Tuesday, December 25, 2012
Tuesday, December 11, 2012
Thoughts on being called "a Christian"
Act 11:26 And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch.
Act_26:28 Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian.
1Pe 4:15 But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men's matters.
1Pe 4:16 Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.
I'm of the opinion that Paul specifically said that to identify oneself as in that way is "carnal" and "speaking like men":
1Co 1:12 Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ.
Paul usually addressed "the holy ones" and "the faithful in Christ Jesus" but never "Christians". So why the verses above? I think Robertson's Word Pictures really nails this:
And that the disciples were called Christians first in Antioch (chrēmatisai te prōtōs en Antiocheiāi tous mathētas Christianous). This first active infinitive chrēmatisai is also a subject of egeneto and is added as a separate item by the use of te rather than kai. For the word itself in the sense of divine command, see note on Mat_2:12, note on Mat_2:22; note on Luk_2:26; and note on Act_10:22. Here and in Rom_7:3 it means to be called or named (assuming a name from one’s business, chrēma, from chraomai, to use or to do business). Polybius uses it in this sense as here. Tous mathētas (the disciples) is in the accusative of general reference with the infinitive. Christianous (Christians) is simply predicate accusative. This word is made after the pattern of Herodianus (Mat_22:16, Herōidianoi, followers of Herod), Caesarianus, a follower of Caesar (Deissmann, Light from the Ancient East, p. 377, gives papyri examples of the genitive Kaisaros meaning also “belonging to Caesar” like the common adjective Caesarianus). It is made thus like a Latin adjective, though it is a Greek word, and it refers to the Hebrew belief in a Messiah (Page). The name was evidently given to the followers of Christ by the Gentiles to distinguish them from the Jews since they were Greeks, not Grecian Jews. The Jews would not call them Christians because of their own use of Christos the Messiah. The Jews termed them Galileans or Nazarenes. The followers of Christ called themselves disciples (learners), believers, brethren, saints, those of the Way. The three uses of Christian in the N.T. are from the heathen standpoint (here), Act_26:28 (a term of contempt in the mouth of Agrippa), and 1Pe_4:16 (persecution from the Roman government). It is a clear distinction from both Jews and Gentiles and it is not strange that it came into use first here in Antioch when the large Greek church gave occasion for it. Later Ignatius was bishop in Antioch and was given to the lions in Rome, and John Chrysostom preached here his wonderful sermons.
Act_26:28 Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian.
1Pe 4:15 But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men's matters.
1Pe 4:16 Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.
I'm of the opinion that Paul specifically said that to identify oneself as in that way is "carnal" and "speaking like men":
1Co 1:12 Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ.
Paul usually addressed "the holy ones" and "the faithful in Christ Jesus" but never "Christians". So why the verses above? I think Robertson's Word Pictures really nails this:
And that the disciples were called Christians first in Antioch (chrēmatisai te prōtōs en Antiocheiāi tous mathētas Christianous). This first active infinitive chrēmatisai is also a subject of egeneto and is added as a separate item by the use of te rather than kai. For the word itself in the sense of divine command, see note on Mat_2:12, note on Mat_2:22; note on Luk_2:26; and note on Act_10:22. Here and in Rom_7:3 it means to be called or named (assuming a name from one’s business, chrēma, from chraomai, to use or to do business). Polybius uses it in this sense as here. Tous mathētas (the disciples) is in the accusative of general reference with the infinitive. Christianous (Christians) is simply predicate accusative. This word is made after the pattern of Herodianus (Mat_22:16, Herōidianoi, followers of Herod), Caesarianus, a follower of Caesar (Deissmann, Light from the Ancient East, p. 377, gives papyri examples of the genitive Kaisaros meaning also “belonging to Caesar” like the common adjective Caesarianus). It is made thus like a Latin adjective, though it is a Greek word, and it refers to the Hebrew belief in a Messiah (Page). The name was evidently given to the followers of Christ by the Gentiles to distinguish them from the Jews since they were Greeks, not Grecian Jews. The Jews would not call them Christians because of their own use of Christos the Messiah. The Jews termed them Galileans or Nazarenes. The followers of Christ called themselves disciples (learners), believers, brethren, saints, those of the Way. The three uses of Christian in the N.T. are from the heathen standpoint (here), Act_26:28 (a term of contempt in the mouth of Agrippa), and 1Pe_4:16 (persecution from the Roman government). It is a clear distinction from both Jews and Gentiles and it is not strange that it came into use first here in Antioch when the large Greek church gave occasion for it. Later Ignatius was bishop in Antioch and was given to the lions in Rome, and John Chrysostom preached here his wonderful sermons.
Sunday, December 9, 2012
Matrilineal descent!
For a long time I argued, based on patrilineal descent, that Jesus was not a Jew. But lo and behold, matrilineal descent is the more scriptural position:
http://thenicolefactor.blogspot.com/2012/04/is-matrilineal-jewishness-valid-answer.html
Patrilineal descent determines tribal status, while matrilineal descent means that one is Jewish.
http://thenicolefactor.blogspot.com/2012/04/is-matrilineal-jewishness-valid-answer.html
Patrilineal descent determines tribal status, while matrilineal descent means that one is Jewish.
Saturday, December 8, 2012
2 John
Is the author of 2 John the same John as the author of Revelation? If so, is he explaining who the antichrist is from his own perspective when he writes:
Darby version
2Jn 1:7 For many deceivers have gone out into the world, they who do not confess Jesus Christ coming in flesh--this is the deceiver and the antichrist.
http://www.youtube.com/watch?v=kNw0IYDYzLE
Darby version
2Jn 1:7 For many deceivers have gone out into the world, they who do not confess Jesus Christ coming in flesh--this is the deceiver and the antichrist.
http://www.youtube.com/watch?v=kNw0IYDYzLE
Friday, December 7, 2012
Thursday, December 6, 2012
Is John 12:41 referring to the vision of Yehovah in Isaiah 6?
Is John 12:41 referring to the vision of Yehovah in Isaiah 6? Let's have a look.
First, Jesus prays that his father will glorify his [the father's] name, and God says that he will:
Joh 12:28 Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again.
Then Jesus explains how Jesus will glorify the father's name - by being killed:
Joh 12:29 The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him.
Joh 12:30 Jesus answered and said, This voice came not because of me, but for your sakes.
Joh 12:31 Now is the judgment of this world: now shall the prince of this world be cast out.
Joh 12:32 And I, if I be lifted up from the earth, will draw all men unto me.
Joh 12:33 This he said, signifying what death he should die.
The people protest:
Joh 12:34 The people answered him, We have heard out of the law that Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of man?
So Jesus tells them that they really need to receive the shine of Jesus glorifying God, and then hides:
Joh 12:35 Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth.
Joh 12:36 While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them.
Then John comments that Isaiah prophesied that Isaiah's own report would go unheeded:
Joh 12:37 But though he had done so many miracles before them, yet they believed not on him:
Joh 12:38 That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed?
The "report" to which he refers is the suffering of Christ:
[Brenton LXX]
Isa 53:1 O Lord, who has believed our report? and to whom has the arm of the Lord been revealed?
Isa 53:2 We brought a report as of a child before him; he is as a root in a thirsty land: he has no form nor comeliness; and we saw him, but he had no form nor beauty.
Isa 53:3 But his form was ignoble, and inferior to that of the children of men; he was a man in suffering, and acquainted with the bearing of sickness, for his face is turned from us: he was dishonoured, and not esteemed.
Isa 53:4 He bears our sins, and is pained for us: yet we accounted him to be in trouble, and in suffering, and in affliction.
Isa 53:5 But he was wounded on account of our sins, and was bruised because of our iniquities: the chastisement of our peace was upon him; and by his bruises we were healed.
Isa 53:6 All we as sheep have gone astray; every one has gone astray in his way; and the Lord gave him up for our sins.
Isa 53:7 And he, because of his affliction, opens not his mouth: he was led as a sheep to the slaughter, and as a lamb before the shearer is dumb, so he opens not his mouth.
Isa 53:8 In his humiliation his judgment was taken away: who shall declare his generation? for his life is taken away from the earth: because of the iniquities of my people he was led to death.
Isa 53:9 And I will give the wicked for his burial, and the rich for his death; for he practised no iniquity, nor craft with his mouth.
Isa 53:10 The Lord also is pleased to purge him from his stroke. If ye can give an offering for sin, your soul shall see a long-lived seed:
Isa 53:11 the Lord also is pleased to take away from the travail of his soul, to shew him light, and to form him with understanding; to justify the just one who serves many well; and he shall bear their sins.
Isa 53:12 Therefore he shall inherit many, and he shall divide the spoils of the mighty; because his soul was delivered to death: and he was numbered among the transgressors; and he bore the sins of many, and was delivered because of their iniquities.
Then John comments on why they could not accept the report of Jesus' death and resurrection to glorify God:
Joh 12:39 Therefore they could not believe, because that Esaias said again,
Joh 12:40 He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them.
Joh 12:41 These things said Esaias because he saw his glory, and spake of it.
I corrected the translation of verse 41.
So the passage begins at verse 28 and concludes at 41 and is all speaking of the way that Jesus would glorify his father. It has nothing to do with his vision of Yehovah's personal glory in chapter 6.
Joh 12:28 Father, glorify thy name. Then came there a voice from
heaven, saying, I have both glorified it, and will glorify it again.
Joh 12:29 The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him.
Joh 12:30 Jesus answered and said, This voice came not because of me, but for your sakes.
Joh 12:31 Now is the judgment of this world: now shall the prince of this world be cast out.
Joh 12:32 And I, if I be lifted up from the earth, will draw all men unto me.
Joh 12:33 This he said, signifying what death he should die.
Joh 12:34 The people answered him, We have heard out of the law that Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of man?
Joh 12:35 Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth.
Joh 12:36 While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them.
Joh 12:37 But though he had done so many miracles before them, yet they believed not on him:
Joh 12:38 That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed?
Joh 12:39 Therefore they could not believe, because that Esaias said again,
Joh 12:40 He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them.
Joh 12:41 These things said Esaias, when he saw his glory, and spake of him.
Joh 12:29 The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him.
Joh 12:30 Jesus answered and said, This voice came not because of me, but for your sakes.
Joh 12:31 Now is the judgment of this world: now shall the prince of this world be cast out.
Joh 12:32 And I, if I be lifted up from the earth, will draw all men unto me.
Joh 12:33 This he said, signifying what death he should die.
Joh 12:34 The people answered him, We have heard out of the law that Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of man?
Joh 12:35 Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth.
Joh 12:36 While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them.
Joh 12:37 But though he had done so many miracles before them, yet they believed not on him:
Joh 12:38 That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed?
Joh 12:39 Therefore they could not believe, because that Esaias said again,
Joh 12:40 He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them.
Joh 12:41 These things said Esaias, when he saw his glory, and spake of him.
Joh 12:28 Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again.
Then Jesus explains how Jesus will glorify the father's name - by being killed:
Joh 12:29 The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him.
Joh 12:30 Jesus answered and said, This voice came not because of me, but for your sakes.
Joh 12:31 Now is the judgment of this world: now shall the prince of this world be cast out.
Joh 12:32 And I, if I be lifted up from the earth, will draw all men unto me.
Joh 12:33 This he said, signifying what death he should die.
The people protest:
Joh 12:34 The people answered him, We have heard out of the law that Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of man?
So Jesus tells them that they really need to receive the shine of Jesus glorifying God, and then hides:
Joh 12:35 Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth.
Joh 12:36 While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them.
Then John comments that Isaiah prophesied that Isaiah's own report would go unheeded:
Joh 12:37 But though he had done so many miracles before them, yet they believed not on him:
Joh 12:38 That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed?
The "report" to which he refers is the suffering of Christ:
[Brenton LXX]
Isa 53:1 O Lord, who has believed our report? and to whom has the arm of the Lord been revealed?
Isa 53:2 We brought a report as of a child before him; he is as a root in a thirsty land: he has no form nor comeliness; and we saw him, but he had no form nor beauty.
Isa 53:3 But his form was ignoble, and inferior to that of the children of men; he was a man in suffering, and acquainted with the bearing of sickness, for his face is turned from us: he was dishonoured, and not esteemed.
Isa 53:4 He bears our sins, and is pained for us: yet we accounted him to be in trouble, and in suffering, and in affliction.
Isa 53:5 But he was wounded on account of our sins, and was bruised because of our iniquities: the chastisement of our peace was upon him; and by his bruises we were healed.
Isa 53:6 All we as sheep have gone astray; every one has gone astray in his way; and the Lord gave him up for our sins.
Isa 53:7 And he, because of his affliction, opens not his mouth: he was led as a sheep to the slaughter, and as a lamb before the shearer is dumb, so he opens not his mouth.
Isa 53:8 In his humiliation his judgment was taken away: who shall declare his generation? for his life is taken away from the earth: because of the iniquities of my people he was led to death.
Isa 53:9 And I will give the wicked for his burial, and the rich for his death; for he practised no iniquity, nor craft with his mouth.
Isa 53:10 The Lord also is pleased to purge him from his stroke. If ye can give an offering for sin, your soul shall see a long-lived seed:
Isa 53:11 the Lord also is pleased to take away from the travail of his soul, to shew him light, and to form him with understanding; to justify the just one who serves many well; and he shall bear their sins.
Isa 53:12 Therefore he shall inherit many, and he shall divide the spoils of the mighty; because his soul was delivered to death: and he was numbered among the transgressors; and he bore the sins of many, and was delivered because of their iniquities.
Then John comments on why they could not accept the report of Jesus' death and resurrection to glorify God:
Joh 12:39 Therefore they could not believe, because that Esaias said again,
Joh 12:40 He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them.
Joh 12:41 These things said Esaias because he saw his glory, and spake of it.
I corrected the translation of verse 41.
So the passage begins at verse 28 and concludes at 41 and is all speaking of the way that Jesus would glorify his father. It has nothing to do with his vision of Yehovah's personal glory in chapter 6.
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