they cite it as a papal proof-text. They turn the meaning of this passage on its head.
          -To make an argument for the authority of the Roman Catholic Church on the basis of Luke 22:32 is unwarranted, for the context contains elements that are injurious to modern-day claims of Peter being appointed by the Lord Jesus Christ as its first pope. Most notably, the disciples had a dispute among themselves as to who would be regarded as the greatest (Luke 22:24-27). In fact, Christ said that all twelve apostles were going to be seated on twelve thrones (Luke 22:29-30). There is nothing in the context of Luke 22 even hinting that the Apostle Peter would be singled out for the reason of being a recipient of special honor. All church leaders have been called to "strengthen the brethren." One does not need to be bestowed some gift of infallibility in order to fulfill that duty.

Tuesday, July 25, 2017

John 21:15-17 Does Not Support Papal Supremacy

  • Introduction:
          -The Roman Catholic Church interprets the words of Jesus Christ ("feed my sheep") which were directed specifically to the Apostle Peter  to mean that he was given an exclusive position of primacy in caring for the household of God, which is the church. The Papacy maintains that Christ conferred to Peter a distinctive, greater position of episcopal authority which he allegedly passed on to the Roman bishops of future generations. The text of John 21:15-17 has been used by Roman Catholic apologists to support the idea that the pope has been appointed by Christ to serve in the office of "Chief Shepherd."
  • A Refutation Of Papal Argument From John 21:15-17:
          -All bishops have been commissioned by the apostles to care for the church of God (Acts 20:28). The Apostle Peter was not the only one who was obligated to nourish the "flock." Thus, the text of John 21:15-17 does not guarantee a unique position of supremacy to Peter.
          -The Apostle Peter forbade people from becoming lords over God's heritage (1 Peter 5:1-5). In fact, Christ identified Himself as being the "Chief Shepherd" (John 10:10-16). The Apostle Peter himself called Christ the "Shepherd and Bishop of our souls" (1 Peter 2:25). There is only one Chief Shepherd over the household of God. Scripture never records Christ reserving this title for Peter or him being addressed by that title. Thus, this title cannot rightfully be applied to anybody who claims to be a representative of Jesus Christ here on earth or descendant of the Apostle Peter.
          -This passage is not about inheriting a position of special primacy. John 21:15-17 simply records a threefold confession of faith articulated by Peter for the three times that he denied knowing Jesus Christ (Matthew 26:33-34). This passage shows us an utter failure on Peter's part. It therefore makes no sense to view this text as one that exalts him in any fashion. If this text is about Peter being promoted to a higher position by Christ, then how come we do not see anywhere the usual reaction of a person getting exalted by a superior (rejoicing and excitement)?
          -Although we know from the Book of Acts that the Apostle Peter played a significant role in preaching the gospel, we have no biblical evidence suggesting that he was given a position of supremacy over the church. To call the pope the "Good Shepherd" is outright blasphemy against our Lord and Savior Jesus Christ, for the occupation of such a title by a mere man robs Him of the honor that only He deserves.

The Early Church Fathers On The Meaning Of "Upon This Rock" (Matthew 16:18)

  • Defining The Issues:
          -The Roman Catholic Church treats Matthew 16:18-19 as though it decisively proves the truthfulness of its claims to being given the fullness of divine truth. It is claimed that Jesus Christ made Peter the Church of Rome's foundation and any spiritual gifts bestowed on him were passed on to succeeding popes of future generations. Thus, we see the reason that adherents fight so vigorously to protect their understanding of the meaning of the "rock" as found in Matthew 16:18-19. However, the church fathers were far from unanimous on accepting the "rock" metaphor found in that passage as being the Apostle Peter himself. Following are excerpts from various church fathers, which were originally taken from this article.
  • Basil of Seleucia:
          -"You are Christ, Son of the living God.'...Now Christ called this confession a rock, and he named the one who confessed it 'Peter,' perceiving the appellation which was suitable to the author of this confession. For this is the solemn rock of religion, this the basis of salvation, this the wall of faith and the foundation of truth: 'For no other foundation can anyone lay than that which is laid, which is Christ Jesus.' To whom be glory and power forever." (Oratio XXV.4, M.P.G., Vol. 85, Col. 296-297)
  • Cyril of Alexandria:
          -"When [Peter] wisely and blamelessly confessed his faith to Jesus saying, 'You are Christ, Son of the living God,' Jesus said to divine Peter: 'You are Peter and upon this rock I will build my Church.' Now by the word 'rock', Jesus indicated, I think, the immovable faith of the disciple.” (Cyril Commentary on Isaiah 4.2)
  • Origen, Commentary on the Gospel of Matthew:
          -“For all bear the surname ‘rock’ who are the imitators of Christ, that is, of the spiritual rock which followed those who are being saved, that they may drink from it the spiritual draught. But these bear the surname of rock just as Christ does. But also as members of Christ deriving their surname from Him they are called Christians, and from the rock, Peters.” (Commentary on the Gospel of Matthew (Book XII), sect. 10,11)
  • Augustine of Hippo:
          -"Christ, you see, built his Church not on a man but on Peter's confession. What is Peter's confession? 'You are the Christ, the Son of the living God.' There's the rock for you, there's the foundation, there's where the Church has been built, which the gates of the underworld cannot conquer." (John Rotelle, O.S.A., Ed., The Works of Saint Augustine, © 1993 New City Press, Sermons, Vol III/6, Sermon 229P.1, p. 327)
  • Bede:
          -"You are Peter and on this rock from which you have taken your name, that is, on myself, I will build my Church, upon that perfection of faith which you confessed I will build my Church by whose society of confession should anyone deviate although in himself he seems to do great things he does not belong to the building of my Church...Metaphorically it is said to him on this rock, that is, the Saviour which you confessed, the Church is to be built, who granted participation to the faithful confessor of his name." (Homily 23, M.P.L., Vol. 94, Col. 260. Cited by Karlfried Froehlich, Formen, Footnote #204, p. 156.)
  • Eusebius:
          -"Yet you will not in any way err from the scope of the truth if you suppose that the 'world' is actually the Church of God, and that its 'foundation' is in the first place, that unspeakably solid rock on which it is founded, as Scripture says: 'Upon this rock I will build my church, and the gates of hell shall not prevail against it' and elsewhere: 'The rock, moreover, was Christ. For as the Apostle indicates with these words: 'No other foundation can anyone lay than that which is laid, which is Christ Jesus." (Commentary on the Psalms, M.P.G., Vol. 23, Col. 173,176)
  • Cassiodorus:
          -"It will not be moved' is said about the Church to which alone that promise has been given: 'You are Peter and upon this rock I shall build my Church and the gates of Hell shall not prevail against it.' For the Church cannot be moved because it is known to have been founded on that most solid rock, namely, Christ the Lord." (Expositions in the Psalms, Volume 1; Volume 51, Psalm 45.5, p. 455)

Monday, July 17, 2017

Christ's Power And Human Weakness

        "but He said to me, 'My grace is sufficient for you, for power is made perfect in weakness.' I will rather boast more gladly of my weaknesses, in order that the power of Christ may dwell with me." (2 Corinthians 12:9)

         God's divine grace manifests itself and covers us more abundantly during our struggles and trials. His strength compliments our inherent weakness. His sufficiency fulfills what is lacking in us. The power of Christ sustains us in the midst of our dilemmas.

        In the surrounding context of 2 Corinthians 12:9, the Apostle Paul was telling the church at Corinth how God did not accept his petition to remove his distress. Rather, He sustained him as he grieved about Satan irritating him after he had received personal revelation that he was not allowed to communicate to other men (v. 7).

        Thus, we see that the Lord allows us to undergo times of trouble for the sake of refining our character. We can build up our spiritual strength for times of infirmity through the persistent resistance of temptation and continued obedience to God.

        We need to trust in God. We must rely on His grace. We may not feel like God is working at all in bad circumstances, but His grace is sufficient for us. We can confidently proclaim Jesus Christ as Lord because He is faithful and trustworthy. He is with us, even during times of hardship (v. 10).

Monday, July 10, 2017

Isaiah 22:20-22 And Papal Supremacy

  • Introduction:
          -Roman Catholics argue in defense of Papal authority by noting the similarity of language structure in Matthew 16:19 and Isaiah 22:20-22. First of all, both of these passages make reference to a "key." Secondly, the text of Isaiah has a prime minister figure. Thirdly, there is similar wording of the actions of "opening and shutting" and "binding and loosing" found in both Isaiah 22:20-22 and Matthew 16:19. Catholics thus argue that this scenario prefigures Jesus Christ giving the Apostle Peter supremacy over His entire church. The logic of this alleged typology is based on a comparison of Peter to Eliakim, who was given the key to the house of David (Isaiah 20:22).
  • Answering The Roman Catholic Typological Argument:
          1.) The Bible mentions a number of different sets of "keys" (Judges 3:25; Luke 11:52; Revelation 1:18; etc.). In fact, there is nothing in the context of Isaiah 22 demanding that it be paralleled with Matthew 16.
          2.) The context of this passage is about a male figure named Shebna (Isaiah 22:15). His position of authority was being revoked from him as a result of his pride. Shebna's position, which was only secondary to King Hezekiah, was being given to Eliakim. However, the Apostle Peter never replaced anybody.
          3.) If Isaiah 22:20-22 was a prophecy about the Apostle Peter being appointed as the first pope, then how would Roman Catholics explain Isaiah 22:25? The Apostle Peter was never removed or cut down. The interpretation of this prophetic passage from the Book of Isaiah is not applicable to the Roman Catholic Church because it would only prophecy the fall of the Papacy. This is inconsistent with the claims of modern-day Roman Catholic dogma, for it teaches the infallible preservation of Roman tradition.
          4.) The name of "Eliakim" literally means "God will raise up." It is a typology of Jesus Christ, not the Apostle Peter. Jesus is the one who will inherit the glorious, everlasting throne of David (2 Samuel 7:12-16; Isaiah 22:23; Isaiah 9:6-7). He possesses the key of David (Revelation 3:7), which pertains to the promises of King David's throne. It is about the establishment and fulfillment of his kingdom. The phrase "house of David" is used within the context of his ancestral lineage. While the singular key of the household of David is pertinent to Israel (Isaiah 22:21-22), the plural keys of the kingdom of heaven are pertinent to the work of the church (Matthew 16:13-20).

Friday, July 7, 2017

Addressing The Roman Catholic Misinterpretation Of Matthew 16:18-19

  • Defining The Issues:
          -The meaning of the "rock" of Matthew 16:18-19 has been disputed among Roman Catholic and non-Catholic scholars alike. Literally volumes of books over the years have been written to defend various interpretations of this symbol. In fact, the three most prominent views on the identity of this "rock" are that it is representative of Jesus Christ Himself, the Apostle Peter's bold confession of faith in Jesus as the Messiah, and Peter himself. However, the Roman Catholic Church has made significant claims regarding the meaning of this figure in Matthew 16:18-19 in relation to its inflated views of its own authority and apostolic tradition. Quite simply, the purpose of this article is to present and critique the Roman Catholic interpretation of this passage.
  • How The Roman Catholic Church Interprets The Rock Of Matthew 16:18-19:
          -Roman Catholics argue that because the Apostle Peter is the rock of which Jesus Christ spoke, their church is built on him. It is for that reason that the Roman Catholic Church touts itself as being the one, true, original church founded by Him. Roman Catholicism maintains that 1.) Christ granted Peter special primacy over His entire church and 2.) that this apostle passed his unique position of spiritual authority to the Roman bishops who would succeed him in later generations (CCC #881-882). Consequently, it is claimed that the doctrines of the Church of Rome have been infallibly preserved throughout the centuries.
  • On The Greek Words Petros And Petra:
          -The words "petros" and "petra" are used in the Greek text of Matthew 16:18. Thus, the passage reads, "You are Peter (i.e. "petros") and upon this rock (i.e. "petra") I will build my church." While "petros" means a piece of rock (which is masculine), "petra" means a mass of rock (which is feminine). Why are two different words occupied in this passage? While this factor does not definitively rule out the Apostle Peter being the rock on which the church is built, this point is not without significance. It may suggest that something other than the Apostle Peter was meant to serve as the foundation upon which the Christian church stands.
  • The Rock Of Matthew 16:18-19 Is Not Peter Himself, But His Confession Of Faith:
          -The "rock" mentioned in Matthew 16:18 is Peter's confession of faith (Matthew 16:16). This interpretation best fits the context of Matthews 16, which is about the spread of the gospel and the identity of the Messiah (Matthew 16:13-18). It is upon our confession of faith that the church stands. Thus, our doctrine and practice of should be in accordance with the teaching of Jesus Christ. In Matthew 16:16-18, the words "it" and "this" are referring to the Apostle Peter's statement identifying the Lord Jesus Christ. Therefore, the church is built on the revelation that Christ is the promised Jewish Messiah. As far as the interpretation of the rock being Christ Himself is concerned, that is unlikely in this context because He is described as a builder rather than a foundation.
  • Answering The Catholic Aramaic And Greek Word Gender Argument On Matthew 16:18:
          -"When Matthew’s Gospel was translated from the original Aramaic to Greek, there arose a problem which did not confront the evangelist when he first composed his account of Christ’s life. In Aramaic the word kepha has the same ending whether it refers to a rock or is used as a man’s name. In Greek, though, the word for rock, petra, is feminine in gender. The translator could use it for the second appearance of kepha in the sentence, but not for the first because it would be inappropriate to give a man a feminine name. So he put a masculine ending on it, and hence Peter became Petros." (https://www.catholic.com/tract/peter-and-the-papacy)
          -If Jesus had to change the gender from feminine to masculine in order to address Peter, then all that really tells us is that (1) rock is usually feminine and (2) Peter is a male. The Greek word has a gender. It had that gender long before the authors of the New Testament associated the term with the foundation of the church.
          -The Greek New Testament does use the Aramaic Cephas in reference to Peter (1 Corinthians 15:5; Galatians 2:14). It is also true that if Matthew wanted to tell us that Peter is the rock upon which the church is built, he could have used petros twice in the same sentence (i.e. "you are petros and upon this petros I will build my church"). However, two separate terms are used in Matthew 16:18.
          -Aramaic was not as advanced a language as the other Semitic languages. It did not have an extremely rich or complex vocabulary. It could not utilize two different words in Matthew 16:18 as does Greek. Thus, the usage of kepha in Aramaic twice is not due to some unique primacy bestowed on the Apostle Peter by Christ, but to limitations in that language.
          -The New Testament does apply the feminine petra to the man Jesus Christ (Romans 9:33; 1 Corinthians 10:4; 1 Peter 2:8). There are no Aramaic manuscript copies of Matthew, which means any discussion of such involves speculation.
  • The Meaning Of The Keys, Binding, And Loosing:
          -The "keys" represent the authority to proclaim the salvation of converts and the condemnation of sinners (Luke 10:16). The keys are knowledge of the kingdom of God (Matthew 23:13; Luke 11:52). The door of salvation is opened to those who accept the message of the gospel (Acts 14:27; Revelation 1:5), whereas the door of eternal condemnation is opened for those who reject the salvific message of the gospel. The mission of the church is to preach the gospel to the world (Matthew 28:16-20; Mark 16:14-18; Luke 24:45-49). 
          -In the Book of Acts, converts such as Paul and Cornelius received the gift of the Holy Spirit. They rejoiced as a result of hearing the proclamation of eternal salvation. Notice how Christ instructed His original disciples to shake the dust off their feet when they encountered cities who rejected them for preaching the gospel message (Matthew 10:14-15; Mark 6:11; Acts 13:51). This is a perfect way of applying the principle of "loosing," or announcing the condemnation of sinners. 
          -Today, we serve as ambassadors for Christ by performing the ministry of reconciliation through preaching the gospel (2 Corinthians 5:17-21). Christians have been authorized to declare the terms of forgiveness as provided by the gospel: holding fast by faith in Jesus Christ's death, burial, and resurrection (1 Corinthians 15:1-8). The power of the keys was not possessed by the Apostle Peter alone, and nowhere does the Scripture passage in question even hint at such that interpretation. In fact, that same authority was given to all of the apostles (Matthew 18:18).
          -"What is the power of binding and loosing? These disciples immediately recognized the background of its meaning. If you were a Jew, living at the time of Christ, and you had done something that you thought could be a violation of the Mosaic Law, you would have to take your problem to the ruling elders. They would have debated your case; then they would have come to one of two conclusions. They would have either bound or loosed you. If they had bound you, this meant that you had violated the Mosaic Law and that you were obligated to pay the penalty-sacrifice and/or restitution. If they had loosed you, this meant that you had not violated the Mosaic Law. No sacrifice was necessary. These ruling elders were simply declaring what had already been legislated by Moses" (Was the Church Established by Peter?, Robert Gromacki, cited by Ron Rhodes, Reasoning from the Scriptures with Catholics, p. 109-110)
  • The Evidence For Peter Being The First Pope Is Entirely Lacking:
          -In regards to the broader context of the New Testament, it never mentions the one-head bishop structure that is found in the modern Church of Rome. Further, nowhere is the Apostle Peter said to have passed on apostolic authority to a designated successor. In Scripture, he does not act in the dictatorial manner that popes have done. Although Peter can rightly be accredited as playing a vital role in the spread of the gospel, we never see him acting as "Prince of the Apostles."
  • Even If The Apostle Peter Were The Rock Of Matthew 16:18, That Fact Would Still Not Grant The Pope Universal Jurisdiction Over Christendom: 
          -The establishment of some sort of authoritative office with successors is nowhere present in Matthew 16. Roman Catholics are placing too much weight on a single passage of Scripture. They are merely reading ideas into a context where such notions are absent. Even if Peter were the rock of Matthew 16:18, that would still not make Peter the first pope of the Roman Catholic Church. There are scholars who hold to that view, yet reject the claims to authority made by the papacy.

Monday, July 3, 2017

The Glorious Light Of The Gospel

        "Rather, we have renounced shameful, hidden things; not acting deceitfully or falsifying the word of God, but by the open declaration of the truth we commend ourselves to everyone's conscience in the sight of God. And even though our gospel is veiled, it is veiled for those who are perishing, in whose case the god of this age has blinded the minds of unbelievers, so that they may not see the light of the gospel of the glory of Christ, who is the image of God." (2 Corinthians 4:2-4)

        The gospel is not unintelligible nonsense, but rather is lucid and powerful. It transforms the hearts and minds of people. The gospel points lost people in the direction of reconciliation with God through Jesus Christ. The proclamation of the gospel contains no falsehood or deception. This divine revelation from God is the way to holiness.

        However, there are many people in this world who vehemently reject Jesus Christ as Lord and Savior. Those who do not repent will perish. Satan, the god of this world, has blinded the minds of unbelievers. People are lost, not because the truth of the gospel is inaccessible, but that they have sinned and fallen short of the glory of God.

        In order to inherit the kingdom of God, we must be born again. That means our hearts must be renewed through the supernatural indwelling of the Holy Spirit. We must repent of our sins and place our trust in the work of Jesus Christ. The gospel of His glory is a light which shines on those who have faith. We must share it with others.