Space's singularities

Strangely, the "Singularities" of space, which we have just posted, must fit within the framework of something that maintains "everything comes from nothing" a theory that is really less than a fairy tale. But, we'll gloss over that--just believe in something; the truth is out there somewhere.

Unfortunately, this idea doesn't just stop with non Christians. Some years ago, Dr. Francis Schaeffer commented on this. In "The church at the end of the twentieth century", he wrote: 

"Modern theology has not helped this. from Karl Barth on it is an upper story phenomenon. Faith is a totally upstairs leap. The difficulty with modern theology is that it is no different from taking drugs. It is one trip or another. You need to try LSD, you can try the modern theology. It makes no difference - - both are trips, separated from all reasons.

What we are left with is God words. Students coming out of all kinds of backgrounds are saying, "I'm sick of God words and I'll not respond,""so am I." They left the upstairs with only connotation words and no content. 

For them  any concept of a personal God is dead, and any contact with God is dead. They are cut off with how many categories of absolute right and wrong terms. There is no help here. we are left with totally situational ethics....As you listen to him, the modern theologians are only saying what the surrounding consensus is saying...."

UNDER-ROWERS AND HOUSE LAWYERS

While Paul is addressing his letters to definite localities,  these. specific localities, are numerous house churches that he writes to.  This fact is demonstrated in the closing of his letters, in many cases. 
One major problem, over being numerous churches, presents itself in this,letter, and that was the leadership problem.

1 Corinthians 3.:1-4:1a

The context of this particular portion of scripture is the division that was going on within the church body. One group is following Peter, another group is following Apollos, another group is following Paul, and because of this, Paul is calling them children or babes in Christ even infants.  They are not capable of understanding good teaching of Doctrine and deep things of God.

To answer this, the Apostle Paul straightens them out as to who he is and who Apollos is and who Peter is. They were only men, "born-again"men, called by God, gifted by God, and sent by God.  They, including Paul etc., were all sinners saved and gifted by the unmerited grace of God. It is God who is the master, that converts the sinner and causes spiritual growth--not the work of man.  It's amazing how all this is missed even today. 

The following passage starting in 1 Cor. 3:10-15, are directly related to this. I am going to skip over a passage here that is very important this is the 16th verse Thru the 23rd verse--this will be taken up in another post.

Therefore, having said this, having set the context, the Apostle Paul makes this statement: "Let a man regard Us in this manner, as Servants of Christ,  and stewards of the mysteries of God. ( 1Corinthians 4:1).  Paul deliberately uses certain  Greek words to prove his point. So the Greek words are important here, and their specific detailed meanings shows how much our positions were significantly different. When the Apostle Paul uses the phrase, "Servants of Christ",, he relates it to all believers in Christ, including himself, Paul.

The translators use of the word, "servants," is pretty tame. The Greek word for slave or servant here is different than what Paul normally uses ( like Rom. 1:1). This slave was a slave under-rower chained to an oar, who, laboring with other slaves, helped row with a large oar on a slave ship. Obviously everything, certainly the moving of the large oar, had to be done in unison. 

The separation between this slave and the master was unbridgeable.The master of the slaves walked the deck above all of them. 

A considerable degrees of separation separated the slave from the Master. The separation that exists between the believer and Jesus Christ, who is our master, is just as considerable, although our access and communication to our master, Jesus Christ, is both open and instant-- just a prayer away.

This analogy illustrates another church parallel. Obviously, this slave handling an oar had to work in unison with the other rowers, including not only on his bench, but the entire ship. ( Incidentally, I've read where these slave ships were easily identifiable by their smell. Obviously, these Under-rower slaves were not granted restroom breaks.

Paul changes his analogy with the next Greek word, which is translated, "stewards". 

When he refers to "us" in reference to "stewards", he wasn't thinking of any Tom, Dick, or Harry.  

Weymouth translates the passage:

As for us Apostles, let any one take this view of us--we are Christ's officers, and stewards of God's secret truths.
outwV hmaV logizesqw anqrwpoV wV uphretaV cristou kai oikonomouV musthriwn qeou This being so, it follows that fidelity is what is required in stewards.

wde loipon zhteitai en toiV oikonomoiV ina pistoV tiV eureqh

AT ROBERTSON COMMENTS:

(uphretaß Cristou). Paul and all ministers (diakonouß) of the New Covenant (1 Corinthians 3:5) are under-rowers, subordinate rowers of Christ, only here in Paul's Epistles, though in the Gospels (Luke 4:20 the attendant in the synagogue) and the Acts (Acts 13:5) of John Mark. The so (outwß) gathers up the preceding argument (1 Corinthians 3:5-23) and applies it directly by the as (wß) that follows. Stewards of the mysteries of God (oikonomouß musthriwn qeou).

The steward or house manager (oikoß, house, nemw, to manage, old word) was a slave (douloß) under his lord (kurioß, Luke 12:42), but a master (Luke 16:1) over the other slaves in the house (menservants paidaß, maidservants paidiskaß Luke 12:45), an overseer (epitropoß) over the rest (Matthew 20:8). Hence the under-rower (uphrethß) of Christ has a position of great dignity as steward (oikonomoß) of the mysteries of God. Jesus had expressly explained that the mysteries of the kingdom were open to the disciples (Matthew 13:11). They were entrusted with the knowledge of some of God's secrets though the disciples were not such apt pupils as they claimed to be (Matthew 13:51; Matthew 16:8-12). As stewards Paul and other ministers are entrusted with the mysteries (see on "1Co 2:7" for this word) of God and are expected to teach them. "The church is the oikoß (1 Timothy 3:15), God the oikodespothß (Matthew 13:52), the members the oikeioi (Galatians 6:10; Ephesians 2:19)" (Lightfoot). Paul had a vivid sense of the dignity of this stewardship (oikonomia) of God given to him (Colossians 1:25; Ephesians 1:10). The ministry is more than a mere profession or trade. It is a calling from God for stewardship.

This other Greek word, "stewards" would also be a slave, ( In the world at this time 50% of the population were slaves, becoming a slave at birth or as a result of War) 

COMMITTMENT AND TRUST

COMMITTMENT AND TRUST

SOME PROBLEMS WITH DOUBT

     Some years ago, in a discussion that I had with my physician, I had said," yes, I realize continuing like that could mean an early death, but that's all right, I'm ready for death. For years, I preached that 'the next life is where we recieved our Christian reward ."

My doctor, who was an older physician, was known as a Christian. And he pretty much lived that way. He would also come out with the truth in any conversation, almost to the point of being abrupt. So I was somewhat surprised by his response to my statement.

He looked at me in a sidewise glance. "Yes, that's what we say, but deep down, we all have some doubt."

     Naturally, we may experience doubt occasionally. But, I believe, that's like experiencing temptation. It comes and it goes. I'm certainly no judge of this doctor . Perhaps, he only expressed some passing doubt. Obviously, as a doctor he had gone through many years of education, and even if some things he studied had some doubtful conclusions(biological origins, etc.) he had to have developed good study habits and decision making. And death (both Christians and non-Christians) would be an event he must have witnessed on many occasions.

     However, as I thought about his conversation and my own belief, uncertainty would certainly influence my own commitment. Personally, my desire had long ago focused on trusting and committing my life in Jesus Christ and following Him. This hasn't always been successful in following Him, because I often fail.  But there is no other place to go--that's the truth.

DEALING WITH DOUBTS AND BELIEFs, AND COMMITTMENT

      The Gospels tell us the Jesus' first followers, including the apostles, certainly had doubt and disbelief.

The Gospels have a good account of this. When they heard that, He was alive, and had been seen, they refused to believe it.

But on the first day of the week, at early dawn, they(the women), and some others came to the tomb, bringing the spices which they had prepared.

 They found the stone rolled away from the tomb. 3 They entered in, and didn`t find the Lord Jesus` body. 4 It happened, while they were greatly perplexed about this, behold, two men stood by them in dazzling clothing. 5 Becoming terrified, they bowed their faces down to the earth. They said to them, "Why do you seek the living among the dead? 6 He isn`t here, but is risen. Remember what he told you when he was still in Galilee7 saying that the Son of Man must be delivered up into the hands of sinful men, and be crucified, and the third day rise again. They remembered his words, and returned from the tomb, and told all these things to the eleven, and to all the rest....Luke 24:1-9

MARK 16:10-13  "She(Mary Magdalene) went and told those who had been with him, as they mourned and wept.  When they heard that he was alive, and had been seen by her, they              disbelieved.                                                                                                After  these things he was revealed in another form to two of them, (two believers going to Emmaus) as they walked, on their way into the country. They went away and told it to the rest.(Apostles) They didn`t believe them, either."       

  LUKE 24:10 Now they were Mary Magdalene, Joanna, and Mary the mother of James. The other women with them told these things to the apostles.  These words seemed to them to be nonsense, and they didn't believe them.                                                                                                                                                

MARK 16:14 "Afterward he was revealed to the eleven themselves (the Apostles) as they sat at the table, and he rebuked them for their unbelief and hardness of heart, because they didn`t believe those who had seen him after he had risen."

      John puts it this way,   "But Thomas one of the twelve, called Didymus, was not with them when Jesus came. The other disciples therefore were saying to him,' We had seen the Lord!' But he said to them,' Unless I shall see in His hands the imprint of the nails, and put my finger into the place of the nails, and put my hand into His side I will not believe." John 20:24-25

     How did Jesus Christ deal with the doubt that came to His followers?

John 20:26-31, "And after eight days again His disciples were inside, and Thomas was with them. Jesus came, the doors having been shot, and stood in their midst, and said,'Peace be with you. Then He said to Thomas,' Reach here your finger, and see My hand; and reach here your hand, and put it into My side; and be not unbelieving, but believing.'   Thomas answered and said to Him,' My Lord and my God!'  Jesus said to him,' Because you have seen me, have you believe?  Blessed are they who did not see, and yet believe.'" Many other signs therefore Jesus also performed in the presence of the disciples, which are not written in this book: but these things have been written that you might believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name."

"After that He appeared to more than 500 brother at one time, most of whom remain (are still alive) until now, but some have fallen asleep: then He appeared to James, then to all the apostles...." 1 Corinthians 15:6-7

      In the case of the Apostle Paul, over three years had passed, and Jesus Christ makes this other extraordinary, very dramatic, appearance.

    The apostle Paul, then called Saul, was a dedicated opponent of Christianity. At the time of his conversion to following Christ, he was on his way to a major city on a foreign country to root out the followers of Christ and bring them back to Jerusalem for execution. All of his life he had been raised as a strict Jew and follower of Judaism. He knew that Christianity had to be false. After all, Christianity's founder, who hung on across, had to be cursed, according to their law 

THE MAN THAT HANGS ON A CROSS IS CURSED OF GOD

Deuteronomy 21: 22-23 tells us: . And if a man have committed a sin worthy of death, and he be to be put to death, and thou hang him on a tree:  
23 His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged is accursed of God;) 
13 Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:  GALATIANS 3:13

JESUS CHRIST SUFFERED ON THE CROSS FOR OUR SINS

10 Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand. 11 He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. 

FOR SAUL-PAUL TO SEE JESUS CHRIST 3 YEARS AFTER HIS DEATH ON THE CROSS--SAUL UNDERSTOOD THIS INSTANTLY--IT COULD MEAN ONLY ONE THING

     Nothing less than the risen Jesus Christ confronting Saul face to face would have changed his mind so radically. And that's exactly what happened. Totally convinced and committed, this man

went  out with a radically changed message.

    Paul speaks about Jesus appearing to him.  He's says he was "...trying to destroy the church persecuting it and he was advancing and Judaism beyond many of his contemporaries and countrymen. He was extremely zealous of his ancestral tradition. But when He who had set me apart... Called the through His grace was pleased to reveal His Son and me, that I might preach Him among the Gentiles."

Obviously, Jesus Christ, in his appearing, changed everything for Paul... This was true in the lives of his apostles and followers. As the Gospels testify, news that Jesus appeared to her resurrected could not be true, in fact, , Luke 24:11 tells us, when the women "... Told these things I to the apostles. And their words seem to them  as idle tales and they believed them not." The New American Standard Version translates this even stronger: "these words appeared to them as nonsense, and they would not believe them."

    

        IT'S NOT LIKELY that Jesus Christ is going to make an appearance before you to get you to believe. But there is  empirical evidence that we need to appreciate.

    Jesus Christ gave the church – you and I as the "called out" believers a commission to tell others and make disciples." (Matthew 28:19-20).  "You shall receive power when the Holy Spirit has come upon you; and you shall be  My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth." (Acts 1:8).

.  Obviously we must thoroughly check out evidence that we present, but I belive, we often dismiss some things from  hearsay and without study. Have you really studied the shroud of Turin?  Is there any medical evidence on the resurrection?  Science for many of the other things that have happened in science or space? 

PRECEPTION OF THE KINGDOM OF GOD and BORN ABOVE

N"But seek first His kingdom and His righteousness and all these things shall be added to you." . Matthew 6: 33

"Truly truly I say to you must be born above to see the kingdom of God "  John 3: 3

The first three Gospels are mostly about the kingdom of God. "Although the Cross was the primary mission of Christ on the Earth, it was not his main message, nor was it considered as an end in itself. Any careful study of the Gospels will reveal that the kingdom was the primary message of the teaching of Christ." that statement was written by a Dr. Earle E. Cairns, in his book, p. 54, "Christianity through The Centuries."

According to Dr. Cairns, " Christ taught that the kingdom will never be realized by an historical Evolution process in which the Church by social action prepares the world His coming. The Scriptures plainly teach that the future eschatological, as distinguished from the present ethical and spiritual phase of the Kingdom, will be realized supernaturally and cataclysmically at the coming of Christ rather than as a result of the work of the Church.
Hence, the primary task of the Church is not world conversion by preaching and social action, but the evangelization the world by the proclamation of the Gospel, so that those who are to make up the true church may have an opportunity to respond to that message as the Holy Spirit brings conviction to their hearts." P.56

Most evangelicals that I know of , that I have been associated with,  believe the above statements, but I wonder sometimes if we sell short this last sentence that Cairn makes. I believe, the spiritual impact on our lives, that our new relationship with Christ and the Holy Spirit, should be life changing. I wonder if there are times in our zealous  efforts to win somebody to Christ, we are manipulating somebody, rather than the Holy Spirit bringing conviction in their hearts.

I believe it's true that, many times, the Holy Spirit does convert somebody later in life, after the initial efforts of the soulwinner.  And I don't mean to be knocking the zealous soul winner--obviously, we all need to give an account of our hope in Jesus Christ.  But we had better be aware of the fact that a person that is not born again by God the Holy Spirit is not born again.

John 1: 11-12 "... as many as received Him, He gave the right to become tshe children of God, even to those who believe on His name. Who were born, not of blood, nor the will of the flesh, nor the will of man, but of God."

"He saved US not on the basis of the deeds which we have done in righteousness, but according to His Mercy, by the washing of regeneration and renewing by the Holy Spirit, whom He poured out upon us richly through Jesus Christ Our Savior."  Titus 3: 5

THE SINLESS MAN

"If I shut the heavens so that there is no rain, or if I command the locusts to devour the land, or if I send pestilence among My people, and My people, who are called by My name, and pray and seek My face and turn from their wicked ways, then I will hear from heaven, and will forgive their sin and heal their land. Now My eyes will be opened and My ears attentive to the prayer offered in this place...."

            I've been studying the person of Solomon, and the way that he lived his life. Of anyone, one would think that Solomon would be the model of a man that God-fearing men would want to follow. 

          

         After all, he was a son of David, and Holy Scripture tells us David was a man after God's own heart. Not only the son of David, but Solomon in his own right, had sought after and lived in a great relationship with God--at least, in his younger years. Many times God had responded very favorably to Solomon, such as after Solomon's prayer in 2 Chronicles 6: 

         "Now when Solomon had finished praying, fire came down from heaven and consumed the burnt offering and the sacrifices, and the glory of the Lord filled the house...." Or, in another place, Solomon had finished the house of the Lord, and the Lord had responded to Solomon's acts with the words of this first paragraph above. (2 Chronicles 7:13-15)

            The Queen of Sheba's statements about Solomon probably most accurately describe Solomon at this time: "How blessed are your men, how blessed are these your servants who stand before you continually and hear your wisdom.

            Blessed be the Lord your God who delighted in you, setting you on His throne as king for the Lord your God; because your God loved Israel establishing them forever, therefore He made you king over them, to do justice and righteousness."

           

             In the book of Proverbs, Solomon writes:

            "The Proverbs of Solomon the son of David, king of Israel to know wisdom and instruction, to discern the sayings of understanding, to receive instruction in wise behavior, righteousness, justice and equity; to give prudence to the naïve, to the youth knowledge and discretion, a wise man will hear and increase in learning, and a man of understanding will acquire wise counsel, to understand a proverb and a figure, the words of the wise and their riddles.

            The fear of the Lord is the beginning of knowledge; fools despise wisdom and instruction." (Proverbs 1:1-7)

            While Solomon probably didn't write all of Proverbs, he, very likely, was the main author.

            Yet the Bible tells us other truth of Solomon also had a sinful side, particulrily in his older years. In first Kings 11: 4, Holy Scripture tells us: "For it came about when Solomon was old, his wives turned his heart away after other gods; his heart was not entirely devoted to the Lord his God as the heart of David his father had been."

            "Now the Lord was angry with Solomon because his heart was turned away from God, the God of Israel, who had appeared to him twice and had commanded him concerning this thing, they should not go after other gods; but he did not observe what the Lord had commanded. So the Lord said to Solomon' Because you have done this, and you have not kept My covenant and My statuettes, which I have commanded you, I will surely tear the kingdom from you, and will give it to your servant. Nevertheless I will not do it in your days for the sake of your father David, but I will tear it out of the hand of your son...."

            In Solomon's other writings, in the book of Ecclesiastes, he seems to throw the gates wide open to very narcissistic nature.which no doubt included all forms of sinful practice. In Ecclesiastes 2:1 he writes: "I said to myself,' come now, I will test you with pleasure. So enjoy yourself.'  And behold it too was futility.... (10) And all that my eyes desired I did not refuse them. I did not withhold my heart from any pleasure...." So Solomon was certainly not a model for men or any person.

            "For all have sinned and come short of the glory of God." (Romans 3:23). And in regard to the New Testament, one can pick out the many shortcomings of the apostles.  All have sinned.

      

           Isn't it interesting, that while the Bible tells it like it is, even in regard to the Bible's heroes, there is not one single word about sin that can be credited to one person: Jesus Christ. There is only one sinless man: Jesus Christ. (Hebrews 4:15; 7:26, 1 John 3:5, etc.)

            2 Corinthians 5:20-21 "... We beg you on behalf of Christ, be reconciled to God. He made Him(Jesus Christ) who knew no sin to be sin on our behalf, that we might become the righteousness of God in Him."

            "God made Jesus Christ, who knew no sin, to be sin on our behalf..."? How can that be? To an Orthodox Jew that is an outrageous statement, and so it was to Paul the apostle, who wrote that statement--until he met the resurrected person of Jesus Christ.

            

             However the Jewish prophets foretold this in Isaiah 53.

"Who has believed our message and to whom has the arm of the Lord been revealed?

            He grew up before him like a tender shoot, and like a root out of dry ground. He had no beauty or majesty to attract us to him, nothing in his appearance that we should desire him. He was despised and rejected by men, a man of sorrows, and familiar with suffering. Like one from whom men hid their faces he was despised, and we esteemed him not.

            Surely he took our infirmities and carried our sorrows, yet we considered him stricken by God, smitten by him and afflicted.

            But he was pierced for our transgressions, he was crushed for our iniquities, the punishment that brought us peace was upon him, and by his wounds we are healed.....

             He was oppressed and afflicted, yet he didn't open his mouth, he was led like a lamb to the slaughter, and as a sheep before her shearers is silent, so he did not open his mouth.... For he was cut off from the land of the living; for the transgression of my people he was stricken. He was assigned a grave with the wicked, and with the rich in his death, though he had done no violence nor was any deceit in his mouth.

            And it was the Lord's will to crush him cause him to suffer, and though the Lord makes his life a guilt offering, he will see his offspring and prolong his days, and the will of the Lord will prosper in his hand. After the suffering of his soul, he will see the light of life and be satisfied; by his knowledge my righteous servant will justify many, and he will bear their iniquities."   Isaiah 53.1-11 NIV

            "by force and by law he was taken; what anyone played his cause?

            Yes, he was torn away from the land of the living; for our faults struck down in death. They gave him a grave with the wicked, a tomb with the rich, though he had done no wrong and yet there had been no perjury in his mouth.

            Yahweh has been pleased to crush him with suffering. If he offers his soul in atonement, he will see his heirs, he shall have a long life and through him what Yahweh wishes will be done.

            His soul's anguish over you will see the light and be content. By his suffering shall my servant justify many, taking their fault on himself." Isaiah 53:8 through 11, Jerusalem translation

            In the New Testament book of Acts, a Christian elder witnesses to a nonbeliever about Jesus Christ, using this passage in Isaiah 53. (Acts 8:30-37)

THE EFFECT OF SACRIFICE

THE EFFICACY OF SACRIFICES

THE EFFICACY OF OLD TESTAMENT SACRIFICES

Historically the Levitical element was as essential to the religious life and development of Israel as the prophetic. It formed the framework, as it were, without which the continuity of the religious life of the Jewish nation would have been impossible. No valid distinction can be made between the Levitical (or ceremonial) and prophetic (or moral) elements of the Old Testament, since each was divinely instituted to serve its proper purpose. Such a separation is unbiblical and foreign to Old Testament thought.

Throughout Israel's history the moral was taught through the ceremonial, the ceremonial being the necessary vehicle for the expression of the moral. The Jewish sacrifices were, by divine intention, to reflect the moral truths of obedience, self-sacrifice, self-dedication, love for and devotion to God, recognition of sin, repentance, and many other spiritual conceptions.

Throughout the Old Testament the moral interprets the ritual and the ceremonial gives meaning to the ethical. It is indeed a narrow view of Old Testament sacrifice to fail to see in its institution moral, ethical, and spiritual elements. 

There was pervading the idea of sacrifice a principle of righteousness.

Sacrifice was the divinely appointed means of securing a right standing before God in the Mosaic dispensation, and it is faulty hermeneutics to interpret Old Testament sacrificial concepts in terms of New Testament theology alone.                                                               By HOBART E. FREEMAN, TH. D..

 
THE EFFICACY OF THE SACRIFICE IN THE NEW TESTAMENT  OF JESUS CHRIST

SEE FOLLOWING MY PAGES ON SACRIFICES

It cannot be overemphasized that the interpreter of Old Testament thought, practices, and theological concepts must constantly remind himself that the Old Testament Hebrew did not have at his disposal the Epistle to the Romans and its revelation of righteousness without the law

"Now we know that whatever things the law says, it speaks to those who are under the law, that every mouth may be closed, and all the world may be brought under the judgment of God.                                                    

Because by the works of the law, no flesh will be justified in his sight. For through the law comes the knowledge of sin

But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets; But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets; even the righteousness of God through faith in Jesus Christ to all and on all those who believe.                                                                                                                                                               For there is no distinction, even the righteousness of God through faith in Jesus Christ to all and on all those who believe.                                                                                                                                                        

 For there is no distinction, for all have sinned, and fall short of the glory of God;

Being justified freely by his grace through the redemption that is in Christ Jesus;  whom God set forth to be an atoning sacrifice, through faith, in his blood, to show his righteousness because of the passing over of the sins done before, in the forbearance of God; for the showing of his righteousness at this present time; that He might Himself be just, and the justifier of him who has faith in Jesus. for the showing of his righteousness at this present time; that he might himself be just, and the justifier of him who has faith in Jesus.

27 Where then is the boasting? It is excluded. By what manner of law? Of works? No, but by a law of faith "even the righteousness of God through faith in Jesus Christ ... " (Rom. 3 :21-22)' nor did he have the Hebrews' Epistle and its testimony to the nature of Old Testament sacrifice as being typical and a shadow of the good things to come. This of course is not to deny the necessity of faith on the part of the Israelite, but to emphasize the proper importance and place of divinely instituted sacrifice and Mosaic worship in its dispensation.

THE LAW:  A SHADOW OF THE SACRIFICE OF JESUS CHRIST

The New Testament teaching, especially the Epistle to the Hebrews, is very emphatic in its declarations that " ... the law having a shadow of the good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make perfect them that draw nigh." (Heb. 10:1) These were sacrifices, he continues, " ... which can never take away sins." (Heb. 10:11) For they" ... cannot, as touching the conscience, make the worshipper perfect," (Heb. 9:9) since the blood of goats and bulls availed only to " ... sanctify unto the cleanness of the flesh," (Heb. 9:13) but "how much more shall the blood of Christ, who through the eternal spirit offered himself without blemish unto God, cleanse your conscience from dead works ... (Heb. 9:14), "for it is impossible that the blood of bulls and goats should take away sins." (Heb. 10:4)

Here would appear to be two apparently opposite views of the efficacy of the Levitical sacrifices. But the reconciliation of the difficulty lies, not in a denial of either the Old or New Testament teachings, but in a harmonization of both. This is accomplished through a study of the two different aspects under which sacrifice IS regarded in the Mosaic economy and by the Hebrews' Epistle respectively. Reconciliation of the Problem                                                                                         From the worshiper's standpoint the Levitical sacrifices were, in a sense, efficacious in a two-fold way:                                                                                               (1) they healed the breach of covenant relationship which resulted from either ceremonial or moral transgression, and kept secure their civil and ecclesiastical privileges; and                                                                                                                                 (2) they procured also, when offered with unfeigned penitence and humble faith, actual forgiveness for the sinner in that it is clearly stated the sacrifice " ... shall make atonement for him as touching his sin that he hath sinned, and he shall be forgiven."                                                                                                                                                                                                             It is dishonoring, it seems, to God's word and promise, which is repeated over and over, to contend that the sins under the first covenant were only symbolically, but never really, forgiven.

This is to fail to comprehend the meaning and purpose of Old Testament sacrifice and to reduce it to vague and meaningless ritual. This does not really deal with the problem. It simply raises another one-how can we explain the divine promises of forgiveness in Leviticus? To be sure, the Levitical sacrifices were but shadows of the true, and most assuredly the blood of bulls and goats can never take away sins, but this is looking at the matter both from the New Testament's and from God's viewpoint.

 That is to say, it is one thing to view the matter from the Old Testament worshipper's viewpoint, who actually participated in the objective ritual of the animal sacrifice, and to whom there was not a word spoken as to these sacrifices being simply objective symbols of inward spiritual truths, for on the contrary, it is expressly stated "he shall be forgiven."

It is another matter, however, to look at the question from this side of the cross, in the light of full revelation, and too, to view it from the standpoint of God's intended purposes with regard to sacrifices.

THE WORD OF GOD--JESUS CHRIST

JOHN 1:1-4

King James Updated--------- Hebrew and Greek Original

In the beginning was the Word, (o. logos) and the Word (o. logos) was with God
jEn ajrch'/ h\n oJ lovgoß, kai; oJ lovgoß h\n pro;ß to;n qeovn, kai; qeo;ß h\n oJ lovgoß.
The same was in the beginning with God
ouJ'toß h\n ejn ajrch'/ pro;ß to;n qeovn.
All things were made by him; and without him was not any thing made that was made.
pavnta dij aujtou' ejgevneto, kai; cwri;ß aujtou' ejgevneto oujde; e&n. oJ; gevgonen
In him was life; and the life was the light of men.
ejn aujtw'/ zwh; h\n, kai; hJ zwh; h\n to; fw'ß tw'n ajnqrwvpwn:

ROBERTSON'S WORD PICTURES

Verse 1 In the beginning (en arch). Arch is definite, though anarthrous like our at home, in town, and the similar Hebrew be reshith in Genesis 1:1. But Westcott notes that here John carries our thoughts beyond the beginning of creation in time to eternity. There is no argument here to prove the existence of God any more than in Genesis. It is simply assumed.  Either God exists and is the Creator of the universe as scientists like Eddington and Jeans assume or matter is eternal or it has come out of nothing.  Was (hn). Three times in this sentence John uses this imperfect of eimi to be which conveys no idea of origin for God or for the Logos, simply continuous existence. Quite a different verb (egeneto, became) appears in verse Genesis 14 for the beginning of the Incarnation of the Logos.                                                                                                                                                                                                            See the distinction sharply drawn in Genesis 8:58 "before Abraham came (genesqai) I am" (eimi, timeless existence).  The Word (o logoß). Logoß is from legw, old word in Homer to lay by, to collect, to put words side by side, to speak, to express an opinion. Logoß is common for reason as well as speech. Heraclitus used it for the principle which controls the universe. The Stoics employed it for the soul of the world (anima mundi) and Marcus Aurelius used spermatikoß logoß for the generative principle in nature. The Hebrew memra was used in the Targums for the manifestation of God like the Angel of Jehovah and the Wisdom of God in Proverbs 8:23. Dr. J. Rendel Harris thinks that there was a lost wisdom book that combined phrases in Proverbs and in the Wisdom of Solomon which John used for his Prologue (The Origin of the Prologue to St. John, p. 43) which he has undertaken to reproduce. At any rate John's standpoint is that of the Old Testament and not that of the Stoics nor even of Philo who uses the term Logoß, but not John's conception of personal pre-existence. The term Logoß is applied to Christ only in John 1:1,14; Revelation 19:13; 1 John 1:1 "concerning the Word of life" (an incidental argument for identity of authorship). There is a possible personification of "the Word of God" in Hebrews 4:12. But the personal pre-existence of Christ is taught by Paul (2 Corinthians 8:9; Philippians 2:6; Colossians 1:17) and in Hebrews 1:2 and in John 17:5. This term suits John's purpose better than sopia (wisdom) and is his answer to the Gnostics who either denied the actual humanity of Christ (Docetic Gnostics) or who separated the aeon Christ from the man Jesus (Cerinthian Gnostics). The pre-existent Logos "became flesh" (sarx egeneto, verse John 14) and by this phrase John answered both heresies at once. With God (proß ton qeon). Though existing eternally with God the Logos was in perfect fellowship with God. Proß with the accusative presents a plane of equality and intimacy, face to face with each other. In 1 John 2:1 we have a like use of proß: "We have a Paraclete with the Father" (paraklhton ecomen proß ton patera). See proswpon proß proswpon (face to face, 1 Corinthians 13:12), a triple use of proß. There is a papyrus example of proß in this sense to gnwston thß proß allhlouß sunhqeiaß, "the knowledge of our intimacy with one another" (M.&M., Vocabulary) which answers the claim of Rendel Harris, Origin of Prologue, p. 8) that the use of proß here and in Mark 6:3 is a mere Aramaism. It is not a classic idiom, but this is Koin‚, not old Attic. In John 17:5 John has para soi the more common idiom. And the Word was God (kai qeoß hn o logoß). By exact and careful language John denied Sabellianism by not saying o qeoß hn o logoß. That would mean that all of God was expressed in o logoß and the terms would be interchangeable, each having the article. The subject is made plain by the article (o logoß) and the predicate without it (qeoß) just as in John 4:24 pneuma o qeoß can only mean "God is spirit," not "spirit is God." So in 1 John 4:16 o qeoß agaph estin can only mean "God is love," not "love is God" as a so-called Christian scientist would confusedly say. For the article with the predicate see Robertson, Grammar_, pp. 767f. So in John 1:14 o Logoß sarx egeneto, "the Word became flesh," not "the flesh became Word." Luther argues that here John disposes of Arianism also because the Logos was eternally God, fellowship of Father and Son, what Origen called the Eternal Generation of the Son (each necessary to the other). Thus in the Trinity we see personal fellowship on an equality.

Verse 2 The same (outoß). "This one," the Logos of verse John 1, repeated for clarity, characteristic of John's style. He links together into one phrase two of the ideas already stated separately, "in the beginning he was with God," "afterwards in time he came to be with man" (Marcus Dods). Thus John clearly states of the Logos Pre-existence before Incarnation, Personality, Deity.

Verse 3 All things (panta). The philosophical phrase was ta panta (the all things) as we have it in 1 Corinthians 8:6; Romans 11:36; Colossians 1:16. In verse 1:10 John uses o kosmoß (the orderly universe) for the whole. Were made (egeneto). Second aorist middle indicative of ginomai, the constative aorist covering the creative activity looked at as one event in contrast with the continuous existence of hn in verses 1,2. All things "came into being."  Creation is thus presented as a becoming (ginomai) in contrast with being (eimi). By him (di autou). By means of him as the intermediate agent in the work of creation. The Logos is John's explanation of the creation of the universe. The author of Hebrews (Hebrews 1:2) names God's Son as the one "through whom he made the ages." Paul pointedly asserts that "the all things were created in him" (Christ) and "the all things stand created through him and unto him" (Colossians 1:16). Hence it is not a peculiar doctrine that John here enunciates. In 1 Corinthians 8:6, Paul distinguishes between the Father as the primary source (ex ou) of the all things and the Son as the intermediate agent as here (di ou).                                                                                                                                   Without him (cwriß autou). Old adverbial preposition with the ablative as in Philippians 2:14, "apart from." John adds the negative statement for completion, another note of his style as in John 1:20; 1 John 1:5. Thus John excludes two heresies (Bernard) that matter is eternal and that angels or aeons had a share in creation. Not anything (oude en). "Not even one thing." Bernard thinks the entire Prologue is a hymn and divides it into strophes. That is by no means certain. It is doubtful also whether the relative clause "that hath been made" (o gegonen) is a part of this sentence or begins a new one as Westcott and Hort print it. The verb is second perfect active indicative of ginomai. Westcott observes that the ancient scholars before Chrysostom all began a new sentence with o gegonen. The early uncials had no punctuation.

Verse 4 In him was life (en autwi zwh hn). That which has come into being (verse 1 John 3) in the Logos was life. The power that creates and sustains life in the universe is the Logos. This is what Paul means by the perfect passive verb ektistai (stands created) in Colossians 1:16. This is also the claim of Jesus to Martha (John 11:25). This is the idea in Hebrews 1:3 "bearing (upholding) the all things by the word of his power." Once this language might have been termed unscientific, but not so now after the spiritual interpretation of the physical world by Eddington and Jeans. Usually in John zwh means spiritual life, but here the term is unlimited and includes all life; only it is not bioß (manner of life), but the very principle or essence of life. That is spiritual behind the physical and to this great scientists today agree. It is also personal intelligence and power. Some of the western documents have estin here instead of hn to bring out clearly the timelessness of this phrase of the work of the Logoß. And the life was the light of men (kai h zwh hn to pwß twn anqrwpwn). Here the article with both zwh and pwß makes them interchangeable. "The light was the life of men" is also true. That statement is curiously like the view of some physicists who find in electricity (both light and power) the nearest equivalent to life in its ultimate physical form. Later Jesus will call himself the light of the world (John 8:12). John is fond of these words life and light in Gospel, Epistles, Revelation. He here combines them to picture his conception of the Pre-incarnate Logos in his relation to the race. He was and is the Life of men (twn anqrwpon, generic use of the article) and the Light of men. John asserts this relation of the Logos to the race of men in particular before the Incarnation.

ROBERTSON'S WORD PICTURES