Fred Bischoff's Quick Notes
www.scripturefirst.net
Updated 11 May 2005
(See New! for new additions since 06 May 2005.)
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Are you wondering- |
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Why did you do this? |
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What is the background? |
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Where are the studies? |
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What's on your mind? |
See below |
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What is new and coming? |
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Where is your contact info? |
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New! 10 May 2005 |
Grasping God's
Faith: Challenge for the
Translators What a sacred and challenging job, to translate
Scripture from the original languages into a modern one! Words are containers
for meaning, and only as they grasped something of the meaning of the
original can translators transfer it into the new container. I have become convinced that as a group they must
have struggled with the phrases that speak of God's faith and Jesus' faith.
The King James Version (KJV) sticks closest to the original of those I know
of, preserving "faith of God" in Rom. 3:3, and "faith of
Jesus" in the vast majority of locations where it occurs. However, in
the Old Testament, the very word translated "faith" in Hab. 2:4
(the source of Paul's 3 quotes which became the watchword of the Reformation)
is never translated faith elsewhere. In referring to God, the KJV translators
used "faithfulness." But a Hebrew scholar tells me the word means
both faith and faithfulness. So all of the references to God's faithfulness
(Ps. 89 and Lam. 3:23 are powerful examples, especially, "Great is thy
faith!") have a component of not just that He can be depended upon, but
He is placing confidence in His creative way in others (which is perhaps the
most powerful reason He can be depended upon!). Most translators have changed Rom. 3:3 to
"faithfulness of God" as the KJV did with the Old Testament; and
they have changed "faith of Jesus" to "faith in Jesus" as
the KJV did with "faith of God" in Mark 11:22. This casts the
gospel revealed in Rom. 1-3 into a vastly different paradigm, one that is
much more man-centered. I was happen to find other translations that
capture this oft-missed dimension of meaning in Mark 11:22. Here are three of
them: "And Jesus, answering, said to them, Have
God's faith." (1964; Bible in Basic English; printed in 1965 by
Cambridge Press in England.) "And Jesus answering, saith to them: Have the
faith of God." (1899; Douay Rheims Version) "And Jesus answering saith to them, 'Have
faith of God.'" (1898; Young's Literal Translation; by Robert Young who
also compiled Young's Analytical Concordance.) By the way, the translators who converted the
Hebrew Scriptures into the Greek language (the version is called the
Septuagint) caught this very meaning as they translated the second possessive
pronoun in Hab. 2:4 to refer clearly to God. Observe the comparison of the
KJV translation of the Hebrew into English, with Brenton's translation of the
Septuagint into English of this verse: "Behold, his soul which is lifted up is not
upright in him: but the just shall live by his faith." (Hab. 2:4; KJV) "If he should draw back, my soul has no
pleasure in him: but the just shall live by my faith." (Hab. 2:4; BLXX)
This is the verse Heb. 10:38 quotes in sections, but interestingly, leaving
out the possessive pronoun with "faith." |
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New! 9 May 2005 |
"In Songs and
Hymns and Spiritual Songs" (Eph. 5:19) – Isaac Watts In tracking down two verses I came across with no
author listed, I found that Isaac Watts wrote them. (Thank God for internet
searches!) In fact I found a PDF file of the 656-page book of his entitled
"The Psalms
and Hymns of Isaac Watts." Check it out if you are interested. What
an amazing hymn writer! Here is the one of which some lines caught my eye: Plunged in a
gulf of dark despair We wretched
sinners lay, Without one
cheerful beam of hope, Or spark of
glimm'ring day. With pitying
eyes the Prince of grace Beheld our
helpless grief; He saw, and, O
amazing love! He ran to our
relief. Down from the
shining seats above With joyful
haste he fled, Entered the
grave in mortal flesh, And dwelt among
the dead. He spoiled the
powers of darkness thus, And brake our
iron chains; Jesus hath freed
our captive souls From everlasting
pains. In vain the
baffled prince of hell His cursed
projects tries; We that were
doomed his endless slaves Are raised above
the skies. O for this love
let rocks and hills Their lasting
silence break, And all
harmonious human tongues The Savior's
praises speak. |
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New! 7 May 2005 |
The
Sanctuary: Defiled or Cleansed From the
beginning of recorded Biblical history we find evidence that God's desire and intent has been to dwell with and in His
people. "And
what agreement hath the temple of God with idols? for ye are the temple of
the living God; as God hath said, I will dwell in them, and walk in them; and
I will be their God, and they shall be my people." (2Cor. 6:16; quoting
Ezek. 37:27) The introduction of the lie and its consequences
(sin and its results) defiled the temple of God, and led to His having to
separate His creatures from His immediate presence, to keep them alive, to
show the separation of good and evil, and to provide the setting for
reconciliation to be demonstrated and accomplished. The separation is closely
tied in the Sacred Writings with abominations and defilement. Reconciliation
in contrast, with purity and cleansing. This holiness is an unadulterated
other-centeredness, which for the creature is primarily focused on the Other
who created us. (For more thoughts on these themes, see the study The
Cleansing from Self-Gadal.) I found today a connection that is important in the
application of this truth to Christ's day, which was the end of the probation
for God's people then, and by prophetic extrapolation to our day, as the
world nears the end of its probation. Observe the parallels: Right after Christ cleansed the temple near the end
of His ministry, it is recorded that "he taught, saying unto them, Is it
not written, My house shall be called of all nations the house of prayer? but
ye have made it a den of thieves." (Mark 11:17). The quote within the
question is from Isa. 56:7, God's intent for His temporary dwelling place in
a building. What I did not realize was that the closing observation is from
Jer. 7:11, which is God's description of what His people had done with the
temple just before its first destruction by Nebuchadnezzar. Again we have
evidence that what led to both destructions of the temples in Palestine was
the same abominations, which we see today polluting God's people and their
churches globally. The end-time prophecies are of a global spiritual
desolation, followed by physical desolation. But Daniel was shown at the same
time the sanctuary being cleansed, restored, vindicated. The question we each
face is, which process are we involved with? There is no neutral ground. It
is abomination or cleansing. Let us welcome His work today! |
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New! 6 May 2005 |
Does God Need Faith? Mark 11:22 and Rom. 3:3 in the Greek clearly speaks
of God's faith. 1 Cor. 13 says agape "believes all things." The
"faith of Jesus" (Rom. 3:22; Gal. 2:16; Rev. 14:12; etc.) must be
the faith of the Father if the Son was revealing the Father. God does not
need faith; He is the source of faith, of how the universe operates by
treating others as they can be, not as they are. His foreknowledge does not
emasculate His faith. Witness Christ washing the feet of Judas (John
13:10-12) and offering him the bread of intimacy right up to the end (John
13:26, 27), knowing what he was planning. Without such faith, Judas (and
other lost sinners at the end) could say, "I am lost because you had
less faith in me than those saved." Remember that faith works by agape
(Gal. 5:6). The faith of God deals not with predicting but
treating, how God out of His heart treats people--not as they are, but as
they can be in spite of how they are. He treats the disease
("diagnosis" = to know through) with the cure in mind
("prognosis" = to know before). He does not ignore their current
state, but always acts based on "the substance of things hoped for, the
evidence of things not seen," (Heb. 11:1) based on faith. Hope is not
mired in the present, visible state of things. Psalms 71:5 For thou art my hope, O Lord GOD: thou
art my trust from my youth. Romans 8:24 For we are saved by hope: but hope that
is seen is not hope: for what a man seeth, why doth he yet hope for? Romans 15:13 Now the God of hope fill you with all
joy and peace in believing, that ye may abound in hope, through the power of
the Holy Ghost. |
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More Reflections on
Proverbs: Babylon is Fallen Though in my country we live in a republic (based
on our constitution) and not a monarchy, the principles of rulership given in
the Sacred Writings apply to our leaders as much as to those in the days of
Israel's kings. We need to see the current application of these profoundly
important observations of wisdom: Take away the wicked from before the king, and
his throne shall be established in righteousness. (Prov. 25:5) The king by judgment establisheth the land: but
he that receiveth gifts overthroweth it. (Prov. 29:4) If a ruler hearken to lies, all
his servants are wicked. (Prov. 29:12) Was it King David whose words are recorded for us,
not just in many of the Psalms, but also in the proverbs his son recorded. I
seem to hear his voice in verses such as Prov. 5:1, and
bow thine ear to my understanding: That thou mayest regard discretion, and
that thy lips may keep knowledge. The chapter proceeds to warn against the
"strange woman." Can Solomon's failure teach us something here? Did
he not learn from his father's own disastrous choices, which must have
prompted these warnings? Whether it is a young man enamored with a strange
woman (echoed in Rev. 17 & 18) or of a young woman going after strange
men (as Ezek. 16 portrays), the truth is the same. The principle involved is
much bigger than simply two people getting together who shouldn't. To attempt
to put together what God has separated is to reject the warnings of wisdom,
and accept the lies of Lucifer. The entire nations' doom is foretold, when it fell,
and many were exiled to Babylon:
"thy labours [will] be in the house of a stranger." (vs.
10). But Jerusalem's fall was repeated in Babylon's fall (Dan. 5), both being
types of what is coming globally (Rev. 18). Can we hear the lament of the
wise Father, the great Lover, in the closing verses, confirming the warning
given earlier? His own iniquities shall take the wicked himself, and
he shall be holden with the cords of his sins. He shall die without instruction; and
in the greatness of his folly he shall go astray. (vs. 22, 23) Her [the strange woman's] feet go down to death; her
steps take hold on hell. (vs. 5) |
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4 May 2005 |
The Headship of
Christ: In Relation to My
Unbelief or Faith The headship of Christ, questioned and attacked by
sin, has never ceased to exist, though rejected by all who bought the lie.
The "in Christ" concept as taught in Scripture is best seen in this
light. His position, and consequently His creatures', is not forced on any,
so at the end of the battle with sin, those who have rejected their identity
as His creatures, He will give over to such non-identity. Thankfully there will be those who come to believe
His headship. But the key here is that their acceptance of their identity and
His, creates neither. He is the Creator. My acceptance (faith) allows me the
full experience of it. I can then be born into it and grow up in it. We also see in this truth of Christ's position, His
connection to all. These statements make this truth profoundly important,
powerfully redemptive, and appealing beyond measure: "The
relations between God and each soul are as distinct and full as though there
were not another soul upon the earth to share His watchcare, not another soul
for whom He gave His beloved Son."
{SC 100.1} "The
cup of suffering was placed in His hand, as if He were the guilty one, and he
drained it to the dregs. He bore the sin of the world to the bitter end. And
yet men continue to sin, and Christ continues to feel the consequences of
their sin as if he Himself were the guilty one." {13MR 369.3} How does one move from unbelief to faith in
Christ's true position? God's faith bridges the
boundary of unbelief, but does not invade. Without His faith, I could never
move from unbelief to faith. In Abraham and in Christ's disciples, the move
from unbelief to faith was itself a process. It is true one cannot be going
up and down at the same time, yet when Paul describes Abraham in Rom. 4 he
does not mention the Hagar experience (which he does in Gal. 4). He
summarizes, as I believe God does, based on the outcome. "And being not
weak in faith..." (vs. 19) "He staggered not at the promise of God
through unbelief; but was strong in faith, giving glory to God" (vs 20).
May God be able to summarize our lives by such an outcome! "From faith
(His) to faith (ours)." "From glory to glory." "From love
to love." (See more on this in the study "'Faith' in
Romans 3-5." |
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3 May 2005 |
Three Phases of
Salvation in Two Dimensions We have heard of the three phases of salvation
being justification, sanctification, and glorification. Justification is the
beginning of the Christian walk, forgiveness of past sins, total acceptance
based on Christ's righteousness only, our title to heaven. Sanctification
then describes a lifelong process of growth, being changed in character, our
fitness for heaven. Glorification is what will happen when this mortal puts
on immortality, and our sinful, weakened bodies are changed in a moment into
the likeness of the glorified body of Christ. These three sequential dimensions of salvation also
have a biblical sense in which they describe three parallel meanings to the
whole process of salvation. Consider the following: Justify
speaks of the legal basis Christ gives of righteousness, done at the first of
the process for all, to keep them alive and give them standing ("vantage
ground") (Rom. 4:25; 5:18; 8:30); done for the believer to indicate his
coming into heart dependence upon Christ for his standing (Gal. 3:24); done
for the overcomer whose faith in Christ (not himself) for his standing
endures to the end (Rev. 22:11). Sanctify speaks of the holiness Christ reveals of righteousness, the total
commitment to the Father and His other-centeredness, done at the first for
all by Christ's commitment to the cross (John 17:19; 1Cor. 1:30; Heb. 10:10),
done for the believer as he accepts and enters into in a conscious and
growing experience of it (Rom. 6:19, 2; 1Thes. 4:3, 4), and done for the
overcomer who acceptance of Christ's holiness never ceases (Rev. 22:11). Glorify speaks of the powerful beauty of the humble presence of the Spirit
manifesting that the strength (that draws, that avails) of righteousness is
revealed in giving and going down, done at the first for all by Christ's
being glorified (John 12:23; Rom. 8:30), done in the believer who begins to
yield to this revelation of the Spirit (John 17:10; 1Pet. 1:8), and done for
those who persevere in the Spirit to the end (Eph. 3:21; Phil. 3:21; Rev.
21:26). |
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30 April 2005 |
Intensely
Practical: Experiencing What
Christ Has Done I was reminded today of how "intensely
practical" the Christian walk is. Always trying to separate what God has
put together, the devil will try to keep us focused on what Christ has already
done for us, or on what we must do for Him, but he does not want us to see
the unity of the two in God's plan. This divine purpose was clearly stated in
a letter to Dr. Kellogg October 17, 1892: "The character of Christianity is intensely
practical. It adapts itself to every circumstance of actual life, and fits in
with everyday trials in sympathy, and carries with it the divine credentials.
Great truths are brought into immediate contact with that which are regarded
by finite man as 'little things.' On one side is supplied the motive for
purity and holiness, while on the other is furnished the grand, noble,
principles for the regulation of the conduct and the well balanced character
of a Christian." {19MR
91.2} In an article by Helene Thomas in the Fall 2004
issue of Adventists Affirm
entitled "The Promise of the Spirit: He must increase...", the extent of how the Christian
life involves "every circumstance of actual life" is powerfully
portrayed in the light of how God desires to dwell in us, typified by the
sanctuary. She closes with these words, "The Word which is the sword of
the Lord still guards the way to the Most Holy Place experience. Will we fall
upon that sword? Will we be broken on His Law and be used in the shadows,
rather than asking Him to empower our own interpretation of His will? Only
then will we begin to experience the essence of the life and death of Christ,
for this reception of the mind of Christ is, indeed, a death. But the death
is followed by a life lived in the power of His resurrection. Let us not
forget that He has spent the last two thousand years of His resurrection life
in unceasing service to humanity—ever living to make intercession for
us. Let us, by the power of the Holy Spirit, embrace the cross." |
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27 April 2005 |
Scripture vs.
Tradition: When They Disagree We have the danger of putting human tradition above
God's written instruction. Christ encountered this. "But He answered and
said unto them [scribed and Pharisees], Why do ye also transgress the
commandment of God by your tradition?.... Thus have ye made the commandment
of God of none effect by your tradition." (Matt. 15:3, 6). Based on human tradition, Paul once persecuted
those who believed differently from him. "For ye have heard of my
conversation in time past in the Jews' religion, how that beyond measure I
persecuted the church of God, and wasted it: and profited in the Jews' religion above many my equals in
mine own nation, being more exceedingly zealous of the tradition of my
fathers." (Gal. 1:13, 14). (See also Col. 2:8; 1 Pet. 1:18.) But there is a Bible tradition given us by the
apostles, recorded in Scripture, that we are to hold. "Therefore,
brethren, stand fast, and hold the traditions which ye have been taught,
whether by word, or our epistle." (2 Thes. 2:15). That Scriptural
tradition judges all other traditions. The new pope would do well to submit his traditions
to the examination of Scripture. Observe this report: "In 1966, Ratzinger wanted to
recover the role of Scripture as a tool for assessing church teaching and
practice." By 1997, however, he warned that the use of Scripture to
evaluate church teaching "was one of the most dangerous currents to flow
out of Vatican II." (Quoting John Allen, biographer of Joseph Ratzinger,
in 5/2/05 "Defender of the Faith" Online USN&WR Article on the
new pope.) |
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17 April 2005 |
The Witness of J. S.
Washburn I recently had opportunity to look a little more at
the experience of J. S. Washburn (1863-1955). In his letters to Ellen White
from England where he was working in the 1890's, he wrote of the blessing of
the message of righteousness by faith that had come to the prominence at
Minneapolis, and of how God had worked through her, as well as others. "Your gentle kindness with me and patient
answering of my questions settled my faith, I trust, forever. After the
Minneapolis Conference I was in great trouble, doubt and almost gone to
Atheism, but the precious light on Righteousness by Faith by Brother Jones
and your talks and especially the long talks I had ALONE with you, settled my
wavering faith and fastened it firmly to the Rock of Ages." (17 December
1896) "Before I left Washington, D. C. and came to
England, Brother Olsen told me that Jones and Waggoner were not practical
men, intimated that they were not safe and this while he was sending them
around, all over the United States to hold Institutes. Whether they are safe
or practical, I know the doctrine which they and you teach is life and
salvation to me. Since Minneapolis, my acquaintance with them and talks with
you, my mind has been entirely changed and I hope never to go back to those
experiences and opinions again and I know from the talks with you and what
you have written that you believe they have been the means of great blessing
to all our people." (10 February 1897) " I
trust there will be no difficulty having both Bro. Prescott and Waggoner
return to this field. I am certain it has been in the providence of God that both
were called here and associated in the work They surely preach the pure
gospel, the 'everlasting gospel' as I know by many personal
experiences." (29 March 1901) In view of this gospel perspective, he had
attempted from the time he first began meetings in England to present the
doctrines centered in Christ. "You see all who know anything about us
know that we believe in the gospel and that our doctrine is not simply a legal
theory." "You can see
something of the line taken in presenting the Sabbath. I have tried not to
run on the legal line but to find it all in Christ and I am sure it is the
better way." (17 December 1892) |
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16 April 2005 |
The Family of
Christ: Spirit or Flesh? Consider the import of this story: "There came then His brethren
and His mother, and, standing without, sent unto Him, calling Him. And the
multitude sat about Him, and they said unto Him, Behold, Thy mother and Thy
brethren without seek for Thee. And He answered them, saying, Who is My
mother, or My brethren? And He looked round about on them which sat about
Him, and said, Behold My mother and My brethren! For whosoever shall do the
will of God, the same is My brother, and My sister, and mother." (Mark
3:31-35; compare Luke 11:27, 28). Christ clearly identified the spiritual
relationship higher than the physical and familial. Many misunderstand Mary's
position, especially in light of her statement, "For He hath regarded
the low estate of His handmaiden: for, behold, from henceforth all generations
shall call me blessed." (Luke 1:48). While Mary was "highly favoured" and
"blessed" (Luke 1:28), this was due to her spiritual walk with God,
which led her to be the willing "handmaid" for Him (Luke 1:38, 48).
The Bible is clear that these blessings, far above the familial tie to her
Son, were not exclusively for her. The only other use of this verb "highly
favoured" is by Paul in writing to the Ephesians, whom He also said were
"blessed". "Blessed be the God and Father of our Lord Jesus
Christ, who hath blessed us
with all spiritual blessings in heavenly places in Christ: ... to the praise of the glory of His
grace, wherein He hath made us accepted in the Beloved." (Eph. 1:3, 6). To those open
to the Spirit as was Mary, He promises His Spirit. "And on My servants
[male term] and on My handmaidens
[the only other use of this female equivalent term] I will pour out in those
days of My Spirit; and they shall prophesy." (Acts 2:18). And the only
other use of the verb "call blessed" is James' use of it.
"Behold, we count them happy which endure. Ye have heard of the patience of
Job, and have seen the end of the Lord; that the Lord is very pitiful, and of
tender mercy." (James 5:11) This enduring, and thus being called
blessed, is clearly for all who have spiritual ties with our Lord, not just
the woman who had maternal ties with Him in His humanity. |
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15 April 2005 |
"This New Temple" - God's Corporate
View We tend (at least humans that are
"Western" in thought) so individualistically. Here is a beautiful,
Scriptural (1 Cor. 3:16, 17 is second person plural) picture of how God looks
at a group as a "temple": "Press together, work as one man. Be at peace
among yourselves. I beseech you in the name of Jesus of Nazareth, to put away
everything like spiritual pride and love of supremacy. Become as little
children if when the warfare is ended you would become members of the royal
family, children of the heavenly King. Read John 17 over and over again. That
prayer of our Saviour offered to His Father in behalf of His disciples, is
worthy to be oft repeated, and carried in the practical life. This will raise
fallen man; for the Lord has promised that if we preserve this unity, God
will love us as He loved His Son; the sinner will be saved, and God eternally
glorified. "Angels and archangels wonder at this great
plan of redemption; they admire and love the Father and the Son as they
behold the mercy and love of God; there is no feeling of jealousy as this new
temple, renewed in the image of Christ, is presented in its loveliness to
stand around the throne of God." Letter 31, 1892, to E. J. Waggoner {3MR
19} |
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13 April 2005 |
"Worship Him Who Made": More on God and His Creation In considering how we have struggled to properly
relate God with the things He has made, I suggest considering that there are
three aspects to the subject:
(1) God Himself; (2) The energy, the force, the life of God; (3) all
His works, all creation, all matter. The questions are those of equating and
relating. First of all, which of these we do equate with the other. Some
equate them all, but that is clearly pantheistic, which is not Biblical. Some
would even equate the first two, but I am persuaded one cannot do that and
remain true to Scripture either. One must leave God Himself
"unequatable," alone in that sense, transcendent and separate from
His creation. In contrast, since we cannot grasp or attempt to describe the
life that keeps God alive (He is self-existent, though other-centered), the
"life of God" must be understood to be that which He has imparted
to certain created things. The key here is to realize that all of the second
items are equated with the third items. They are all the work of His hand. It is another matter to consider the issue of
relations. Scripture clearly teaches that God is intimately connected to what
He has made. He momentarily sustains it, and, in the words of Acts 17:27,
"He is not far from every one of us." His presence must be grasped
by faith. And while we pray to the heavenly sanctuary (Heb. 8:1, 2;
12:22-24), knowing that is His dwelling place while He is dealing with the
controversy with sin, yet we also believe "The LORD is nigh unto all
them that call upon him, to all that call upon him in truth." (Ps
145:18) |
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12 April 2005 |
History and Identity:
"An Antidote to the Hubris of the Present" Just two
months ago, David McCullough, well-known historian, gave talk entitled,
"Knowing History and Knowing Who We Are." I read his remarks today,
and feel they are very significant. He quoted
others on the importance of history: Harry
Truman: The only new thing in
the world is the history you don't know. Lord
Bolingbroke: History is
philosophy taught with examples. Daniel
Boorstin: Trying to plan for the
future without a sense of the past is like trying to plant cut flowers. Other key
extracts (condensed): "How can
we not want to know about the people who have made it possible for us to live
as we live, to have the freedoms we have, to be citizens of this greatest of
countries in all time?" "Those
who wrote the Declaration of Independence were not superhumans. Every single
one had his flaws, his failings, his weaknesses. The Greeks said that character
is destiny, and the more I read and understand of history, the more convinced
I am that they were right. The Founders knew what they had created was no
more perfect than they were. None of them had any prior experience in either
revolutions or nation-making. They were, as we would say, winging it. And
they were idealistic and they were young." "We are
raising a generation of young Americans who are by-and-large historically
illiterate. And it's not their fault. We have to get across the idea that we
have to know who we were if we're to know who we are and where we're
headed." "We've
got to teach history and nurture history and encourage history because it's
an antidote to the hubris of the present – the idea that everything we
have and everything we do and everything we think is the ultimate, the
best." In the
context of Biblical philosophy, this knowledge of history is central to the
end-time judgment, in which Daniel saw "the books were opened."
(Dan. 7:10; cf. Rev. 14:7). The history in those books encompasses all of the
human race, every nation, every family, and every individual. Are we hiding
from that record, or are we willing to be shown it? |
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11 April 2005 |
Deadly Alliances: A Warning from the Past In studying Mark 3:1-6 I was impressed with several
lessons for us, in our present national scene. I am thoroughly convinced of
moral absolutes, and yet I sense the way in which God Himself deals with this
human race in view of those absolutes is something many who claim to be
following Him have yet to learn. Proverbs 16:6 tells us, "By mercy and
truth iniquity is purged: and by the fear of the LORD men depart from
evil." As Christ lived here among us and modeled both mercy and truth,
He had a lot of enemies, the most antagonistic seeming to be the most
fundamentalist group of His day. In this passage in Mark there are two key
elements that triggered a very significant move. One element was Christ's
apparent failure to obey God's law as the religious people of His day thought
He should (verse 4, specifically the Sabbath day, the seventh day of the
week). The other was the hardness of the hearts of those who must have
pictured themselves as defenders of God's law. What was the response to these two factors colliding?
The religious people, "the Pharisees went forth, and straightway took
counsel with the Herodians against him, how they might destroy him."
(verse 6). Who were the Herodians? They were the people with political
connections with the ruling family of that day, the royal family of Herod.
Remember Herod the Great had murdered the children in Bethlehem, trying to
kill the young child Jesus (Matt. 1:16). His son Herod Antipas would soon
behead John the Baptist (Mark 6:27). Herod Agrippa I, nephew of Herod Antipas,
would later kill James the brother of John (Acts 12:1, 2). And Herod Agrippa
II, son of Herod Agrippa I, with his sister Bernice would listen to the
prisoner Paul before he was sent to Rome (Acts 15:13ff.) So the affiliation of the Pharisees with the
Herodians is a clear Bible warning of the union of church and state. Can we
see history repeating itself? |
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8 April 2005 |
Affinity:
A Fatal Attraction vs. An Essential One In examining some case histories, I have
encountered this word "affinity." The word occurs three times in
the KJV: 1Kings 3:1 And Solomon made affinity with Pharaoh
king of Egypt, and took Pharaoh's daughter... 2Chron. 18:1 Now Jehoshaphat had riches and honour
in abundance, and joined affinity with Ahab. Ezra 9:14 Should we again break thy commandments,
and join in affinity with the people of these abominations? All are translations of a word than means to become
a son-in-law, that is, to marry someone's daughter. I was very interested in Webster's 1913 definition
that connected this word to spiritualism: "A superior spiritual relationship of attraction held
to exist sometimes between persons, esp. persons of the opposite sex; also,
the man or woman who exerts such psychical or spiritual attraction." The
two case histories I have looked at from the last 150 years are of men who
experienced this, and of whom this word was used. But we must realize that
they are we! But for the grace of God, all such improper affiliation would be
repeated in each of us. "There is in the human heart a natural affinity
for error and evil." {RH, May 29, 1888 par. 4} But not all affinity is bad. May we repent of our
lack of the affinity mentioned here: "Many professed Christians at the
present day... become weary of self-denial and humiliation. They desire an
easier path, in which there is less self-restraint, in which there is no
necessity for a constant, individual effort. Their hearts are ever pleading,
'I pray thee, have me excused.' They have no love for duty, no affinity for
wholesome restraint and discipline." {ST, October 21, 1880 par. 6} |
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7 April 2005 |
Sin:
A Sermon from the Waldensian Valley In light of what is happening in the
moral/social/religious world at present, these words come to us from a sermon
given 120 years ago at the bastion of primitive Christianity in Italy that
some 400 years before that defied the compromised church of its day. I have
been studying statements on the definition of sin. We must let the entire
context speak for the writer. "In order to let Jesus into our hearts, we
must stop sinning. The only definition for sin that we have in the Bible is
that it is the transgression of the law. The law is far-reaching in its
claims, and we must bring our hearts into harmony with it. Men may wrap
themselves about with their own righteousness, they may reach their own
standard of character, but they do not reach the standard that God has given
them in his word. We may measure ourselves by ourselves, and compare
ourselves among ourselves; we may say we do as well as this one or as that
one, but the great question is, Do we meet the claims that Heaven has upon
us? The reason why iniquity prevails to such an alarming extent is that the
law of God is made void in the earth. His law spoken from Sinai and
exemplified in the life of Christ, is perfect, converting the soul. It
condemns every sin, and requires every virtue. Not only does it demand a
correct outward deportment, but its principles reach even to the thoughts and
affections of the heart. 'Behold,' said the psalmist, 'thou desirest truth in
the inward parts; and in the hidden part thou shalt make me to know wisdom.'
In the light of the law, covetousness is seen to be idolatry, lust adultery,
and anger murder. No wonder that the carnal mind is enmity against God, and
not subject to his law. {ST,
March 3, 1890 par. 3} [Sermon at Torre Pellice, Italy, December 3, 1885.] This clearly makes the far-reaching claims of God's
law reach past the "outward deportment" and enter "the
thoughts and affections of the heart." This heart in its fallen state is
tied with the carnal mind, "enmity against God" and "not
subject to his law." Is "transgression of the law" equal to "not
subject to his law"? If so, we have then "carnal mind,"
"enmity against God," "not subject to his law," and
"transgression of law" being equivalent. The law reaches the heart
and the mind, the thoughts and the condition of the inner man. Oh that both Christians who look to government as
the solution to sin, and Christians who see sin as only a behavioral problem,
grasp both God's diagnosis and cure! |
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6 April 2005 |
Rome:
Variations on the Fourth Kingdom We must recall that in the overviews of world
history given to Daniel (a total of 4 parallel views, in chapters 2, 7, 8,
and 11-12), the major focus was on the fourth kingdom. This lasted until
God's kingdom was set up "without hands." (Dan. 2:45; 8:25). Since
the third kingdom is named for us by the angel as Greece (Dan. 8:21), it
should be clear that the fourth kingdom in some form extends from before the
time of Christ's first coming, clear through our day, until "the
kingdoms of this world are become the kingdoms of our Lord, and of his
Christ." (Rev. 11:15). Scripture (John 11:48) and history tells us that
this fourth kingdom is Rome. Both of the books of Daniel and Revelation give
an outline that shows this kingdom actually exists in several phases. It is
imperative that the student of prophecy and history be able to trace these
events. All of these earthly powers are shown in contrast to the One of whom
all the prophets wrote (John
5:39; Luke 24:27), whose core character quality is that upon which all the prophets
hang (1John 4:8; Matt. 22:37-40). Only as we identify with His kingdom will
we know how to properly recognize what is taking place about us. Students of
Revelation 13, which shows us two phases of this fourth kingdom, will find in
the events of this week much to confirm the essential concepts these
prophecies have long outlined. A useful secular commentary from the USA view
is given today by Linda Feldman, in an article entitled "A closer embrace:
Washington and the Vatican." We must never forget that the solutions
to this world's problems is a global solution, not as our religio-political
globalists are envisioning, but God's everlasting kingdom. As Christians we
are called to proclaim its principles, introduce people to its King, and
prepare people for its imminent arrival. |
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5 April 2005 |
Reformation: An On-going Process Never in the history of this world, since the
events of Genesis 3, has the condition of those who worship the God of
Scripture, the Creator of heaven and earth (Isa. 37:16) been such that they
have not had need of His giving them messages "for doctrine, for
reproof, for correction, for instruction in righteousness" (2Tim. 3:16).
Through the millennia the prophets spoke and wrote. The major point of
intervention was the first coming of Christ, where they were confronted with
the clearest revelation of their need and His solution. Heb. 9:10 (KJV) calls
this "the time of reformation." Therefore, it only makes sense
Scripturally that what history teaches us of the Reformation of the 16th
century fits into this ongoing attempt by God to purify His church,
especially in light of the prophesied "falling away" (2Thes. 2:3).
The response of the main body of professed Christians at that time is clearly
documented. They rejected the scriptural truths that rebuked the
centuries-long apostasy. The spiritual contrasts have not disappeared, but
in the 500 years since that Reformation, particularly in the last 100-200
years, major societal and political changes have occurred. And many heirs of
the Reformation (called Protestants after the Protest of Princes in Germany)
no longer see importance in keeping these truths foremost. In light of the
death of the Roman Catholic Bishop of Rome, Martin Kettle writes from a
British perspective of these trends in an online article interestingly
entitled, "It's as if
the Reformation never happened." His misses as most do the Scriptural
roots of this history. We must never forget them. In fact, there is need for
a new Reformation, to finish what the last one started. Revelation 14
pictures one happening just before Christ returns. That is our day! |
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3 April 2005 |
Daniel:
Through New Covenant Eyes The covenant of God is a major theme in Daniel.
(See Dan. 9:24, 27; 11:22, 28, 30, 32.) It has become clear lately that
Christianity in general, and even my church, struggles with an Old Covenant
view of Daniel's prophecies. The issue is this: The covenant God made with the human race is an
everlasting covenant. (See from Gen. 9:16 to Heb. 13:20.) We cannot
understand this covenant without grasping the unfolding of it in the part of
the Bible we call the New Testament. The key sections are Luke 22, Gal. 4,
and the entire book of Hebrews. But the continuity of this covenant does not
mean it has not had transitions within it, no phases based upon human choices
(especially corporate choices) and God's advancing providences. The prophecy in Daniel 9:24-27 as unfolded within
the pages of the New Testament reveal an amazing transition at the end of the
70 prophetic weeks (the 490 years which are the prophetic anchor for the
first coming of Messiah; see 1 Pet. 1:11). The response of God's chosen
people during the last of these weeks to Messiah ended their probation as His
special agents (see Matt. 21:43). Young's Literal Translation of Dan. 9:26
shows this, "After the sixty and two weeks, cut off is Messiah, and the
city and the holy place are not his." Christ declared this verdict upon
them in the midst of the week, "Your house is left unto you
desolate." (Matt. 23:38). So the references in Daniel's visions to God's
people at the beginning of the fourth kingdom (for example Dan. 11:16) go
through a transition at the end of the 490 years (Dan. 11:22), so the
references at the end (Dan. 11:41, 45) must be seen with New Covenant eyes,
particularly Gal. 4:25 contrasted to 4:26, and Heb. 12:18 contrasted to 12:22ff.
Without this New Covenant perspective, we are caught in the Old Covenant view
of prophecy that looks to the "Jerusalem which now is" and misses
where the action really is, "the heavenly Jerusalem" where we see
"Jesus the mediator of the New Covenant." Perhaps now we can better
understand why the "Jerusalem which now is" has in its Supreme
Court building the pyramid with the eye at the top. Let us focus not on the
fourth kingdom (Rome in all in current disguises) or on the Old Covenant city
(Jerusalem in Palestine), but where Abraham himself looked, that "city
which hath foundations, whose builder and maker is God." (Heb. 11:10). |
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2 April 2005 |
God With Us: Pantheism or Realism? I have been reading statements that appear quite
close, but in reality are worlds apart, one set depersonalizing God by
blurring Him with His creation, particularly His fallen creation; the other,
exalting Him as Creator and Sustainer of all, and showing how everything He
has made is totally and momentarily dependent upon Him. These two lines of
thought are perhaps the greatest challenge facing the world at present in the
realm of philosophy and its fallout. If we do not maintain both the transcendence of the
Creator and His continual
presence that upholds and uses His creation, then we run the risk of
concluding that the amazing actions seen in nature are inherent in it.
Pantheism equates God and creation. Panentheism makes God transcendent to
creation, but creation is still part of Him. Both depersonalize God and / or
deify the creature, obliterating concepts of holiness and its separateness
from iniquity. Bible truth shows God to be Creator of all, Sustainer
momentarily of all, intimately connected to all and present with all, and yet
distinguishable from all, and separate from all. Nothing could exist without
Him, but He could exist without anything He has made. He is self-existent
(but not self-centered; His plurality affirms that). The Bible teaches the
truth of the heavenly dwelling place of God, a place in space where He may be
found, which personalizes Him while not denying that He is ever-present.
Further, that dwelling is called the sanctuary, speaking of holiness in
contrast to sin. Let us accept the Bible truth that the sanctuary is being
cleansed, meaning its dealing with sin is drawing to a close. Let us enter
into that reality. |
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1 April 2005 |
Authority:
God's Style or Rome's? The unfolding of the plans of government leaders
today reminds me of an amazing document that is 110 years old, written to
church leaders, not politicians. But the principles are the same. See if any
of this sounds familiar, and be forewarned. Their problem was described as "combining with
their religion thoughts and plans that were the product of human minds."
"... It is the devising of men that leads to oppression, injustice, and
wickedness." "... They would rule or ruin." "Satan's
methods tend to one end--to make men the slaves of men." "The
high-handed power that has been developed, as though position has made men
gods, makes me afraid, and ought to cause fear. It is a curse wherever and by
whomsoever it is exercised." "If a man is sanguine of his own
powers and seeks to exercise dominion over his brethren, feeling that he is
invested with authority to make his will the ruling power, the best and only
safe course is to remove him, lest great harm be done and he lose his own
soul and imperil the souls of others." "When men who profess to
serve God ignore His parental character and depart from honor and
righteousness in dealing with their fellowmen, Satan exults, for he has
inspired them with his attributes. They are following in the track of
Romanism." "... Those who are thus oppressed will either break
every fetter of restraint, or they will be led to regard God as a hard
master." This "human
invention originating with the specious devices of Satan, appears fair enough
to the blinded eyes of men, because it is inherent in their nature."
Simply put, it looks to them the best way to run things. The final paragraph is stunning: "But how do men fall into such
error? By starting with false premises, and then bringing everything to bear
to prove the error true. In some cases the first principles have a measure of
truth interwoven with the error, but it does not lead to any just action, and
this is why men are misled. In order to reign and become a power, they employ
Satan's methods to justify their own principles. They exalt themselves as men
of superior judgment, and they have stood as representatives of God. These
are false gods." (TM359-364). |
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31 March 2005 |
Fear:
Casting out or Failing from? Adventist have always taught that according to
Daniel 7 & 8 and Revelation 14, we are living in the time of judgment.
Our message to the fearful is to fear God (Rev. 14:7), and the promise then
is that His love will cast out their fear (1John 4:17, 18). This is the
effect of the everlasting gospel (Rev. 14:6), which John says is the message
from the beginning, that of God's love. (1Jo. 3:11). The only alternative is our hearts failing from
fear (Luke 21:26). I read an editorial today that gave an astonishing window
into the pervasive fear that is pervading politics and government at present,
and the manipulation that is occurring through fear. This quote by Eric
Hoffer was highlighted:
"You can discover what your enemy fears most by observing the
means he uses to frighten you." Perhaps we can see in all of this a
window through the political systems of this world to the "prince of
this world" (John 12:31), which prophets of old saw behind the political
powers of their day (see Isa. 14:4 cf. 12; Ezek. 28:12 cf. 14). For sure what
the devil uses to frighten us ("you will not stand in the
judgment") is exactly what he fears the most. For the verdict of
judgment on him has already been declared (John 16:11). May we believe that
this enemy has been defeated by Christ, and take our side with the One whose
self-sacrificing love will remove our fear. For if we grow to the point of
"loving not our lives unto the death" (paraphrase of Rev. 12:11),
what can we be frightened by? Only in the frailty of our humanness we might
fail to reflect His love to that degree. But "where sin abounded, grace
did much more abound." (Rom. 5:20). "The wicked flee when no man pursueth: but the
righteous are bold as a lion." (Prov. 28:1) |
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27 March 2005 |
Romans:
The Dimensions of the Gift I have been blessed in listening to Dwight Nelson's
sermon series on Romans (See "pmchurch.tv".) His most recent sermon
(a diversion that connects 2 Cor. 5 with Romans 5) deals with the reason God
explains the gospel in terms of the gift He has given the entire human race
in Jesus Christ. It explains what the social scientists call "loss
aversion." The idea is basically that we are much more likely to exert
an effort to hold onto something we already have, than to go through the
effort of getting something that we do not have. It is because of this principle that the negative
example of Esau is such a warning for us. "Then Jacob gave Esau bread
and pottage of lentiles; and he did eat and drink, and rose up, and went his
way: thus Esau despised his birthright." (Gen. 25:34). In spite of
already having the birthright, he threw it away. Notice the "are theirs" (not "could
be theirs") observation on this in the following quotation: "Esau
represents those who have not tasted of the privileges which are theirs,
purchased for them at infinite cost, but have sold their birthright for some
gratification of appetite, or for the love of gain." (Letter 4,
1898). {1BC 1095.1} Presenting the pervasiveness of the gift of the
gospel is God's most powerful appeal. It is what we have been commissioned to
preach "as a witness." (Matt. 24:14). There will still be Esau's,
but this is God's best antidote against such a carnal value system. |
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26 March 2005 |
Suffering:
Where is God? In studying the Sabbath School lesson for today,
the age-old question was raised about suffering: One of the greatest challenges that Christians
face is the question of suffering. Why if there is an all-powerful and
all-loving God does so much suffering exist? (Wednesday,
March 23) Can the following admonition "have nothing to
do" with such a question, help here? "How, it is asked, can One who
is just and merciful, and who is also infinite in power, tolerate such
injustice and oppression? This is a question with which we have nothing to
do. God has given us sufficient evidence of His love, and we are not to doubt
His goodness because we cannot understand the workings of His providence.
Said the Saviour to His disciples, foreseeing the doubts that would press
upon their souls in days of trial and darkness: 'Remember the word that I
said unto you, The servant is not greater than his lord. If they have
persecuted Me, they will also persecute you.' John 15:20. Jesus suffered for
us more than any of His followers can be made to suffer through the cruelty of
wicked men. Those who are called to endure torture and martyrdom are but
following in the steps of God's dear Son." {GC 47.1} It appears to me that the real question is,
"Why does He suffer?" We must learn to see things from His
perspective as much as is possible. The evidence is that God has felt all of
the suffering since the beginning of it. "The cross is a revelation to
our dull senses of the pain that, from its very inception, sin has brought to
the heart of God." (Ed263). |
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25 March 2005 |
The Faith of Jesus: A Practical Example I am always on the lookout for examples of this
very basic concept that seems to elude so many of us. That the universe
operates on the principle of faith working by love (Gal. 5:6) is difficult
for us to grasp because most have never thought of God as having faith. This
is due to preconceived ideas about what faith is. Just as love is a dynamic principle, so faith is. They are
better defined by living examples rather than theoretical concepts, though
stating the concept can be a starting place. According to Hebrews 11:1, faith
on an interpersonal level can be seen as viewing others not as they are but
as they can be, with that potential being God's ideal for them. Today a friend shared a bit of history with me that
illustrated powerfully this faith of Jesus as directed to our fellow men.
Ellen White wrote her son Edson in 1895, instructing him in the way to deal
with some church leaders who were unconverted. She said, "Show
by your attitude that you hold no bitterness toward them. Whatever their
attitude toward you, let it not discourage you or embitter your experience.
Hold fast to Jesus. He has helped you, and he will help you every hour. But
do not be off your guard for one moment. Do not indulge in hasty speech. If
possible, we want to save these men, who know so little of the Spirit of God.
In order to do this, while you should not depend on them as gods, be kind and
courteous, treat them as respectfully as though they had been your best
friends." (1888, p.
1463; Letter 86, 1895; September 25, 1895) It is this principle ("we want to save these
men"; "in order to do this, ... treat them ... as though...")
that is the key to seeing how God treats us. Let us decide to "keep ...
the faith of Jesus"! (Rev. 14:12). |
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24 March 2005 |
Visual Parable: The High Places of the Earth Today my highlight was on a high place, Minaret Summit,
a place with a special view just north of Mammoth Mountain in the California
Sierra Nevada. For those who don't have the opportunity to see God's world
from this perspective, I trust the picture will led you to glory in His
beauty. (Photo taken
by Bill Bennett, ASC, Cinematographer) I see this experience as another fulfillment of His
promise to Sabbath-keepers, "Then shalt thou delight thyself in the
LORD; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy
father: for the mouth of the LORD hath spoken it." (Isa. 58:14). The heritage of Jacob
are the promises to Abraham, true for all who believe what God believes, the
true Israel of God, overcomers like Jacob. The high places of the earth are
places to see what God has given. God is a visual God. "And the LORD
said unto Moses, Get thee up into this mount Abarim, and see the land which I
have given unto the children of Israel." (Num. 27:12). Abraham was
promised the world (Rom. 4:13). The high places are where you can better
visualize this. |
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22 March 2005 |
USA:
Assault on the American Experiment There is an all-out attack on the Judicial Branch
of the government. While those who serve in all branches are chosen directly
or indirectly by majority votes, and all are sworn to uphold the
Constitution, it has been the Judicial Branch that has been the greatest
protector of the rights of the minorities. Religious interest groups, in arenas where they
have majoritarian influence, are abandoning the biblical commission to build
God's kingdom by the preaching of the gospel, and have gone to lobbying and
voting, as if the laws of the nation on the books can have more influence
than the laws of God on stone. (Followers of Christ still have not grasped
the New Covenant truths.) And so in their view the independence of the
Judicial Branch must be weakened, and brought under the will of these
majorities. As imperfect as it has been, the Judicial Branch
must be protected, and the separation of powers set forth in the Constitution
must be maintained, if the American experiment is to last. Christians must
focus on the Gospel Commission to preach and make disciples. The alternative
which melds a form of religion with the co-mingled branches of government
will prove to be a national apostasy, which will certainly lead to national
ruin. |
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21 March 2005 |
SDA History: The Loud Cry In 1858 the Loud Cry (the term the early
Seventh-day Adventist called the message of the angel in Revelation 18:1) was
still future (EW277). Though it could have come much earlier (1SM68, 69),
events in the 1880's began to build toward it. In 1881, in the last weeks of his life, James White
discussed with his wife the burden he had to write out "the precious
light of truth which God has opened to our minds" regarding "the
glorious subject of Redemption...." (PH168, p. 54). (These conversations
were apparently those of which Ellen White spoke in June of 1889; see 1888, p. 349.) On 6/27/1884 Ellen White wrote a letter to Uriah
Smith speaking of "evidences that the loud cry will soon be heard and
the earth will be lightened with the glory of God." While she addressed
spurious views as evidence of this, she gave this clear and unequivocal
statement, "God is raising up a class to give the loud cry of the third
angel's message." It is of interest that 8 days earlier E. J. Waggoner
had begun his first attempt in writing to explain the law and gospel in a
series in the periodical Signs of the Times. In 1886 while in Europe Ellen White was taken in
vision to the General Conference Session in Battle Creek, where G. I. Butler
was fighting against Waggoner's views on the law and the gospel. In
describing what she was shown, she later wrote, "There was not
perfection in all points on either side of the question under
discussion." She further recalled, "Said my guide, 'There is much
light yet to shine forth from the law of God and the gospel of righteousness.
This message, understood in its true character, and proclaimed in the Spirit,
will lighten the earth with its glory.'" (1888, pp. 165, 166) |
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20 March 2005 |
Love:
Its Relation to All All the law and the prophets hang on it: Matt. 22:37-40 Jesus said unto him, Thou shalt love
the Lord thy God with all thy heart, and with all thy soul, and with all thy
mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as
thyself. On these two commandments hang all the law and the prophets. All we owe to any is it: Rom. 13:8 Owe no man any thing, but to love one
another: for he that loveth another hath fulfilled the law. All the scripture testify of Him who is love: John 5:39 Search the scriptures; for in them ye
think ye have eternal life: and they are they which testify of me. Luke 24:27 And beginning at Moses and all the
prophets, he expounded unto them in all the scriptures the things concerning
himself. 44 And
he said unto them, These are
the words which I spake unto you, while I was yet with you, that all things
must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. 1John 4:8 He that loveth not knoweth not God; for
God is love. John 17: 3 And this is life eternal, that they
might know thee the only true God, and Jesus Christ, whom thou hast sent. All nations in all the world will see the
witness of the gospel of enduring love: Matt. 24:12-14 And because iniquity shall abound,
the love of many shall wax cold. But he that shall endure unto the end, the
same shall be saved. And this gospel of the kingdom shall be preached in all
the world for a witness unto all nations; and then shall the end come. Can you see better the mission of the Advent
Movement? |
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19 March 2005 |
Atonement:
Satisfaction In dialoging with a friend about issues related to
the atonement, the following was something that I was impressed to observe
(after reading OHC118 and 1SM343): It appears a key point here is that He who required
satisfaction (justice) provided satisfaction (mercy). There is nothing either
of lessening the law or of creature merit. Observe this amazing personification of Justice and
Mercy: "Justice and Mercy stood apart, in opposition
to each other, separated by a wide gulf. The Lord our Redeemer clothed His
divinity with humanity, and wrought out in behalf of man a character that was
without spot or blemish. He planted His cross midway between heaven and earth,
and made it the object of attraction which reached both ways, drawing both
Justice and Mercy across the gulf. Justice moved from its exalted throne, and
with all the armies of heaven approached the cross. There it saw One equal
with God bearing the penalty for all injustice and sin. With perfect
satisfaction Justice bowed in reverence at the cross, saying, It is enough
(MS 94, 1899)." {7BC 936.1} Can we bow in reverence also? |
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19 March 2005 |
Incarnation: Two Natures In studying the incarnation of Christ (His joining
Himself to humanity), we have two imperatives to remember: (1) The incarnation is of vital
importance to us. Humanity's future depends upon this accomplishment of the
Son of God. Much has been revealed to us about this "cornerstone"
of reality for the human race, especially in its current state. We must study
humbly, carefully, and prayerfully all that has been shown us about this
miracle. It is holy ground. (2) The incarnation is a mystery that we cannot
fully understand. As we reach the edges of revealed truth, we must stop, and
reverently avoid venturing beyond. Observe this key statement, both of a core element
of the incarnation, and of the human condition that we should all identify
with. Regarding the disciples of Christ, "as He walked a man among men,
they had not understood the mystery of His incarnation, the dual character of
His nature." (DA507). |
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17 March 2005 |
Love:
An Action Word Someone sent me an e-mail yesterday, entitled
"What is Love?" It described how "a group of professional
people posed this question to a group of 4 to 8 year-olds, 'What does love
mean?' The answers they got were broader and deeper than anyone could have
imagined." What impressed me was that all of the answers were described
in actions. I believe the child's mind, in seeing things in concrete, not
abstract, terms, is part of what Christ meant when He said, "Except ye
be converted, and become as little children, ye shall not enter into the
kingdom of heaven." Matt. 18:3. Here was one of the responses: "Love is like a little old woman
and a little old man who are still friends even after they know each other so
well." (Tommy - age 6 yr). Let move beyond the theorizing about love,
and let Christ live it out in us! |
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16 March 2005 |
Salvation:
Terms Used to Describe I have been looking at the term "vantage
ground" that Ellen White uses to describe what Christ has achieved for
humanity. She uses the corporate terms of "man" and "the human
family" in light of this accomplishment. I would encourage all to study
the use of this term. We need to grasp better the dimensions of what He had
done! Here are some thoughts I had on it: This phrase is a positional one. The advantage of
vantage ground depends on the activity, implying a comparative state superior
to another with less advantage. This other may or may not involve an
antagonist, but one is often implied. In a military situation, it is over
your enemy because of any beneficial location compared to his. With a desire
to see, it may be the top of a tree or a hill. In finances, it would be the
benefit of capital, industry, good credit, or other such asset.
"Standing" appears to be a key word in understanding "vantage
ground." It is often used in a legal sense or context. |
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15 March 2005 |
Bible:
The Centrality of Christ I was powerfully impressed again today as I read
Proverbs 15 that all Scripture points to Him. A key to Proverbs is to realize
that the characteristics given there of the righteous all describe Him (for
He alone is the One Righteous man; Acts 7:52; 22:14). And the qualities of
the wicked are descriptions of all the rest of us without Christ, for among
us "there is none righteous, no, not one." (Rom. 3:10). But when
the reward or consequence of wickedness is given, it describes Christ's
death, as He died for the sins of the world. A couple of verses as examples: Verse 7:
"The lips of the wise [Christ] disperse knowledge: but the heart
of the foolish [all the rest of us without Christ dwelling in us] doeth not
so." Verse 24:
"The way of life is above to the wise, that he may depart from
hell beneath." [Christ walked all His life here, connected to heaven by
faith, clear to the death of the cross, victorious over sin; thus the grave
could not hold Him, and He departed there, victorious over death.] We must
picture Christ everywhere, seeing "in all the scriptures the things
concerning Himself." (Luke 24:27) |
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14 March 2005 |
History:
A. T. Jones Have you read of the amazing meetings held in S.
Lancaster, Massachusetts starting January 11, 1889? If you haven't, check out
Ellen White's description of them in The EGW 1888 Materials, pp. 267, 268. The meetings were Pentecostal in
the truest sense of that word. We can see better what the Minneapolis Message
was to accomplish. She mentions, "Eld. Jones came from Boston, and
labored most earnestly for the people, speaking twice and sometimes three
times a day. The flock of God were fed with soul-nourishing food. The very
message the Lord has sent to the people of this time was presented in the
discourses. Meetings were in progress from early morning till night, and the
results were highly satisfactory." I had never asked the question what
A. T. Jones was doing in Boston, but today I stumbled over a document in the
vault at the LLU Heritage Room, entitled "Tremont Temple Lectures. A
Series of Lectures Delivered by A. T. Jones, January Eight, Nine, and
Fifteen." The document was published in Boston, January 16, 1889. The
Tremont Temple is apparently a Baptist church in Boston with a long history.
See their web page.
Jones' series was series entitled "Our
Constitution. Shall It Be Preserved as It Is?" The first lecture was
entitled, "What Is the True Relation that Exists Between Religion and
the State." The second was "The Constitutional Amendment"
and the third, "The National Sunday Law Bill." The amendment was
called "The Blair Educational Amendment" (50th
Congress, 1st session, S. R. 86). The law was "A Bill to
secure to the people the enjoyment of the First Day of the Week Commonly
known as the Lord's Day, as a day of Rest, and to Promote its Observance as a
Day of Religious Worship" (50th Congress, 2nd
session, S. 2983). Jones contrasts the proposed amendment and law with true
Christianity, and informs us of the involvement of the National Reform Association
and the Women's Christian Temperance Union, as well as the Third Party
Prohibition Party and others. It is important to understand this history,
because of this reality:
"Again and again I have been shown that the past experiences of
God's people are not to be counted as dead facts. We are not to treat the
record of these experiences as we would treat a last year's almanac. The
record is to be kept in mind, for history will repeat itself. The darkness of
the mysteries of the night is to be illuminated with the light of heaven. . .
." {PM 175.3} I do not find
these lectures online, but Jones' material may be incorporated into some of
his later writings. |
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12 March 2005 |
Theology and Politics: The New Covenant Pastor Paul Penno shared some very important
information in his talks today at the Loma Linda Korean SDA Church (part of
the 19th Annual Western Regional 1888 Conference), speaking about
the fact that the political activity of the "Religious Right" is based
on a covenant theology that is in fact Old Covenant. There is evidence that
the 1888 messengers (Jones and Waggoner) specifically met the move to
religious legislation and the union of church and state in their day, by
presenting the true Biblical view of the New Covenant. You can reach Pastor
Penno through his
church contact page. This link between current politics and covenant
theology has been noted by secular commentators. You might want to check out
the online article "The
Despoiling of America." I cannot vouch for all of the details of
this article. And we must remember that the solution for what is happening is the preaching of the
gospel (which the article is oblivious to). |
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Comments, Questions, and Requests
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