Daily Bible Nugget #864, Revelation 3:12

Posted on July 21, 2024 by Jerry

 

7-21-24 Daily Bible Nugget 864 Revelation 3v12

The Nugget:

Rev 3:12  Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name.

The Question:

Johnnie Mack states the following in his Opening Post:

I’ve been trying to get a straight answer and can’t from my trinitarian friends who have the incredible ability to determine WHICH words of Jesus are him “speaking from his humanity” and which are him speaking from his divinity.

I’ve asked a couple of trinity buddies to explain to me the methodology they use to determine that

Every

Single

Evidence

From the Bible

From Jesus’s words

That disproves the deity of Jesus

Are

All

Somehow

To be dismissed as

Him speaking from his humanity.

For me, it seems like verses the trinity adherent doesn’t like are labeled in such a way as to justify the deity of Jesus, rather than an objective repeatable methodology.

So please please please… someone for the love of Pete, don’t dodge this question and answer by WHAT METHODOLOGY are you using to say:

Rev 3:12 (for example) is not a proof against the deity of Jesus because it’s just Jesus speaking from his humanity? HOW did you determine that if not by sheer bias?

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My Answer:

Johnnie Mack, I have explained these issues in the notes I have supplied in my digital Bible study resource available for the e-Sword Bible study software, The Ultimate Cross Reference Treasury (UCRT). See the notes given at Revelation 3:12 and also at John 20:17.

You ask:

“The question I’m asking is and will ask you, in Rev 3:12, is Jesus speaking from his humanity? If so, by what metric did you determine that WITHOUT a Trinitarian bias?”

Your very question shows that you may have misread the Bible and so misframe your question. Consider the fact that Jesus speaks of “my God” and “your God” but never “our God.”

Trace the Bible theme and promise for the expression “your God” from its inception in its provision in the Abrahamic Covenant at Genesis 17:7, 8 for additional insight by consulting the cross references given there in the UCRT.

 

The Evidence:

  1. My notes on Revelation 3:12
  2. My notes on John 20:17
  3. My notes on Genesis 17:7, 8

 

The notes:

Rev 3:12  Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name.

Revelation 3:12

overcometh. Gr. nikaō (S# G3528, Luk 11:22). Rev 3:5, See on +Rev 2:7; +Rev 2:10; +Rev 2:17; +Rev 2:26; *Rev 12:11; Rev 17:14, Psa 125:1, Gal 6:9, Eph 3:17, 1Ti 4:8, 1Jn 2:13, 14; 1Jn 4:4; 1Jn 5:4.

I will make. 1Sa 17:25.

pillar. Rev 10:1, *1Ki 7:15; *1Ki 7:21, 2Ch 3:17, Pro 9:1, Song 3:10, Isa 22:23, Jer 1:18, Eze 40:49, Mat 19:28, Gal 2:9, 1Ti 3:15, 1Pe 2:5.

the temple. or, sanctuary. Rev 7:15; Rev 11:1, 2; Rev 11:19; Rev 14:15; Rev 14:17; Rev 15:5, 6; Rev 15:8; Rev 16:1; Rev 16:17; %Rev 21:22, Ezr 9:8, *Psa 23:6; Psa 45:15; Psa 61:4; *Psa 65:4; *Psa 92:13, Eze 41:1, +Mat 23:16, Luk 2:37, *1Co 3:9; *1Co 3:16; *1Co 3:17, *>Eph 2:19, 20, 21, 22, *1Pe 2:5.

of my God. Joh 14:2.

no more out. or, never more at all go out (see JFB). FS158, +Mat 5:18. Rev 1:6; Rev 22:15, =1Ch 23:25; =1Ch 23:26, *Psa 23:6; Psa 27:4, Isa 22:23, Mat 25:10, Joh 8:35, %Heb 13:14.

I will write. *Rev 2:17; %Rev 13:16; Rev 14:1; *Rev 22:4, Exo 28:36.

upon him the name. Permanent communion with God is further expressed in terms of the widespread ethnic belief that to be ignorant of a god’s name meant inability to worship him, whereas to know that name implied the power of entering into fellowship with him (EGT). Rev 7:3; Rev 9:4; Rev 14:1; %Rev 17:5; Rev 22:4, Exo 28:30; Exo 28:36, 37, 38, +*Num 6:27, Isa 43:7; Isa 56:5, Jer 23:6, %Mar 12:16, +Joh 1:12; Joh 14:13.

of my God. The expression “my God” describes Christ’s close relationship with God the Father on a level distinct from the relationship of other humans to God, for Christ never uses the expression “our God” of Himself (as if our relationship to God were exactly the same as His to God). This is in recognition of two natures in Christ: He possesses a human nature (Php 2:7), and in this human nature He can speak of “My God”; He also possessed a divine nature at the same time and still does (Php 2:6; Col 2:9). Therefore the interpretation of the Watchtower Society of John 20:17 given so as to teach Jesus is not God and that Jehovah is greater than Jesus, and even that Jesus is not Jehovah is false (1Pe 2:3 note). Rev 3:2, +Joh 20:17.

and the name. As one of its citizens (JFB). >Eze 48:35, Php 3:20.

of the city. *Rev 21:2; *Rev 21:3; *Rev 21:10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27; Rev 22:19, Psa 48:8; Psa 87:3, 4, 5, 6, Isa 33:20; Isa 56:5; Isa 60:14, Eze 48:35, Mat 4:5, *Gal 4:26; *Gal 4:27, Php 3:20, Heb 11:8, 9, 10; Heb 11:16; Heb 11:39, 40; *Heb 12:22; Heb 13:14.

new. Gr. kainos (S# G2537, Mar 2:22 note). Not the old Jerusalem, once called “the holy city,” but having forfeited the name. Greek, “nea,” would express that it had recently come into existence; but Greek, “kaine,” that which is new and different, superseding the worn-out old Jerusalem and its polity (JFB).

Jerusalem. **Rev 21:2; **Rev 21:3; Rev 21:10, Psa 48:1, 2; Psa 48:8, 9, Eze 48:35, %Joh 1:19 g.

cometh down. Rev 21:2; Rev 21:10.

out of heaven. Gr. ouranos (S# G3772). Occurs 52 times in Revelation, always in the singular, save Rev 12:12 (CB). Isa 11:9, +*Mat 6:9, Luk 6:23, Php 3:20, 21, +*1Pe 1:4 note.

my God. +Joh 20:17.

my new name. See Rev 14:1; Rev 22:4; Isa 62:2; Isa 65:15. Contrast the name branded on the worshippers of the beast, Rev 13:16; Rev 14:11; Rev 19:20; Rev 20:4 (CB). +Rev 2:17; Rev 7:3; Rev 9:4; %Rev 13:16; %Rev 13:17; *Rev 14:1; %Rev 17:5; Rev 19:12; Rev 19:16; Rev 20:4; *Rev 22:4, Gen 32:27, 28, Exo 28:36, 37, 38, Jdg 13:18, Psa 72:17, >Isa 62:2; >Isa 65:15, Eze 48:35, Mat 1:21; Mat 1:23; Mat 11:27, %Joh 5:43; Joh 17:6, Act 11:26, 1Co 2:12; 1Co 13:12, Eph 3:15, Php 2:9, 1Jn 3:2.

 

MY NOTES FROM THE UCRT FOR JOHN 20:17:

 

Joh 20:17  Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.

 

John 20:17

Touch. Present imperative, used to prohibit action in progress. FS108B15, Idiom F/S 827, “To touch” is used for detention, or for diverting from any purpose. Note: Or rather, “embrace me not,” or “cling not to me,” mē mou aptou, “Spend no more time with me now in joyful gratulations: for I am not yet immediately going to ascend to my Father—you will have several opportunities of seeing me again; but go and tell my disciples that I shall depart to my Father and your Father.” %Joh 20:27, 2Ki 4:29; 2Ki 7:9, Song 3:4, Mat 8:3; Mat 8:15; Mat 9:20, 21; Mat 9:29; *Mat 28:7; **Mat 28:9; *Mat 28:10, Luk 10:4; **Luk 24:39, 2Co 5:16, **1Jn 1:1.

for. This gives the reason for the prohibition. He afterwards allowed the women to hold Him by the feet (Mat 28:9). On this day, the morrow after the Sabbath, the high priest would be waving the sheaf of the firstfruits before the Lord (Lev 23:10, 11 note); while He, the firstfruits from the dead (1Co 15:23), would be fulfilling the type by presenting Himself before the Father (CB). The “for” may refer (1) to the whole sentence which follows, or (2) only to the first clause. In the first case the imminent, though not realized, Ascension of the Lord would be regarded as forbidding the old forms of earthly intercourse. In the second case the Ascension would be presented as the beginning and condition of a new union. The latter seems to be unquestionably the true view, and falls in with the moral circumstances of the incident (Westcott).

I am. FS96C1, +Gen 4:1.

not yet. Joh 2:4.

ascended. Luk 24:51, Act 1:2, *Heb 4:14; *Heb 4:15, 1Pe 3:22.

my Father. The most ancient authorities omit the pronoun my, reading the Father (Westcott). The difference of the paternal relation of the One Father to Christ and Christians is indicated in a very remarkable manner, where the unity of the Person is shewn by the one article common to the two clauses, and the distinctness of the relations by the repetition of the title [Father] with the proper personal pronoun (Westcott on 1Jn 1:2). Joh 2:16.

my brethren. Joh 21:23, Psa 22:22, Eze 34:31, *Mat 12:49; +*Mat 12:50; *Mat 25:40; *+Mat 28:10, *Mar 3:34, +*Luk 8:21, Rom 8:29, *Heb 2:11, 12, 13.

I ascend. FS96C7, +Mat 26:24. *Joh 13:1; *Joh 13:3; +*Joh 14:1, 2, 3; +*Joh 14:6; +*Joh 14:12; +**Joh 14:28; *Joh 16:28; Joh 17:5; Joh 17:11; Joh 17:25, Psa 16:6; Psa 24:3; *Psa 68:18; Psa 89:26, +Mar 16:19, *Luk 24:49, 50, 51, Act 1:2, *Eph 1:17, 18, 19, 20, 21, 22, 23; *Eph 4:8, 9, 10, 1Ti 3:16, 1Pe 1:3; 1Pe 3:22.

unto. Joh 7:33; Joh 14:12; Joh 14:28; Joh 16:5; Joh 16:10; Joh 16:28.

my Father. Joh 2:16; +Joh 5:17; Joh 14:19, 20; Joh 15:15; Joh 17:11; Joh 18:11, Isa 42:1, Mat 3:17, Mar 14:36, *Rom 8:29; *+Rom 15:6, 2Co 1:3; 2Co 11:31, Eph 1:3, 4, 5; Eph 3:14, 15; Eph 4:6, Heb 2:11, 1Jn 1:3, Rev 1:6.

your Father. *Joh 1:12, 13, 14, =Num 18:2, Mat 5:16; Mat 5:45; Mat 5:48; Mat 6:1; Mat 6:4; Mat 6:6; Mat 6:8; +*Mat 6:9; Mat 6:14, 15; Mat 6:18; Mat 6:26; Mat 6:32, Luk 12:30, Rom 1:7; *Rom 8:14, 15, 16, 17, 1Co 1:3, *2Co 6:18, Gal 1:4; *Gal 3:26; Gal 4:6, 7 note. Eph 1:2, Col 1:12, 1Th 3:11, *+1Jn 3:1; *+1Jn 3:2, *Rev 21:7.

my God. *Psa 22:10; Psa 31:14; Psa 45:7; Psa 63:1, Mic 5:4, Zec 11:4, Mat 27:46, %1Co 3:23; 1Co 8:6, *Eph 1:17, +*Heb 1:8; +*Heb 1:9, 2Pe 1:17, Rev 3:12.

your God. +Gen 17:7; +Gen 17:8, Psa 43:4; *Psa 48:14; Psa 103:13, *Isa 41:10, *Jer 31:1; *Jer 31:33; Jer 32:38, Eze 36:28; Eze 37:27, Dan 6:22, Hos 9:17, *Zec 13:7, 8, 9, 1Co 8:6, Eph 1:3, Php 4:19, *Heb 8:10; +*Heb 11:16, *Rev 21:3.

 

MY NOTES FOR GENESIS 17:8

Gen 17:8  And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God.

 

their God. Abrahamic Covenant provision

(20), God to be a God to Abraham’s seed as “their God” (Gen 12:2 note). +*Gen 17:7, Exo_6:7; Exo 20:2; **Exo 29:45, **+Lev 26:12; Lev 26:45, Deut 4:37; *Deut 14:2; *Deut 26:18; *Deut 29:13, +**2Sa 7:24, Psa 47:9, *Jer 11:4; Jer 24:7; **Jer 30:22; Jer 31:1; Jer 31:32, 33, Eze 11:20; Eze 14:11; Eze 34:24; Eze 34:31; Eze 36:28; Eze 37:23; Eze 48:35, Hos 2:23; Hos 8:2, Joe 2:17, *Zec 8:8; Zec 10:6; Zec 13:9, Mat 19:14, +*Mar 12:26, *Joh 20:17, Act 2:39; +*Act 3:19, 20, 21; Act 13:17, Rom 3:29, **2Co 6:16, *Heb 8:10; +*Heb 11:16, **Rev 21:3.

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Daily Bible Nugget #863, Acts 1:6

Posted on July 11, 2024 by Jerry

The Nugget:

Act 1:6  When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel?

My Comment:

How this verse is understood is a critical indicator of the correctness of one’s system of Bible prophecy.

Many interpreters get this verse wrong.

Not just wrong, but backwards!

Any Bible readers or interpreters who think this verse shows how wrong the Apostles were who asked this question are themselves the ones who are mistaken.

Those who suppose that the Apostles were mistaken in their belief that a literal earthly kingdom is to be restored to the nation of Israel likely misunderstand the promises Israel has been given as declared in the Old Testament.

Notice that the question itself centers upon the issue of the timing of the restoration of the kingdom to Israel, not the fact that the kingdom will be restored again to Israel. The disciples asked “wilt thou at this time restore again the kingdom to Israel?”

It is not possible to correctly suppose that the Apostles were mistaken about the nature of the kingdom of God.

Jesus had just spent forty days after His resurrection with the Apostles “speaking of the things pertaining to the kingdom of God” (Acts 1:3).

Act 1:3  To whom also he shewed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God:

Within the Gospel record itself we have the statement of Jesus that it was given to His disciples to know the mysteries of the kingdom of heaven in contrast to what Jesus said of the understanding of the general audience to whom such understanding was not given:

Mat 13:11  He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.

The expression “kingdom of heaven” is frequently Matthew’s terminology for “the kingdom of God.”

Jesus had already spoken of Abraham’s personal presence in the coming kingdom of heaven at Matthew 8:11.

Mat 8:11  And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven.

Why is this important?

The issue is significant in our day. This directly relates to the Abrahamic and Davidic Covenant promises given to Israel.

The promises to Abraham are directly stated in the New Testament at Acts 7:5 to have never been fulfilled:

Act 7:5  And he gave him none inheritance in it, no, not so much as to set his foot on: yet he promised that he would give it to him for a possession, and to his seed after him, when as yet he had no child. (KJV)

Act 7:5 He gave him no property in it, not even a foot of land, and yet He promised to give it to him and his descendants after him, as a permanent possession, although he had no child at that time. (Williams NT)

The point is, that the promise was made personally to Abraham that he would himself inherit the promised land, but Abraham himself never personally possessed the land God promised to him. It is for this reason that God, who cannot lie, must resurrect Abraham and bring him personally into the promised land in order for the Abrahamic Covenant to be fulfilled.

Therefore, the Land Promise made to Abraham has never yet been fulfilled.

The Land Promise forms a most significant part of the Abrahamic Covenant and is mentioned in the following passages in Genesis which contain the enumerated provisions of this Covenant:

(8) The land of Canaan given to Abraham’s seed, Gen 12:7;

Genesis 12:7
7  And the LORD appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto the LORD, who appeared unto him.
King James Version

(9) Abraham personally and his seed are to inherit the land as promised, the land of Canaan or Palestine, Gen 13:15;

Genesis 13:15
15  For all the land which thou seest, to thee will I give it, and to thy seed for ever.
King James Version

(10) The land of Canaan given to Abraham and his seed forever, Gen 13:15;

(17) The Abrahamic Covenant declared an everlasting or perpetual covenant, Gen 17:7;

Genesis 17:7
7  And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee.
King James Version

(19) All the land of Canaan to be an “everlasting possession,” Gen 17:8;

Genesis 17:8
8  And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God.
King James Version

The ultimate extent of the Land Promise is specified in Genesis 15:18.

Gen 15:18  In the same day the LORD made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates:

How long is the promise to Abraham good for? The Bible plainly declares the promise is forever at 2 Chronicles 20:7.

2 Chronicles 20:7
7  Art not thou our God, who didst drive out the inhabitants of this land before thy people Israel, and gavest it to the seed of Abraham thy friend for ever?
King James Version

Another passage of Scripture which confirms the permanence of the Land Promise is found in Leviticus 26:42.

Lev 26:42  Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land.

Granted that Leviticus 26:42 is preceded by some conditions for Israel to be fully restored to its land and restored to God’s favor as specified by the all-important “If” stated in Leviticus 26:40 and Leviticus 26:41.

Lev 26:40  If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me;
Lev 26:41  And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity:

God has been patiently waiting for Israel to come to repentance. The Bible specifies when or under what circumstances this will take place. In the meantime, Israel is now in the land in unbelief, just as was  prophesied in Zephaniah 2:1 and context.

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Daily Bible Nugget #862, John 14:3

Posted on June 29, 2024 by Jerry

 

The Nugget:

Joh 14:3  And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.

 

From Ken Sagely’s Facebook Post:

THE LORD’S COMING

JOHN 14.3

And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.

ACTS 1.11

Which also said, ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like  manner as ye have seen him go into heaven.

1 THESSALONIANS 4.16-17

For the Lord Himself shall descend from heaven with a shout, with voice of the archangel, and with the trump of God and the dead in Christ shall rise first:

17 Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.

TITUS 2.13-14

Looking for that blessed hope, and the glorious appearing of the great God and  our Savior Jesus Christ:

14

Who gave himself for us, that He might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.

1 JOHN 2.28

And now, little children, abide in him that, when he shall appear, we may  confidence, and not be ashamed before him at His Coming

PHILIPPIANS 3.20

For our citizenship is in heaven: from whence also we look for the Savior, the  Lord Jesus Christ.

COME THOU FOUNT OF EVERY BLESSING

Come Thou Fount of every blessing
Tune my heart to sing Thy grace,

Steams of mercy. never ceasing,
Call for songs of loudest praise.
Teach me some melodious sonnet,
Sung by flaming tongues above:
Praise His name I’m fixed upon it
Name of God’s redeeming love.

PSALM 117.1-2

O PRAISE the Lord, all ye nations: praise him, all ye people. For His merciful  kindness is great toward us: and the truth of the LORD endureth for ever: Praise ye the LORD

My Comment:

I am most thankful for the work of  my long-time friend, Ken Sagely, who prepared the above material. He shares the Scriptures daily on Facebook. Thank you Ken for granting me permission to repost some of your encouraging work here.

Dig deeper by searching the Scriptures using the following cross references for John 14:3 as given in The Ultimate Cross Reference Treasury:

John 14:3
And if. FS184C, +Mat 4:9.

I. FS159, +Eze 36:23, The repetition of the pronouns “I” and “you” emphasizes the fact that nothing is to come between the Lord and the hearts of His people, so that His promised return may be the object ever before them (F/S 263).

I go. Joh 10:4; Joh 13:36; Joh 16:7, Luk 5:35, Act 7:55, Heb 6:20.

prepare. Gr. hetoimazō (S# G2090, Phm 1:22). Exo 23:20, Lev 16:16, +*Mat 25:34, Luk 22:8, Heb 9:23, **Rev 21:2.

a place. +*Joh 14:2, Psa 15:1.

I will. Joh 14:18, 19, 20, 21, 22, 23; Joh 14:28. *Joh 12:26; *Joh 17:24, **Isa 64:4, Mat 25:32, 33, 34, +*Act 1:11; Act 7:59, 60, Rom 8:17, 2Co 5:6, 7, 8, *Php 1:23, **1Th 4:16, 17, 2Th 1:12; 2Th 2:1, *2Ti 2:12, *Heb 9:28, **1Jn 3:2; **1Jn 3:3, Rev 3:21; Rev 21:22, 23; Rev 22:3, 4, 5.

come again. +*Mat 24:3; +*Mat 24:30; Mat 25:34; Mat 26:64, Luk 9:52 g. +*Act 1:11, 1Co 11:26; 1Co 15:23, +*Php 1:26; Php 3:20, 21, 1Th 4:14, **2Th 2:1, **Tit 2:13, Heb 9:28, **1Jn 3:2, +*Rev 1:7; Rev 2:25.

receive you. *Psa 49:15; Psa 73:24, +*Ecc 3:21, Song 1:4, Zec 8:8, Mat 25:21, *1Co 15:51, 2Co 5:1, *Php 3:20; *Php 3:21, **1Th 4:13, 14, 15, 16, 17, 18.

unto myself. Joh 14:18; Joh 14:28. Joh 21:22, 23, Psa 45:15; Psa 84:7.

that where. %Joh 7:34; +Joh 12:26; **Joh 17:24, Psa 132:13 14, Song 6:2, +**Luk 23:43 note. *2Co 5:8, **1Th 4:13, 14, 15, 16, 17, 18, 2Th 2:14.

there ye may be. *Joh 17:24, Gen 45:10, Psa 101:6; +*Psa 140:13, +*Mat 19:28; +*Mat 26:29, *Luk 12:32, Eph 2:6, **Col 3:4, **1Th 4:17, +*2Th 2:1; +*2Th 2:2, *Rev 3:21.

 

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How to resolve differing Bible interpretations Part 6

Posted on June 28, 2024 by Jerry

 

The Text:

Act 2:38  Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. (KJV)

Act 2:38  and Peter said unto them, `Reform, and be baptized each of you on the name of Jesus Christ, to remission of sins, and ye shall receive the gift of the Holy Spirit, (YLT, Young’s Literal Translation)

Act 2:38 Peter said to them, “You must repent — and, as an expression of it, let every one of you be baptized in the name of Jesus Christ — that you may have your sins forgiven; and then you will receive the gift of the Holy Spirit, (Williams NT)

The Challenge:

  1. Acts 2:38 (Pentecostals vs. Baptists): “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit.” Pentecostals emphasize baptism in the Holy Spirit with the evidence of speaking in tongues, whereas Baptists emphasize baptism as a symbol of professing faith.

 

My Response:

Both the Pentecostals and the Baptists (though to a far less degree) are mistaken about the meaning of Acts 2:38 if they emphasize what is claimed in The Challenge.

Differences of opinion as to the correct meaning of Acts 2:38 can be resolved by a careful appeal to the grammar involved in this text, an example of my Rule of Interpretation 10. Interpret a passage according to the grammar of the original language text, Hebrew or Greek.

You may not agree with my analysis. My analysis steps on many toes! Don’t let your feelings be hurt. Read to learn, not criticize based on what you think you know already. If you disagree, leave a comment!

Our witness for Christ is greatly hampered if we are not teaching the truth about what the Bible teaches. When you do real Bible study, be prepared to learn something new. The challenge above was presented to me by a well-informed Muslim who may know more about what the Bible teaches than many Christians do. This is an example of doing careful apologetics (1 Peter 3:15) and defending the faith “once for all delivered unto the saints” (Jude 3). If you don’t like these kinds of discussions, that is a good sign that you need to grow in your faith (2 Peter 3:18) and progress beyond the first stages of your Christian life (Hebrews 5:11, 12, 13) by taking time to understand the Bible more accurately.

My Evidence:

I have provided evidence that properly explains Acts 2:38 in both my book, The New Treasury of Scripture Knowledge and my digital expansion of that resource, The Ultimate Cross Reference Treasury, from which the following information is taken:

Acts 2:38

Then Peter said. Act 1:13, Mar 1:17.

Repent. The English text does not adequately convey the grammar of this verse. When the grammar is understood, the verse no longer can be used to support any view of baptismal regeneration or baptismal remission of sin.

A. The underlying Greek grammar

The phrase “every one of you” is mistakenly understood to be the subject of the verbs “repent” and “be baptized,” with the phrase “for the remission of sins” modifying this alleged compound predicate.

There are three clauses in this verse:

(1) Ye: understood subject, second person, plural number. repent: verb, aorist tense, active voice, imperative mood, second person, plural number.

(2) every one of you: subject, third person, singular number. be baptized: verb, aorist tense, passive voice, imperative mood, third person, singular number. for the remission of sins. modifying phrase, expressing the ground or basis of the baptism commanded (if understood of ritual water baptism), or the result (if understood of real baptism) of the baptism received.

(3) ye. subject, second person, plural number. shall receive. verb, future tense, indicative mood, passive voice, second person, plural number. the gift of the Holy Ghost. direct object of the verb.

Note particularly in the above analysis that the first and third clauses agree with each other in that both are in the second person and plural number for their subject and verb.

The second clause does not agree in person and number of its subject and verb with the preceding or following clause.

This makes it impossible to make “every one of you,” which is third person singular, the subject of both “repent” (second person plural) and “be baptized” (third person singular), for subjects and verbs must agree in person and number. A. T. Robertson observes that this change in person and number “marks a break in the thought here that the English translation does not preserve” (Word Pictures, vol. 3, p. 34).

Peter thus commanded all in his audience to repent. Upon repentance, each individual was then to be baptized on the basis that the specific individual’s sin had been remitted upon their placing faith upon the name of Jesus Christ. Since the first and third clauses agree in person and number, the thought is that reception of the Holy Spirit is the consequence of faith upon the name of Christ, not ritual water baptism. +*Act 3:19; *Act 5:31; Act 8:22; Act 8:37; *Act 17:30; *Act 20:21; Act 26:18; Act 26:20, +*Psa 51:3, 4, 5, Isa 59:20, Hos 12:6, *Mat 3:2; *Mat 3:6; *Mat 3:8; *Mat 3:9; *Mat 3:11; *Mat 4:17; Mat 7:13; Mat 9:13; *Mat 21:28, 29, 30, 31, 32, Mar 1:5; Mar 1:15; Mar 6:12, Luk 1:77; Luk 3:3; Luk 5:32; Luk 6:42; +*Luk 13:3; +*Luk 13:5; *Luk 15:1-32; Luk 17:3, 4; *Luk 24:47, 2Co 7:10, +*2Ti 2:25, Heb 6:1, 2, **1Jn 1:9.

and. The force of this conjunction is neglected or misunderstood by some interpreters. The word “and” marks the gracious relation of cause and effect, as in the grammatical parallel at Act 3:19, “Repent and be converted.” The Holy Spirit who gives repentance does, therewith, confer baptism for the remission of sins (J. W. Dale, Christic Baptism, p. 142). This of itself proves that the reference is to real, not ritual water, baptism.

be baptized. The traditional understanding of this command is that it refers to ritual water baptism. An alternate view is that this is a reference to real baptism by the Holy Spirit.

The correctness of the alternative view is established by the fact that

(1) water is not mentioned in the context.

(2) The baptism is not “into water” but, literally, upon the name of Jesus Christ.

(3) Believing upon Jesus Christ is the ground upon which remission of sins is received.

(4) Ritual water baptism is never in Scripture said to secure for us the remission of sins, only real baptism possesses such efficacy.

(5) This real baptism takes the penitent sinner out of a state of guilt and places him into (eis) a new state of remission. This placement is permanent, and can hardly be symbolized by a momentary dipping in water, for the relationship established is permanent (Col 2:12 note).

(6) Only real baptism by the Holy Spirit can produce the change in condition always marked by the term “baptize” (1Co 10:2 note) when the subject is spiritual baptism. Act 2:41, *Act 8:12; *Act 8:36, 37, 38; Act 9:18; +Act 13:24; *Act 16:15; *Act 16:31, 32, 33, 34; +*Act 22:16, +*Mat 3:11 note. *Mat 28:19 note. *+Mar 16:16, +*Joh 3:5; Joh 7:39, Gal 3:27, 28, Tit 3:5, +*Heb 10:22, *1Pe 3:21; *1Pe 3:22.

 

in. Gr. epi, lit. upon. With the dative case, as here, epi means “upon (ground, reason)” (Professor Harrison, Greek Prepositions, p. 266, cited by J. W. Dale, Christic Baptism, p. 138).

Eric Sauer states “Under the influence of a psalm and a prophecy which speak of the Messianic ’cornerstone’ and ’foundation’ (Psa 118:22, Isa 28:16), Christ is described as the foundation of our life of faith ’upon’ (Gr. epi) Whom we believe (1Pe 2:6, Rom 10:11)” (From Eternity to Eternity, p. 46).

Dale gives some additional instructive examples.

(1) From the apocryphal book of Judith (Jdt 12:7), epi occurs in conjunction with the verb baptize in the expression “baptized herself upon the fountain.” The preposition expresses that upon which Judith rested when she baptized herself. Every “fountain” has “a lip,” an edge, on which one can stand and be baptized (+*Dan 12:5 mg).

(2) Clement of Alexandria (I. 1352) says: “It is a custom of the Jews to be baptized upon (Gr. epi) a couch.” The preposition points out that upon which the Jew rested when he received baptism; he rested upon a couch.

(3) Mat 3:13. Jesus came from Galilee toward, more literally, upon, the Jordan, meaning that when he reached it he rested upon it (every river, like every fountain, has “a lip,” an edge, a bank, upon which one can stand) to be baptized (+*Dan 12:5 mg; Mat 3:13 note).

“These examples present a physical basis on which the baptized rested. The case under consideration (Act 2:38) exhibits the moral basis upon which the soul must rest in receiving the baptism into the remission of sins” (Christic Baptism, p. 145). Dale explains “the soul to be baptized out of guilt into the remission of sins must rest, not upon repentance (as any meritorious or ultimate ground), but must rest upon that NAME, ’which is the only name given under heaven whereby we must be saved,’ Jesus Christ,” and “every penitent sinner, resting upon Jesus Christ, as an atoning Redeemer, shall thereby be baptized into the remission of sins” (p. 145). Luk 24:47 Act 16:31 g. 1Co 3:11.

B. Why the Trinitarian formula is not stated here:

the name. The question often arises, why is not the Trinitarian formula of baptism given in Mat 28:19 utilized by the apostles in the book of Acts?

Of several answers which have been proposed, the best sees this shortened expression as the figure of speech FS171S11, Synecdoche of the Part, whereby a part is put for the whole, a shortened expression for the fuller expression.

It seems to be that the apostles indeed did use the full formula, but simply referred to the act of baptism by the shorter phrase “in the name of Jesus Christ” (Act 2:38), “in the name of the Lord Jesus” (Act 8:16; Act 19:5), or even shorter, “in the name of the Lord” (Act 10:48), in common with the wider practice of that day of being baptized “in the name” of one’s spiritual teacher, as John’s disciples were (Act 19:3), just as John, as well as Jesus, taught his disciples to pray, Luk 11:1, evidently in a distinct manner. Thus the expression pertains more to this distinctiveness than to the precise formula employed.

“As Waterland well puts it, ’The meaning is that the apostles baptized into the faith and religion of Christ, in that method and according to that form which our Lord Himself had prescribed’” (cited in Thomas Walker, Commentary on Acts, p. 54. The citation is from Daniel Waterland, Works, vol. 2, Sermon viii, “Christ’s Divinity Proved from the Form of Baptism,” p. 173).

Waterland continues, “The Apostles administered Christ’s, not John’s baptism; that baptism which Christ had appointed; St. Luke expresses it briefly by baptizing ‘in the name of Christ;’ not because it ran in his name only, but because it was instituted by his authority. Thus the practice of the Apostles is reconciled with the commission given them” (p. 173).

Other answers which have been proposed are less satisfactory. Some suggest that the Trinitarian formula was never used, but this would appear to place the disciples in direct disobedience to what our Lord commanded. To escape this difficulty, some (often in the name of “right division” of Scripture: 2Ti 2:15, 1Th 4:2 note) would refer the practice of baptism within narrow dispensational limits—the time of the establishment of Jewish Christian churches in the early part of Acts—suspending the validity of baptism for the church age (a view refuted at Mat 28:19 note), reserving it to the millennial kingdom, a view totally out of harmony with the general practice of Bible believing Christians throughout church history.

This view depends upon artificially dividing Scripture (1Th 4:2 note. 2Ti 2:15 note) in a manner unauthorized by its own content, by principles undiscoverable by the proverbial independent Bible reader on a desert island with no denominational “helps” to guide him, a quite sound rule for determining whether a teaching is truly Biblical (+*Isa 8:20 note. Act 17:11).

Such a view contradicts the Bible doctrine of the perpetuity of the ordinance establishing ritual baptism (Mat 28:19 note).

Still further astray is the “Jesus only” viewpoint, which suggests there is one God, “Jesus,” who is the Father and the Holy Spirit, into whose single name we are to be baptized. While maintaining the deity of Christ, this view is faulty by denying the existence of three distinct persons in the Godhead. Attempting to prove Jesus and the Father are one and the same person, some misapply such Scripture as Joh 10:30; Joh 14:7; Joh 14:9, for Christ’s own appeal to the Father as a witness distinct from Himself is fatal to this view (Joh 5:36, 37, 38). Act 3:6; Act 3:16; Act 4:10; **Act 4:12; Act 4:17, 18; Act 4:30; *Act 8:12; *+Act 8:16; Act 10:48; *Act 19:4; *Act 19:5, Gen 12:8, +**Mat 28:19, Rom 6:3, 1Co 1:13, 14, 15, 16, 17, Gal 3:27.

C. Multiple meanings of the preposition “for”

for. Gr. eis. Some would make this expression equivalent to the expression in Mat 26:28, where the same words “for the remission of sins” are found.

This assumes that the preposition “for” (Gr. eis) possesses the same meaning wherever it occurs.

(1) Here eis expresses either the “ground or basis” for the baptism, namely, the remission of sins consequent upon repentance and believing upon the name of Christ, or far better, the result of the real (not ritual) baptism attending true repentance and faith upon Christ.

(2) In Mat 26:28, eis expresses the aim or purpose of the death of Christ. When eis expresses purpose (as Mat 26:28), grammarians term this the telic use of eis.

Key Point:

J. W. Dale asserts “The telic use of eis with baptidzō (baptize) may, very confidently, be declared to have no existence, whether in the Scriptures or out of the Scriptures” (Christic Baptism, p. 144).

In other words, Dale asserts that the preposition eis is never used to express purpose in conjunction with the verb “baptize” in either Classical or Biblical (Koine) Greek.

Dale cites a passage from Clement of Alexandria (II. 1212), “they baptize out of (ek) chastity into (eis) fornication,” commenting “Who would think of translating this phrase, “They baptize out of temperance unto, for, in order to, fornication’?” (Christic Baptism, p. 144).

Dale asserts “it is impossible for eis to reach over baptized and receive a telic character from Repent exclusively” (p. 139). Thus the grammar forbids the notion that repentance is “in order to the remission of your sins.”

D. Neither Truth nor the Meaning of “for” is decided by a majority vote!

The preposition eis in this verse (Act 2:38) is one of the most debated prepositions in all the Word of God. But merely compiling long lists of scholars who translate or explain this preposition in a particular manner to defend the mistaken assertion that eis can only mean “unto” (or “in order to,” “with a view to,” “to the end that,” “for,” etc.) is not sound linguistic practice.

A list of scholars is no more valid than the validity of logic and evidence which they marshal to support their position (2Sa 5:23 note): the honor of the names cited or their number have no bearing on the strength of their case.

The scholars cited do not necessarily affirm that this must be the rendering here, particularly if they are not discussing the doctrinal implications which such a translation supports.

The preposition eis may mean “because of,” as at Mat 12:41, It may also mean “as a sign or profession of,” as at +*Mat 3:11 note. Mat 28:19, 1Co 1:13; 1Co 10:2.

Notice that in the last four passages cited, the preposition eis occurs in the same grammatical construction and with reference to the same subject, baptism. The preposition eis may be understood here to mean “the ground or basis of” (as in Mat 10:41; *Mat 12:41. See related notes at Mat 26:28 note. +*Mar 1:4 note), or it may legitimately be understood to indicate the result of believing upon the name of Jesus Christ. Each of these alternatives is certainly to be preferred to the view that we are baptized in order to receive remission of sins, a viewpoint contrary to the rest of the Word of God, and incompatible with Greek grammar, for eis never possesses a telic sense (expressing purpose, as when rendered “for”) in conjunction with the verb baptize.

E. Some individual Hebrew or Greek words cannot properly always be translated by the same English word at every occurrence

It is a fallacy, if not absurdity, to hold that a word in Greek or Hebrew must in every occurrence be translated by the same English word, or to suggest that at every occurrence of a word it always possesses exactly the same meaning. A reference to the classifications of the words “soul” and “spirit” (+Mat 2:20 note. +Mat 8:16 note) will demonstrate that single words may have numerous and quite different meanings.

This holds true for every part of speech. When translating from one language to another no word in one language possesses precisely the same range of meaning, connotation, and denotation as a single usually equivalent word of the other language, neither does it function with precisely the same or equivalent idioms (+*Act 8:39 note. Act 10:11 note. 1Jn 2:19 note).

This text (Acts 2:38) is a favorite of those who teach the mistaken doctrine of baptismal regeneration (along with Mar 16:16, Joh 3:5, Act 22:16, Gal 3:27, 1Pe 3:21).

Lewis Sperry Chafer’s remark regarding the tendency to build a whole system of belief upon one text applies equally well to those who build such a system upon several chosen texts of Scripture: “A certain type of mind seems able to construct all its confidence on an erroneous interpretation of one passage and to be uninfluenced by the overwhelming body of Scripture which contradicts that interpretation” (Systematic Theology, vol. 3, p. 380). %Mat 26:28 note. +Mar 1:4 note. Luk 3:3.

remission of sins. +Act 10:43; Act 13:38; Act 26:18, Lev 23:27, Luk 1:77; +Luk 7:48, Joh 20:23 note. Rom 6:3, 4; *Rom 10:9, Eph 1:7, Col 1:14, Heb 10:18.

and ye shall receive. Act 2:16, 17, 18, Act 8:15, 16, 17; *Act 10:44; *Act 10:45, Isa 32:15; Isa 44:3, 4; Isa 59:21, +*Eze 36:25, 26, 27; Eze 39:29, +*Joe 2:28; +*Joe 2:29, +*Zec 12:10, Joh 20:22, **Gal 3:2; **Gal 3:14.

the gift. or, free gift. Gr. dōrea. Always used of divine gifts. The word dōron is always used of man’s gifts, except in Eph 2:8 (CB). Act 5:32; Act 8:15; Act 8:20; Act 10:45; Act 11:17, *Joh 4:10; +Joh 7:39, Heb 6:4.

Ghost. Gr. pneuma, +Mat 3:16, Act 2:33, Act 19:2, Eph 1:13.

 

 

 

 

 

  1. Acts 2:38 (Pentecostals vs. Baptists): “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit.” Pentecostals emphasize baptism in the Holy Spirit with the evidence of speaking in tongues, whereas Baptists emphasize baptism as a symbol of professing faith.
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The Atonement of Christ

Posted on June 23, 2024 by Jerry

 

The Text:

1Jn 2:2  And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. (KJV)

1Jn 2:2 And He is Himself the atoning sacrifice for our sins; and not for ours alone, but also for the whole world. (Williams NT)

1Jn 2:2  and he himself is the atoning sacrifice for our sins, and not only for our sins but also for the whole world. (NET Bible)

1Jn 2:2  And he is the atoning sacrifice for our sins, and not for ours only, but also for the whole world. (WEB, World English Bible)

1Jn 2:2 and he is the atoning sacrifice for our sins, and not for ours only, but for those of the whole world besides. (TCNT, Twentieth Century NT)

1Jn 2:2  He is the offering for our sins; and not for ours only, but for all the world. (BBE, Bible in Basic English)

1 John 2:2  And He, Himself, is Atonement concerning our sins; but not concerning ours only, but also concerning the world as a whole. (LNT, Lavender New Testament)

 

My Comment:

I have been studying the doctrine of the Atonement of Christ for many years. I am still studying this most important doctrine.

Penal substitution atonement is not biblically accurate and is not the teaching of the Bible.

I have discussed this subject thoroughly on my Real Bible Study website. Use the search feature and enter the term “atonement” to see some of what I have written there.

As far as I understand the subject as of now, I believe the Bible teaches the priestly-sacrificial Atonement of Christ. He is both the priest and the offering as emphatically stated in 1 John 2:1-2.

1Jn 2:1  My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:
1Jn 2:2  And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. (KJV)

1Jn 2:2  And he is the atoning sacrifice for our sins, and not for ours only, but also for the whole world. (WEB, World English Bible)

Translations which employ the term “propitiation” are mistaken. Like Loew and Nida remark in their lexicon (40.12), God is already on our side and does not require propitiation.

There is an apparent contradiction between what is written in Romans 2:13 compared to what is stated in Romans 3:20.

Rom 2:13  (For not the hearers of the law are just before God, but the doers of the law shall be justified. (KJV)

Rom 3:20  Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.

The apparent contradiction is resolved when we take into account what was true under the Law in contrast to what is true under Christ.

I did not come up with these insights on my own. I learned much from my scholar friend, Dr. Malcolm Lavender, who solicited my help in editing his writings on the subject and preparing his Lavender’s New Testament.

I have placed many of Dr. Lavender’s notes by permission in my digital Bible study resource, The Ultimate Cross Reference Treasury, which is an expanded version of my book, The New Treasury of Scripture Knowledge.

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Duties of Fathers

Posted on June 16, 2024 by Jerry

 

Fathers, duties of
(1) instruct children, +Deut 6:20. Isa 38:19.

Deuteronomy 6:20
20  And when thy son asketh thee in time to come, saying, What mean the testimonies, and the statutes, and the judgments, which the LORD our God hath commanded you?
King James Version

Isaiah 38:19
19  The living, the living, he shall praise thee, as I do this day: the father to the children shall make known thy truth.
King James Version

(2) discipline children, +*Pro 19:18.

Proverbs 19:18
18  Chasten thy son while there is hope, and let not thy soul spare for his crying.
King James Version

(3) maintain discipline of children in home, 1Ti 3:4.

1 Timothy 3:4
4  One that ruleth well his own house, having his children in subjection with all gravity;
King James Version

(4) exert spiritual leadership in own family, +*Gen 18:19. +2Sa 6:20. +Job 1:5. +*Psa 101:2 (T492). +1Co 14:35.

Genesis 18:19
19  For I know him, that he will command his children and his household after him, and they shall keep the way of the LORD, to do justice and judgment; that the LORD may bring upon Abraham that which he hath spoken of him.
King James Version

2 Samuel 6:20
20  Then David returned to bless his household. And Michal the daughter of Saul came out to meet David, and said, How glorious was the king of Israel to day, who uncovered himself to day in the eyes of the handmaids of his servants, as one of the vain fellows shamelessly uncovereth himself!
King James Version

Job 1:5
5  And it was so, when the days of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt offerings according to the number of them all: for Job said, It may be that my sons have sinned, and cursed God in their hearts. Thus did Job continually.
King James Version

Psalms 101:2
2  I will behave myself wisely in a perfect way. O when wilt thou come unto me? I will walk within my house with a perfect heart.
King James Version

1 Corinthians 14:35
35  And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church.
King James Version

(5) pray for family, +Job 1:5.

Job 1:5
5  And it was so, when the days of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt offerings according to the number of them all: for Job said, It may be that my sons have sinned, and cursed God in their hearts. Thus did Job continually.
King James Version

(6) support family, +*1Ti 5:8.

1 Timothy 5:8
8  But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel.
King James Version

(7) maintain gainful employment, 2Th 3:10.

2 Thessalonians 3:10
10  For even when we were with you, this we commanded you, that if any would not work, neither should he eat.
King James Version

(8) bring up children in nurture and admonition of the Lord, without discouraging them, Eph 6:4; Col 3:21.

Ephesians 6:4
4  And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord.
King James Version

Colossians 3:21
21  Fathers, provoke not your children to anger, lest they be discouraged.
King James Version

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Mary had other children after Jesus was born Part 2

Posted on June 15, 2024 by Jerry

 

The Text:

Jude 1:1  Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called: (KIJV)

The Challenge:

“1). Protestants generally use the principle of Scripture “alone”. This is fine, but by utilizing that principle, they say that Jude was a blood-brother of Jesus. But in the opening sentences of Jude, it states: “Jude, a SERVANT of Jesus and a BROTHER of James…”

My Answer: 

Since Jude mentions that he is the brother of James, and we know that James is the brother of Jesus, we know that Jude is the brother of Jesus likewise and in the same sense. It may be out of humility that Jude states this relationship in the manner he did.

This may be an example of the transitive property I learned in Geometry: If A = B and B = C then A = C.

If we carefully compare Scripture with Scripture, the following Bible texts also factor into resolving the question: Did Mary have additional children by Joseph after Jesus was born?

The Evidence of His Own Family’s Unbelief:

John 7:5  For neither did his brethren believe in him. (KJV)

John 7:5 indicates that the brothers of Jesus did not originally believe in him.

The Evidence of Messianic Prophecy:

This fact is the subject of prophecy and the fulfilment of prophecy found in Psalm 69:8,

Psa 69:8  I am become a stranger unto my brethren, and an alien unto my mother’s children.

In context, Psalm 69:8 was true of David’s personal situation. But David’s personal situation is also a prophecy of our Savior’s situation. It is well known that Psalm 69 is a Messianic Psalm. It is one of a limited number of Messianic Psalms that by its structure presents the truth Jesus directly mentions in His explanation that the Scriptures, including the Psalms, predicted that “first the sufferings, then the glory” was the divinely established order of events concerning the destiny of the Messiah (Luke 24:26; 1 Peter 1:11).

Luke 24:26  Ought not Christ to have suffered these things, and to enter into his glory?

1 Peter 1:11  Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow.

In the very next verse of Psalm 69, verse 9, we read:

Psalm 69:9  For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me.

This verse is cited in the New Testament as prophecy which Jesus fulfilled in the account given by John in his Gospel, John 2:14-17,

John 2:14  And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting:
Joh 2:15  And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables;
Joh 2:16  And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise.
Joh 2:17  And his disciples remembered that it was written, The zeal of thine house hath eaten me up.

Evidence of the Post Resurrection Appearances of Jesus:

Back to the theme I started with, that the brothers of Jesus did not believe in Him: that was true until Jesus appeared to His brothers after His resurrection, as Paul records in 1 Corinthians 15:7, that Jesus was seen of James:

1Co 15:4  And that he was buried, and that he rose again the third day according to the scriptures:
1Co 15:5  And that he was seen of Cephas, then of the twelve:
1Co 15:6  After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep.
1Co 15:7  After that, he was seen of James; then of all the apostles.
1Co 15:8  And last of all he was seen of me also, as of one born out of due time.

The Evidence of the Close Connection of Jude and James:

We read of the close connection of Judas (Jude) and James after the resurrection of Christ for they are mentioned as being among those gathered for prayer in an upper room (Acts 1:13):

Act 1:13  And when they were come in, they went up into an upper room, where abode both Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew, and Matthew, James the son of Alphaeus, and Simon Zelotes, and Judas the brother of James.

We are told that Mary, the mother of Jesus, was there with his brethren:

Act 1:14  These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren. (KJV)

Act 1:14 All these with one accord were devoting themselves to prayer, together with the women and Mary the mother of Jesus, and his brothers. (ESV)

The brothers of Jesus are named in Mark 6:3,

Mar 6:3 Is not this the carpenter, the son of Mary and brother of James and Joses and Judas and Simon? And are not his sisters here with us?” And they took offense at him.

The Evidence of What Jesus Said About His Own Family:

Jesus speaks of the unbelief of His own family as recorded in Mark 6:4,

Mark 6:4 And Jesus said to them, “A prophet is not without honor, except in his hometown and among his relatives and in his own household.” (ESV)

Mar 6:4  But Jesus told them, “The only place a prophet isn’t honored is in his hometown, among his relatives, and in his own house.” (GW, God’s Word translation)

Mar 6:4 But Jesus said, “Prophets are honored by everyone, except the people of their hometown and their relatives and their own family.” (CEV, Contemporary English Version)

Therefore, James and Jude are blood brothers, the brothers of Jesus, included in His own household, in His own family.

Conclusion Drawn from and Established by the Testimony of Scripture:

Conclusion: Mary, the mother of Jesus, had additional children by Joseph after Jesus was born.

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Daily Bible Nugget #861, Luke 1:35

Posted on June 13, 2024 by Jerry

 

The Nugget:

Luke 1:35  And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.

The Question:

If Jesus is 100% Human, Did Jesus Inherit Original Sin?

How to Find the Answer:

You need to read the verses in the Bible that pertain to this subject. Then from those verses it is possible to arrive at a correct conclusion.

For example, Luke 1:35 states:

Luk 1:35  And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God. (KJV)

Luk 1:35  The angel answered her, “The Holy Spirit will come on you, and the power of the Most High will overshadow you. Therefore also the holy one who is born from you will be called the Son of God. (WEB, World English Bible)

Notice that the child is stated to be born holy.

Mar 1:24  Saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the Holy One of God. (KJV)

Notice that even the unclean spirits which Jesus cast out knew that He is the Holy One of God.

Joh 8:46  Which of you convinceth me of sin? And if I say the truth, why do ye not believe me? (KJV)

Joh 8:46 Who of you can prove me guilty of sin? But if I do tell you the truth, why do you not believe me? (Williams NT)

Notice Jesus challenged His critics to prove He was guilty of sin. No one ever did so.

1Pe 2:22  Who did no sin, neither was guile found in his mouth: (KJV)

1Pe 2:22 He never committed a sin, and deceit was never found on His lips. (Williams NT)

1Jn 3:5  And ye know that he was manifested to take away our sins; and in him is no sin. (KJV)

1Jn 3:5 You know that He appeared to take our sins away, and that there is no sin in Him. (WEB)

Notice His closest disciples who were with Him more than three years later wrote and testified that Jesus never sinned.

Heb 4:15  For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. (KJV)

Heb 4:15 For we do not have a High Priest who is incapable of sympathizing with us in our weaknesses, but we have One who was tempted in every respect as we are, and yet without committing any sin. (Williams NT)

Notice that Scripture uniformly declares about our Lord Jesus Christ that He never sinned.

Conclusion: Jesus was born holy. Jesus lived a perfectly holy and sinless life. Though Jesus was fully human, He was sinless, and did not inherit Original Sin.

Technical aspects of Greek grammar in the text of 1 Peter 2:22, where “did no sin” is in the aorist tense which indicates “never in a single instance did,” and in the text of Hebrews 4:15, where “without sin” is literally “sin apart,” teaches that Jesus not only did not sin, but, because He possessed a Divine nature, He could not sin.

Posted in Daily Bible Nuggets, Doctrinal Discussions, How to Interpret the Bible Correctly, How to Study the Bible | Tagged , , | Leave a comment

Daily Bible Nugget #860, Romans 5:8

Posted on June 12, 2024 by Jerry

The Nugget:

Rom 5:8  But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. (KJV)

Rom 5:8 but God shows his love for us in that while we were still sinners, Christ died for us. (ESV)

Rom 5:8 But God proves His love for us by the fact that Christ died for us while we were still sinners. (Williams NT)

Rom 5:8  Christ died for us while we were still sinners. This demonstrates God’s love for us. (GW, God’s Word translation)

Rom 5:8 But God has made clear his love to us, in that, when we were still sinners, Christ gave his life for us. (BBE, Bible in Basic English)

The Challenge:

“Not all the vials of judgment that have or shall be poured out upon the wicked world give such a demonstration of God’s hatred of sin as the wrath of God let loose upon his Son.” A. W. Pink

My Response:

This is a popular but very mistaken view of what transpired when Jesus was on the Cross.

Nowhere in the Bible is it stated that the wrath of God was let loose upon his Son.

Nowhere in the Bible does the Bible state that Jesus was punished for our sin.

Nowhere in the Bible does the Bible declare that Jesus paid the penalty for our sin.

If Jesus paid the penalty, to whom was the penalty paid? Chapter and Verse Please!

The words “penalty” and “paid” are nowhere in Scripture associated with the work Christ did on our behalf on the Cross, so far as I have been able to find using Strong’s Exhaustive Concordance to the Bible.

If it were true that Jesus suffered the wrath of God for us, that God the Father poured out His wrath upon His Son, that would divide the Trinity.

The thought is blasphemy, and not the Gospel presented in the New Testament.

As for the penalty for sin, God established just what that penalty was from the very beginning. The penalty is spiritual death.

Those who leave this life in the state of spiritual death will suffer for all eternity the punishment originally prepared for the Devil and his angels (Matthew 25:41).

Mat 25:41  Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:

That dreadful punishment takes place in the Lake of Fire (Revelation 21:8).

Rev 21:8  But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.

The more accurate view of the work of our Lord Jesus Christ is to affirm that he voluntarily (John 10:18) bore our sins (1 Peter 2:24) upon the Cross as both our Priest and the Sacrifice, thus Priestly-Sacrificial Atonement.

Joh 10:17  Therefore doth my Father love me, because I lay down my life, that I might take it again.
Joh 10:18  No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father.

1Pe 2:24  Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.

He Himself is declared to be both the Sacrifice and the Atonement for our sin in 1 John 2:2, “And He, Himself, is Atonement concerning our sins; but not concerning ours only, but also concerning the world as a whole” (Lavender New Testament, translated by Dr. Malcolm Lavender).

What about 2 Corinthians 5:21? 

2Co 5:21  For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.

2 Corinthians 5:21 has been misunderstood and mistranslated in all of our English translations. Here is how this verse should be rendered:
“For the One not having experienced sin, He took sin in our behalf, in order that we might be made righteous by God in Him” (Lavender’s New Testament).
See the very important full grammatical explanation in the footnote to this verse on page 309 of the Lavender’s New Testament.
See further the notes I have placed at 2 Corinthians 5:21 in The Ultimate Cross Reference Treasury.
This information can be found on this site by entering “2 Corinthians 5:21” in the search box  provided above by clicking on “Search Real Bible Study.”
Posted in Bible Promises, Daily Bible Nuggets, Doctrinal Discussions | Tagged , , , | Leave a comment

How to resolve differing Bible interpretations Part 5

Posted on June 7, 2024 by Jerry

 

The Text:

1Co 11:24  And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me.

1Co 11:25  After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me.

1Co 11:26  For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come.

The Challenge:

  1. 1 Corinthians 11:24-25 (Catholicism vs. Lutheranism): “This is my body… This cup is the new covenant in my blood…” Catholics believe in transubstantiation, where the bread and wine become Christ’s body and blood. Lutherans believe in consubstantiation, where Christ is present “in, with, and under” the elements but they do not change their substance.

My Comment:

We are never to do something, say something, or believe something in error (such as mistaken doctrines of false cults or mainline churches). We know a belief is in error when it contradicts the explicit teaching of Scripture.

A very touchy and sensitive application of this principle pertains to the Bible doctrines we choose to believe. Of course, if the doctrines are truly taught by the Bible, we certainly ought to believe them! But some widely believed doctrines are not taught by the Bible itself, but are mistaken understandings of what the Bible actually teaches.

In online discussions with one Jewish person in particular, I learned that the doctrine of Transubstantiation is a very serious stumbling block (1 Corinthians 8:9) that makes it most difficult for those who are Jews today and even in the past to possibly consider that Jesus Christ could be the Messiah or that Christianity is true because such a doctrine clearly contradicts what is written in the Hebrew Scriptures so it cannot possibly be true. And the Jews are right.

Jews consider the drinking of the wine, taught in some Christian churches to be the very blood of Jesus Christ, and the eating of the bread, taught in some Christian churches to be the very flesh of Jesus Christ, as nothing short of cannibalism. Jewish Scriptures (our Old Testament) clearly forbid such a practice as drinking blood (Leviticus 17:11, 12) and eating human flesh.

Christian churches that teach Transubstantiation and Consubstantiation–the “actual” or the “real” presence of Christ in the elements of the Lord’s Supper, Communion, or the Eucharist–are guilty of teaching and believing false doctrine, doctrine that serves as a stumbling block to bringing Jews to faith in the true Messiah, Jesus Christ. Belief in such false doctrine stems from the failure to understand some very frequently used figures of speech in the Bible, particularly the figure Metaphor. Jesus frequently employed the figure metaphor, as when He said “I am the door” (John 10:9). Does such a statement mean he has hinges and a door knob? Of course not.

So, when Jesus took bread and said, “Take, eat: this is my body” (Matthew 26:26), the is is metaphor, and means “this represents my body.” The proof is in the very context: they were not eating His actual flesh, for He was standing very much alive right before them; rather, they were eating bread, which symbolized His body.

So, when Jesus took the cup, and gave it to them, saying, “Drink ye all of it” (Matthew 26:27), adding “For this is my blood of the new testament, which is shed for many for the remission of sins” (Matthew 26:28), once again we have the figure metaphor, signaled by the “is,” which therefore means “this represents my blood.” All the blood in the literal body of Jesus remained at that point as literal blood coursing through His veins; none of those present ever drank the actual blood of our Lord Jesus Christ, and neither has anyone else done so since.

The claim of some churches to miraculously transform the physical elements of bread and wine during the Eucharist or Communion or Lord’s Supper into the actual body and blood of Jesus Christ is a falsehood. This falsehood is a stumbling block, and you may be very sure that Christ did not intend anything He instituted or authorized to be a stumbling block to His own people, the Jews.

Posted in Apologetics Issues--Other Faiths, Doctrinal Discussions, False Religions, How to Interpret the Bible Correctly | Tagged , , , | Leave a comment