Think on These Things!

Posted on June 12, 2013 by Bryan Hodge

It is so easy to allow one’s mind to dwell upon the wrong things. Someone has offended you, and you meditate on such day and night until you allow a root of bitterness (cf. Hebrews 12:15) to grow within your heart. Such can be spiritually destructive and even spiritually deadly. You watch or listen to the latest news on TV, radio, paper, or internet. You become frustrated, angry, or feel hopeless. The world seems to be “going to hell in a hand basket”. Now, I am not suggesting that one should go through life uninformed of world events, shielding one’s self from the news of the day. However, should the evil of the day consume every thought? Is it worthy of being the central thing upon which our minds dwell?

The Bible says, “Finally, brethren, whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy—meditate on these things” (Philippians 4:8). Let’s notice …

1. Whatever things are true.

I should be interested in truth. Ultimate truth is found in God’s word. Jesus said to the Father, “You word is truth” (John 17:17). Jesus affirmed, “I am the way, the truth, and the life” (John 14:6). The Psalmist wrote, “The judgments of the LORD are true and righteous together” (Psalm 19:9). I should spend time in meditation, each day, thinking upon the truth of God’s word. Such will give me a bigger picture. Such will allow me to maintain a more optimistic outlook.

I also should spend time thinking about positive things. I should think about people and things which support God’s truth.

Moreover, I should not believe every evil report that I hear. I should test things (1 Thessalonians 5:21). I should not “lay hands on anyone hastily” (1 Timothy 5:22).

2. Whatever things are noble (NKJV).

Other translations read: honest (KJV); honorable (ASV, NASB, ESV). This word is defined: “august, venerable” (Vine’s); “august, venerable, reverend” (Thayer); “honorable, worthy, venerable, holy, above reproach” (B-A-G).

I should fill my mind with what is honorable in the sight of God and in the sight of men. What if all could know what I was thinking? God certainly knows! The Psalmist wrote, “O Lord, You have searched me and known me … You understand my thoughts afar off” (Psalm 139:1-2). It is healthy for me to remind myself that God knows my thoughts. I should say, “Let the words of my mouth and the meditations of my heart be acceptable in Your sight, O LORD, my strength and my redeemer” (Psalm 19:14).

3. Whatever things are just (KJV, ASV, NKJV, ESV).

Other translations: “right” (NASB). This word is defined: “righteous, observing divine and human laws; one who is such as he ought to be” (Thayer); “used of things just, equitable, fair” (Perschbacher).

I should think about what is the just and the right thing to do, not simply what is convenient or momentarily advantageous. I am only going to be able to discern such by spending a great deal of time in the study of God’s word. The Psalmist wrote of God, “All your commandments are righteous” (Psalm 119:172). In fact, “Righteousness and justice is the foundation of (God’s) throne” (Psalm 89:14).

4. Whatever things are pure.

The word is defined: “pure from defilement, not contaminated (from the same root as hagios, ‘holy’) … see chaste” (Vine’s); “pure from carnality, chaste, modest … pure from every fault, immaculate” (Thayer).

The word is sometimes used of sexual purity (e.g., 2 Corinthians 11:2). I should be careful with my thoughts. “Whoever looks at a woman to lust after her (the intention of the look B. H.) has already committed adultery with her in his heart” (Matthew 5:28). Thomas Jefferson commented, “[Jesus] pushed his scrutinies into the heart of man, erected his tribunal in the region of his thoughts, and purified the waters at the fountain head” (David Barton, Original Intent, p. 327). John Quincy Adams declared, “Human legislators can undertake only to prescribe the actions of man. They acknowledge their inability to govern and direct the sentiments of the heart; the very law styles it a rule of civil conduct, not internal principles … It is one of the greatest marks of divine favor … The Legislator gave them rules not only of action but for the government of the heart” (ibid). “Keep your heart with all diligence, for out of it springs the issues of life (Prov. 4:23).

5. Whatever things are lovely.

The word can be literally rendered pros = toward and philes = brotherly love.

I should dwell upon things that lead me toward brotherly love. Harboring ill feelings will not lead me toward loving behavior. “When my love to Christ grows weak, when for deeper faith I seek, Then in thought I go to thee, Garden of Gethsemane… When my love for man grows weak, when for stronger faith I seek, Hill of Calvary I go to thy scenes of fear and woe” (song: When My Love to Christ Grows Weak by J.R. Wrenford).

6. Whatever things are of good report (KJV, ASV, NASB, NKJV).

Other translations: “commendable” (ESV). The literal wording is eu = good and phema = sounding.

I should fill my mind with good thoughts of good people, good things, good ideas and ideals. I should not be the type who loves to hear the bad. I should get excited over good news. John wrote to the elect lady, “I rejoice greatly that I have found some of your children walking in truth” (2 John 4). He wrote to Gaius, “I have no greater joy than to hear that my children walk in the truth” (3 John 4). Some reported to Paul of the good things happening at Thessalonica (1 Thessalonians 1:8-10). I should be more like this.

I should fill my thoughts with things which sound good if repeated. I should dwell upon such things.

7. Whatever is of virtue (KJV, ASV, NKJV),

Other translations: “excellence” (NASB, ESV). The word defined: “whatever procures preeminent estimation of a person or thing, hence, ‘intrinsic eminence, moral goodness, virtue” (Vine’s); “any excellence of a person (in body or mind)’” (Thayer); “manliness (valor)” (Strong’s). Our English word, “virtue”, has to do with strength or power morally or physically.

I should appreciate moral goodness and excellent behavior. I should appreciate and commend moral strength.

8. Whatever is praiseworthy.

I should think upon things which are worthy of praise in God’s sight. Good does exist. I should look for it and meditate upon it. Life could be so much better if I would look for such things.

Posted in christian growth, Dedication, Mental Health, Priorities, stewardship, Temptation, Textual study, Word Study | Tagged , , , , , , , , , , , , , , , , , , , | Leave a comment

Man: Soul and Spirit

Posted on June 10, 2013 by Bryan Hodge

What, if anything, is the difference in these two terms?  Is man composed of two parts (the outward man, i.e., the human body; The inward man, i.e. spirit or soul – these words being used interchangeably)?  Or, is man composed of three parts (the outward man, i.e. the human body; the inward man composed of two distinct parts – the soul and spirit)?

Soul

The Old Testament term is ‘nephesh.’  This is the Hebrew word translated ‘soul’ (one of 28 English words by which the KJV translated this word).  The word has a variety of usages depending upon the context.  It is used of: (1) animal or physical life – see Genesis 1:20 (life); Genesis 1:21, 24 (living creature); Genesis 1:30 (life); Genesis 2:7 (soul); (2) It is sometimes used of persons (Genesis 36:6) even if dead (Leviticus 21:1, 11).  (3) God is said to have a ‘nephesh’ Jeremiah 51:14 (Himself); Amos 6:8 (Himself); Psalm 11:5 (soul); Job 23:13 (soul).  Robert Morey has well observed, “In no way can God’s nephesh be reduced to the principle of physical life, because God does not have a physical body (Death and Afterlife, p. 46).  (4) There are places in scripture where the nephesh is distinguished from the physical life – 2 Samuel 11:11; Isaiah 1:14.  (5) The soul is said to worship God, Deuteronomy 10:12; sorrow, Leviticus 26:16; feel bitterness, 1 Samuel 1:10; experience misery, Judges 10:16.  Also grief, 1 Samuel 2:23; The soul can pant and thirst after God, Psalm 42:1-2).

The New Testament term is ‘psuche.’  (The Septuagint Greek translation also used this word as the equivalent of the Hebrew ‘nephesh’).  This word occurs more than 100 times in the New Testament.  It is rendered by the KJV into six English words.  Most frequently it is translated ‘soul’.  The word ‘psuche,’ like ‘nephesh’, is used in several different ways.  It is used of: (1) physical life (Matthew 2:20; Matthew 6:25; Mark 3:4; Mark 10:45; John 10:11, 15 – all rendered ‘life.’  (2) It is used for people in general (Acts 2:41).  (3) It is used of God (Matthew 12:18; Hebrews 10:38).  Robert Morey has written, “That ‘psuche’ cannot mean physical life when used of God is obvious.  It is used to refer to the seat of emotion, intellect, and will in God” (ibid, p. 55).  (4) It is used of disincarnate souls that worship at God’s throne (Revelation 6:9).  (5)  It is used of the part of man that goes to hades (Acts 2:26-27).  (6) It, at times, is viewed as distinct from the body or physical life (Matthew 10:28; 3 John 2).  (7) It refers to man’s will (Ephesians 6:6 – heart); man’s emotions (Matthew 26:38); and man’s intellect (Acts 14:2 – ‘minds’).  It is closely connected with the heart (Acts 4:32).  (8) It also at times refers to animal life (Revelation 8:9; Revelation 16:3 – rendered ‘life’ and ‘soul’).

Spirit

The Old Testament Hebrew for spirit is ‘rauch.’  Morey writes, “The word ‘ruach’, like ‘nephesh’ has a wide range of meanings.  First, it seems originally to have referred to the wind which was viewed as being invisible and immaterial (Genesis 8:1).  Second, since God is invisible and immaterial, like the wind, He is described as ‘spirit’ (Isaiah 63:16).  Third,  since angels of God are invisible and immaterial, the are called ‘spirits’ (Psalm 104:4, KJV; cf. Hebrews 1:14).  Fourth, since the life principle which animates man and animal is invisible and immaterial, it is also called ‘spirit’ (Genesis 7:22).  In this sense it was viewed as the ‘breath’ of life which departs at death.  Fifth, since man has an invisible and immaterial self or soul which transcends the life principle by its self-consciousness, man’s ‘mind’ or ‘heart’ is called his ‘spirit’ (Psalm 77:6; Proverbs 29:11, KJV).  The invisible side of man which is called ‘spirit’ cannot be reduced to the mere principle of physical life or of the breath of the body because man’s transcendant self is contrasted to those things in such places as Isaiah 42:5.  Also, man’s self-awareness as a cognitive ego obviously transcends the life principle which operates in animals.   At death this transcendent ego or disincarnate mind is called a ‘spirit’ or a ‘ghost’ (Job 4:15).  Sixth, since attitudes and dispositions such as pride, humility, joy, or sorrow are invisible and immaterial, they are described as being someone’s spirit – Proverbs 11:13; 16:18 (ibid, p. 51-53).

The New Testament greek term for ‘spirit’ is ‘pneuma’.  (The Septuagint Greek translation used this work as an equivalent to the Hebrew ‘ruach’).  Morey indicates that this word refers to “First… wind…”  John 3:8.  Second, ‘pneuma’ refers to the life principle which animates the body (Revelation 13:15).  Third, ‘pneuma’ is used to describe the immaterial nature of God and angels (John 4:24; Hebrews 1:14).  Christ defined a ‘spirit’ or ‘ghost’ as an immaterial being (Luke 24:39).  Fourth, ‘pneuma’ refers to the disposition which characterizes a person, such as pride, humility, fear, etc. (1 Peter 3:4).  Fifth, ‘pneuma’ is used to describe the disincarnate spirit or soul of man after death (Matthew 27:50; Luke 24:37, 39; John 19:30; Acts 7:59; Hebrews 12:23; 1 Peter 3:19).  Sixth, man’s transcendent self, or ego, is also called ‘pneuma’ because of its immaterial and invisible nature (1 Corinthians 2:11).  It is described as the center of man’s emotions, intellect and will (Mark 8:12; Mark 2:8; Matthew 26:41).  Since man’s ‘pneuma’ transcends his mere physical life, it is frequently contrasted to his body (Matthew 26:41; Mark 14:38; Luke 24:39; John 3:6; 6:63; 1 Corinthians 5:5; 7:34; 2 Corinthians 7:1; Galatians 5:17; 6:8, 9; James 2:26).  It is man’s ‘pneuma’ which ascends to God at death – Acts 7:59 (ibid, p. 61-62).

Synonymous?

At times the Bible uses the term ‘spirit’ and ‘soul’ interchangeably, (see Isaiah 26:9; Luke 1:46-47) though the terms are not synonymous.  The term ‘spirit’ as to do with the invisible or immaterial.  The term ‘soul’ has to do with life or being.

At times the words are used with distinction one from another (e.g. Hebrews 4:12; 1 Thessalonians 5:23).  Bert Thompson has written, “The word ‘spirit’ sometimes refers to wind or air (Genesis 3:8; John 3:8), the word ‘soul’ does not.  The word ‘spirit’ refers to demons (Mark 5:2; Luke 9:39); the word ‘soul’ does not.  The word ‘soul’ sometimes refers to both the inner and outer man (i.e. the whole person, Exodus 1:5; Ezekiel 18:20; Acts 2:41; Romans 13:1).  The word ‘spirit’  does not.  The word ‘soul’ sometimes refers to a corpse (Numbers 5:2; 6:6; Psalm 16:10; Acts 2:27).  The word ‘spirit’ does not” (Rock Solid Faith: How to Sustain It, p. 187-188).

The context must determine the meaning of the usage of the words.  Bert Thompson illustrates, “…were I to ask you to define the term ‘foil’ without seeing the word in context you could not possibly know what I meant.  I might be referring to: (1) a noun used to define a fencing sword; (2) a noun that indicates a thin, shiny metal used by cooks in kitchens all over the world; or (3) a verb used as a synonym for defeat (ibid, p. 174-175).  Even so, the terms ‘spirit’ and ‘soul’ must be understood from context.

In Hebrews 4:12, the terms are used with distinction one from another.  Just a marrow is within joints or bony matter; Even so, the term ‘spirit’ seems to refer here to the inner man and the term ‘soul’ to the outer man.

In 1 Thessalonians 5:23, again the terms are used with distinction, in some way.  Some think that this teaches that man is a three-fold being – body, spirit and soul.  Others such as Adam Clark have another explanation.  He understood the term ‘body’ to refer to our material bodies; The term ‘soul’, he understood to refer to man’s affections, passions, and emotions; And, the term ‘spirit’ to refer to ‘the immortal spirit’ (vol. 6, p. 555).

Some Things Certain

The Bible clearly indicates that there is an outward man, and there is an inward man (2 Corinthians 4:16-5:1; Romans 7:22; Ephesians 3:16; 1 Peter 3:1-6).  There is an existence ‘in the flesh’ as well as without (Philippians 1:21-24).  One can be conscious outside the body (2 Corinthians 12:2-4).  There is a part of man that survives the body (Matthew 10:28).  The physical body is viewed by Peter as a tent.  Listen to Peter, “Yea, I think it meet, as long as I am in this tabernacle (tent – B.H.) to stir you up by putting you in remembrance (2 Peter 1:13).  Think through this: If Peter was in a tabernacle (tent – ref. to physical body), then the tent must not be Peter.  Something dwells in a tent.  In this context Peter refers to the real substantive self.  There is a conscious existence on the other side (Luke 16:19-31).  Read John 16:17-18.  Even on the other side Christ had the power to take His life again.  Yet, He was in hades.  Thus, hades will be a place of consciousness.  Is it well with your soul?  Where will your spirit go after death?  All of us will be somewhere forever!

Posted in Jehovah Witnesses, Man, Word Study | Tagged , , , , , , , , , , , | Leave a comment

Letter vs. Spirit

Posted on June 6, 2013 by Bryan Hodge

In 2 Corinthians 3:6 we read, “Who also hath made us able ministers of the New Testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.” What do these words mean?

The reference in a context concerns a comparison between the Old and New Testaments. The “letter” has nothing to do with the New Testament. The reference is to what Moses set before the people “written and engraven in stones” (2 Corinthians 3:7). The Old Testament had its beginning upon tablets of stone (Exodus 31:18; 32:19; 34:1, 4). The New Testament had its start from the Spirit (Acts 2). The word “letter” is a reference to the coming of the New Testament.

“The letter killeth, but the Spirit giveth life.” Three thousand were killed when the Old Testament came forth (Exodus 32:26-28). Three thousand were saved on the day of Pentecost (Acts 2:38-41). The Old Testament is said to kill because it provided condemnation without a means of true justification (Galatians 3:10-ff; Acts 13:39; Hebrews 10:4). Through the New Testament life is again possible (John 3:16; 6:63, 68; 10:10; Hebrews 10:4, 10). Only through the blood shed for the New Testament (Matthew 26:28) may those of Old have a chance of salvation (Hebrews 9:15-16; 11:16; 11:39-40; Romans 3:25; Galatians 4:4).

This chapter is set forth to show how much better the New Testament is. Note this chart:

OLD TESTAMENT

  1. Ministration of death (v. 7), And condemnation (v. 9)
  2. Had glory (v. 9)
  3. Done away (v. 11)
  4. Old (v. 14) cf. Hebrews 8:13

NEW TESTAMENT

  1. Ministration of the Spirit (v. 8), And righteousness (v. 9)
  2. More glorious (v. 9-11)
  3. Remained (v. 11)
  4. New (v. 6) cf. Hebrews 8:13

Similar word occur in Romans 7:6. The passage reads, “But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter.” To what does this passage refer?

It seems to me that the reference is the same. The teaching is that we are under a New Testament which was initially received by the Spirit. We are not under the previous Testament which initially came forth to the people by letter upon tablets of stone.

Some believe that a little more is being taught herein. Clearly, the term “letter” refers to the Old Testament. But, some think that the term “spirit” refers to the human spirit (John 4:24; Romans 1:9) revitalized under the New Testament. God always expected more than external obedience (Deuteronomy 6:5; Isaiah 29:13). But, it is the teachings of the New Testament that especially stirs us inwardly (John 13:34; 1 John 3:16; 4:10, 11, 19; 2 Corinthians 5:14a, etc.).

The last passage we’ll mention is also found in the book of Romans. It also uses similar wording. Romans 2:28-29 reads: “For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not the letter; whose praise is not of men, but of God.”

It seems to me that again the reference is the same. The Jews were to be externally circumcised. Many Jews (though they shouldn’t have) put all their trust in externals. But Paul is saying that it is not that type of circumcision that God demands today. What God demands is an internal circumcision of the heart – a pure heart [God circumcises our hearts from sin at the point of baptism (Colossians 2:11-13)]. Again, the contrast is between the Old Testament and the New Testament.

These passages do not teach: (1) that we should follow our feelings and not the “letter” of the New Testament (John 12:48). The term “letter” refers to the Old Testament. (2) Nor do they teach that we should follow some original intent not written in the scriptures. If the original intent is not written in scriptures how could we possibly know what the original intent was? (3) Listen to Bob Berard’s comments: “’Spirit’ is put in contrast with ‘letter’ only so far as ‘letter’ stands for the Old Testament in part or in whole. Patently false is the notion that ‘spirit’ describes God’s instructions communicated by some means other than the words of the Holy Spirit, the words now completely and finally recorded in God’s book (2 Timothy 3:16-17; 1 Corinthians 13:8-10; 2 Peter 1:3; Jude 3). God’s intentions, the thoughts He has seen fit to reveal to direct men in the current age, are now conveyed by and only by, the words written in the New Testament (1 Corinthians 2:7-13; John 12:48; 2 Timothy 3:16-17; 1 Corinthians 4:6). To conclude otherwise is to deny the all sufficiency of the scriptures and to open the flood gates of subjectivism… that which is called ’spirit’ is put in contrast with the Mosaical law or ’letter’ and is equated with the words of the New Testament” (Editor Dub Mcclish, Studies in 2 Corinthians, p. 97, Denton Lectureship)

Posted in Holy Spirit, Old Testament/New Testament, Phrase Study, Textual study | Tagged , , , , , , , , , , , , | Leave a comment

Man: Sinful Nature

Posted on June 4, 2013 by Bryan Hodge

 Do we have a sinful inborn nature? The NIV evidently thinks so for it “translates” the term sarx 25 times into English “sinful nature.” The KJV, 148 out of 151 occurrences renders the term “flesh.” The remaining 3 times it is translated “carnal” or “carnally.” The KJV never renders the word “sinful nature;” nor do the ASV, NASB, or the NKJV. The question remains – Do we have a sinful nature? Is there anything within the word sarx which suggests such?

 It is worth pointing out, the NIV does not translate this same word “sinful nature” when it is used in connection with Jesus (John 1:14; 1 Timothy 3:16; Hebrews 5:7; 1 John 4:2; 2 John 7). Why the inconsistency? If the word inherently means “sinful nature” why not so translate it in reference to Jesus?

 Some Key Passages

 Someone says, “What about Romans 8:3? (KJV). The word ‘flesh’ (sarx) is herein preceded by the word ‘sinful’ (hamartias). This is not suggesting that the flesh in and of itself is sinful. It is the equivalent of Philippians 2:7. Goebel Music has written, “It distinctly, intelligibly, and unmistakably is saying that He came as a man. Human flesh is not inherently sinful; if so, Jesus was sinful.” (ADL, Studies in Romans, p. 143). All that is being said is that Jesus took upon Him – the same flesh, that the rest of sinful humanity wore (Heb. 2:17; Heb. 4:15).

 Another might wonder about Matthew 26:40-41? Please note that it does not say that the flesh is sinful by nature. It simply says that the flesh is weak. What is the meaning? The context is that they were having difficulty staying awake due to absolute exhaustion (Luke 22:45). They were weak. It seems to me that Jesus is saying, “I know you men would have stayed awake, if it weren’t for the fact that you are exhausted physically” (cf. 1 Cor. 15:42-44; 2 Cor. 13:4). Others have thought that the reference is to the fact that despite their loyalty and willingness to serve Him, still it is so easy to give in to the fleshly desire of preservation (Matt. 26:33, 56b-57; 27:69-74). Whatever the case, this does not teach that man is sinful by nature. It simply teaches that man is weak.

 Next passage: 1 John 2:16. This passage is not teaching that the flesh is sinful by nature. Rather, it teaches that when Satan tempts us, it is through the lust of the flesh, lust of the eyes, and the pride of life. Roy Deaver writes, “The natural desires of the human body are not inherently sinful. They are God-given. God has provided for their satisfaction. Those desires can be satisfied in a right way, or they can be satisfied in a wrong way (Romans, God’s Plan for Man’s Righteousness, p. 201). Robert Taylor Jr. adds, “Bodily appetites are not wrong per se. But they are to be fulfilled legitimately. We hunger for food, water, air, sexual release, security, etc. There are wrong ways to obtain such; There are right ways to obtain such” (Studies in Romans, p. 114). Desiring food is not wrong, but Satan can use such to tempt us to steal, or violate God’s law in some other way (e.g. Adam and Eve). Sexual desire can be fulfilled properly in marriage or illegitimately in fornication. Man must regulate his appetites by the word of God.

 Next passage: Romans 7:25. Kenneth Jones well wrote, “The last sentence of the verse does not describe a warfare within the Christian between the spirit and the flesh but rather a contrast between two kinds of service. He had been a slave to sin but now has been redeemed to the service of God. In the Christian, the mind dominates the flesh, but in the sinner, the flesh dominates the mind” (Spiritual Sword Lectureship, The book of Romans, page 117-118, quoted in Studies in Romans by Robert Taylor Jr, page 132). Read Galatians 2:20; Colossians 3:1-2; Romans 7:14-15; 8:4-6. We must control our bodies with our minds, by allowing our minds to be changed through the word of God (Rom. 12:2; cf. 1 Thes. 2:13).

 What about Galatians 5:19-ff? This is simply describing what man in the flesh commonly does, when he’s led simply by fleshly desires without consideration for God and His instructions (cf. Gen. 6:5, 12). This is simply telling us how man sometimes behaves and the fact that God is not at all well pleased with such behavior.

 What about Galatians 5:17? This here is simply speaking of one who hasn’t yet mentally, and spiritually gotten control over the flesh (cf. Gal. 5:18, 23; v. 18 is elliptical i.e. “not under the condemnation of the law” – see Romans 8:1). It seems that Galatians 5:17 is much like James 4:4, 8 and is speaking of a double minded person. Galatians 5:16 is a command. We can choose which we follow: after the flesh or the spirit.

 Concluding Remarks

 There are other passages that certainly could be considered. But, I know the following things: (1) There is nothing about the term sarx (flesh) which suggests a sinful nature. Understand that the same term is often used in connection with Jesus (see Rom. 8:3 cf. Heb. 4:15). If sarx means ‘sinful nature,’ then Jesus too had sinful nature, and you know this is not true. (2) Man has a choice upon this earth (Joshua 24:15). Man can respond to God (Acts 2:37-38, 40). If not, again we ask what about Jesus? (3) Man can rise above his environment (Gen. 6:5, 9; 2 Kings 16:1-3, 19-20; 18:1-f). (4) One does not need a direct operation of the Holy Spirit to do what is right (Acts 2:36-38; Acts 8:12-17; Acts 19:1-6). (5) In the end , if I’m lost, it’s nobody’s fault but mine (Isa. 59:1-2; Ezek. 18:20; Col. 1:21). (6) Satan does use the weaknesses and desires, and natural appetites of the flesh to tempt (1 John 2:15-17).

Posted in calvinism, Man, Sin, Word Study | Tagged , , | Leave a comment

The New Covenant

Posted on May 31, 2013 by Bryan Hodge

Let’s define “covenant.”  The Hebrew word has its origin in a verb meaning “‘to cut or divide’ in allusion to a sacrificial custom in connection with covenant making” (Vine’s).  The word is used of (1) Covenants between men – (a) a treaty, alliance, league; (b) constitution, ordinance between monarch and subjects; (c) agreement, pledge; (d) alliance of friendship; (e) alliance of marriage.  (2) Covenants between God  and man – (a) alliance or friendship; (b) divine constitution or ordinance (B-D-B-G).

The Greek word means literally “through a receptacle, repository, chest, box.”  It is used of “a disposition of property  by will or otherwise” (Vine’s).  It is also used of: (1) a disposition, arrangement; (2) a compact, covenant (Thayer).  The word is used by the Septuagint for the Hebrew word.  Another point to understand is that this word frequently refers to unilateral agreements or declarations.  “It is the declaration of one person’s will, not the result of an agreement between two parties” (B-A-G).

Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and the house of Judah” (Jeremiah 31:31).

The writer of Hebrews quoted Jeremiah 31:31-34 (see Hebrews 8:7-13; 10:15-18).  He even said, “In that He says, ‘A new covenant,’ He has made the first obsolete” (Hebrews 8:13).

When did this covenant come?  Jesus connected this covenant with his blood (Matthew 26:28; Luke 22:20).  The Hebrews writer said, “where there is a testament, there must also of necessity be the death of the testator.  For a testament is in force after men are dead, since it has no power at all while the testator lives” (Hebrews 9:16-17).  The writer then connected these words with the sacrifice of Jesus (Hebrews 9:23-28).

Some have seen an allusion to a “last will and testament” in Hebrews 9:16-17; However, such is really not in view.  Consider these things: (1) the New Covenant is being compared to Moses’ giving of the Old Covenant.  There was no death of the testator in the covenant, if we mean by this the death of one who made out a “last will and testament.”  However, there was blood shed (cf. Exodus 24:1-8).  (2) The words “men” and “testator” do not appear in the Greek reading of Hebrews 9:16-17.  The word are supplied.  Adam Clark commented, “Where there is a covenant, it is necessary that the death of the appointed (victim) should be exhibited, because covenant is confirmed over dead (victims), since it is not valid while the appointed (victim) is alive” (Vol. 6, pg. 747-748).  The Zondervan Parallel New Testament in Greek and English reads, “For where a covenant death necessity to be offered of the making covenant, for a covenant over dead [is] firm, since never has it strength when lives the making covenant.”  (3) The comparison is this: Moses declared the covenant and then ratified, or instituted it, with blood.  This is exactly what Jesus did.

“… not according to the covenant that I made with their fathers in the day that I took them by the hand to lead them out of the land of Egypt” (Jeremiah 31:32).

The words “the day that I took them by the hand to lead them out of the land of Egypt” includes that which was engraved upon stones (see 1 Kings 8:9 cf. 8:21).  This covenant would be in some way(s) differ from that covenant.

“But this is the covenant that I will make with the house of Israel after those days, says the LORD: I will put my law in their minds, and write it on their hearts; and I will be their God, and they shall be my people.  No more shall every man teach his neighbor and every man his brother saying, ‘Know the LORD,’ for they all shall know me, from the least of them to the greatest of them says the LORD… I will forgive their iniquity, and their sin I will remember no more” (Jeremiah 31:33-34).

Here are the differences in the covenants…

1)  The Israelites of old became Israelites (G0d’s chosen people) by birth.  One became such without any knowledge of the LORD, or His law.  He had to be taught such things later by others.  Some Israelites did have God’s word in their hearts [(Psalm 37:41; 40:8; 119:11; cf. Deuteronomy 4:9-10; 6:6-7; 11:18-19; 30:14) and even some Gentiles (Romans 2:15)].  However, under this new covenant one must first know (cf. John 6:45).  Today, man is required to be “born again” (John 3:3-5).

2) Sin under the previous covenant was remembered each year on the Day of Atonement (Hebrews 10:1-3 cf. Leviticus 16:11-15).  The sacrifice of Jesus is once and for all (Hebrews 9:25-26).  He remembers our sin no more (Hebrews 10:17-18).

Posted in God`s word, Old Testament/New Testament, Textual study, Word Study | Tagged , , | Leave a comment

Jesus: Worthy of Worship?

Posted on May 26, 2013 by Bryan Hodge

Is He worthy of worship?  This is a very important question.  Our decision in this should come from the Biblical evidence.  Let us examine the evidence and draw the conclusion warranted.

First, the Bible teaches that mere men are not worthy of worship.  Good men refuse such.  Peter did.  Acts 10:25-26 reads, “And as Peter was coming in, Cornelius met him, and fell down at his feet,  and worshipped him.  But Peter took him up saying, Stand up, I myself also am a man.”  Barnabas and Paul rejected such.  Acts 14:11-15, reads, “And when the people saw what Paul had done, they lifted up their voices, saying in the speech of Lycaonia, the gods are come down to us in the likeness of men.  And they called Barnabas, Jupiter; and Paul, Mercurius, because he was the chief speaker.  Then the priest of Jupiter… brought oxen and garlands up to the gates, and would have done sacrifice with the people.  Which when the apostles, Barnabas and Paul, heard of, they rent their clothes, and ran in among the people crying out, and saying, sirs, why do ye these things?  We also are men of like passion with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein.”

Second, the Bible teaches that mere angels should not be worshipped.  Like good men, good angels should refuse such.  John says of his encounter with an angel, “And I fell at his feet to worship him. And he said unto me, see thou do it not: I am thy fellow servant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy” (Revelation 19:10); and again he said, “And I John saw these things, and heard them.  And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things.  Then saith he unto me, see thou do it not: for I am thy fellow servant, and of thy brethren the prophets and of them which keep the saying of this book: worship God” (Revelation 22:8-9).

Third, Jesus never refused worship.  Read Matthew 2:2, 11; 8:2; 15:25; 28:16-17; John 9:38).  Other passages could be supplied.  Jesus unlike mere men and angels, never refused worship.  This is significant.  The “Jehovah’s Witnesses” sometimes argue that this word should be rendered “obeisance” and not “worship.”  They use this on people who don’t know any better.  They try to make a distinction between the words “obeisance” and “worship”.  They prey on ignorance.  The fact is this is the usual word for worship.  It is the word used of what only belongs to the Divine (Matthew 4:10).

Fourth, consider the testimony of the scriptures.  Hebrews 1:6b, “let all the angels of God worship him.”  Even the angels are to do this.  John 5:23a, “That all men should honour the Son, even as they honour the Father (emp. mine).  Philippians 2:10, “That at the name of Jesus every knew should bow, of the things in heaven, and things in earth, and things under earth” (cf. Romans 14:11).  This is language of what is due God (Isaiah 45:23).  The act of bowing the knee is an act of worship.  Remember 1 Kings 19:18, where God said, “Yet, I have left me seven thousand in Israel, all the knees which have not bowed unto Baal…” (Emp. mine).

Yes, Jesus is worthy of worship.  Revelation 5:13 reads, “Blessing, and honour, and glory and power, be unto Him that sitteth upon the throne, and unto the Lamb forever and ever.”  We are to sing unto the “Lord” (Ephesians 5:19), and in context the “Lord” is Jesus (Ephesians 5:20).

The Jehovah Witnesses have been far from consistent on this subject.  In the November 1, 1964 Watchtower (page 671) these words appear, “It is unscriptural for worshippers of the living and true God to render worship to the Son of God, Jesus Christ.”  But years before, in the October 15, 1945 Watchtower (page 313) these words appear, “You must worship and bow down to Jehovah’s chief one – namely Jesus.”

Some have reasoned that since God was not pleased with their worship of the brazen serpent (2 Kings 18:4), and since Jesus is compared to that brazen serpent (John 3:14), we should not worship Jesus.  But, just because two things are compared does not mean that they are alike in every aspect.  Moreover, one needs to re-examine our third and fourth points mentioned earlier in this writing.

Posted in Jehovah Witnesses, Jesus, worship | Tagged , , , , , | Leave a comment

Jesus: His Pre-Existence

Posted on May 24, 2013 by Bryan Hodge

Did Jesus exist before His earthly birth?  The Bible affirms YES!

Let us begin by examining John 1:15, which reads, “John bore witness of him and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me.”  John 1:15 ASV reads, “This was he of whom I said, He that cometh after me is become before me for he was before me.”  I quote from brother Roy Lanier, Sr., “There are two Greek words in this statement which are translated by our one word before.  When John said he ‘has come before me,’ He used emprosthen, which gives the sense of priority of rank or position or dignity… and when he said, ‘for he was before me,’ he used the protos a word meaning ‘in order of time.’  So although, Jesus was born after John, He existed before John was born”  (The Timeless Trinity, p. 158).  W.E. Vines Expository Dictionary of Biblical Words agrees saying, “‘Protos’ signifies first, or at the first… in order of time,’ ” while saying, “‘emprosthen’ is used of place or position only.”  McCord’s translated it this way, “The one who comes after me is my superior, for he existed before me.”  Estes’ Better Version renders it, “He who comes after me, ranks before me for he was before me.”  The RSV* reads, “He who comes after me ranks before me, for he was before me.”   The NASB reads, “He who comes after me has a higher rank than I, for He existed before me.”  So the Logos predates John.

But not only so, He also predates Abraham.  In John 8:58 Jesus said, “Verily, verily I say unto you, before Abraham was (born – ASV) I am.”  The word “before” is the word which has reference to time.  More significant here though are the tenses.  Listen to the words of brother Guy N. Woods, “The verbs here are quite significant.  That with reference to Abraham signifies to begin, to come to be; that of Christ to be evermore existing.  There was a point in history when Abraham came into existence; before this, he was not; but of Christ it is affirmed that he always existed.  The tense is timeless present and conveys the same notion as… (Exodus 3:14).”  (A Commentary on John, p. 181).  Robert Taylor Jr., “The Lord did not say, ‘I was before Abraham.’ He employed language that only deity can use accurately – I AM” (Studies in the Gospel of John, p. 130-131).  Lenski wrote, “As the aorist sets the point of beginning for existence of Abraham, so the present tense ‘I AM’ predicates absolute existence for the person of Jesus with no point of beginning at all” (The Interpretation of St. John, p. 670).

The Biblical evidence is abundant and clear.  Jesus’ birth wasn’t His beginning (except in the sense of His earthly existence).  He existed in glory before the world was even made (John 17:5).  He took part in the creationary week (John 1:1-3; Colossians 1:16; Hebrews 1:2).  John 3:13, “And no man hath ascended up to heaven, but he that came down from heaven, even the Son of Man which is in heaven.”  His home before coming to earth was heaven.  His going forth hs been from “everlasting” (eternity – NASB) Micah 5:2.

*While this is not an endorsement of the RSV, I do believe that this particular scripture in the RSV was done correctly.

Posted in Jesus, Word Study | Tagged , , , , , , , , , | 2 Comments

“God Gave Them Up…”

Posted on May 21, 2013 by Bryan Hodge

These words, or words very near this, are found three times in Romans chapter one: (1) v. 24, “Therefore God also gave them up to uncleanness, in the lusts of their hearts, to dishonor their bodies among themselves.” (2) v. 26, “For this reason God gave them up to vile passions.  For even their women exchanged the natural use for what is against nature.” (3) v. 28, “And even as they did not like to retain God in their knowledge, God gave them over to a debased mind, to do those things which are not fitting.”  The question is:  what is the meaning?

I recall hearing someone once say that this meant that God gave up the Gentile people and chose the Jews.  This, however, cannot be the meaning of these words, for, God is likewise said at times to have given up the Jews (Psalm 81:11-12; Acts 7:40-42a).  So what do these words mean?  R.L. Whiteside explained: “When people are determined to reject God for their own way, God allows them unhindered to follow their chosen course so that they may the sooner see the degradation that comes to those who follow their own wisdom” (Robert L. Whiteside, A New Commentary on Paul’s Letter to the Saints at Rome, p. 34).  B.J. Clark has commented, “If man persists in living to fulfill his carnal desire, God will not prevent him from doing such, nor will He prevent him from reaping the consequences or his transgressions” (Annual Denton Lectures Studies in Romans, page 57).

The point is man can be his own worst enemy.  Much of the misery we experience, we bring upon ourselves.  “The way of transgressors is hard” (Proverbs 13:15).  Keeping God’s instructions will keep up from much unnecessary trouble and sorrow.

Posted in Phrase Study, Textual study | Tagged , , | Leave a comment

Seven Sayings From The Cross: Trust/Commitment

Posted on May 19, 2013 by Bryan Hodge

The last words which we have recorded of Jesus speaking from the cross are, “Father, into Your hands I commit My spirit” (Luke 23:46).  Then, we’re told, “having said this, he breathed His last” (Luke 23:46).

I find it significant that his dying words were addressed to the Father.  Jesus is recorded as speaking seven times from the cross (Luke 23:34; Luke 23:43; John 19:26-27; Matt. 27:46; John 19:28; John 19:30; Luke 23:46).  Three of these times are words which are addressed to the Father (Luke 23:34; Matt. 27:46; Luke 23:46).  Jesus was a man of prayer.  He prayed publicly (Mark 6:38-44 cf. John 6:11; Mark 8:5-9 cf. Matt. 15:35-38; Mark 14:22-23 cf. Luke 22:19-20).  He prayed privately (Mark 1:35; Luke 6:12; John 6:15 cf. Mark 6:46; Luke 9:28; Mark 14:32).

Question: How often do you commune with God in prayer?

Furthermore, I find it significant that Jesus quoted scripture.  Twice from the cross, he quoted scripture (Matt. 27:46 cf. Psalm 22:1; Luke 23:46 cf. Psalm 31:5).  Jesus was a man of the book.  Jesus said things like “have ye not read?” (Matt. 12:3 12:5; 19:4; 21:16; 21:42; 22:31; 24:15)… “it is written” (Matt. 4:4; 4:7; 4:10; 11:10; 21:13; 26:24; 26:31)…  “Ye do err, not knowing the scriptures, nor the power of God” (Matt. 22:29).   He taught “Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God”(Matthew 4:4).

Question: Is God’s word flowing from your lips?

 Jesus clearly trusted in God, “into thy hands I commend my spirit.” The word “commit”(NKJV) or “commend” (KJV) means “to place with someone, entrust, commit” (W.E. Vine) … commit to one’s charge… to commend one to another for protection, safety, etc.” (J.H. Thayer).   Jesus’ words are much like those of Paul: “I am not ashamed, for I know whom I have believed, and am persuaded that He is able to keep what I have committed unto him against that day” (2 Timothy 1:12).

Question: How is your faith?

One last point: Jesus knew where to leave things.  The Jewish leaders had behaved wickedly.  Pilate had behaved cowardly.  An injustice had been done.  He was suffering.  He was dying.  The mob was cruel.  Yet, he did not lower himself to the level of others.  He did not curse at them, or spit at them.  He committed himself to God.  Peter wrote, “Christ also suffered for us, leaving us an example, that you should follow his steps: ‘Who committed no sin, nor was deceit (guile KJV) found in His mouth’; who, when he was reviled, did not revile in return; when He suffered, He did not threatened, but committed (kept entrusting NASB; continued entrusting ESV) Himself to Him who judges righteously” (1 Peter 2:21-23).  He is our example in how to deal with injustice.

Question: When injustice is done to you do you commit yourself to the righteous judge knowing that justice will be done? 

Posted in Cross, Jesus, Seven Sayings From The Cross | Tagged , , , , , , , , , , , | Leave a comment

Seven Sayings From The Cross: Purpose

Posted on May 17, 2013 by Bryan Hodge

Multitudes journey through this thing we call life void of any clear goal, sense of mission, or idea of purpose.  Life is just life.  There is nothing in particular that they wish to accomplish.  They are just here, aimlessly drifting through life.

Others possess an understanding of purpose, and a sense of mission.  They have a goal(s) they wish to accomplish in this life. However, a large number in this group fail to achieve their goal(s).  Some are hindered by procrastination.  Others are hindered by velleity, on the most basic level they desire to accomplish the goal(s), but they lack the discipline and energy to make it happen.  Some are easily distracted with the “cares and riches and pleasures of this life, and bring no fruit to perfection” (Luke 8:14).

Jesus was unlike the two groups we’ve just mentioned.  (1) He understood His mission.  Even from youth, he said, “I must be about My Father’s business” (Luke 2:49).  He later said things like “My food is to do the will of Him who sent Me, and to finish His work” (John 4:34)… “the works which the Father has given Me to finish – the very works… I do” (John 5:36)… “the Son of Man has come to seek and to save that which was lost” (Luke 19:10)… “What shall I say? ‘Father, save me from this hour’? But for this purpose I came to this hour” (John 12:27).  (2) He not only understood his mission, he had the dedication, determination and discipline, focus and fortitude to finish it… Jesus said on the cross, “It is finished!” (John 19:30).  A casual reading might prompt one to conclude that Jesus meant, “I am finished.”  However, this is not what Jesus is saying.  The wording connects nicely with other similar words of Jesus found in the book of John.  Early in his ministry he said, “My food is to do the will of Him that sent Me, and to finish His work” (John 4:34) and “the works which the Father has given Me to finish – the very works… I do” (John 5:36).  Nearing his death, he prayed, “I have glorified You on the earth. I have finished the work which You have given Me to do” (John 17:4).  Then, on the cross he said “It is finished!” (John 19:30).  It was for this cause he had come (John 12:27).  If we take these words together, it becomes evident that “It is finished” refers to his work.

The apostle Paul also fulfilled his role on earth.  Approaching death he said, “I have fought the good fight, I have finished the race, I have kept the faith” (2 Tim. 4:7), and he urged Timothy “fulfill your ministry” (2 Timothy 4:5).

Are we fulfilling our roles?  Do we have the dedication, determination, and discipline, focus and fortitude to finish what we should?

Our mission is to live a life which glorifies God (Matthew 5:16; 1 Corinthians 6:20; 10:31; Philippians 1:20).  Our lives are to be dedicated unto him as living sacrifices (Romans 12:1-2).  We are to love him with all of our neighbors as ourselves (Mark 12:30-31).  We are to fear him and keep his commandments (Ecclesiastes 12:13 cf. John 14:15).  These are things we should understand and accomplish upon this earth.

We  should so live that when we come to the end of life we can say, “I have glorified You on the earth. I have finished the work You have given Me to do” (John 17:4).

Posted in Cross, Priorities, Seven Sayings From The Cross | Tagged , , , , , , , | Leave a comment