In Galatians 3:2, the Apostle Paul refers to the moment when the Christians at Galatia were first converted. They believed in their hearts as a result of hearing the gospel message that he delivered. Human efforts are not to be added to faith as a means of justification afterwards (Galatians 3:3). If people want to receive the gospel by some means other than "by hearing with faith," then that would constitute a rejection of faith as sufficient to bring about our justification before God. Paul uses Abraham as an example of someone who was justified by faith apart from meritorious works (Galatians 3:6). There exists no good works that can enable us to obtain fellowship with God (Galatians 3:21-24). The Apostle Paul's focus (in combating the Judaizers) extends beyond the Mosaic Law. He argues against seeking favor with God by any particular system of good works: "For if a law had been given which was able to impart life..." (Galatians 3:21). That point covers both the moral and ceremonial aspects of the Law. Consequently, Paul argues against seeking justification before God by any other means than faith.
Sunday, January 19, 2020
Saturday, January 18, 2020
Moloch At The Colosseum
If you visit the Colosseum in Rome, where thousands of Christians were martyred, you will pass at the entrance an enormous image of Moloch, the gruesome Canaanite deity that demanded the sacrifice of infants and small children.
The idol, modeled after a depiction in the classic silent film Cabiria, is part of an exhibit on ancient Carthage, where Moloch was worshiped. Many conservative Catholics and Christians in general are unnerved by the presence of the idol on what they consider sacred ground. The Colosseum, the stadium where Rome staged its gladiator fights and other entertainments (including the torture of Christians) is owned and operated by the Vatican, which must have given permission for the exhibit and the installation.
The controversy over the Moloch image has become tied to another controversy over the use of an Amazonian fertility idol to the goddess Pachamama in a series of ceremonies, including one at the Vatican gardens at which the Pope was present. The events, honoring the Amazonian Synod that was considering ordaining female priests, included indigenous worshippers prostrating themselves before the idol and a liturgical prayer to the goddess. Some conservative Catholics later stole the idols and threw them into the Tiber river. They were recovered and the Pope apologized.
Defenders of the statue say that it’s simply a part of a historical, cultural exhibit about Rome’s ancient rival and that no religious significance was intended. Fine. But why wasn’t the figure relegated to the context of the other exhibits inside, rather than “welcoming” (the word used in the press release) visitors at the entrance of the Colosseum itself? True, statues of other pagan gods, such as Jupiter and Mercury, can be found everywhere in Rome. But Moloch is particularly problematic.
So what’s the issue with Moloch? This is no ordinary animistic image. Even the Greek and Roman pagans were horrified by Moloch and how he was worshiped. The classical writers associated Moloch with Cronus, whom the Romans called Saturn, one of the old gods who devoured his own children until he was overthrown by his child Zeus.
Plutarch is especially descriptive: “… but with full knowledge and understanding they themselves offered up their own children, and those who had no children would buy little ones from poor people and cut their throats as if they were so many lambs or young birds; meanwhile the mother stood by without a tear or moan; but should she utter a single moan or let fall a single tear, she had to forfeit the money, and her child was sacrificed nevertheless; and the whole area before the statue was filled with a loud noise of flutes and drums that the cries of wailing should not reach the ears of the people.”
Carthage was an outpost of the Canaanite civilization that was in conflict with that of the children of Israel. And the Bible expressly and explicitly addresses Moloch and his worship by child sacrifice (Leviticus 18:21; 20:1-5; 2 Kings 23:10; Jeremiah 32:35).
https://www.patheos.com/blogs/geneveith/2019/11/moloch-at-the-colosseum/
The idol, modeled after a depiction in the classic silent film Cabiria, is part of an exhibit on ancient Carthage, where Moloch was worshiped. Many conservative Catholics and Christians in general are unnerved by the presence of the idol on what they consider sacred ground. The Colosseum, the stadium where Rome staged its gladiator fights and other entertainments (including the torture of Christians) is owned and operated by the Vatican, which must have given permission for the exhibit and the installation.
The controversy over the Moloch image has become tied to another controversy over the use of an Amazonian fertility idol to the goddess Pachamama in a series of ceremonies, including one at the Vatican gardens at which the Pope was present. The events, honoring the Amazonian Synod that was considering ordaining female priests, included indigenous worshippers prostrating themselves before the idol and a liturgical prayer to the goddess. Some conservative Catholics later stole the idols and threw them into the Tiber river. They were recovered and the Pope apologized.
Defenders of the statue say that it’s simply a part of a historical, cultural exhibit about Rome’s ancient rival and that no religious significance was intended. Fine. But why wasn’t the figure relegated to the context of the other exhibits inside, rather than “welcoming” (the word used in the press release) visitors at the entrance of the Colosseum itself? True, statues of other pagan gods, such as Jupiter and Mercury, can be found everywhere in Rome. But Moloch is particularly problematic.
So what’s the issue with Moloch? This is no ordinary animistic image. Even the Greek and Roman pagans were horrified by Moloch and how he was worshiped. The classical writers associated Moloch with Cronus, whom the Romans called Saturn, one of the old gods who devoured his own children until he was overthrown by his child Zeus.
Plutarch is especially descriptive: “… but with full knowledge and understanding they themselves offered up their own children, and those who had no children would buy little ones from poor people and cut their throats as if they were so many lambs or young birds; meanwhile the mother stood by without a tear or moan; but should she utter a single moan or let fall a single tear, she had to forfeit the money, and her child was sacrificed nevertheless; and the whole area before the statue was filled with a loud noise of flutes and drums that the cries of wailing should not reach the ears of the people.”
Carthage was an outpost of the Canaanite civilization that was in conflict with that of the children of Israel. And the Bible expressly and explicitly addresses Moloch and his worship by child sacrifice (Leviticus 18:21; 20:1-5; 2 Kings 23:10; Jeremiah 32:35).
https://www.patheos.com/blogs/geneveith/2019/11/moloch-at-the-colosseum/
The Myth Of Matthew 16:18 As The End-All, Be-All For Roman Catholicism
It's not unusual for Catholics who want to express disagreement with something I've written to play the Matthew 16:18 trump card.
That's where -- unlike in the same story told in Mark and Luke -- Jesus says, "You are Peter, and on this rock I will build my church." One Catholic reading is that Jesus meant to break away from Judaism, start a new religion and name Peter the first pope.
Many other Catholics and Protestants, including me, conclude that Jesus, always a Jew, was much more interested in announcing the in-breaking reign of God (which is what Jesus meant by the Gospel) and was not focused on creating a hierarchical and institutionalized structure. Indeed, it's hard to find a biblical scholar these days who would agree that Jesus' purpose was to start a new religion.
Still, I've never quite known how to respond to insistent Catholics who haul out Matthew 16:18 and assume that's a full answer that confirms Petrine primacy and, by extension, the assertion that anyone outside the Catholic church is apostate.
I've just received considerable help with this matter from a Capuchin Franciscan, Michael H. Crosby, in his book Repair My House.
Crosby takes a careful look at Matthew 16, comparing it to the Mark 8 and Luke 9 versions of the same story, versions that omit Jesus saying anything to Peter about being the rock (a play on his name) on which he will build a church.
To use the Matthew 16:18 passage as the be-all of Catholic reliance on Scripture and tradition, he writes, is to lean on "a selective and fundamentalist interpretation of this one text." Doing that, he says, "represents both intellectual dishonesty and scriptural errancy."
A more balanced and satisfying way of understanding the role of the church and its leadership, Crosby writes, is to balance Matthew 16 with Matthew 18. In the latter chapter, we find a broader notion of authority among the followers of Jesus, disciples who eventually would separate from Judaism and become Christianity.
In Matthew 18, Jesus gives authority and responsibility not to a single person but to the whole church (ekklesia, in Greek, which means literally the community that has been called out). Verse 17 says that a member of the ekklesia is to report to the ekklesia if someone who has sinned against him or her will not repent.
Thus, Crosby notes, Jesus assigns to the local church in 18:18 the power to bind and loose that is given to Peter in 16:19, and "both texts must be considered as equal in their power to bind and loose." The difference is that Peter gets the "keys to the kingdom" in 16 while the community in 18 "receives the promise of Christ's abiding presence in their binding and loosing in a way that is not given to Peter."
That's where -- unlike in the same story told in Mark and Luke -- Jesus says, "You are Peter, and on this rock I will build my church." One Catholic reading is that Jesus meant to break away from Judaism, start a new religion and name Peter the first pope.
Many other Catholics and Protestants, including me, conclude that Jesus, always a Jew, was much more interested in announcing the in-breaking reign of God (which is what Jesus meant by the Gospel) and was not focused on creating a hierarchical and institutionalized structure. Indeed, it's hard to find a biblical scholar these days who would agree that Jesus' purpose was to start a new religion.
Still, I've never quite known how to respond to insistent Catholics who haul out Matthew 16:18 and assume that's a full answer that confirms Petrine primacy and, by extension, the assertion that anyone outside the Catholic church is apostate.
I've just received considerable help with this matter from a Capuchin Franciscan, Michael H. Crosby, in his book Repair My House.
Crosby takes a careful look at Matthew 16, comparing it to the Mark 8 and Luke 9 versions of the same story, versions that omit Jesus saying anything to Peter about being the rock (a play on his name) on which he will build a church.
To use the Matthew 16:18 passage as the be-all of Catholic reliance on Scripture and tradition, he writes, is to lean on "a selective and fundamentalist interpretation of this one text." Doing that, he says, "represents both intellectual dishonesty and scriptural errancy."
A more balanced and satisfying way of understanding the role of the church and its leadership, Crosby writes, is to balance Matthew 16 with Matthew 18. In the latter chapter, we find a broader notion of authority among the followers of Jesus, disciples who eventually would separate from Judaism and become Christianity.
In Matthew 18, Jesus gives authority and responsibility not to a single person but to the whole church (ekklesia, in Greek, which means literally the community that has been called out). Verse 17 says that a member of the ekklesia is to report to the ekklesia if someone who has sinned against him or her will not repent.
Thus, Crosby notes, Jesus assigns to the local church in 18:18 the power to bind and loose that is given to Peter in 16:19, and "both texts must be considered as equal in their power to bind and loose." The difference is that Peter gets the "keys to the kingdom" in 16 while the community in 18 "receives the promise of Christ's abiding presence in their binding and loosing in a way that is not given to Peter."
https://www.ncronline.org/blogs/small-c-catholic/myth-matthew-1618-end-all-be-all-catholicism
Saturday, January 11, 2020
The Textual Reliability Of The New Testament
"The situation with New Testament textual criticism is entirely different: Virtually no conjectural emendation is required because of the great wealth, diversity, and age of the materials we have. Most New Testament scholars would say that there are absolutely no places where conjecture is necessary. Again, this is because the manuscripts are so plentiful and so early that in almost every instance the original New Testament can be reconstructed from the available evidence.
For example, Kurt and Barbara Aland, the first two directors of the Institute for New Testament Textual Research in Münster, Germany (Institut für neutestamentliche Textforschung or INTF) co-authored one of the standard textbooks on NT textual criticism. At the INTF, over 90% of all Greek NT manuscripts are on microfilm. For the past forty-five years, the Institute has been more influential than any individual, school, or group of scholars anywhere else in the world for determining the exact wording of the original NT. In short, they know their stuff. Hear the Alands: “…every reading ever occurring in the New Testament textual tradition is stubbornly preserved, even if the result is nonsense…any reading ever occurring in the New Testament textual tradition, from the original reading onward, has been preserved in the tradition and needs only to be identified.”
The Alands go so far as to say that if a reading is found in one manuscript it is almost surely not authentic: “The principle that the original reading may be found in any single manuscript or version when it stands alone or nearly alone is only a theoretical possibility.” Further, “Textual difficulties should not be solved by conjecture, or by positing glosses or interpolations, etc., where the textual tradition itself shows no break; such attempts amount to capitulation before the difficulties and are themselves violations of the text.”8 Their opinions in these matters should be considered as that of expert witnesses. Further, it is shared by most others in the discipline.
What are the implications of the non-need to guess about the wording of the original? Only that in virtually every instance the original reading is to be found somewhere in the manuscripts...Further, since the original reading is not something to be merely guessed at, we have an actual database—the pool of variants found in the manuscripts—that can be tested for any theological deviations."
J. Ed Komoszewski, M. James Sawyer, Daniel B. Wallace, Reinventing Jesus: What the Da Vinci Code and Other Novel Speculations Don't Tell You, p. 106-107
For example, Kurt and Barbara Aland, the first two directors of the Institute for New Testament Textual Research in Münster, Germany (Institut für neutestamentliche Textforschung or INTF) co-authored one of the standard textbooks on NT textual criticism. At the INTF, over 90% of all Greek NT manuscripts are on microfilm. For the past forty-five years, the Institute has been more influential than any individual, school, or group of scholars anywhere else in the world for determining the exact wording of the original NT. In short, they know their stuff. Hear the Alands: “…every reading ever occurring in the New Testament textual tradition is stubbornly preserved, even if the result is nonsense…any reading ever occurring in the New Testament textual tradition, from the original reading onward, has been preserved in the tradition and needs only to be identified.”
The Alands go so far as to say that if a reading is found in one manuscript it is almost surely not authentic: “The principle that the original reading may be found in any single manuscript or version when it stands alone or nearly alone is only a theoretical possibility.” Further, “Textual difficulties should not be solved by conjecture, or by positing glosses or interpolations, etc., where the textual tradition itself shows no break; such attempts amount to capitulation before the difficulties and are themselves violations of the text.”8 Their opinions in these matters should be considered as that of expert witnesses. Further, it is shared by most others in the discipline.
What are the implications of the non-need to guess about the wording of the original? Only that in virtually every instance the original reading is to be found somewhere in the manuscripts...Further, since the original reading is not something to be merely guessed at, we have an actual database—the pool of variants found in the manuscripts—that can be tested for any theological deviations."
J. Ed Komoszewski, M. James Sawyer, Daniel B. Wallace, Reinventing Jesus: What the Da Vinci Code and Other Novel Speculations Don't Tell You, p. 106-107
Tuesday, January 7, 2020
On The Love Of God In John 4:10
Herein is love,.... The love of God, free love, love that cannot be matched: herein it is manifested, as before; this is a clear evidence of it, an undoubted proof, and puts it out of all question:
not that we loved God: the love of God is antecedent to the love of his people; it was when theirs was not; when they were without love to him, yea, enemies in their minds, by wicked works, and even enmity itself, and therefore was not procured by theirs; but on the contrary, their love to him is caused by his love to them; hence his love, and a continuance in it, do not depend on theirs; nor does it vary according to theirs; wherefore there is good reason to believe it will continue, and never be removed; and this shows the sovereignty and freeness of the love of God, and that it is surprising and matchless:
but that he loved us; that is, God; and so the Syriac version reads, "but that God himself loved us". The Vulgate Latin version adds, first, as in 1 John 4:19; the instance of this love follows:
and sent his Son to be the propitiation for our sins: this is a subordinate end to the other, mentioned in 1 John 4:9; for, in order that sinful men may possess everlasting life and happiness, it is necessary that their sins be expiated, or atonement be made for them, which is meant by Christ's being a propitiation for them; that the justice of God should be satisfied; that peace and righteousness, or love and justice, should be reconciled together; and kiss each other; and that all obstructions be removed out of the way of the enjoyment of life, which are brought in by sin; and that the wrath of God, which sin deserved, be averted or appeased, according to our sense apprehension of it; for otherwise the love of God people is from everlasting, and is unchangeable, never alters, or never changes from love to wrath, or from wrath to love; nor is the love of God procured by the satisfaction and sacrifice of Christ, which are the effects of it; but hereby the way is laid open for the display of it, and the application of its effects, in a way consistent with the law and justice of God. This phrase is expressive of the great love of Christ to his people, and of his substitution in their room and stead; and so it is used among the Jews for a substitution in the room of others, לרוב אהבתו, "to express the greatness of love"F21
Gill, John. "Commentary on 1 John 4:10". "The New John Gill Exposition of the Entire Bible".
https://www.studylight.org/commentaries/geb/1-john-4.html. 1999.
not that we loved God: the love of God is antecedent to the love of his people; it was when theirs was not; when they were without love to him, yea, enemies in their minds, by wicked works, and even enmity itself, and therefore was not procured by theirs; but on the contrary, their love to him is caused by his love to them; hence his love, and a continuance in it, do not depend on theirs; nor does it vary according to theirs; wherefore there is good reason to believe it will continue, and never be removed; and this shows the sovereignty and freeness of the love of God, and that it is surprising and matchless:
but that he loved us; that is, God; and so the Syriac version reads, "but that God himself loved us". The Vulgate Latin version adds, first, as in 1 John 4:19; the instance of this love follows:
and sent his Son to be the propitiation for our sins: this is a subordinate end to the other, mentioned in 1 John 4:9; for, in order that sinful men may possess everlasting life and happiness, it is necessary that their sins be expiated, or atonement be made for them, which is meant by Christ's being a propitiation for them; that the justice of God should be satisfied; that peace and righteousness, or love and justice, should be reconciled together; and kiss each other; and that all obstructions be removed out of the way of the enjoyment of life, which are brought in by sin; and that the wrath of God, which sin deserved, be averted or appeased, according to our sense apprehension of it; for otherwise the love of God people is from everlasting, and is unchangeable, never alters, or never changes from love to wrath, or from wrath to love; nor is the love of God procured by the satisfaction and sacrifice of Christ, which are the effects of it; but hereby the way is laid open for the display of it, and the application of its effects, in a way consistent with the law and justice of God. This phrase is expressive of the great love of Christ to his people, and of his substitution in their room and stead; and so it is used among the Jews for a substitution in the room of others, לרוב אהבתו, "to express the greatness of love"F21
Gill, John. "Commentary on 1 John 4:10". "The New John Gill Exposition of the Entire Bible".
https://www.studylight.org/commentaries/geb/1-john-4.html. 1999.
On The Meaning And Scope Of Propitiation In 1 John 2:2
And he is the propitiation for our sins. Mark the ‘and’ which here once more introduces a new thought intended to obviate perversion. Though Christ is not said to be a ‘righteous Advocate,’ yet His advocacy must represent a righteous cause. He pleads His own atonement; that is Himself, for He ‘is’ in His Divine-human Person the propitiation: the advocacy is distinct from the atonement, is based upon it, and appeals to it.
The word propitiation occurs only here and in chap. 4 throughout the New Testament: it is really the counterpart of the ‘blood of Jesus His Son’ in chap. 1 John 1:6, the administration of the atonement coming between them in chap. 1 John 1:9. Christ is in the New Testament ‘set forth as a propitiation in His blood’ (Romans 3:25): a sacrificial offering that, as on the day of atonement to which it refers, averted the wrath of God from the people. He also as High Priest made atonement or ‘propitiation for the sins of the people’ (Hebrews 2:17). which is here, as in the Septuagint, ‘propitiated in the matter of sins’ the God of holiness. Uniting these, He is in the present passage Himself the abstract ‘propitiation’ in His own glorified Person. His prayer for us, issuing from the very treasure-house of atoning virtue, must be acceptable; and, uttered to the Father who ‘sent Him’ as the propitiation (chap. 1 John 4:14), is one that He ‘heareth always’ (John 11:42).
It is then added: and not for ours only, but also for the whole world. And why? First, because the apostle would utter his generous testimony, on this his first mention of the world, to the absolute universality of the design of the mission of the ‘Lamb of God who taketh away the sin of the world:’ his last mention of it, the second time he says ‘the whole world,’ will be of a severer character (chap. 1 John 5:19). Secondly, he thus intimates that the proper propitiation, as such, was the reconciliation of the Divine holiness and love in respect to all sins at once and in their unity, while the advocacy based upon it refers to special sins: on the one hand, no other atonement is necessary; on the other, that must avail if penitence secures the advocacy of Him who offered it once for all. Lastly, as we doubt not, the apostle thus ends a discussion, the fundamental object of which was to set forth universally and in general the way in which the Gospel offers to all mankind fellowship with the light of God’s holiness.
Schaff, Philip. "Commentary on 1 John 2:4". "Schaff's Popular Commentary on the New Testament". https://www.studylight.org/commentaries/scn/1-john-2.html. 1879-90
The word propitiation occurs only here and in chap. 4 throughout the New Testament: it is really the counterpart of the ‘blood of Jesus His Son’ in chap. 1 John 1:6, the administration of the atonement coming between them in chap. 1 John 1:9. Christ is in the New Testament ‘set forth as a propitiation in His blood’ (Romans 3:25): a sacrificial offering that, as on the day of atonement to which it refers, averted the wrath of God from the people. He also as High Priest made atonement or ‘propitiation for the sins of the people’ (Hebrews 2:17). which is here, as in the Septuagint, ‘propitiated in the matter of sins’ the God of holiness. Uniting these, He is in the present passage Himself the abstract ‘propitiation’ in His own glorified Person. His prayer for us, issuing from the very treasure-house of atoning virtue, must be acceptable; and, uttered to the Father who ‘sent Him’ as the propitiation (chap. 1 John 4:14), is one that He ‘heareth always’ (John 11:42).
It is then added: and not for ours only, but also for the whole world. And why? First, because the apostle would utter his generous testimony, on this his first mention of the world, to the absolute universality of the design of the mission of the ‘Lamb of God who taketh away the sin of the world:’ his last mention of it, the second time he says ‘the whole world,’ will be of a severer character (chap. 1 John 5:19). Secondly, he thus intimates that the proper propitiation, as such, was the reconciliation of the Divine holiness and love in respect to all sins at once and in their unity, while the advocacy based upon it refers to special sins: on the one hand, no other atonement is necessary; on the other, that must avail if penitence secures the advocacy of Him who offered it once for all. Lastly, as we doubt not, the apostle thus ends a discussion, the fundamental object of which was to set forth universally and in general the way in which the Gospel offers to all mankind fellowship with the light of God’s holiness.
Schaff, Philip. "Commentary on 1 John 2:4". "Schaff's Popular Commentary on the New Testament". https://www.studylight.org/commentaries/scn/1-john-2.html. 1879-90
Saturday, January 4, 2020
Does Old Testament Typology Point To Mary Being Queen Of Heaven?
- Discussion:
-Roman Catholic apologist Tim Staples wrote an article attempting to substantiate from Scripture the notion of Mary being the queen of heaven. He resorts to Old Testament typology as well as historical context to make his case. Each of the author's claims are cited in bold and followed with critical commentary:
"It can be difficult for us in the modern Western world to understand ancient monarchical concepts. But first-century Jews understood the notion of the kingdom that Jesus preached because they lived it. They knew that a kingdom meant that there was a king. And, in ancient Israel as in many nearby cultures, if there was a king there was a queen mother."
The above statements are true in and of themselves. However, the conclusion that there must be a queen mother in heaven does not follow or fit as a logical flow from the original premise of the argument. What has been argued has been assumed rather than proven, which is circular reasoning.
"In the New Testament, the inspired author of Hebrews 1:8-9 quotes verses 6-7 of this very text [Psalm 45:1-9] as referring to Christ, his divinity, and his kingship. But immediately following those verses is another, lesser-known, prophecy that speaks of Mary. Who is this woman of whom the Lord said, “I will cause your name to be celebrated in all generations; therefore the peoples will praise you forever and ever”? Not one of Solomon’s wives fit the prophetic description."
Texts such as Ephesians 5 and Revelation 20 employ imagery of a bride to a king when speaking of the church. Moreover, there are passages in the Old Testament offering the same description of the relationship of God to Israel (Ezekiel 16:8-21; Hosea 1:1-3). However, Mary is never given such a description in the Bible.
"Most every Christian—indeed most of the world beyond Christendom—knows the name of the Mother of God—Mary—who in fulfillment of this prophetic text said, “All generations shall call me blessed” (Luke 1:48)."
We can agree that Mary is blessed among women for the reason of her being used by God in a unique fashion. She brought the Jewish Messiah into the world. However, this argument begs the question in that it is not specified as to how or in what manner Mary should be blessed.
If the Roman Catholic Church is correct in proclaiming that Mary is the queen of heaven, then how come she is nowhere spoken of as reigning next to God (e.g. Luke 22:69; Acts 5:31; 7:55-56; Romans 8:34; Ephesians 1:20; Colossians 3:1; Hebrews 1:3; 8:1; 10:10-13; 12:2)?
A very detailed picture of heaven is given in chapters four and five of Revelation. God is seated on His throne and surrounded by twenty-four elders and four living creatures (Revelation 4:4). Jesus Christ (i.e. the lamb) is standing in the middle of the throne. Several thousand angels circle the throne worshiping and singing God's praises. However, there is no mention or any implication of Mary's presence. In fact, only Jesus was found to be worthy of breaking the seals and opening the scroll (Revelation 5:1-5). If Mary were the queen of heaven, then this would have been an ideal context to mention her position of exaltation. But that does not happen anywhere.
Thursday, January 2, 2020
Can We Rebuke Or Bind Satan In The Name Of Jesus?
Scripture does not indicate that Christians possess the authority to rebuke the devil, and careful examination reveals a lack of examples or instructions regarding this practice in the New Testament epistles. Notably, even Michael the Archangel, a figure of immense power, refrains from rebuking Satan directly (Jude 9). Instead, he appeals to the authority of the Lord by stating, "The Lord rebuke you." This serves as a profound reminder that it is God Himself who holds ultimate authority over all spiritual beings, including the adversary.
The reality of Satan's existence is undeniable; he is a relentless adversary who seeks to oppress and deceive believers. Similarly, the presence of demons adds another layer of complexity to spiritual life. However, it is crucial to recognize that their knowledge, power, and influence are not unlimited. Satan is not omnipotent nor omniscient; he operates under the sovereignty of God and can only act within the parameters that the Lord permits. This understanding is further reinforced by the biblical narrative of Job, where God sets boundaries on Satan's actions, illustrating that even the enemy is constrained by divine authority.
Moreover, not every perceived spiritual attack or difficulty originates directly from Satan. Many challenges faced in daily life may arise from our own choices, the fallen nature of the world, or the natural consequences of sin. Thus, it is essential to approach our struggles with discernment, recognizing that they may not always have a demonic origin.
In response to spiritual opposition, the apostle James offers profound guidance: "Submit yourselves to God. Resist the devil, and he will flee from you" (James 4:7). This sequence underscores the reality that our primary focus should be on drawing near to God and fostering a vibrant relationship with Him. When we approach God in humility and sincerity, He promises to draw near to us, resulting in a powerful dynamic where the presence of God repels the enemy.
Furthermore, the teachings found in Ephesians 6:10-18 equip us with a comprehensive understanding of spiritual warfare. This passage famously instructs believers to "put on the whole armor of God," employing rich imagery rooted in the attire of Roman soldiers. The armor consists of truth, righteousness, readiness to proclaim the gospel of peace, faith, salvation, the Word of God as a sword, and prayer. Collectively, these elements emphasize the importance of preparation and spiritual resilience. Rather than focusing on confronting and binding the devil, believers are called to embody the virtues and strengths afforded by this divine armor, enabling them to withstand attacks while actively engaging in the work of the Kingdom.
Our chief concern in this life should transcend the notion of continually rebuking or binding the devil. Instead, we are invited into a life of service, worship, and obedience to God’s commands. The pursuit of holiness and righteous living serves as a natural deterrent against the influence of the enemy. Concentrating on our relationship with God and His mission in the world will produce fruitfulness in our lives, demonstrating the light of Christ to those around us.
Moreover, we are encouraged to heed the guiding principles provided in the God-breathed Scriptures, as Paul notes in 2 Timothy 3:16-17. The Scriptures are not only useful for teaching and rebuking but also for training in righteousness, equipping believers to navigate the complexities of life with discernment and wisdom. The example of Jesus responding to temptation in Matthew 4:1-11 illustrates the power of Scripture in spiritual battles; each of His responses was drawn from the Word of God, showing that spiritual strength and understanding derive deeply from God’s truth.
The reality of Satan's existence is undeniable; he is a relentless adversary who seeks to oppress and deceive believers. Similarly, the presence of demons adds another layer of complexity to spiritual life. However, it is crucial to recognize that their knowledge, power, and influence are not unlimited. Satan is not omnipotent nor omniscient; he operates under the sovereignty of God and can only act within the parameters that the Lord permits. This understanding is further reinforced by the biblical narrative of Job, where God sets boundaries on Satan's actions, illustrating that even the enemy is constrained by divine authority.
Moreover, not every perceived spiritual attack or difficulty originates directly from Satan. Many challenges faced in daily life may arise from our own choices, the fallen nature of the world, or the natural consequences of sin. Thus, it is essential to approach our struggles with discernment, recognizing that they may not always have a demonic origin.
In response to spiritual opposition, the apostle James offers profound guidance: "Submit yourselves to God. Resist the devil, and he will flee from you" (James 4:7). This sequence underscores the reality that our primary focus should be on drawing near to God and fostering a vibrant relationship with Him. When we approach God in humility and sincerity, He promises to draw near to us, resulting in a powerful dynamic where the presence of God repels the enemy.
Furthermore, the teachings found in Ephesians 6:10-18 equip us with a comprehensive understanding of spiritual warfare. This passage famously instructs believers to "put on the whole armor of God," employing rich imagery rooted in the attire of Roman soldiers. The armor consists of truth, righteousness, readiness to proclaim the gospel of peace, faith, salvation, the Word of God as a sword, and prayer. Collectively, these elements emphasize the importance of preparation and spiritual resilience. Rather than focusing on confronting and binding the devil, believers are called to embody the virtues and strengths afforded by this divine armor, enabling them to withstand attacks while actively engaging in the work of the Kingdom.
Our chief concern in this life should transcend the notion of continually rebuking or binding the devil. Instead, we are invited into a life of service, worship, and obedience to God’s commands. The pursuit of holiness and righteous living serves as a natural deterrent against the influence of the enemy. Concentrating on our relationship with God and His mission in the world will produce fruitfulness in our lives, demonstrating the light of Christ to those around us.
Moreover, we are encouraged to heed the guiding principles provided in the God-breathed Scriptures, as Paul notes in 2 Timothy 3:16-17. The Scriptures are not only useful for teaching and rebuking but also for training in righteousness, equipping believers to navigate the complexities of life with discernment and wisdom. The example of Jesus responding to temptation in Matthew 4:1-11 illustrates the power of Scripture in spiritual battles; each of His responses was drawn from the Word of God, showing that spiritual strength and understanding derive deeply from God’s truth.
Monday, December 30, 2019
The Uniqueness Of The Judeo-Christian Scriptures
"There are no other "sacred" books that anywhere nearly come up to the Scriptures in the character of their contents and the unity of their plan. Speaking of the Mohammedan, Zoroastrian, and Buddhist Scriptures, James Orr says, they are "destitute of beginning, middle, or end. They are, for the most part, collections of heterogeneous materials, loosely placed together. How different everyone must acknowledge it to be with the Bible! From Genesis to Revelation we feel that this book is in a real sense a unity. It is not a collection of fragments, but has, as we say, an organic character...There is nothing exactly resembling it, or even approaching it, in all literature."4
Henry Clarence Thiessen, Introduction to the New Testament, p. 86
Henry Clarence Thiessen, Introduction to the New Testament, p. 86
The Uniqueness Of The Biblical Answer To Human Sin And Suffering
"We naturally turn to the so-called "sacred" books of the world for an answer to our problems. But we cannot find any logical or adequate solution of the sin-question in the five Classics of Confucianism, the Vedas of Hinduism, or the Koran of Mohammedanism. When Joseph Cook, many years ago at the Parliament of Religions in Chicago, challenged the priests of the ancient religions to answer Lady Macbeth's question: "How cleanse this red right hand?" all the priests were dumb. They had no answer to this question. But when we turn to the Bible, particularly to the New Testament, we get an answer that satisfies both the mind and the heart. In substance it is this: Christ "bare our sins in his body upon the tree; by whose stripes ye were healed" (1 Pet. 2:24). God has found a way by means of which He can remain just and justify the sinner that believes in Jesus (Rom. 3:26)."
Henry Clarence Thiessen, Introduction to the New Testament, p. 84
Henry Clarence Thiessen, Introduction to the New Testament, p. 84
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