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Volume 3 – July 2000 (46 pages)
STATEMENT OF PURPOSE: Nazarene Saints
Publishing© is a Bible research group for a better Scriptural understanding. We
are dedicated to the preservation and publishing of Christian writings which aid
Friends of the Nazarene© to "follow the Lamb no matter where he
goes." (John 15:14; 3 John 14; Revelation 14:4) The Friends of the
Nazarene© are a spiritual community of Messianic Christians. We are
apologists dedicated to the defense of the truth that "God is One" and
not three. The Bible is our creed. We view this "God-breathed" Book as
inspired alone, while the thoughts of men about it are not. We wish to show
respect for our multitude of Christian brethren. (1 Peter 3:15)
[Mark Miller / Senior Editor (California, USA); Ralph
Slaney / Senior Spanish editor (Almeria, Spain); Luis Padilla / Associate
Spanish Editor (Whittier, USA); Andy Weeks / Associate Editor [Webmaster]
(Chicago, USA); Andrew Foss /
Hebrew editor (Tustin, California, USA)]
ANNOUNCEMENTS
FAITH PERSPECTIVES
WHAT WE LEARN FROM YOUR LETTERS
WHAT KIND OF CONGREGATION WILL YOU BE?
BIBLE QUESTIONS AND ANSWERS
WHY WE CANNOT PREACH THESE ARE ‘THE LAST DAYS’?
IS GOD’S LOVE “UNCONDITIONAL”?
ACTS OF THE APOSTLES in the Nazarene Commentary 2000© is now
complete and may be requested as an email attachment. In time it will be posted
on the Friends of the Nazarene web page. It is 175 pages in length with 1,130 footnotes. It is a
complete, new rendering of the Greek of Acts of the Apostles and contains
all the features of the other books of this Christian Bible.
·
Nazarene Commentary 2000©: Part of Nazarene Commentary 2000© is the new
rendering of the Christian Bible with a footnote commentary. All of the books of
the New Testament except Luke are now available as a single download at
the Friends of the Nazarene web site. It takes about 25 minutes to
download this commentary of about 2000 pages, 12,000 footnotes and 1.8 million
words. We hope to have the completed Christian Bible on CD-ROM which will
contain 3,500 pages, 12,000 footnotes in 2.4 million words.
REVELATION is now available in a new format as part of Nazarene Commentary 2000©.
It has been slightly edited so that now all words and phrases drawn from the
Hebrew Bible are in blue with the source verse provided. This is a new rendering
of the Greek language in 130 pages and 950 footnotes. Every phrase has been
compared with other versions and key words are footnoted.
Important Greek words are referenced. Each verse has a brief commentary
and cross references. Word studies are complete throughout Revelation. Each
chapter and paragraph have topical headings and each chapter has review
questions.
RECENT WORKS just added include the Gospel of Mark. Currently work continues on the
final book, Luke. A new version of Nazarene Apocalypse 2000 is being
prepared.
I
would also like to thank you and the other members for the good work that
you do in providing translations and perspectives on faith. – MD
>>>>>
>>>>>
I have been doing some non-trinitarian research and found your site. Thanks for
the info … and the great web site. – Jeff
>>>>>
Please send me Acts. Thank you again, and again, and again! – Doug
>>>>>
Mark
and brothers and sisters:
Just a quick line to say hello and thank you for all the hard work you're doing
on the Friends of the Nazarene site. At the moment, aside from the
scriptures themselves, the materials on the site are a primary source of
spiritual food for me, and I feel extremely grateful for the extraordinary
amount of effort and research you have put into the
site.
I was brought up 'in the truth' (as a JW), always took it extremely seriously,
and viewed it a privilege from being a small child to be part of the 'one true
religion', Jehovah's organization. I was a happy regular pioneer for most of my
teenage years and young adult life - there was only one problem - much as I
loved Jehovah, the brothers and the truth, I was a serious enough student to see
that certain teachings were contradictory, or worse, made me doubt whether
Jehovah should be worshipped if effectively not everyone would have the same
chance. I was also worried by not partaking of the emblems - what seemed to be a
clear command to all Christians. This and other serious doubts made me fear for
my sanity. [Of course it turned out it wasn't my sanity that was in question.] I
was determined to 'let God be found true, though every man be found a liar'
and I now have much more satisfactory answers, and I think a more Christian,
more loving outlook on my worldwide family - ie, all those striving to live as
Christians.. and not just Christians either.
I still love the brothers, (but not just the brothers - I'm pleased to have a
broader understanding of humanity and Christianity) but naturally my association
is limited or non-existent.
I am grateful to Jehovah and Jesus who knows his sheep and feeds them – I
believe you are a channel for food that has been provided to those who are at
this stage of their questioning. I also appreciate your non-dogmatic/respectful
approach which shows appreciation for the spiritual conscience of others.
I'd be grateful to receive the commentary on Acts in Word format. It just so
happens to be where I'm up to with my Bible reading at the moment, so impeccable
timing!
Thanks also for the daily Bible thought. I had missed having the daily text --
old habit but a good one I think.
With warm Christian love to you all - may Jehovah bless you and keep you. Thanks
again. I'll keep in touch if you don't mind.
Best wishes,
Eva
>>>>
Thanks
for the chapters of "Mark". I print the chapters as they come and read
them just before going to sleep, a good way to close the day. God bless, dear
brother. Jack
>>>>>
Thank you for all your efforts! -- HP
>>>>>
Thanks
for your interesting site: I browsed through the exposition of Matthew 24 and
found it very sensible. – AB
>>>>>
>>>>>
I'm sure you can tell that I enjoy studying the Word of God. I would appreciate it very much if you could help me in my endeavours. You have a lot of excellent research materials that I could really get into. Thank you for such a wonderful website. -- AM
>>>>>>>>>
I
was thoroughly trained as a door step preacher to try and start Bible studies
with interested people. In the Pioneer School I learned that I should always
“direct interest to the organization.” Never was I told to direct interest
to Jesus or the Bible – but the organization. I only discovered later that
this was a method of distracting attention to the Bible and Christ, so that
those who “joined the organization” were always looking to it as the sole
“channel” of spiritual food. After a more careful look at the Bible I
discovered that such an idea occurs no where in the Scriptures. However, Paul
does write: “Fix your gaze on … Jesus.” [Hebrews 12:1] I learned that if I
“looked intently” at Jesus Christ and his teachings I would never be misled
by men. -- M
We can learn a lot about a person by reading their
letters. If we take half a dozen pieces of correspondence from a man or woman we
will learn something of their character, personality, likes and dislikes, love
and hate, and numerous manners and ways of expressing themselves.
Suppose we had letters written by Christ. What would
we learn about him? Would we learn something of his bent of mind, his mental
attitude, his personality? Would be learned what he loved or hated? Would we
learn what he valued and praised highly? Would we learn whether he could
frighten by his language? Would we learn about the promises he could make?
Most serious Bible students know that in the Gospel
record there is no example of Christ ever writing anything. Though some who
accept the account about the adulterous woman in John 8 will see that the
Nazarene was writing in the dirt, in the Gospels we have no letters from Christ.
What if we were to discover hidden, secret letters written by Jesus? Letters no
one knew about decades after his death?
As it turns out there are such letters. Seven of
them. They were dictated over 60 years after his death to his most trusted and
closest friend, the apostle John then nearing one hundred years of age. These
Christine epistles are found in chapters two and three of the Apocalypse.
They were written to the presiding officers of seven different congregations in
a region of modern Turkey. Each of the letters followed a similar format:
A description of the Sender of the letter
A statement of the Sender’s awareness of activity with commendation
A rebuke in a variety of tones
A promise to those who overcome
And the same caution to each
What will we learn by examining these letters from
the standpoint of trying to learn more about the Sender? Many have come to view
Jesus Christ is somewhat of a warmly affection person who is generally passive
and all-forgiving. Others believe that the only thing he is interested in is
faith and love. Some have gone so far as to convince themselves that nothing the
believer does can ever break the relationship with Christ. What do these seven
letters reveal?
We may divide the seven letters into two categories:
a] five of them are written to someone who receives a rebuke; b] two are
addressed to two men who are only praised and encouraged. We learn about Christ
different things from these two groups. To one he is quite stern and even
threatening. To the other he is warm and caring. From this we can learn that our
Lord may behave in different ways depending on the focus of his attention.
Note the five different types of angelic presbyters
and how Christ introduces himself to these:
The elder
in Ephesus has left his first love and so Christ introduces himself as the One
who controls the angelic presbyters and walks among the congregations as an
inspector or overseer.
The elder
in Pergamum tolerates false teachers in his congregation and so Christ
introduces himself as the One with a double-edged sword.
The elder
in Thyatira tolerates immorality in his congregation and so Christ introduces
himself as the One who has eyes of fire and feet that can walk anywhere.
·
The elder
in Sardis was among the hypocritical walking dead and so Christ introduces
himself as the One who possesses the seven spirits as well as the seven stars.
·
The elder
in Laodicea is a lukewarm materialist and so Christ introduces himself as the
faithful Witness who was the beginning of God’s creation.
Thus, when dealing with those who deserve his rebuke
Christ presents himself in serious tones, sometimes threatening. However, with
those who receive only his praise he has a softer edge.
·
To the
faithful elder in Philadelphia Christ introduces himself as the One who
possesses a key to open doors to possibilities and blessings.
·
To the
poor but faithful elder in Smyrna Christ introduces himself as the One who died
and came to life.
Thus, our Lord has not just one side to himself. He
may be firm and strong, even fearfully threatening, where is needed, or kind,
warm and encouraging to the faithful afflicted.
What is one of the main interests of the Lord when it
comes to his concern for the presiding elders and their congregations? One word
keeps repeating itself in all of these seven letters – works. He condemns bad
works and praises good works. [Revelation 2:2, 5, 6, 19, 20, 26; 3:1, 2, 8, 15]
No one can read Christ’s letters and not see the importance of works. Indeed,
he states everyone will be judged on the basis of their works. [Revelation 2:20]
Christ himself says that his love is manifest by reproof and discipline.
[Revelation 3:19]
This does not mean other matters are not also praised
by Christ in these letters. He mentions faith a number of times. [Revelation
2:11, 13, 19; 3:14] He also mentions endurance often. [Revelation 2:2, 19; 3:10]
The word “love” occurs at Revelation 2:4, 19; 3:9 as do the subjects of
service and labor.
What does Christ hate within the congregations? He
writes that he hates “the work of the Nicolatians.” This appears to be a
sectarian influence leading the congregation members away from Christian love
and truth.
What turns Christ’s stomach? What makes him want to
vomit? He writes to the angelic presbyter in Laodicea and his congregation that
the lukewarm materialistic Christian who feels little spiritual need will be
vomited out of his mouth. [Revelation 3:16]
This brief consideration of Christ’s apocalyptic
letters makes it clear that our Lord is not a passive forgiver of all. If
anything it ought to make us aware that he does walk among the congregational
lampstands, fully aware of what each individual Christian is doing for good or
bad. He is particularly demanding of those men who would be congregation
teachers and shepherds. [James 3:1, 2]
Surely all may learn this lesson and hear the words
spoken to each of these congregations: “Let the person with hears listen to
what the Spirit says to the congregations!”
Not all congregations or churches are alike. This is
one reason why some Christians move around until they find “the church of
their choice.” One of the key factors in remaining in a certain congregation
is the pastor. Another is the members of the church themselves. However, if you
are currently a member of a congregation, what kind of church is it?
What do we mean? Well, if Christ were to judge your
church and its pastor what would be his opinion? Or, does Jesus even do such a
thing? Perhaps he is content with any pastor and his church no matter their
spiritual or moral condition? Perhaps Christ just accepts all just as long as
they are known to be Christian?
We do not have to speculate about this. For the Bible
contains seven inspired epistles written to seven real congregations of the 1st
Century in what is today the country of Turkey. We find these letters in he
Bible’s last book Revelation. What can we learn about individual
congregations and their pastors when we read these letters?
In the opening chapter of Revelation our Lord Jesus
Christ is described as a Heavenly Overseer who walks among the congregations
making his invisible inspections. As he makes his unseen visits he examines the
pastor and his congregation. These congregations are likened to lamps whose
spiritual light is shed in the community. The presiding minister or elder
[presbyter] is compared to a star or angel. As an angel the presiding elder of a
church is also something of a messenger who supplies news and information to the
whole congregation.
Revelation chapters two and three contain seven
letters written to “the angel of the congregation.” Some understand this to
mean the presiding officer or presbyter of the congregation. The letters all use
the Greek singular “you” indicating the main thrust of the material is
directed to the angelic presbyter. In some cases the other members of the
congregation are mentioned.
In these seven congregations it is the judgment of
Christ himself that only two of these angelic presbyters receive only praise.
The other five come in for reproof and rebuke, sometimes in the sternest
language. These letters tell us much about the Sender. [For details see the
article What Can We Learn From Your Letters.] However, let us assume that
we were back there almost two thousand years ago as members of these churches.
Modern elders could see themselves as each of these angelic presbyters. As we
examine these letters briefly we can ask ourselves: What kind of church do I
belong to? Am I guilty of Christ’s censor? Am I part of the problem or part of
the solution to it? How will I respond to Christ’s censor and rebuke? Will I
repent and come into alignment with my heavenly Lord? What will happen to me if
I do? What will happen if I refuse?
With these questions in mind let us take a quick look
at each of these congregations and their angelic presbyters. [Revelation
2:1-3:22] Let us imagine that we are members of these seven congregations.
The
first congregation ”angel” is addressed in the singular “you” indicating
that this message is directed to him as the presiding elder. After introducing
himself as the one who controls the “stars” – as well as walking among the
congregations as an invisible visitor – the Sender of this Christine epistle
says: “I am aware of your works.” Christ lists these as labor, endurance and
intolerance of bad or harmful men. Also this angelic presbyter has tested out
pseudo ‘apostles’ and also endured under the burden of Christ’s name. Here
it sounds as if we have a fine presiding elder in our congregation.
However,
the invisible Inspector offers a rebuke. We wonder what is lacking in our
presiding elder. Christ says, “You have abandoned your first love.”
We are shocked to hear this as we thought our church guide to be a fine example
of faithful endurance. But, Christ sees the heart and realizes that this man no
longer has that fire that originally burned in his breast. He has fallen from
his first zeal for good works. Perhaps we in the congregation have been subtly
affected by this? May we also examine ourselves to see if we have lost that
first love of ours?
What
counsel does our Lord give to this angelic presbyter? Christ tells our
“angel” that he ought to think about the past and how far he has fallen from
this first love. He should feel regret over this and turn to doing the “first
works.” It is not his faith that is in question. But rather his “works.”
No doubt when he first became a Christian his “works” of charity, service to
others, and the spreading of the Gospel were one-hundred percent, but now they
have become a mere shadow walk. In words and time, yes, there appears to be an
enduring and faithful presbyter. But, down deep, where Christ can see, the mere
spiritual appearance is not the same. The great flame has become mere flickering
coals in danger of growing cold. [Matthew 24:12]
Even
though our presiding elder hates some of the things Christ also hates, he needs
to follow the instructions of our Invisible Lord. We need to listen carefully.
For the Sender of this letter to our congregation concludes with a warning given
to all the congregations: “Let the person with ears listen to what the
Pneuma is saying to the congregations.” Those who do and become victorious
will be given the authority “to eat from the Tree of Life that is in the
Paradise of the God.”
Now
we are members of the second congregation in Smyrna. Our angelic presbyter has
received a letter directly to him. We rejoice to learn that our elder is a
spiritually rich man despite his physical afflictions and poverty. We rejoice
that our loving and faithful elder does not come in for any rebuke. We knew he
was a good man, who though poor and afflicted labored for us in the
congregation. We are so grateful he did continue to minister to us despite his
difficulties.
We
are not surprised that great difficulties lie ahead for all of us in the
congregation. For our Lord wrote: “The Devil is about to throw some of you
into prison.” [Revelation 2:10] We realize this will test all of us for
“ten days” as it where. Our Lord writes to us: “continue to be faithful
unto death and [I] will give you the crown of life.” We do want to be
those with ears who listen to what our Lord is telling all the congregations. We
know if we do this we will never be harmed by the Second Death. [Revelation
2:11]
We
are now members of the third congregation and our angelic presbyter has also
received a report from our Lord who walks among us. We are startled to learn
that Christ is not the passive, all-forgiving person we assumed him to be. For
he introduces himself to our elder as the One who has a long double-edged sword.
We are pleased that Christ knows where we live – right in a center of Emperor
worship “where the throne of Satan is.” We are pleased that he is aware we
still claim to be Christians despite recent persecution when our beloved brother
Antipas was martyred.
However,
we are somewhat shocked when our Lord tells us that he does have something
against our angelic presbyter – and likely we other members of the
congregation. We know there have been certain elements in the congregation. Some
whose teachings have not been in harmony with our Lord. We have heard them speak
and teach things that stumble others. We ourselves have been misled to eat foods
sacrificed to idols. And we know others who have actually become immoral and
nothing was done about it by our elder. There are other sectarian persons in our
midst and we should have stood firm for the teachings of the Nazarene, but we
compromised.
It
frightens us to hear that if we do not repent, our Lord – the One we thought
would love us no matter what – says, “I am coming to you suddenly and
then I will war with them by the long sword of my mouth!” [Revelation
2:16] That certainly moves our angelic presbyter, and we ourselves as members of
the congregation – for we are also partly responsible – to use our ears to
listen what our Lord says to the congregations.
We
are assured by our Lord that if we do repent -- and shun those who corrupt our
congregation – and finally conquer these problems – we will be eternally
nourished by our Lord. He promises to remain our Friend as long as we obey his
commandments. [John 14:15; 15:14] We will enjoy an everlasting relationship with
him in the celestial realms of his Father.
Now
we are members of the congregation in Thyatira and our angelic presbyter has
received a letter. It unsettles us a bit to hear how our Lord introduces
himself: “The One having his eyes like a fiery flame!” [Revelation
2:18] However, we are pleased to know our elder has works that result from
faithful service and endurance. We rejoice that the present activity of our
elder is more than his first works.
But
with all this good news it really does not surprise us that our pastor has
tolerated his immoral wife. Everyone knows she acts the part of the prophetess
and teaches others in the congregation. They have been misled by this so-called
‘sister’ to do immoral and idolatrous things. We should have sad something
– we should have objected – when she introduced lowered moral standards by
compromising the teachings of the Nazarene.
It
does not actually surprise us that our Lord calls this woman “Jezebel” for
we have seen her “egging on” her husband like that ancient evil woman did
King Ahab. [2 Kings 9:22] We older ladies in the congregation should have
counseled her just as Paul instructed. [Titus 2] Perhaps this problem would not
have become so severe.
We
tremble with our Lord’s rebuke that if she does not repent he will bring
terrible spiritual sicknesses on her and those who got involved with her. He
even warns that he will destroy from the congregation any offspring she produced
from her immorality. We now realize how true it is that our Lord always examines
our deepest motives and inclinations. Nothing escapes those “fiery eyes” of
his!
We
were relieved that our Lord was not going to over-burden us with even more
rebuke. Most of us did not learn of the “deep things of Satan” that Jezebel
talked about. We know we must “hold fast” and remain alert until the Lord
returns. We will do this by observing the example of our Lord’s own works and
this not half-heartedly but completely. We rejoice at the thought that if we
conquer we will reign as kings with our Lord. During the Thousand Years we will
rule with “a rod of iron” so that evil never take over the whole globe
again. How blessed we will be if we let our ears listen to what our Lord says to
the congregations.
Now
we find ourselves members of the congregation in Sardis. We are surprised what
our Lord has to say about our angelic presbyter. It comes as a shock that our
elder is “dead” even though he is well known to be spiritually alive.
Perhaps he was just going through the motions in his sermons and duties in the
congregation. Have we been affected by such an attitude?
Our
Lord has counseled our elder – and this is something we do well to listen to
– “continue to remain awake and fix firmly whatever remains that were
about to die.” We wonder if we also have fallen into something of just a
routine in attending meetings and going through the motions in sharing the
Gospel with others. If our presiding overseer has not completed his works before
God, what of the rest of us? Our Lord has counseled him “to remember how he
first received and heard” the Gospel. Perhaps we have all slowed down a
bit in our faith and affections? Is it not the time to re-evaluate our original
dedication to God? We know our Lord is right, and we do, indeed, need to feel
regret for the change in our attitude. We take seriously our Lord’s warning
that if we do not remain spiritually alert he will come upon us suddenly like a
thief. This does not sound good.
It
is refreshing to know that our Lord is aware that there are “a few names” in
the congregation who have not become defiled and are considered by him to be
“worthy.” How we truly long to walk with our Lord in his celestial realms as
righteous and honorable Saints. The idea of just having our names erased from
his Book of Life moves us to do as our Lord directs. O, the very thought of
having our names confessed as friends of the Nazarene right in God’s presence!
Surely, we will also now use these ears of ours to pay better attention to what
our Lord says to the congregations.
We
in the Philadelphia congregation always knew our angelic presbyter was a loving
brother who cared for all of us. How we rejoice that our elder has received no
rebuke at all from our Lord! Instead, because of his good works over the years
– his enduring charity, his affection for all, his zeal for Christ’s name
– he is going to be privileged with new Gospel opportunities and assignments
in our Lord’s service. How happy we all are that we followed his Christ-like
example and to this day remain a loving and unified little church.
We
surely want to follow our elder and continue to “observe the word of our
Lord’s endurance.” He promises to keep us from some terrible future
temptation that will test the entire Church of God in Christ. The very thought
someone could take our crowns makes us shudder and we are all determined not to
rest on our laurels and to pay even more attention to our Lord’s teachings.
We
rejoice at the very thought of becoming a pillar – a pillar! – in God’s
celestial Temple. To be recognized as a permanent citizen of the New Jerusalem!
To enjoy an entirely new relationship with our Lord as dear and close friends
– in heaven! Surely we are all determined to keep our ears open and obey
everything the Pneuma speaks to all the congregations.
Well,
most of us in this congregation were quite taken back to hear the supposed
insults to our angelic presbyter! The idea that he is lukewarm toward Christ! We
all know he has plenty of works! What a disgusting suggestion that our elder is
not hot or cold – what does that mean anyway – for we know our brother is
well-off and this is proof of God’s blessing on him. Yes, he tells us often
how rich he is, but then he deserves his wealth because he is so dedicated to
us. When we heard from this letter that the Lord was going to vomit our elder
out of his mouth we were quite shocked. What a disgusting thought – vomit!
This surely cannot be from our dear and precious Lord who never said such things
when he walked the shores of Galilee. He would never speak that way to one of
our elders!
To
call our presiding elder – what? Destitute? Pitiful? Poor? Not hardly! Blind
and naked? How revolting! If the Sender of this letter thinks that of him what
must be his attitude toward us? And really, how can any of us “buy” gold or
clothing from Christ? The very mention of our elder’s nakedness is repulsive.
The Lord could never have said such things! And, “eye salve” for his eyes
– as though he were blind? That is ridiculous! After all, the Lord loves us
and he would never speak in such a manner to us Christians. Reproof? Discipline?
These are not the words the Lord uses. The Lord is completely forgiving. His
love is unconditional. No matter what we do, or don’t do, will affect his
love.
And
this so-called promise of sharing a meal with us if we – if we, if we, what,
open a door to him? What a silly idea. The Lord is in heaven. He cannot eat a
meal with us. How could he ever make a dinner for us? We know that no matter
what our works are – whether we work harder than others and so have more to
show for it materially – the Lord will make us kings to dominate over others
just as he rules in heaven with his Father.
“Let the person with ears listen to what the Pneuma is saying to
the congregations!” [Revelation 3:22 NCMM]
Well,
now we are all back in our home congregations here at the beginning of the 3rd
Millennium. What kind of congregation do we want to become? Shall we take a
closer look at our church or congregation and see whether it might parallel
those to whom Christ wrote? When we take a serious spiritual look at ourselves
and our local group, do we see ourselves as part of the problem or part of the
solution? Are we willing to repent of any failures on our part? What are some
questions to think about?
·
Is my love the same as it was in the beginning?
·
Am I prepared to endure whatever the Devil throws at me?
·
Do I allow false teachings to influence me?
·
Do I look the other way when there is immorality in the congregation?
·
Are my works fully performed before God?
·
Do I keep the Lord’s word and continue to endure?
·
Do I keep material concerns in their proper place?
====
END ====
There
are over 10,000 footnotes in the Nazarene Commentary 2000©
reference
on the Christian Bible. These below are samples of some of these.
Ephesians 4:14 “
… so that we may not remain babes, being tossed about by waves and borne
around by every wind of teaching …”
[NCMM Literal]
In giving instructions on how unity could be achieved
in the Body of Christ, Paul encouraged that Christian disciples should “Not
remain babes.” [Compare 1 Corinthians 13:11.] Christian growth continues
throughout one’s life, and each year witnesses an ever closer growth in Christ
manifest by faith and love. The result is that the mature, grown-up Christian is
not “tossed about by waves.” The mature Christian is not like a
rudderless ship at the mercy of tossing seas. That is, having come to a solid
foundation of the “first principles of the doctrine of Christ … and pressed
on to maturity” [Hebrews 6:1] they are no longer “borne around by every
wind of teaching.” [Or, KJV: every wind of doctrine; TCNT: blown round by
every breath of human teaching; WEY: every changing wind of doctrine; KNX: the
wind of each new doctrine; NEB: every fresh gust of teaching; BECK: every windy
thing that is taught.] An infant can be taught almost anything, but a mature
adult may follow reasonable logic founded on the Scriptures. It is a knowledge
of the Scriptures that provides a firm anchor so that a “different Jesus,”
or, “a different Gospel,” do not unsettle the unity of the Church. [From
footnotes in Nazarene Commentary 2000©]
Revelation
1:7
“Behold! ‘He arrives with clouds’
[Daniel 7:13] and ‘every eye will look to him,
even those who pierced him, and all the tribes of the earth beat themselves in
grief’. [Zechariah 12:10 LXX] Yes! Amen!” [NCMM]
The
phrase is straight from Daniel 7:13. Here there is a hymnal praise which may be
viewed as the theme verse for the Apocalypse. This verse is a compound of
two Hebrew Bible verses: Daniel 7:13 and Zechariah 12:10 (possibly from Theodotion’s
LXX version; compare John 19:37). Verse 7 closes with an “Amen!” which draws
particular attention to it, much as the Nazarene said, ‘Amen, amen,’
when introducing an important truth. So some would view Revelation 1:7 as a
praise-hymn, not of the future, but the past, as it highlights the death and
enthronement of Messiah. It may also serve as a prophetic reference to the parousia
or Second Coming of Christ who returns as redeemer to deliver his own. This
would be in harmony, not with the original fulfillment of Daniel 7:13, but the
angel’s promise at Acts 1:9-11. [From notes in Nazarene Commentary 2000©]
2 John 10 “If anyone approaches you
and does not bring this Doctrine, do not receive such into [your] house. Do not
say a greeting to such. 2 John 11 For the person who says a greeting to
such is sharing with the wicked works of [such persons].” [NCMM]
The
apostle John pens a warning when he describes a certain type of person: “If
anyone approaches you and does not bring this Doctrine.” [Or, if you are
visited by anyone, and does not bring this teaching.] Some would limit this
“doctrine” to just the belief that Jesus did not come in the flesh. It is
“Christ’s doctrine” John has mentioned in verse 9. It seems fair to
conclude John refers to those deceivers and antichrists who were once part of
the Nazarene community but have now gone apostate. John says: “Do not
receive such into [your] house.” [Or, stop welcoming him.] There is a
story of John who was on his way to the public baths with some disciples. Upon
entering it was learned an apostate was present. John told the others: “Let us
get out of here, lest the building collapse.” This is a more severe reaction
that those who have sinned as ordinary humans. [Compare notes on 2 Thessalonians
3:11-15.] Note how such apostates work their way into households and lead away
captives. [2 Timothy 3:5-13] Thus, John says not to even greet this type of
person: “Do not say a greeting to such.” [Or, welcome him.] It is
best to have no communication at all with such antichrists. Let them pass
without notice. Romans 16:17 counsels to “avoid” or “shun” such
sectarians. [From note in Nazarene Commentary 2000©]
1
Corinthians 13:1 “If I should ever speak in the languages of humans and angels, but do
not possess real [divine] love, I have become merely the sound of copper or a
clanging cymbal.” [NCMM]
At 1 Corinthians 13:1
Paul begins his discussion of “love.” [Or, KJV: charity.] The word
“charity” is closer to the real meaning of AGAPE than most people realize.
Both AGAPE and charity are marked by three things: interest, concern, positive
help. Though the Greek AGAPE can have negative aspects because one may love for
the wrong thing or for wrong reasons. There can actually be a hypocritical love
or AGAPE. Paul will begin with 1 Corinthians 13:4 to use the article with AGAPE
[HE AGAPE] meaning “the Love.” That is a love of a specific sort, thus we
use here “real [divine] love” for this is a godly quality. The word
“love” [AGAPE] occurs 24 times in all of the Synoptic Gospels and 44 times
in John. After the Gospel of John the word “love” occurs most often in his
letters to the Corinthians. [24 times] Love occurs in his other letters: Romans,
17; Galatians, 5; Ephesians, 17; Philippians, 4; Colossians, 6; 1 Thessalonians,
8; 2 Thessalonians, 5; 1 Timothy, 8; 2 Timothy, 11; Titus, 6; Philemon, 3;
Hebrews, 6. James uses it only twice, Peter 10 times, and Jude 4 times. In
John’s three epistles he uses love 46 times. Though some think John uses love
more often it is about equally divided between him and Paul. This real [divine]
love has been defined by William Barclay as “that which seeks the highest good
of another.” Two texts, lacking the word love, best describe it:
1 Corinthians 10:24
– “Let no one seek just self-concerns, but rather the concerns of
others.” [NCMM]
Philippians 2:4 –
“ … not just looking after your own selfish things, but also those things of
others.” [NCMM] [From notes in Nazarene Commentary 2000©]
Romans
2:14 “For
when non-Jews, though not having the Law, naturally keep the Law, they are a law
unto themselves. Romans 2:15 They demonstrate the Law’s work ‘written
within their hearts’ [Jeremiah 31:33] -- the combined
testimony working between their conscience and their logical thoughts either
prosecuting or defending them. Romans 2:16 According to my good news
through Christ Jesus [this is how] it will be in the day The God judges the
secret things of all humankind.” [NCMM]
Paul
writes that the non-Jewish world is without the Law of Moses. [Compare notes on
Ephesians 2:12. (Psalm 147:20)]
However, their divinely implanted conscience produces something of a “natural
law.” Paul puts it: “[The non-Jews] “Naturally keep the Law, they are a
law unto themselves.” The non-Jewish nations, including tribes and all
peoples, have had their laws, including taboos, whether oral tradition or
written, which contain the essential principles of the moral Law of Moses --
theft, murder, adultery. Paul states that these non-Jews “demonstrate the
Law’s work ‘written within their hearts’.”
In their primitive way the non-Jews are a demonstration of what the Prophet
Jeremiah meant when he foretold a new covenant with Israel and a law
written on hearts and here Paul alludes to Jeremiah 31:33.
How
this “universal human conscience” operates is explained by Paul: “The
combined testimony working between their conscience and their logical
thoughts.” Paul explains the mechanism foreseen in Jeremiah 31:33: the
conscience and the thought process combine to make inner judgments of the heart.
The Greek word for “conscience” is SYNEIDESEOS, or literally ‘with
+ idea’ (or, knowledge). The English word “conscience” also means ‘with
+ knowledge’. “Conscience” is a word Paul uses several times and most
often in 1 Corinthians chapters 8 and 10. Thus, the conscience of the non-Jew
acts something like either the prosecution or defense lawyer. Paul writes, “either
prosecuting or defending them.” Like a prosecuting and defending
attorneys, the conscience and the logical process makes its judgments.
Judgment
and punishment are part of Paul’s Gospel. We have been introduced to certain
key words associated with his Gospel: judgment, law, punishment. Paul mentions
this judgment in the context of both Jews and non-Jews when he continues: “In
the day The God judges the secret things of all humankind.” We may infer
from the above that in the judgment (Acts 17:31; Revelation 20:12-14) the
non-Jews will be judged according to the implanted conscience and the Jews by
their own Law. (Luke 8:17; 1 Corinthians 4:5; 1 Peter 4:5) All mankind will rise
in the judgment to receive their payment for what they have done in their lives.
(See notes on Matthew 12:36, 37 and Hebrews 9:27) This becomes a major theme in
Paul’s Gospel and is discussed in further chapters. Judgment Day is among the
Bible’s prime subjects. Research on the words judge and judgment
in a concordance or in Nazarene Commentary is an important study. Paul
lists judgment among the elementary principles of the doctrine of Christ
at Hebrews 6:2. Though some would place salvation as the theme of the
Bible, judgment must come first before salvation can occur. [From notes in Nazarene
Commentary 2000©]
Matthew 15:18 “But the words
pouring out of the mouth originate from the heart. Those are the things which
defile a person. Matthew 15:19 For it is
from the heart these originate: evil dialogue, murders, adulteries,
fornications, thieveries, perjuries and slander, abusive speech.” Matthew
15:20 These are the things defiling a person.” [NCMM]
When Jesus was condemning the
Jews for the traditional rituals he explained that the real things that defile a
person “originate from the heart.” [NEB: has its origins in the
heart; PME: comes from his heart and mind.] The disciple of the Nazarene James
says something similar when he writes that sin begins in the mind: “Rather,
everyone is tempted by their own desire, being drawn away and allured. Then, the
desire having conceived gives birth to sin, and this sin, when it reaches full
growth, brings forth death.”
[James 1:14, 15 NCMM] Thus, Christ lists some of the things originating in the
heart that may defile a person. [Mark 7:20,
21 adds several characteristics: “injurious
reasonings issue forth: fornications, thieveries, murders, adulteries, covetings,
acts of wickedness, deceit, loose conduct, an envious eye, blasphemy,
haughtiness, unreasonableness.” (NWT)
In Matthew Jesus lists six of
these things that originate in the heart. He calls these generally, “Evil
dialogue.” [The Greek is dialogismoi poneroi. Or,
KJV: evil thoughts; KNX: wicked designs.] These “designs” include: 1 Adulteries
[Or, BAS: broken faith between the married.]; 2) Fornications [The Greek
is porneiai and is drawn from “prostitution.” Or, MOF: sexual vice;
GDSP: immorality; BAS: unclean desires of the flesh.]; 3) Thieveries [MOF:
stealing]; 4, 5) Perjuries and slander [Or, KJV: false witness; NWT:
false testimonies.]; and, 6) Abusive speech [The Greek is blasphemiai.
Or, KJV: blasphemies; ASV: railings; RHM: profane speaking; WEY: slander.] For
more details on the full list in Matthew and Mark see the book Nazarene
Principles in Nazarene Commentary 2000©]
James
1:5
“However, if any of you lacks wisdom, let them ask God who gives to everyone
generously and without any reproach, and it will be given to them.” [NCMM]
James writes about the need to possess wisdom if one
is to endure a variety of trials or tests. He says, “If any of you lacks
wisdom.” [Or, RHM: coming short of wisdom; GDSP: deficient in.] Wisdom is
the right use of knowledge; knowing what right action to take. No human is
possessed of perfect wisdom. We all lack knowledge of how to act on it in
different occasion and circumstances. [Proverbs 2:3; compare notes on Romans
8:26] The request here is for the wisdom needed to endure various trials -- the
understanding to make right decisions that influence endurance. The spirit of
this is right out of the Nazarene’s Mountain Teachings and elsewhere when
Jesus stressed persistence and faith in prayer. Consider Matthew 7:7, “Keep
on asking.” Mark
11:24, “Everything you ask for in pray, have faith.” Luke 18:1, “[Jesus
taught them] the necessity to always continue to pray and never give up.”
The Proverbs encourage this search for wisdom. [Proverbs 2:4, “Keep
seeking wisdom.”]
James assures: “Let them ask God who gives to
everyone generously.” The thought is straight out of the Nazarene himself.
[See notes on Mark 11:24 and 1 John 3:22.] James says this giving will be, “without
any reproach.” [See notes on Matthew 7:11.] God never accuses for a lack
of wisdom if one is repentant and willing to change in order to conform to His
will. Thus, “it will be given to them.” [From note in Nazarene
Commentary 2000©]
John 1:18 “No
one has ever seen God -- the only-begotten god, favored by the Father, explains
Him.” [NCMM]
John writes about two different gods in John 1:18.
The first is the Invisible God whom no one has ever seen. That is a statement
which agrees with Exodus 33.20: “For no one may see my face and remain
alive.” [Compare also John 6:46; 1 John 4:12.] The other God is designated
by John as “the only-begotten god.” [Or, KJV: the only begotten Son; MON:
God, only begotten; MOF: the divine One, the only Son.] Most modern versions
agree THEOS should occur here. There are two Gods in the verse: the one no one
as ever seen (the Father), and the “only-begotten god.” This is similar to
verse 1 which also has two gods: “The God” of phrase b and “a god” of
phrase c. Two Gods is shown in Psalm 45:6, 7 and Hebrews 1:8, 9. [Deuteronomy
10:17] The Greek MONOGENES (mono/only) + genes) infers the Son is
“monogenetic,” [see an English dictionary] that is, unique and one of a
kind, the only one genetically related to the Father. The whole idea echoes
Proverbs 8:22-30. This latter “God” serves as the Word or Spokesman for the
Invisible God and thus “explains” Him, as John puts it. The Greek is
EXEGESATO from which comes “exegete” or “exegesis,” a teacher, or one
who explains a subject, particularly theological. This is the function of the
Word. [From notes in Nazarene Commentary 2000©]
Acts
21:23
“Therefore, we want you to do as we direct. We have here four men who are
under a vow. Acts 21:24 Take these along with you, then, and cleanse
yourself and them, paying all their expenses, and afterward they may shave their
heads. Then all will realize that those things they have heard concerning you
are of no concern. But rather you yourself walk orderly and observe the Law [of
Moses].” [NCMM]
Many thousands of the
first Christians were Jews who had formerly observed the Law of Moses. Elements
within the Church leadership presented a strong influence to continue to observe
the Law of Moses. The word had spread that claimed Paul had rejected Moses and
the Law and was telling new converts that it was not necessary to circumcise
their male children. James, the presiding officer of Christian elders and a
member of what was called the Circumcision Class, order Paul in these word: “We
want you to do as we direct.” [Or, TCN: do what we are going to suggest.]
Whether this is only a suggestion or a direct order is unclear, probably the
latter. Paul will obey this order, or suggestion, as he does not sin in what he
is about to do. By considering the details it is clear much as involved in the
observance of the laws involved.
James explains: “We
have here four men who are under a vow.” That is four Jewish men who have
either made a particular vow or were what the Law called the Nazirite,
like Samson. Such could not cut their hair, drink wine, or touch a dead
relative, even a mother until they had fulfilled their vow. [For details see
Numbers 6.] At the end of the fulfillment of this vow there was a period of one
week of purification. Three animals must then be sacrificed: two rams and a
lamb, as well as other offerings. Then he must shave his head. The sacrifice
itself must be handled in a precise way according to the Law requiring a Hebrew
priest and an altar of sacrifice. After the Temple was destroyed in 70 AD it
would be impossible to fulfill or observe this law.
James commands Paul: “Take
these along with you, then, and cleanse yourself and them.” James is
directing for Paul to observe the requirements of Numbers 6 to placate certain
Jewish Christians. [Acts 15:1, 2] Also Paul was to, “Pay all their
expenses.” This would have required the purchase of 12 farm animals, a
considerable expense. James draws the conclusion: “Those things they have
heard concerning you are of no concern.” [Or, TCN: no truth in the things
they have been told about you; LAM: what has been said against you is false;
BAS: there is no basis for the reports.] Judging from Galatians 2:4, 12 it seems
clear who has started this “rumor” which is based in some fact. Later Paul
will write in almost all of his letters against this Judaizing influence within
the Church. After the destruction of Jerusalem in 70 AD the Jews themselves will
desist from the observance of the majority of the Law of Moses having no
priesthood or altar on which to make sacrifices. One view here is that Paul
knows the Law is not sin so he in no way sins by going through with this
directive. In the process he does what he has written: “to Jews I became a Jew
that I might win Jews.” [1 Corinthians 9:20]
Paul is patient with
the misunderstandings of the Jewish Christians and the relationship of the
Christian Jew or non-Jew to the Law will be cleared up within a decade. Paul has
already written that in the Church, “there is neither Jew or Greek.”
[Galatians 3:28, 29; compare Romans 2:28, 29; 9:6] James assumes: “You
yourself walk orderly and observe the Law [of Moses].” Because James, a
sympathizer for the Law of Moses, claims this does not make it so. For Paul will
write later as mentioned above that as a Jew he is “dead to the Law.”
[Romans 7:4] Had he said these things on this occasion it would have caused a
rift or schism beyond imagining. [From notes in Nazarene Commentary 2000©]
1
Corinthians 13:4 “Real [divine] love is tolerant and
kind.” [NCMM]
Paul describes love as
“tolerant.” Or, suffers long, long-suffering, patient. [1 Thessalonians
5:14; 2 Peter 3:15] The most difficult test is to tolerant the intolerable. To
be patient with the impatient. The Greek MACRO [ = long] THYMEI [ = desire;
feeling] is variously rendered: MOF: patient; RHM: gracious; PHM: slow to loose
patience; UBS Int: suffers long. The word occurs about two dozen times. God
possesses the attribute. (Romans 2:4; 9:22 1 Timothy 1:16) It is a fruit of the
spirit. (Galatians 5:22) It is proof of an outstanding minister or servant. (2
Corinthians 6:6; 2 Timothy 3:10. It contributes to unity. (Ephesians 4:2) It is
reflected in joy. (Colossians 1:11) A Christian should show it toward everyone.
(1 Thessalonians 5:14)
Paul also describe
this love as “kind.” Or, gracious; PME: looks for a way to be
constructive. When it doubt, love does the kind thing. Kindness is a fruitage of
the Pneuma. [Galatians 5:22; Ephesians 4:32; Colossians 3:12] Kindness is well
reflected in the parable of the Good Samaritan. [Luke 10:30ff] “We who lived
in concentration camps can remember the men who walked through the huts
comforting others, giving away their last piece of bread. They may have been few
in number. But they offer sufficient proof that everything can be taken from a
man but one thing: the last of the human freedoms – to choose one’s attitude
in any given set of circumstances, to choose one’s way.” (Victor Frankl
(1905-1997), Psychiatrist and writer)
The
Greek KHRESTEETAI and most use the English "kind." The Middle English
root KYNDE means sympathetic, friendly, gentle, tender-hearted, generous. The
Greek is a rare word in the Christian Bible, occurring only here in 1
Corinthians 13:4b. Related forms occur about 70 times. Christ’s yoke is kind.
(Matthew 11:30) God is kind even toward the unthankful and wicked and thus
kindness and mercy are the path to godly perfection. (Luke 6:35; Matthew 5:45)
Kindness is often associated with hospitality and giving. (Acts 26:2, 30; 2
Corinthians 8:6, 7, 9) God is characterized by kindness. (Romans 2:4; Titus 3:4;
1 Peter 2:3) Paul elsewhere counsels kindness. (Ephesians 4:32; Colossians 3:12)
Kindness is a fruit of the spirit. (Galatians 5:22) Of course, kindness is
related to "grace" which is really undeserved kindness. So, kindness,
or being kind, would be characterized by hospitality, charity, giving, mercy,
and good manners, or gentility (a word rooted in the old English related to
KYNDE). Someone has said, "When in doubt about what to do to another -- do
the kind thing." Our Christianity should be characterized by our kindness,
particularly toward even our enemies, those unthankful, or even wicked. Only
then can spiritual perfection be attained. (Matthew 5:43-48; Luke 6:30-36) [From
notes in Nazarene Commentary 2000©]
IN WHAT HOPE DO CHRISTIANS REJOICE?
Romans 12:12a Always rejoice in the
hope. [NCMM]
Romans
12:12a reads in the King James Version: “rejoicing in hope.” The
Greek has the article and thus it is “the hope.” Paul had earlier described
the condition of the human creation as, “The (human) creation groans
together and travails in pain together.” (Romans 8:22 NCMM) He continues to
show that despite this groaning pain there is a sustaining hope: “We groan
eagerly awaiting the adoption (as children), the release by ransom of our Body.
For to this hope we were saved. But, hope seen is no longer hope, for why hope
for what you can see. But if we hope for the unseen we keep waiting by
enduring.” (Romans 8:23-25 NCMM)
This
hope is “one” and unique to the Body of Christ. (Ephesians 4:4) It is The
Hope. It is the hope of
“partaking in the heavenly calling.” (Hebrews 3:1) This “hope” has two
premier elements. The first is described by 1 John 3:2, “Now we are
children of God but when (the Son) is made visible we shall see him as he really
is.”[NCMM] What a joyous part of our hope, seeing our Lord! But, if
possible, there is another feature of the hope even more transcendental and it
is recorded at Revelation 22:3, 4: “His slaves will serve Him reverently
and they will see His face.” [NCMM] The power of this “one hope” -- one
day meeting both the Celestial Christ and his Father, God Almighty -- is beyond
description. Such a hope, renewed daily in prayer and Scriptural meditations,
will be characterized in our joy. When we find ourselves overcome by “the
groaning pain of this human creation” we will prayerfully reflect on that
“one hope” of viewing the Father and the Son within the golden walls of the
Celestial New Jerusalem. (Revelation chapters 19, 22)
The
Bible is a Book of joy and hope. The word groups “joy” and “happy” occur
650 times in one translation. These words appear most often in the Psalms (118
times) and so meditating on these will build the joy of this God-given hope. In
the Christian Bible Luke has been called “the theologian of joy” with over
50 occurrences in the Gospel of Luke and the Book of Acts. The
Bible is also a book of
“hope” with this word occurring 240 times. By regularly reading God’s Word
and prayerfully meditating on it, hope can be sustained and will manifest itself
in a happy and joyful disposition. As in all matters of life, when things are
particularly difficult, this joy may reside within instead of revealing itself
by the countenance. But, it will be helpful and healthy to keep this hope alive
like a burning coal which keeps the inner self warm while the outside may shiver
in the cold. Ask: When I consider everything else what is my grandest hope? Did
something material come to mind? If I was to make a list of those
things which bring me the greatest joy what would be at the top? [From the
footnotes in Nazarene Commentary 2000©]
HOW ARE ALL GENUINE DISCIPLES JOINED TOGETHER?
Ephesians 2:21 … in
whom all the building, jointed together, is growing into a sacred, lordly Divine
Habitat, Ephesians 2:22 in whom you also are
being built up together into a spiritual dwelling place of The God.
[NCMM]
The stones in this spiritual Temple have been
“jointed together.” The image is of finely chiseled stones carefully made to
fit into the next. The Saints are compared to “living stones” by Peter.
(Read 1 Peter 2:4-10; compare 1 Corinthians 3:16; 6:19. Note 1 Kings 5:17; 7:9.)
The stones in the quarry were so well chiseled that no improvements needed to be
made when ‘jointed together’ in Solomon’s temple. 1 Kings 6:7 says, “As
for the house, while it was being built, it was of quarry stone already
completed that it was built; and as for hammers and axes or any tools of iron,
they were not heard in the house while it was being built.” The test in
the quarry is so perfect each Christian fits flawlessly into the celestial
Temple. [Compare Colossians 2:19.] This hammering and chiseling involves a
process of growth personally and as a Body. [Compare notes at Ephesians 4:13 and
Ephesians 4:16.] [From the footnotes in Nazarene Commentary 2000©]
HOW DO SOME RELIGIOUS TEACHERS CONTROL THEIR FLOCK?
2 Corinthians 11:19 For you,
as sensible persons, gladly tolerate those who are senseless. 2
Corinthians 11:20 You [Corinthians] tolerate anyone who
tries to enslave you, anyone who devours you, anyone who takes from you, anyone
who exalts himself, anyone who strikes you in the face. [NCMM]
Paul will list five
characteristics of the minister of Satan posing as a church representative,
giving all the appearance of an angel of light or a minister of righteousness.
[2 Corinthians 11:14, 15] Firs, some, even today, enslave their membership by
organizational control. The Christian Judaizers would impose more and more rules
and regulations from the Law of Moses to “enslave” the Corinthians. [Note
the same language at Galatians 2:4; 4:9; 5:1.] Second, these attempt to
“devour” the flock. [Or, plunders, prey upon, spends your money.] One
characteristic consistent with most of these ministers of Satan is – money. [1
Timothy 6:5] Third, these satanic ministers are takers and not givers. [Or, TCN:
gets you into his power; KNX: vaunt their power over you; PME: if a man takes
away your liberty, spends your money, takes advantage of you.] Any minister who
attempts to control the lives of the flock, and who expects to live in luxury at
the expense of the sheep, is a minister of Satan. Notice his wrist-watch, his
car, his home, his clothing, his life-style – and you may find that lovely
“angel of light.” Third, the satanic minister exalts himself. [Or, TCN: puts
on airs of superiority; PME: puts on airs.] A minister of Satan can be no
different than the one who sent him – filled with arrogance and pride.
[Compare 1 Timothy 3:6.] Fifth, the satanic ministers “do not treat the flock
with tenderness.” [Acts 20:29, 30] There is more than one way to do this:
verbal accusations made in public from the pulpit. Satan’s ministers abuse the
flock. [From footnotes in Nazarene Commentary 2000©]
HOW DID THE
APOSTLES EXPECT JESUS TO RETURN?
Acts1:11
[The angels] said to the apostles: “Men of
Galillee, why do you standing watching toward the sky? This same Jesus, who is
departing from you into the sky, will return in the same manner as you watched
him ascend into the sky.” [NCMM]
The apostles seem to
wonder what is happening. If the apostles had understood Daniel 7:13 at this
moment they would have understood: “In my night visions I beheld someone
similar to a human being arriving on the clouds of heaven.” [NCMM] This is
the Risen Lord now in a spirit-like body. [1 Corinthians 15:40-50; 1 Peter 3:18]
The former, fleshly body sacrificed on the Tree, has been accepted by God and
used as a sin-offering. [Compare the notes on Hebrews 13:11, 12.] “This
Jesus” is the one who will return at his Parousia. [John 14:1-3; 1
Thessalonians 4:16, 17] The Hebrew and Greek for “heaven” may be used of the
atmosphere or Sky. [Note Genesis 1:8, 20; Revelation 14:6] How did “this
Jesus” depart? It was visibly, until a cloud caught him from beneath out of
the sight of the apostles. If this was like a film rewound backward, "this
Jesus" would be seen visibly coming on the clouds, and so Jesus foretold.
[Matthew 24:30, 31] In 1 Thessalonians 4:17 Christ is in the “air.” In
Revelation 11:12, 13 the raptured Saints are seen by their enemies as they
ascend in clouds. [From footnotes in Nazarene Commentary 2000©]
CAN ANY CHRISTIANS KNOW THE TIME OF CHRIST’S
RETURN?
Acts 1:7
However, Jesus answered them: “It is not for you
[apostles] to know times or seasons which the Father has fixed within His own
authority.” [NCMM]
The apostles had one
question to ask before Jesus left: “Was he going to restore the Davidic
kingdom to Israel now?” About a
week before Jesus had already answered a similar question. He had told them: “Regarding
that day or that hour, no one knows – not the angels, nor the Son, but only
the Father. So, be on the lookout and remain awake, for you do not know when the
appointed time is.” [Mark 13:32, 33 NCMM] Here in Acts 1:7 Jesus
says something similar but uses the phrase “times and seasons.” [Or, KIT:
times and appointed times; WMS: times and dates; MOF: periods of time; NAS:
times and epochs.] The Nazarene’s language rules out even knowing the
“season.” And, certainly it rules out computing some “appointed times”
and arriving at some chronological date for his Return. Jesus had clearly told
his apostles that no one could know the time of his Return. [Matthew 24:36; Mark
13:32] The Nazarene warned that any who preached, “the time is at hand,”
were not to be followed. [Luke 21:8] [From footnotes in Nazarene Commentary
2000©]
TO WHOM WOULD THE
APOSTLES PREACH?
Acts 1:8“You
[apostles] will be my witnesses throughout Jerusalem, in all of Judea and
Samaria, and to the ends of the earth.”
[NCMM]
There are three
divisions here: Judea, Samaria, and the non-Jewish world. The Nazarene told
Peter he would give to him the “keys of the kingdom” and in the case of the
Jews, the Samaritans, and the Gentiles, it is Peter who initiates the Gospel
with these three groups. [Acts 8:14; 10:24] Daniel 9:25-27 suggests that the
“Jews first” [Romans 1:16] would have a seven year period of special grace
during which the Gospel was presented solely to them. [Matthew 10:6; 15:24] This
period covered 29-36 AD, following which the non-Jews were then given the
invitation. [Compare notes on Matthew 22:1-14.] It is thought by some that many
of the apostles departed Jerusalem before the year 66 and went to distant lands,
including England and India. Peter himself writes from Babylon. [1 Peter 5:13]
[From footnotes in Nazarene Commentary 2000©]
HOW MANY TONGUES
DID THE APOSTLES SPEAK?
“So
how are we all hearing in our own native languages? Parthians, Medes and
Elamites, Mesopotamians, Judeans, Cappadocians, those from Pontus and Asia,
Phrygia and Pamphylia, Egyptians, and those from Cyrene in Libya,
visitors from Rome [both Hebrews and Jewish converts], Cretans and Arabs – all
of us in our own languages hear them in other languages the mighty acts of the
God.” [Acts 2:8-11 NCMM]
The pious Jews from
“every nation under heaven” heard these twelve men speaking in their own
languages about the magnificent things of God. By examining each of the language
groups it can be seen the great distances these men traveled. Thus, later after
their baptism and they returned home, we can see thousands of paths leading to
every part of the Roman world. Parthians came from south east of the Caspian Sea
including as far as India. Christianity would develop in the world of the Persia
religion. Medes and Elamites from the Iran Plateau were also from a Persian
background. Elam was southeast of Mesopotamia, also called Khuzestan in
southwest Iran. Mesopotamia is something of another name for Babylon, including
present day Iraq. Thus, these peoples, though likely also speaking Hebrew and
Greek, generally spoke a related Persia language. [Aramaic] Judea would indicate
that one of the apostles was speaking Hebrew. Cappadocians were from what is
today Turkey and Armenia. Pontus was the area around the Black Sea. Asia in the
Christian Bible does not mean China, but Asia Minor which included such places
as Galatia. Phrygia was also part of Asia Minor. Pamphylia was also part of Asia
Minor. All these above places were north of Israel reaching as far as Turkey and
India. Most spoke either Persian, Greek, or Latin. Now the list goes south to
North Africa where there were large populations of Jews in Egypt and Libya. Then
northwest to Rome, the island of Crete; and back to the southwest in Arabia.
Thus, like seed-bearing birds, these first Christians carried the Gospel to the
farthest reaches of the Roman Empire. [From footnotes in Nazarene Commentary
2000©]
WHAT WARNING DID
PAUL GIVE ABOUT PHILOSOPHIES?
Colossians 2:8 See to it that no one makes a prey of you by philosophy and empty
deceit, according to human tradition, according to the elemental spirits of the
universe, and not according to Christ.
[Revised Standard Version]
Paul warns against
being misled by Greek philosophy. The word PHILO-SOPHIAS [love+wisdom] is also
rendered: MOF: theosophy; PME: intellectualism; NEB: delusive speculations.
Having alluded to Aristotle above, Paul means Greek philosophy in particular. [1
Corinthians 2:13]. Paul also calls this philosophy: empty deceit, hollow sham,
idle fancies, make-believe, empty fantasies, high-sounding nonsense, delusive
speculations, empty seduction. [Ephesians 4:14, 15; 5:6] Most inspired epistles
warn of the coming of false teachers just as the Nazarene foretold. [Matthew
24:4, 24; compare 2 Thessalonians 2:1ff; 2 Peter 2:1ff; 1 John 4:1ff; and, the
letter of Jude] The modern Church in the 3rd Millennium is filled
with such persons who continue to “twist the Scriptures.” [2 Peter 3:16]
There are thousands on the World Wide Web.
Paul also mentions
“human tradition” or “the tradition of men.” Such echoes Matthew 15:9
and the corrupted Jewish doctrines. Such “traditions of men” or man-made
doctrine can result in vain worship. [Isaiah 29:13] From the Egyptians, the
Greeks developed such doctrines as hell-fire, soul immortality, and the Trinity
– none of which are taught in the Bible.
Paul lastly identifies
“the elemental spirits of the universe” and such language may confuse a
modern reader. The phrase is also rendered: KJV: rudiments of the world; RHM:
first principles of the world; GDS: material ways of looking at things; NOR: he
may set forth some human tradition, or some theory about the nature of the
universe. The phrase “elemental spirits” is from the Greek STOICHEIA
[Strong's Exhaustive Concordance #4747] and literally “elementary things.”
This is also an allusion to the Stoic philosophers. [Compare Acts 17:18] The
Stoics believed matter and force were the elementary principles of a wholly
material world, without a personal God. They believed the soul was the result of
an impersonal deity. They were naturalists who sought happiness as the highest
virtue. Ultimately their souls would be reabsorbed by the universal Soul or be
destroyed with the Universe. They rejected the idea of a resurrection. One does
not have to think long before identifying similar thinking in the modern world
– a mixture of Darwin and Sartre and evolutionary existentialism. One also
sees modern attempts to mix Hinduism [and Buddhism] in a Taoist philosophy of
the Universe.
Paul writes that these
were “not according to Christ.” A disciple of Christ is a learner of Jesus
Christ, their master and teacher. There is a serious danger that modern
disciples may spend more time on the doctrines of men rather than the teachings
of Jesus. [From footnotes in Nazarene Commentary 2000©]
ABOUT WHAT STRENGH
DID PAUL SPEAK?
Philippians 4:13 For
I continue to have strength for everything by the One empowering me. [NCMM]
This verse reads in
the King James Version: “I can do all things through Christ which strengthen
me.” This text has been much misapplied to other matters, but one can see Paul
has in mind the strength he needs to both have a lack and an abundance.The
previous verses read: “I know how to be in humble circumstances, as well as
how to have more than enough. In every situation and in all circumstances I have
been initiated into the secrets of how to be satisfied with [more than enough]
food and how to be hungry, how to abound and how to lack.” [NCMM] It is
doubtful many Christians have ever asked God’s strength when they had a
surplus. Others may blame God if they have to go without for awhile; or, wonder
where they have lost God’s pleasure. [From footnotes in Nazarene Commentary
2000©]
IN WHAT MANNER DID
PHILEMON OWE PAUL?
PHILEMON 18
If he has wronged you, or owes you, put this to my
account. PHILEMON 19 I, Paul,
writing in my own hand, will repay you, though I will not mention you yourself
owe me. PHILEMON 20 Yes, brother,
let me have this fleshly profit from you, to refresh my inner being united in
Christ. [NCMM]
It is likely Philemon,
in “sharing his faith” mentioned above, showed charity to Paul. Paul is to
use appealing language to suggest Philemon is much more indebted to him. Paul, a
poor prisoner, assures Philemon he will cover any debts accrued because of
Onesimus. [On personal loans compare the Nazarene at Luke 6:30-35.] Likely Paul
was instrumental in introducing Christ to Philemon. By such Paul such Philemon
really owes him. Paul appeals to a well-off Christian master to release his
slave to serve in the place of Philemon, so that the zealous Christian
missionary may find some refreshment while imprisoned. [From footnotes in Nazarene
Commentary 2000©]
Acts
5:42 And
so every day in the Temple area, as well as in private homes, they did not stop
teaching and preaching Christ Jesus. [NCMM]
The Christian
historian Luke records the zeal of the early Christians to spread the Good News
of Messiah’s coming and resurrection. Some versions like NWT and KNX state
they preached” from house to house.” Other versions say KJV: in every house;
ASV: at home; TCN: in private houses. The Greek KAT’ OIKON is claimed by some
to mean the apostles preached from door to door. The only occurrence of the
actual phrase “from house to house” is at Luke 10:7 where Jesus tell his
apostles not to do it: “Do not go from house to
house.” The Greek here is EX [from] OIKIAS [house] EIS [unto]
OIKIAN [house]. That KAT’ OIKON means “in private homes” is shown by Acts
2:46 where the same Greek phrase occurs regarding the taking of meals. It is
unlikely the early Christians went from door to door getting their meals. The
apostles set the example of tirelessly preaching and teaching about the Messiah
in both public and private places. Thus, the more than 8,000 men [and unnumbered
women] had the apostolic role model. With such a concentrated teaching program
these thousands of people journeyed back to their homelands throughout the Roman
world fully trained as disciple-makers. [Matthew 28:19; 2 Timothy 2:2] [From
footnotes in Nazarene Commentary 2000©]
Acts 4:34 For there was no one
needy among them, because anyone who owned lands or houses sold them, and they
continued bringing the value of the things they sold, Acts 4:35
placing them before the feet of the apostles. The
apostles then distributed to each person as they had need. [NCMM]
When the early Church
got started Luke records that “there was no one needy among them.”
The later disunity of the Church, in fulfillment of the Nazarene and Paul, saw
this pristine society change. Not only did the Church drift away from the
fundamental doctrines, it also became more and more materialistic – and
capitalistic. Over two decades later Paul still argues for the original attitude
of “sharing according to needs.” [See notes on Romans 12:8, 13 and
Philippians 4:15.] The more apostate the Church became the less it was a true
commune of Nazarene believers. The modern Church – often very wealthy no
matter which religious organization one examines – have a hierarchy living
much better than the average Christian. Virtually none of the modern religious
movements can state: “there was no one needy among them.”
This took enormous faith, to trust in God’s
provision, to even chose poverty, so that others may benefit. The modern craving
for economic security may betray a weak faith. The Nazarene had specifically
commanded his “little flock” to “sell your
belongings and give charity [to the poor].” [Luke 12:32, 33]
Any who claim to be part of such a “little flock” are pseudo-anointed if
they do not abide by this command. They are no longer “friends” of the
Nazarene if they do not follow his commands. [John 14:15] It is the
self-professed “rich” that the Apocalyptic Lord promises to “vomit
out of my mouth.” [Revelation 3:16] Paul instructs Timothy to
“order” the rich to become “liberal and willing to share.” [1
Timothy 6:17-19] It should be kept in mind that in Jesus’ teachings the
“rich” are those with a surplus, and the poor are those who must depend on
others for necessities of life. [Luke 21:1-4] Many of these would have been
disciples permanently living in Jerusalem or nearby. It should be kept in mind
that Jerusalem had only about three decades before it was completely destroyed
with one million deaths. Anyone who had property then lost it in the
conflagration of 70 AD. [From
footnotes in Nazarene Commentary 2000©]
Acts 2:44 And all those believing
were gathered at the same place and they had everything in common. Acts
2:45 They would sell their possessions and went
to distributing the money to everyone as each had a need. [NCMM]
The historian Luke
records the communal nature of the first Christians. He says, “they had
everything in common.” Some
render this: GDS: shared everything; BER: had everything jointly; RIE: they
lived as a community and shared everything. The Greek is again COINA as
above. The word is the source in English for “community,” “communal,”
and “communism.” At least here, at this moment, the Church is communistic,
as are all small tribal peoples. Jesus had instructed his apostles to sell all
and give to charity to the poor. [Luke 12:32, 33] Paul encourages an
“equalization.” [2 Corinthians 8:14] Though the Church was not purely
communistic, the rich were given “orders” to remember to share and be
liberal. [1 Timothy 6:17-19] Some Christian groups to this day chose to operate
as a communal society. It is worthy of note that it has been Jews in modern
history who were the origin of communism in Europe.
Luke writes: “They
would sell their possessions and went to distributing the money.” Exactly
as Jesus instructed his apostles. [Luke 12:32, 33] This may be one of the
reasons that the Saints in Jerusalem were poor. [Compare notes on Hebrews 10:34;
13:2, 16. (Romans 15:25-31; 1 Corinthians 16:3)] The world owes it to the Jewish
community in Jerusalem and their charity for the bloom of Christianity. The
Christians shared with “everyone as each had a need.” [Compare notes
on Romans 12:8, 13.] It is a sad statement on the corruption of western
capitalism that the vast bulk of modern Christianity no longer reflects this
self-sacrificial giving. This may come back to haunt millions of Christians.
[Matthew 25:31-46] [From footnotes in Nazarene Commentary 2000©]
Romans
6:7 For
sin is no longer credited against those who have died. [NCMM]
Some quote this verse from the King James Version to
prove all that die are cleared of their debt of sin: “He that is dead is
freed from sin.” Or, as the New World Translation has it: “For he who
has died has been acquitted from [his] sin.” Some believe this should read
in such a manner that a person who has died has paid the debt of sin and thus
has been justified or acquitted from sin. This suggests that the most vile and
ungodly persons, like Adolph Hitler, would have his debt of sin canceled by his
suicide. However, both in Romans chapters 2 and 14 Paul argues that each dead
person must rise to their judgment based on their past conduct. Death is the
result of sin. [Romans 3:23; 5:12] Death does not cancel the responsibility for
sin. [Matthew 12:35-37] [Research the word judgment for more details.]
Paul writes elsewhere that all die and then are judged. (Hebrews 9:26; 2
Corinthians 5:10) The point in Romans 6:7 seems to be: the dead no longer sin,
and it is an analogy of the righteous life the Saint should live. This is
harmony with the context of Paul’s argument. Thus, Philips Modern English
version reads: “For a dead man can safely be said to be immune to the power
of sin.” [From footnotes in Nazarene Commentary 2000©]
2 Peter 3:3 For you know
this first that during the end of the days there will come scoffers making
mockery in accordance with their own desires.
[NCMM]
The Greek for “during the end of the days”
is eschaton ton hemeron. [Compare
2 Timothy 3:1, eschatais hemerais;
Hebrews 1:2, eschatou ton hemeron;
Acts 2:17, eschatais hemerais.]
The KJV renders this phrase: “in the last days.” Many will make this
something of a prophecy about a future moment. Research the phrase last days
which occurs about 6 times in the Christian Bible. Note whether they refer to
those contemporary times or some future period. Note also Jesus never uses the
phrase “last days” nor does it ever occur in the Book of Revelation. Jude 18
actually alludes to Peter’s words here and applies them to their time period
in the first century. [From footnotes in Nazarene Commentary 2000©]
2 Thessalonians 2:1 Now
concerning the coming of our Lord Jesus Christ and our assembling to meet him,
we beg you, brethren, 2 Thessalonians 2:2 not
to be quickly shaken in mind or excited, either by spirit or by word, or by
letter purporting to be from us, to the effect that the day of the Lord has
come. [Revised Standard Version]
Paul begins chapter two with the words in Greek: TES
[the] PAROUSIAS [presence] TOU [of the] KYRIOU [Lord] HEMON [our] and means literally,
“the presence of our Lord.” It is likely this subject resulted from
two things: a) the previous letter; and, b) something said during the previous
visit. It seems this is a reference to 1 Thessalonians 4:17, “to meet the
Lord in the air ... and thus we shall always be with the Lord.” In his
previous letter Paul has mentioned both the Parousia and the Gathering. (Compare
Matthew 24:31; Matthew 25:31; see notes on Matthew 24:31 and Matthew 25:31)
Consider the Nazarene’s grand promise at John 14:1, 2. It seems reasonable
that this Parousia is the same as the Appearing or Revelation of 2 Thessalonians
1:7. [Compare Luke 17:30 (revelation) and Luke 17:34, 35 (taken along).] Some
misunderstanding, or someone’s misinterpretation of 1 Thessalonians 4:16, has
led to a misplaced excitement in the church. Likely, judging from what follows,
Paul’s phrase “we the living” was either misunderstood or twisted,
implying the imminent Return of Christ and the resurrection. Though Paul may
mean the epistle 1 Thessalonians and a misunderstanding or misinterpretation of
it, it seems possible they have also received a letter from someone else. This
letter may have claimed to have heard from Paul, or represents what Paul says,
giving the impression “the Day of the Lord has come” and the Parousia and
resurrection were near -- in their life-time. Paul could not have violated the
Lord’s warning at Luke 21:8. The suggestion is that they misunderstood Paul or
were deceived by gossip or another inspiration that the PAROUSIA had come or was
near. If Paul understood the Parousia was imminent he might well have so
indicated. Jesus had also cleared up any thought the Day was imminent at Luke
19:11, 12. [Compare also the “after a long time” at Matthew 25:19.] To this
day at the beginning of the 3rd Millennium Christians must be on
guard against false prophets. [From footnotes in Nazarene Commentary 2000©]
Though
some read Colossians 1:15 and understand that the Son is the “firstborn” [PROTOTOKOS]
of all God’s creatures, others – through a Trinitarian filter – understand
this to mean the Son is actually the first-birther, or the Creator himself. Here
we wish to provide a few concluding thoughts: some early church scholars of the
1st and 2nd Centuries understood “firstborn” to mean
“first-created.” It seems that the first appearance of the Greek PROTO-KTISTOS
[first+created; created+before] in Hellenist literature from the time of Homer
is in the writings of the 1st Century Christian, Clement. In his work
Stromata Clement calls Christ “firstcreated” [TON PROTOKTISTON]. He
also composes the line [alluding to Proverbs 8:22]: TES SOPHIAS TES PROTOKTISTOU
TO THEO. [ = “Wisdom that was the first created of God.”]
One
scholar comments on this: “Clement repeatedly identifies the Word [editor John
1:1] with the Wisdom of God [editor Proverbs 8:22], and yet he refers to Wisdom
as the first-created; while in one passage he attached the epithet
‘first-created,’ and in another ‘first-begotten,’ to the Word. … At a
later date a sharp distinction was drawn between ‘first-created’ and
‘first-born’ or ‘first-begotten,’ but no such distinction was drawn in
the time of Clement, who with the Septuagint rendering of a passage in Proverbs
[8:22] before him could have had no misgiving as to the use of these terms. …
Clement makes a sharp distinction between the Son and the Word who was begotten
or created before the rest of creation and the alone Unbegotten God and
Father.” [Clement of Alexandria, John Patrick (1914)]
More
than a century later this view had no changed. Compare the words of Justin
Martyr in Dialogue With Trypho: “But this Offspring which was truly
brought forth from the Father, was with the Father before all the creatures, and
the Father communed with him; even as the Scripture [at Proverbs 8:22-31] by
Solomon has made clear that he whom Solomon calls Wisdom, was begotten AS A
Beginning BEFORE all His creatures and as Offspring of God. … We [Christians]
know [Christ] to be the first-begotten of God, and to be before all creatures.
… He is the Son of God and since we call him the Son, we have understood that
he proceeded before all creatures from the Father by His power and will.”
Thus, Willis B. Shotwell in The Biblical Exegesis of Justin Martyr
concludes: “The language here is such that it cannot be argued that Justin
considered the Logos to be eternal. The most that can be said about the Logos is
that he was created before anything else.” [London 1965] Some think Paul’s
language in Colossians 1:15 may have been borrowed from a Jewish contemporary,
the Hebrew philosopher Philo Judaea. Philo writes in On the Confusion of the
Tongues: “God’s firstborn, the Logos, who holds the eldership among the
angels, an archangel as it were.” [From Nazarene Commentary 2000©]
1 Corinthians 13:7 [Real (divine)
love] covers over everything. [NCMM]
The
phrase is variously rendered: WMS: it bears up under everything; NEB: there is
nothing lover cannot face; PME: love knows no limits to its endurance; WEY: love
can overlooks faults; MOF: always slow to expose. The Greek STEGEI (STEGE) is
rooted in the idea of a roof (Matthew 8:8; Mark 2:24; Luke 7:6). STEGO may
convey two meanings: a) to cover by silence, or keep a confidence; and, b) to
bear up against, or hold out against. Given the immediate context STEGEI here
may mean "love covers by silence" those matters which could be
damaging or misunderstood about someone loved. Families do this all the time. So
do true and genuine friends who are very reluctant to reveal negative
information about a close companion. The Proverbs teach the same thing: "Hatred
is what stirs up contentions, but love covers over even all
transgressions." (Proverbs 10:12) This thought from Proverbs is likely
what Paul has in mind when he says, "Love covers everything."
One
of the most unloving things a friend can ever do is reveal a bit of confidential
information to those who have no need or right to know it. Such may not be
slander in the strictest sense, for the subject is truthful, but unknown. It is
rather terribly harmful gossip. Many a close friendship has been destroyed by
such failures to cover or keep a confidence. Additionally, love will cover
others’ weaknesses or failures by a willingness to explain unchristian
conduct. For example, if someone reveals an error or trespass on the part of
another, love may cause one to make an excuse for the person rather than
multiplying and passing along such gossip. A loving person might defend the
person by saying, "Well, perhaps he (or, she) was just having a bad day
like we all do from time to time." [From footnotes in Nazarene
Commentary 2000©]
1 Corinthians 13:7 [Real
(divine) love] trusts in everything. [NCMM]
This
phrase also may have more than one meaning. The phrase is variously rendered:
WMS: it exercises faith in everything; BER: unquenchable faith; MOF: always
eager to believe the best; NEB: there is no limit to its faith; PME: no limit to
its trust. If the Greek PISTEUEI is viewed more as "trust" then this
kind of love always trusts a friend’s truthfulness or honesty. This love is
not paranoid, distrusting, or suspicious. There is a certain guilelessness in
such a loving person. This person has no agenda, is no manipulator. These loving
persons take people as they are without judging them wrongly without strong
evidence to the contrary. Translator James Moffatt may have come the closest: "(love)
is always eager to believe the best." What a Christ-like attitude to
trust and believe that there is some goodness in everyone. [From footnotes in Nazarene
Commentary 2000©]
Acts 4:24 When the whole
community heard, they raised their voices to the God with one mind, and said:
“Sovereign Lord, the One who made the heaven, the earth, and the sea and
everything in them. [NCMM]
With one unified mind and heart Peter and some early
Christians prayed to the God, addressing Him as “Sovereign Lord.”
The Greek is DESPOTA and according to Strong's Exhaustive Concordance
[#1203] means, an absolute ruler, that is the One over whom no one else rules,
the only One with absolute power and autority. The first occurrence of DESPOTA
in the 3rd Century BC Jewish Greek Bible is Genesis 15:2 and is used
of Yehowah. Never is this absolute title used of Jesus Christ, for his power and
authority are not absolute but limited and qualified. The word occurs two others
times at Luke 2:29 and Revelation 6:10. This latter verse is the voice of the
martyred Saints who call out to “the DESPOTES.” As a lord, Jesus has his own
Lord, his Father Yehowah, for He alone is “God of gods and Lord of lords.”
[Deuteronomy 10:17; Psalm 110:1 KJV] It is clear from this early Christian
prayer that they considered the Creator to be the Absolute Ruler, while Jesus
was the servant-boy anointed by Yehowah. [Psalm 2:1] The DESPOTA is the Creator.
Though Christ was used as a creative agent, he is no never called the Creator.
[Colossians 1:15-18; Revelation 3:14] It should also be noted that DESPOTA
created “everything” in the heaven and that would include His own Son. [From
footnotes in Nazarene Commentary 2000©]
Acts 17:22b “Men of
Athens, I behold in every way you are more demon-dreading than others.” [NCMM]
Paul calls the Greek philiosphers as
“demon-dreading.” The Greek is DEISIDAIMONESTEROUS [Strong's
Exhaustive Concordance # 1174, rooted in fearing+demons]. The great cyclic
religions such as the Egyptians, Hindus and Buddhists all have the fear of
demons as a major part of their religious ritual. In the western world Hinduism
and Buddhism are presented in a different guise though anyone who has traveled
in such worlds has seen this continuous attempt to placate demons. It is well
known Plato studied the Egyptian religion and plagiarized much of its central
theology. [Compare Eusebius’ Preparation of the Gospel, 3rd
Century AD] Paul writes to the Corinthians that the non-Jews or Greeks commune
with demons. [1 Corinthians 10:20] As with the Egyptians and Hindus many of
these demons or gods were triune or triads. For even Aristotle writes in On
the Heavens: “It is just as the Pythagoreans say, the whole world and all
things in it are summed up in the number three; for end, middle, and beginning
give the number of the whole, and their number is the triad [or, trinity]. Hence
it is that we have taken this number from nature, as it were one of her laws,
and make use of it even for the worship of the gods.” [English
translation by W. K. C. Guthrie M. A., Cambridge] The French Biblical commentary
also says: "The Platonic trinity, itself merely a rearrangement of older
trinities dating back to earlier peoples, appears to be the rational philosophic
trinity of attributes that gave birth to the three hypostases or divine persons
taught by the Christian churches. . . . This Greek philosopher's [Plato, fourth
century B.C.E.] conception of the divine trinity . . . can be found in all the
ancient [pagan] religions." [Nouveau Dictionnaire Universel
(Paris, 1865-1870), edited by M. Lachâtre, Vol. 2, p. 1467.] [From footnotes in
Nazarene Commentary 2000©]
Revelation 7:4 And I heard the
number of those sealed: “144,000.” [NCMM]
Note John now “hears” what he is soon to
“see.” This point is noted by New International Dictionary of New
Testament Theology (Colin Brown editor), Vol 2, page 695: “ . . . 12 x
12,000 = 144,000 who are sealed ... from the tribes of Israel; cf. also 14:3.
Thus the number 144,000 does not denote a numerical limitation of those
who are sealed; it symbolizes the final perfection of the people of God (cf.
also 7.9). In this respect when John sees them, as opposed to hearing the number
of the sealed, they are ‘a great multitude which no man can number . . . (cf.
Rev. 7:9 with 7.4).’”
If the prophetic context is sequential from the First
Seal and the ride of the white horse and occurs after the Sixth Seal begins,
this sealing occurs contemporary with the celestial darkness. The sealing of the
144,000 would take place at a moment when the Four Winds could occur but are
restrained. The logical placement for this is exactly where the Apocalypse
has it, near the end of the Sixth Seal. The 144,000 are strongly linked with the
Large Crowd which is soon to be seen by John. In other words, John hears
the number 144,000 and then he sees the same group who are to be rescued
from the Great Oppression. In Revelation 9:4 there are only two groups
during the Locust Plague: the unsealed harmed and the sealed unharmed. The
144,000 are on earth during this plague. The 144,000 are the same as the “we
the living” of 1 Thessalonians 4:16. The number 144,000 occurs only 3 times.
(Revelation 14:1, 3) 144 is a variant on the number 12. But, the number 144 can
be mystically seen in the cherubs on the tabernacle tapestry. (Numbers 26:21) By
comparing Revelation 14:5 with Zephaniah 3:13 it is seen the 144,000 are the
“remnant of Israel” and not the full number of this New Israel of God.
(Galatians 6:16) [From footnotes in Nazarene Commentary 2000©]
1 John 2:1 My little
children, I am writing you this so that you may not commit a sin. And every time
anyone commits a sin, we have a Helper facing the Father, a righteous person,
Jesus Christ. [NCMM]
John calls Jesus a “heper.” The Greek is parakleton.
Or, KJV: advocate; TCNT: we have one who can plead for us; GDSP: intercede; BER:
a counsel for defense. Despite his death, Messiah will “make intercession
for sinners.” (Isaiah 53:12 JPS) Romans 8:34 describes: “(Jesus) is
on the right hand of The God, who also pleads for us.” Also, Hebrews 7:25
says: “(Jesus) is always alive to intercede for them.” Jesus promised
to send the Paraclete to his apostles (John 14:26) as guide into all the truth
but here it is the Son of God as mediatorial helper who intercedes or interposes
in behalf of the Saints. (Numbers 21:7 and Isaiah 53:12) Using this
understanding the “sin” of verse 1 could not be apostasy, or, those sins
which “incur death” for which Saints are not encouraged to pray, but those
habitual sins which would finally lead to failure in the Christian course. His
one sacrificial death has already canceled their debt of sin in the past and
through their faith they attained perfection by justification. (Romans 5:1, 9
and Hebrews 9:9, 12, 14) It is a pleasant and reassuring thought our Lord Jesus
faces our Father to act as our Helper when we stumble into “a false step.”
[Galatians 6:1] [From footnotes in Nazarene Commentary 2000©]
2 Peter 1:4 He has freely
granted to us the precious and greatest promises so that by these things you
might become sharers of divine nature, having escaped a world of corrupt desire. [NCMM]
Peter writes about God’s “precious and great
promises.”Such include beocming “sharers in divine nature.” The Greek is theias
coinonoi physeos. Theias is “a general name of deities or
divinities as used by the Greeks.” (Strong’s #2304) It means god-like. Coinonoi
means to share in “common” or commune, communion. Physeos is rooted
in “swell” and thus “beget” and may mean: “the nature of things, the
force, laws, order of nature ... the sum of innate properties and powers.” (Strong’s
#5449) It is the word from which “physics” comes. Most translations use
“divine nature.” It suggests the hope of the Saints: to gain a god-like, or
divine existence. 1 Corinthians 15:53, “this which is mortal must be
clothed with immortality.” [NCMM] 1 Peter 1:4, “The God has
regenerated us into a living hope ... into an incorruptible inheritance --
immaculate and never fading brilliance -- reserved for you in the heavens.”
[NCMM] This promise is conditioned on what Peter says next: that each Saint must
have escaped or fled from “the moral decay (rottenness and corruption) that
is in the world because of covetousness (lust and greed).” [AMP] Thus,
only after leaving behind such a corrupt world, may we become shares in a
god-like existence. [From footnotes in Nazarene Commentary 2000©]
2 Corinthians 5:1 For we
realize that if ever our earthly habitat of this tent should be taken down, we
are going to possess a building originating from God – not a handmade house
– ageless in the Heavens. [NCMM]
Paul compares the bodies in which we live as a tent
that will one day be taken down, or as the KJV has it “dissolved.” Other
renderings are: destroyed, dismantled, demolished. The human body is to be
destroyed. The Greek refers to the pulling up stakes of a tent so that it
collapse and be rolled up. Peter uses a similar metaphor. [2 Peter 1:13, 14] The
faithful Saint does not take this collapsed tent to heaven, but rather receives
an entirely new residence. As Paul says: “a building in heaven to live in”
[GDS], or, “a permanent house in heaven.” [PME] This is a “house” not
made by human hands. Paul explains this phrase in Hebrews 9:11 to mean “not of
this creation.” [Note also Daniel 2:45.] The new spiritual body of the
resurrected Saints is “not of this creation.” [Compare 1 Corinthians 15:48,
50; Philippians 3:21.] Will such a new eternal dwelling be on earth? Paul
describes it as “ageless in the heavens.” Or, “eternal in the heavens.”
[KJV] The Saints do not live forever on earth, but in a celestial home. However,
this does not exclude the temporary “encampment” of the New Jerusalem during
the Thousand Years. [Revelation 5:10; 21:2] [From footnotes in Nazarene
Commentary 2000©]
2 Corinthians 7:1 As a
result, having these promises, beloved, we should cleanse ourselves from every
fleshly and spiritual pollution, perfecting holiness in godly fear. [NCMM]
Paul writes that in
order to partake of “these promises” the Nazarene disciple must first
“cleanse” themselves by a process of perfecting holiness in the fear of God.
This “cleansing,” or self-purification, would include those Babylonish
doctrines and standards alluded to previously by Paul. Also, those things that
pollute the flesh. [Consider these at Galatians 5:19-21.] Jesus himself provides
his own list of such defilements. [Matthew 15:19, 20] That is anything that
pollutes the spirit. Paul describes this process as “perfecting holiness in
godly fear.” One version puts it: “ … deepest reverence for God,
aim at perfect holiness.” [TCN] The fear of God is inseparable from such
perfect holiness. Paul has in mind holiness from three perspectives: spiritual,
moral, and physical. [From footnotes in Nazarene Commentary 2000©]
John 10:16 “I
have ‘other sheep’
[Isaiah 49:12; 56:8] that
do not belong to this sheep-fold. Those [sheep] I must lead also, and they will
listen to my voice, and they will become one flock,
‘one Shepherd.’ [Ezekiel 34:23] [NCMM]
Jesus told his disciples that he had “other sheep.” It is likely the Nazarene echoes either Isaiah 49:12 or Isaiah 56:8, the latter reading: “Yehowah the Absolute Lord
