Exhortation, Lessons from Malachi

Our exhortation is centered on the book of Malachi whose ministry was some 80 years after the return of about 42,000 persons from exile. During that time, Haggai and Zechariah had prophesied, the temple had been rebuilt on a much smaller scale, and a second wave of exiles had returned under Ezra. There had been periods of great rededication and celebration, but by Malachi’s time the spark had diminished and the zeal died out.

A message of no compromise
Sacrifices were still being presented by the people and offered by the priests, idolatry was not in evidence, but little care was taken by the priests and the sacrifices were useless and absolutely of no effect.

With these deplorable conditions, Malachi, the messenger of God, sent a stern appeal, first to the priests and then to the people. The prophet was unwilling to accept a compromising attitude on the part of the nation. He was unwilling to adapt the principles of truth to the particular circumstances of the day. Whatever the situation, they must honor the word of God and change their way of life to conform to the requirements of God.

Priests & people disdained God
As we read in Malachi 1:6, the prophet first brought his message to the priests who showed contempt for the name of God. While a son honored his father and a servant his master, they showed no reverential fear for God.

"Wherein have we despised thy name?" was their plea. In direct violation of the law of Moses (cf. Lev. 1:2-3,10;22:19-22), they offered imperfect and flawed animals for sacrifices. God told them plainly, they wouldn’t offer second-rate merchandise to their governor, why did they think God would accept it?

The people were also to blame. They were bringing imperfect animals from their flocks. Obviously an animal without defects or blemishes would be more valuable in the market place. If they could pass off one of their less valuable animals as their offering, they would be money ahead. After all, they were still offering an animal from their flock, weren’t they?! The carcass had some blemishes, but when the offering was burnt, who would know? God would know! He had said, "Ye shall not offer unto the LORD that which is bruised, or crushed, or broken, or cut...they shall not be accepted" (Lev. 22:24-25).

Priests and people treated the whole ritual with contempt. "Ye said also, behold, what a weariness is it! and ye have snuffed at it, (NIV - sniffed at it contemptuously), saith the LORD of hosts...Cursed is the cheat who has an acceptable male in his flock and vows to give it, but then sacrifices a blemished animal to the Lord. For I am a great king, says the LORD Almighty, and my name is to be feared among the nations" (Mal. 1:13,14).

A caution to ourselves
These words of God through the prophet Malachi were primarily a message to Israel. But certainly they are words to believers of all ages. We are not required to bring animals to the priest as a sacrifice. We have redemption available through our Lord Jesus Christ, who was the perfect sacrifice and gave his life that we might have our sins forgiven and be granted salvation.
But we do need to be aware of the kind of service we give to God. We can be guilty of not giving our best to God, of keeping quality time for ourselves and giving God what’s left over. We need to review these terrible indictments that God pronounced on the Israelites and see if they could possibly be directed to us.

God said, you honor other people, but where is my honor. We honor our boss at work; if we didn’t we might lose our job. We honor our teachers and professors at school, our mothers, fathers, the ruling authorities, but do we honor God first in our lives? Do we praise His name in our hearts and lives, living a life in which we ask for His guidance in all the things we undertake? It’s a matter of giving God our best in everything we do, as well as doing our readings, studying His word, attending Bible classes and Sunday worship and being instant in prayer.

And we know how some of these things go. The daily readings, for example. Perhaps after dinner we look at our watch -- it’s 6:30. We think, "Let’s get the readings done now because there’s a television program I want to watch at 7" Some days it’s as though we have this obligation to do the readings and if we get them done, well and good; we can go on with the things of the evening.

Another example is our prayers, perhaps in the morning. We know we should pray, but we’re running late so we run through a brief recital of things, only half thinking of what we’re saying.

Sunday mornings may suffer the most as far as not giving God our best -- not all Sundays, but some. We may come on Sunday morning with all kinds of problems or things in our daily life that are troubling us and need solutions. We just don’t seem to be able to concentrate that particular Sunday. Our minds are a thousand miles away. If that’s the case, our worship is no better than the Israelites to whom Malachi directed his message. We don’t want it ever to get to the point where we say, "What a weariness it is to go to meeting. There are so many other things I could be doing."

How to help ourselves do better
In reading the word, we need to focus on the message, not just reading a chapter without paying attention to what we’re reading. We can ask as we’re reading, "What does God want me to learn here?" We need to concentrate on the content of the chapter.

In our prayers perhaps, before we start, we should first think what we are doing, to whom we are addressing our prayer and what we want to accomplish. More importantly, we should ask ourselves what God wants us to accomplish in this life. Our prayers don’t have to be formal. They can be spontaneous prayers offered on the spur of the moment while we’re going to work or school, or washing the dishes or weeding the garden. Perhaps this would bring us a little closer to the admonition to pray without ceasing.

On Sunday mornings we should think about how we approach the memorial service. We must put aside the things of our everyday life, just let them go for a few minutes, and concentrate on the importance of giving God our best.

We hope to be priests
In reading the admonitions directed at the priests of Malachi’s day, it’s important to remember we hope to be kings and priests in the kingdom of God. If found faithful, we will be among God’s immortalized saints whose job it will be to lead the mortal population of the earth to the knowledge of God. We should be preparing now for our role; in fact, in many ways we are acting as priests now as we try to show people God’s purpose with the earth and lead them to the hope of the Gospel.

As future priests, we must heed the words through Malachi: "The priest’s lips should keep knowledge, and they should seek the law at his mouth" (Mal. 2:7). And as verse 8 goes on to say, we should never depart out of the way or cause others to stumble at the law.

Return to God
There are many other things we could consider in this short book, but as a final consideration look at 3:7 and the appeal, "Return unto me, and I will return unto you."

We may say that any appeal to return to God doesn’t apply to us as we have already come to God. We have put on Christ in baptism and are now in Christ. But perhaps we still need to return -- to turn from the world completely and get closer to God.

Have we robbed God? We may ask, "Wherein have we robbed God?" He responds, "In tithes and offerings." Are we guilty of doing this? Have we stopped bringing tithes and offerings? When we think of tithes, we think of monetary tithes, of giving some percent of what we earn to the ecclesia or to other needs in God’s service. But perhaps we can extend this beyond a monetary tithe to the amount of time that we give God each day. What if we gave God 10% of our time? Ten percent of 24 hours is about two-and-a-half hours a day. Is it possible to do this, to give God this much time per day? On Sundays we have it covered but what about during the week? How can we spend 2 1/2 hours a day on the things of God? There are many things we can do: Bible readings, prayers, Bible class, Bible study, phone calls or letters, correspondence course teaching, listening to Bible school tapes, showing kindness, forgiveness, being compassionate, etc. If we do bring tithes to God, He says we will be blessed. As we read in chapter 3:10, God is ready to bless us if we will turn to Him.

A message of hope
The message of God through the prophet Malachi is certainly a stern one. God could have written them off, they were so corrupt, so uncaring about their service to God. But the message of hope is that He didn’t. He says to Israel, "I have loved you, saith the LORD." And thus He pleaded with them to return to Him and He would shower them with blessings.

That’s the message to us. God has loved us, having given His son as a perfect sacrifice for our sins. He wants us to return to Him; to bring Him our tithes and offerings. "And prove me now herewith, saith the LORD of hosts, if I will not open you the windows of heaven, and pour you out such a blessing, that there shall not be room enough to receive it" (Mal. 3:10).

-Bill Collister, Verdugo Hills, CA, Tidings Magazine December 1998

REIGNING WITH CHRIST

The Bedside Watchman
EXHORTATIONS FROM THE DAILY READINGS

December 30th -- Revelation 20

REIGNING WITH CHRIST

REIGNING with Christ, as exhibited in the gospel, is a reality. Popular hymns talk of reigning with Christ, but what do they mean? They know not. A mere subsistence of delight -- a passive ecstasy, in which they drowsily float in the ethereal clouds of "the happy land" -- a bathing in the blue and brightness of heaven -- an imaginary bliss. This is not the Bible "reigning with Christ" -- though the Bible reigning with Christ will have all the happiness about it that was ever imagined in connection with the orthodox heaven. The Bible reigning with Christ is a regulating of human affairs as they ought to be regulated: a guiding of mankind with power into ways of enlightenment and righteousness, joy and peace, in the then present time, with an unbounded prospect of eternal day beyond. Such a reigning with Christ is exactly adapted to meet the wants of the afflicted human race who will be blessed by it, and to give scope to the noble aspirations and benevolent ambitions of those who will be called upon to take part in it.

ROBERT ROBERTS, Thirteen Lectures on the Apocalypse, page 198

SOMETHING TO CHEW ON

Paul has been called the greatest Christian who ever lived. He also suffered greatly for the name of Jesus Christ. When Paul defended his calling to the Church, he defined suffering as a major proof of his spiritual office. "I have worked much harder," he insisted, "been in prison more frequently, been flogged more severely, and been exposed to death again and again"
(2 Corinthians 11:23).

But Paul’s many trials did not deter him from living the Christian life. Neither did they restrict his preaching the gospel. To the contrary, suffering seemed to impel Paul to even greater spiritual service.The apostle Paul said something remarkable about his adversities: "For Christ’s sake, I delight in weaknesses, in insults, in hardships, in persecutions, in difficulties. For when I am weak, then I am strong" (2 Corinthians 12:10). We shouldn’t, however, think of Paul as bigger than life or an indestructible superman. There were times when the tremendous hardships he confronted were far beyond his human endurance. After suffering one rather malicious incident of persecution, Paul admitted he and his companions "despaired even of life" (2 Corinthians 1:8). But Paul had faith in the living God to see him through his trial. "On him we have set our hope," wrote Paul, "that he will continue to deliver us" (verse 10).

But as Paul’s life demonstrates, God often delivers us out of troubles we are already in, not necessarily from troubles before they begin. Yet, as we must, Paul was able to rise above all his many afflictions. How did he do it? And how can we surmount our trials and troubles?Paul certainly didn’t overcome by his own strength or will. He never took personal credit for being able to bear his painfully heavy cross. He attributed his spiritual muscle to its true source - Jesus Christ. Paul said, "I can do everything through him who gives me strength" (Philippians 4:13). He exulted, not in his own will and courage, but in the power of Christ in him. And by that example we know that we, too, have access to the same spiritual power and courage. Paul maintained this Christ-centred faith during four years of suffering as a prisoner of the Roman government, first in Caesarea and then in Rome. During his Roman imprisonment, Paul wrote four letters that survive in our New Testament. They are Ephesians, Philippians, Colossians and Philemon. We, living almost 2,000 years later, are fortunate to have these letters to teach us the inspiring truths of God. We are the beneficiaries of Paul’s spiritual wisdom forged in the crucible of personal suffering.

These four letters are among the most hopeful and encouraging Paul wrote. They help us understand how we can find joy in our trials and peace in our suffering. The upbeat message in the prison letters contrasts markedly with Paul’s grim physical condition. Such a contrast teaches us a fundamental truth about our Christian faith. No matter what our misfortune or difficulty, God reigns supreme and sovereign. He can - and will - see us through any calamity. No matter that we may face adversity, persecution, affliction, hardship or disaster, God’s remarkable purpose for us is not to be compared with this life’s sufferings, says Paul. Beyond that is the wonderful news that we can have the spiritual strength to endure trials when they strike our lives. Paul says to us that we do not face life’s problems alone, but do so with the Holy Spirit - through Christ in us. That’s how Paul was able to remain assured in his terribly unsure years in prison. We should think of a spiritually joyful Paul in prison, not someone downcast and fearful. He is striding around some small room or dismal cell in Rome, perhaps in the presence of - or even chained to - a Roman soldier. We see Paul carefully dictating a profoundly positive letter to encourage the Church. Paul writes hopefully of his future in spite of the obvious hopelessness of his predicament. This contrast between Paul’s rather hopeless physical condition and his hopeful reaction reverberates through a letter he is writing. It is one of four prison epistles. This one is to the Philippians, and it becomes a message of joy.The word joy occurs 16 times in its various forms in the letter. Spiritual joy, rejoicing in Christ, is a major theme. "I will continue to rejoice," Paul writes to concerned Church members while under house arrest in Rome (Philippians 1:18). He continues, "For I know that through your prayers and the help given by the Spirit of Jesus Christ, what has happened to me will turn out for my deliverance".

Paul has confidence in the outcome of his situation. No matter how bleak it is, no matter what ominous turn it may take, God’s will shall be done. Meanwhile, the power of the Holy Spirit will see him through his predicament, no matter how difficult. Through Christ, Paul will face the worst and come out the best. What may happen to him in the future is not the issue. Paul’s present prison life, admittedly, is certainly less than ideal. However, that is not the issue for the apostle Paul. He learned to be content whatever the circumstances. Encouraging people he knew and loved, Paul says: "I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content in any and every situation".

Here is Paul in an uncertain and trial-filled position. Yet he is the one encouraging the Church to have hope, joy and peace. He virtually demands the members to feel triumphant: "Rejoice in the Lord always. I will say it again: Rejoice!" Paul, who is suffering in prison, pleads with the Philippians: "Do not be anxious about anything, but in everything, by prayer and petition, with thanks-giving, present your requests to God".

Paul is no bootstrap psychologist. Church members need not attempt to manufacture this confidence and exultation. They should have joy and peace within because these are fruits of the Holy Spirit living within us (Galatians 5:22).

So, Paul can tell the Church: "And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus" (Philippians 4:7). Paul’s prison message is always hopeful, his outlook confident, his future bright. This especially shows through in another prison letter, the one to the Ephesians.

When writing this letter, Paul is in chains, with little to look forward to in this world. But he is exuberantly thankful for God’s priceless spiritual gifts. It is these gifts - joy, peace, faith, hope - that will get him through his trial. Paul tells the Ephesian Christians that God and Christ are the source of all these spiritual blessings - ones we need to support us through life.

He writes: "To him who is able to do immeasurably more than all we ask or imagine, according to his power that is at work within us, to him be glory in the church and in Christ Jesus throughout all generations, for ever and ever! Amen" (Ephesians 3:20-21).

Yes, says Paul, God has blessed us with every spiritual blessing in Christ (Ephesians 1:3). Joy, peace, faith, hope - these spiritual blessings are ours if Christ lives in us.These spiritual qualities are indestructible because they have their source in Christ, who is always with us. Because we cannot lose Christ, our spiritual blessings are secure.
_______________
source

PUTTING GOD FIRST

The Bedside Watchman
EXHORTATIONS FROM THE DAILY READINGS

December 29th -- Malachi 1


GOD will have no regard for those who forget Him or neglect His commandments: those who sink into a state of self-service, who live exclusively for their own comfort and well-being, who let God slip from their practical recognitions; His word from their studies; His honour from their concern; His commandments from their lives, will awake to find that where life and death, and men, and angels, and heaven and earth, were powerless to interpose an obstacle between them and the friendly regard of the Almighty, their own folly has done it without further remedy. God is love; but our God is also a consuming fire. He will not be mocked; He will not be put off with fag-ends of our service (Malachi 1: 13). He demands the whole heart and the whole life; and he is not his own friend who refuses the call: for there will come a time when the man who has served himself will find he has served a master who can only pay him at last with tribulation, and anguish, and death; while the man who obeys the Divine call will at the same period discover that in making God his portion he has secured the joyful eternal inheritance of all things.

ROBERT ROBERTS, Seasons of Comfort, page 72

Book of the Prophet Malachi, Overview

Cycling round as we do yearly through the pages of our Bibles, we come at last to the final book of the Old Testament, Malachi. Please find an overview below; individual chapter commentaries are available at Agora Bible Commentary .

Malachi Overview

Time: 430 BC.

"Malachi" means "my messenger." We know nothing of the prophet's parentage, ancestral or tribal roots, geographical origin, or other vocation. All we know is that he received and communicated the word of Yahweh to the Jews of his day.

Some scholars have tried to prove that "Malachi" was not the name of a prophet but the title of an anonymous prophet. None of the references to this book in the NT mention Malachi by name (cp Mat 11:10; Mark 1:2; Luke 7:27).

The arguments for anonymity rest on three points:
"Malachi" is a title rather than a name in its form. The LXX translators rendered it "my messenger" in Mal 1:1. However, it could be a short form of a name such as Malachiyyah, "messenger of Yahweh." There are several other shortened forms of names similar to this in the Old Testament (eg, cp 'abi in 2Ki 18:2 with 'abiyyah in 2Ch 29:1; and cp 'uri in 1Ki 4:19 with 'uriyyah in 1Ch 11:41).

The Targum (an ancient Aramaic translation and paraphrase of OT) did not consider Malachi the writer but ascribed it to Ezra. The Talmud (a Jewish interpretation compiled betw 450 BC and 500 AD) credited Mordecai with writing it. But there is little other support for Ezra or Mordecai's authorship of this book.

"Malachi" appears in Mal 3:1 as an anonymous designation meaning "my messenger," so it may mean the same thing in Mal 1:1. However, the Malachi in Mal 3:1 seems clearly to be a wordplay on the name of the prophet in Mal 1:1.

Malachi's reference to "your governor" (Mal 1:8) indicates that he wrote after 538 BC, when Cyrus the Persian allowed the Jews to return to their land, which was under Persian control. The word translated "governor" is "pehah", a Persian title (cp Ezra 5:3,6,14; 6:6,7,13; Dan 3:2,3,27; 6:7). Zerubbabel had this title (Hab 1:1, 14; 2:2, 21) as did Nehemiah (Neh 5:14; 12:26). Malachi must have written after the temple had been rebuilt since he referred to worship there (Mal 1:6-14; 2:7-9, 13; 3:7-10). This would force a date after 515 BC when temple restoration was complete.

Since Malachi addressed many of the same matters that Nehemiah tried to reform, it is tempting to date Malachi during Nehemiah's governorship. Some have conjectured that Malachi ministered while Nehemiah was away from Jerusalem. In the twelfth year of his governorship, Nehemiah returned to Persia for an unknown period of time (Neh 5:14; 13:6). Malachi probably wrote during the years Nehemiah ministered (445-420 BC), and perhaps between 432 and 431 BC, the years when Nehemiah was away from Jerusalem. [See Lesson, Post-exile period, dates.]

Summary:

Malachi's message comes to the people in a time of great spiritual decline. It is approx 80 years after the rebuilding of the temple and the promises of the coming Messiah have not yet been realized. As a result, the people had become lazy and developed an increasingly casual attitude toward the worship of God. Malachi states that their sacrifices were unacceptable to God, husbands were unfaithful, and the priests had neglected God's covenants.

Malachi's notable messianic prophecy deals with the forerunner of the Messiah (Mal 3:1; 4:5). He would be like Elijah and would call the Israelites to repentance (cp Mat 11:14; 17:12-13; Mark 9:11-13; Luke 1:17).

OUTLINE

Heading:

Mal 1:1 First oracle: Yahweh's love for Israel:
Mal 1:2-5 Second oracle: The priests' illicit practices and indifferent attitudes:
Mal 1:6 -- 2:9
(a) Their sins: Mal 1:6-14
(b) Their warning:
Mal 2:1-9 Third oracle: The people's mixed marriages and divorces:
Mal 2:10-16 Fourth oracle: The problem of God's justice:
Mal 2:17 -- 3:6 Fifth oracle: The people's sin of robbing God:
Mal 3:7-12 Sixth oracle: The arrogant and the humble:
Mal 3:13 -- 4:3
A concluding promise and warning: Mal 4:4-6.

STANDING BEFORE THE JUDGE

The Bedside Watchman
EXHORTATIONS FROM THE DAILY READINGS

December 28th -- Revelation 15

SEEK first the Kingdom of God," saith the Great Teacher, "and His righteousness." How highly important is this exhortation now, seeing that in a very short time the resurrection will have transpired, and no further invitation to inherit it will be presented to the world. Ought we not, then, to awake to earnestness, and by a rigid scrutiny of our faith and practice, obtain a scriptural satisfaction, if we shall be able to stand unabashed before the Judge of the living and the dead? The glory that shall follow is great for the approved. The world is theirs (1 Corinthians 3:21,22), when all nations come and do homage before the Prince of Israel, because his judgments are made manifest (Revelation 15:4)

JOHN THOMAS, Exposition of Daniel, page 115

Wide Margin Bible for the New Year

I am looking for a wide margin bible for the new year. While like so many Bible students, I have a collection of texts and translations from which I read, what I am looking for is something of a holy grail to me. During 2006, my favorites, or at least most used editions in a wide margin format, were the Thomas Neslon #475 New King James with bonded black leather cover; black letter text and center coloumn references. Owing to its portable size and modern language, I found it a most convenient and understandable Bible. What it lacked was extra pages for notes such as the Cambridge Concord edition has or the Heritage edition by World Press. I would also like the type to be larger but other than these it has served me well. The paper is thick enough so no "bleed through" occured when using ball point pens or pigma-colour markers. One other draw back to this edition is the inclusion of the Triqueta or intertwining trinity symbol on the spine and flyleaf. I blackened out the gilt symbol on the spine using a paint pen. Fortunately there were no doctrinal commentaries between the covers so those verses that have been used to "prove the trinity" were easily annotated. I only found one caveat, that being in the Introduction to the Gospel of John in which the editor(s) inserted the words "...Jesus Christ has two natures both valid..." I lined through "two natures both" and noted, ONE NATURE WITH TWO PARENTS as is the clear teaching from scripture.

My second wide margin used in 2006 was the Thompson Chain Reference 1996 edition by B.B. Kirkbride Publishers. This is a study bible using Strong's Numbering to link (as in a chain) a host of Bible subjects. There are over 8,000 such chains throughout this Bible. It also includes a large concordance, Bible Atlas, Book and Character Studies, as well as having the Bible passages chapter and verse(s) included written out in the encyclopedic index at the back pages. A generous 20+ blank pages are included for private notes and while there are "chains" that speak to the Divinity of Christ, these are readily balanced with a chain that gives every reference to his humanity. There are no trinity chains and no doctrinally biased notes on the pages. The only things that I found troublesome about this Bible were that it has a red letter text which I personally find distracting, the type face in no more than 8 pt., the bonded leather cover developed a marked crease in the spine, and the paper does bleed through, not only with any pen but even with the text on opposite pages. One other thing to note about this Bible is that it is BIG weighing in at over 5 pounds and 10.5 x 8 inches!! No Bible cover would acommodate it so I got a three-ring notebook cover and removed the rings. This worked just fine.

I would not be opposed to getting another Thompson in 2007 but I would be more careful to use pencils instead of pens to mark up its pages and would consider sending it to a book binder for a more durable cover.

CrossWay Publishers will be coming out with an English Standard Translation wide margin in March 2007 and Hendrickson will have a KJV wide margin available in May 2007 that I look forward to seeing. But as of now, I am still on a quest to obtain a wide margin Bible that has these features:

1. Black letter text (at least 9 point type)
2. Centre Column References
3. Smythe sewn binding
4. Blank note pages in the front and back
5. Margins at least 1.25 inches wide all round
6. Paper thick enough to not "bleed through"

With all the new and improved Bible formats being published, my requests should not be too difficult to attain. Yet, to date, none have been forthcoming. Perhaps someone who reads this will be able to recommend a Bible that has blessed them? I would entertain any thoughts.

I have considered producing my own using lulu as the publishing platform but time, talent, and oppotunity have proven prohibitive. I would need to use a "public domain" version such as the KJV, ASV or Darby translation in large print, one of these would have to be manipulated electronically to become print ready - the size would be larger (8.5 x 11 inches) than most would find beneficial - although I would welcome the added space. And then there is the issue of binding, Smythe sewn would be out.

Anyway, these are my thoughts on wide margin Bibles as we enter the new year. I welcome any insights from you...

in blessing, bless

From Hyderabad

The following exhortation arrives courtesy of brother Steven Cox from Hyderabad, India under the sanction of brother Timothy Gilbraith. May we each take comfort in these words.
_______________

The meditations and message may be based on the following verses:
30 For mine eyes have seen thy salvation,
(Lu 3:6 And all flesh shall see the salvation of God. Ac 28:28 Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it. Eph 6:17 And take the helmet of salvation, Tit 2:11 For the grace of God that bringeth salvation hath appeared to all men,) before the face (literally ‘face’ but metaphorically “presence”) of all people;32
A light

(Mt 4:16 The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up. John 1:5 And the light shineth in darkness; and the darkness comprehended it not. John 1:7

The same came for a witness, to bear witness of the Light, that all men through him might believe. John 1:8 He was not that Light, but was sent to bear witness of that Light. John 1:9 That was the true Light, which lighteth every man, that came into the world.)

to lighten (give revelation to) the Gentiles, and the glory of thy people Israel (Mt 16:27 For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. )

Mt 19:28 And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. Mt 24:30 And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. Mt 25:31 When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: Behold, this child is set for the fall (Mt 7:24-27 Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock:And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it) and rising again (this word is elsewhere translated “resurrection”) of many in Israel; and for a sign ( refer to Matt 12:28, John 2:18) which shall be spoken against; (Act 28:19 But when the Jews spake against it, Ac 28:22 But we desire to hear of thee what thou thinkest: for as concerning this sect, we know that everywhere it is spoken against.

Ro 10:21 But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying (lit. speak against) people. Yea, a sword shall pierce through thy own soul also, that the thoughts of many hearts may be revealed. (Gen 6:5; Mat 15:9;1 Chron 29:9,18; Psalm 119:11; Psalm 139:23; Luke 9:47; Heb. 4:12; Mat 5:8; Luke 2:19, 51; Luke 8:15; Mat 12:34-35; Phil. 1:7).


'The one who heard' sees the Lord’s Anointed

A Meditation on Simeon’s Words as he held Babe of Bethlehem in his arms.

December 25th, 2006
King Koti Road, Hyderabad, India.

Word 1: “Mine eyes have seen Your salvation which You have prepared before the face of all people”

Song:

Silent night, holy night,
All is calm, all is bright
Round yon virgin mother and child.
Holy infant, so tender and mild,
Sleep in heavenly peace,
Sleep in heavenly peace.
Silent night, holy night,
Shepherds quake at the sight;
Glories stream from heaven afar,
Heavenly hosts sing Alleluia!
Christ the Savior is born,
Christ the Savior is born!

Silent night, holy night,
Son of God, love’s pure light;
Radiant beams from thy holy face,
with the dawn of redeeming grace
Jesus, Lord, at Thy birth, Jesus, Lord, at Thy birth.

Silent night, holy night Wondrous star, lend thy light;
With the angels let us sing, Alleluia to our King;
Christ the Savior is born, Christ the Savior is born!

Reading: Isaiah 51:1-11

Meditation: “Mine eyes have seen your salvation”

Word 2: “A light to lighten the Gentiles”

Reading: Isaiah 60:1-7

Meditation: “A light to lighten the Gentiles.”.

Prayer

Word 3:

“The glory of Your people Israel”

Song:

The race that long in darkness sat,.
Have seen a glorious light;
The people dwell in day, who dwelt
In death's surrounding night.
To hail the rise of that bright Sun
the gath'ring nations come;
Joyous, as when the reapers bear
the harvest treasures home.

To us a Child of hope is born;
To us a Son is giv'n;
Him shall the tribes of earth obey,
Him all the hosts of heaven.

His name shall be the Prince of Peace,
For ever more ador'd,The Wonderful,
The Counsellor, The great and mighty God.
His pow'r increasing, still shall spread,
His reign no end shall know;
Justice shall guard His throne in love,
And peace the nations know.

Reading: 2 Corinthians 3:19-4:7

Meditation: “The Glory of Your People Israel”

Word 4: “The fall and rising again of many in Israel”

Reading: Matthew 21:42-46

Meditation: “The fall and rising again of many in Israel”

Word 5: “A sign which shall be spoken against”

Reading: Luke 22:63-65

Meditation “A sign that shall be spoken against”

Word 6:

“A sword shall pierce … your own soul that the thoughts of many hearts may be revealed”

Song:

Let the words of my mouth, and the meditation of my heart
be acceptable unto You; O Lord.
Let the words of my mouth and the meditation of my heart
be acceptable unto You; O Lord.

Oh Lord, my strength, Oh Lord, my Life
Let the words of my mouth and the meditation of my heart
be acceptable unto You; O Lord.

Reading: Luke 2:10-19

Message: “The thoughts of our heart”

Song:

His mother kept all these sayings in her heart.
As o'er the cradle of her son the wond’ring Mary hung,
And chanted to the anointed one, the psalms that David sung,
- What joy her bosom must have known, as, with a sweet surprise,
She marked the peace and love that shone, within his infant eyes.

- But deeper was her joy to hear, his words of grace and truth,
To treasure up, from year to year, the fruit of ripening youth.
Oh, may we keep his words like her, in all their life and power,
And to the law of love refer the acts of every hour.

Closing Prayer
_______

As we come to partake of the emblems of our dear Saviour's life, may we also be ever reminded of his death. His flesh and his blood poured out in sacrificice for us, that we while enemies of the Father yet recieved grace to be called sons and daughters of the Most High. And this at at so great a price! Amen

The "Real" CHRISTMAS QUIZZ

How much do you really know about what the Bible says about the events surrounding the birth of Christ? Find out in this interactive, thought provoking, and revealing quizz:

THE REAL CHRISTMAS QUIZZ

courtesy of BibleQuizzes.org.uk

Christmas, Origins

Dear brethren, sisters and friends unmet:

With Christmas only a few days away, I am sure that those who have plans to celebrate it, already have lights twinkling, tree decorated, presents wrapped, and stockings hung. Cookies, candies, turkey and ham awaiting a feast of family and friends - all under the auspices of the birthday of Jesus Christ.

But where did these traditions come from? Why do we (protestants) continue in Romish ritual? Our answers may be innocent enough, but will that excuse us on judgment day? What does the historical and Biblical record declare about mixing and mingling with false religion? Read on and make up your own minds.
_______________________

The Historical Background of Christmas:

Christmas is believed by most to be the celebration of the birthday of Jesus Christ. The majority of so-called Christian religions accept Christmas as an essential part of their traditions, and few ever question when or how the whole celebration actually started. All of the usual gift-giving, festivity and decorations are supposedly in honor of the nativity of the Son of God, but a look at some historical information, coupled with Biblical facts, proves otherwise. Although it is considered to be a religious observance, this holiday originated from an ancient pagan festival and is contrary to the teachings of the Bible.

The time and place of the first Christmas celebration is not known; although history seems to indicate a date after the last great persecution of Christians as late as the third century.1 The observance of Christmas is not of "divine appointment", nor is it of New Testament origin.2 It is definite that the earliest followers of Christ did not observe Christmas: They did not even observe their own birthdays.3 It is believed that Pope Julius I declared Christ's birth to be celebrated on December 25th around 350A.D. The first time December 25th was referred to in any document as being Christmas Day, was 354A.D.4 By the fourth century, Christmas became an official holiday in Rome and most other parts of the so-called Christian world.

There are many speculations as to why the celebration of the birth of Christ does not appear earlier. Perhaps the most obvious is the fact that there is no record in history, scriptural or otherwise, from which the date of Christ's birth can be determined.5 It was not until several centuries after Jesus Christ lived and died on the earth that December 25 came to be recognized as his birthday. This date, in view of astronomers, historians, and Bible scholars, is decidedly not the correct date of his birth, nor does it rest on historical findings more than any other.6 The selection of December 25 as Jesus' birthday was due simply to the fact that it coincided with the winter solstice.7

The date of December 25th was originally known as the feast of Natalis Invicti Solis, or the "Birthday of the Unconquered Sun".8 The celebration, also known as the Roman Saturnalia (in honor of their god of agriculture, Saturn), was an annual feast long before the birth of Christ. The Saturnalia was actually a week-long celebration, with the final day being the Brumalia, or the first day of winter. According to the Julian calendar, that day fell on December 25.9

The celebration of Saturnalia was the greatest of all pagan festivals. It was a once-a-year time to indulge in feasting, drinking, the exchanging of gifts, and merrymaking in general. Although Saturnalia is more attributed to be of Roman origin, the ancient Babylonians celebrated the feast of the son of Isis (goddess of nature) on December 25. Boisterous celebration, with gluttonous eating and drinking, and gift-giving were traditions of this feast as well.10

The pagan tribes of northern Europe also celebrated their own winter solstice, known as Yule. Yule was symbolic of the birth of the pagan sun god, Mithras, and was observed on the shortest day of the year. They believed as the sun god grew and matured, the days became longer and warmer. It was customary to light a candle to encourage Mithras--and the sun--to reappear the following year. Huge Yule logs were burned in honor of the sun as well. The word Yule itself means "wheel", the wheel being a pagan symbol for the sun.11 When pagan Germanic tribes (the Franks and the Alemans) found the Romans celebrating solstice during their early invasions, they, liking the custom, incorporated it into their own type of religion.12 Even the early Egyptians celebrated a mid-winter festival. They claimed their god Horus, the son of Isis, was born near the end of December.13

By the time Christianity took root in Rome, the Saturnalia was a popular and well-known festival among the pagan people. Consequently, the clergy of the day found this fact rather hard to deal with in converting the pagans to their religion. The religious leaders (predominately those of the outset of the Catholic church) realized they could not stop the Saturnalia from being celebrated, so they converted it--as well as the Romans themselves--to their beliefs.14 Authorities of the Roman Catholic church felt it was a wise idea to give a "sacred" meaning to pagan observances, rather than to discourage possible converts by eliminating their celebrations entirely. When the Emperor Constantine decreed Christianity as the "new faith" of the Roman Empire, the Saturnalia then became known as "The Mass of Christ", and was changed to honor the birth of Christ rather than the sun.15 Constantine could see no conflict between what he viewed as "Christianity" and the predominant Roman sun-worship. The result was an accommodation of the beliefs and practices of the two.16

With the celebration of Christmas set in place of the Saturnalia, religious authorities felt the holiday should be observed as a strictly religious one, instructing the people to celebrate it "after a heavenly manner, not an earthly manner."17 Although many people refused to celebrate the "new" holiday altogether, because it reminded them of the old pagan festival, the Christmas celebration closely resembled the Saturnalia for many centuries, with much feasting, drinking, and merrymaking.

As Christmas progressed through the years, many customs of the Saturnalia continued to persist. Finding they could not entirely abolish certain rituals, religious leaders expelled the worst features and changed them to seem "religious". Consequently, many of the customs observed even today at the Christmas season evolved from practices used long before that holiday ever began. Customs have become a mixture of pagan, religious, and cultural practices, as well as legend, superstition, and tradition.18

Christmas greenery and the Christmas tree are two such "adopted" customs, which originated directly from the Saturnalia. At the winter solstice, the Romans decorated their homes with boughs of laurel, evergreen trees and others. The Germanic observance of the solstice used holly, ivy and bay for both decoration and in their religious rites. Hollyberries were thought to be a food of the gods. In northern Europe, evergreen branches were used as a "devil-defying" means, and mistletoe was offered as a sacrifice to idols and was also linked to legends of their so-called gods. The use of the Christmas tree dates back to the early Druidic practice of tree worship. Later, when Christmas came to be celebrated, the tree supposedly became a tribute to baby Jesus, replacing the sacrifices offered to the trees. The sacrifices made to the fir and oak by the pagan religions were often human ones.19

Many people associate gift-giving with the wise men and their presents to the young Christ, but that practice is also of pagan origin. The Romans exchanged "good luck" presents during the Saturnalia. During that festival, the wealthy gave gifts to the poor in honor of the "golden age of liberty when the god Saturn ruled the known world".20 Other customs such as candles, the yule log, and the baking of small cakes and cookies began as pagan customs that were changed to supposedly honor the birth of Jesus Christ.

The Biblical Perspective:

The Bible provides some evidence, which shows that December 25 is the incorrect date for Jesus' birth. From the Biblical description, many historians believe that his birth probably occurred in the Fall.21 In Luke 2:8 it is written: "And there were in the same country shepherds abiding in the field, keeping watch over their flock by night." Meteorologists have found December in Bethlehem to be quite cold, with the average temperature ranging near freezing to slightly above. December and January is also the time of year Bethlehem receives its greatest amount of precipitation. The climate has not changed to any great extent over the last 2,000 years, so it is highly unlikely the shepherds would be camped in the fields if it were so cold. To add to this, the Talmud (the body of Jewish law) states the flocks were put out to grass in March and were brought in at the beginning of November. In present Palestine, both animals and shepherds are under cover at the Christmas season.22

There is another clue in the Bible book of Daniel, which explains how Christ's earthly ministry was only to last for 3-1/2 years. He began that ministry when he turned 30 years old (Luke 3:21-23). The scriptures also show he was killed at the Jewish Passover (John 18:39), which occurred in the Spring, so it stands to reason that he would have to have been born in the Fall of the year.

Another Christmas belief disproved by the scriptures is that of the Magi, or wise men, arriving at the manger the night of Jesus' birth. The account in Luke 2:8-17 tells how the shepherds, not the wise men, found the baby lying in a manger after receiving word from an angel. This was the "sign" the angel told them to look for. The wise men, at a later time, traveled from another country, observing and following a star. When they arrived to offer their gifts to Jesus, they found the young child, not a baby, with Mary his mother in a house. (Matthew 2:9-11) There is a difference between the shepherds finding a "babe in a manger" and the wise men who found Jesus as a "young child in a house". It is also unclear how many wise men there actually were. Matthew 2:11 mentions three gifts presented to Jesus by them, but does not list the number of wise men who were there.

Another point in Matthew 2:16 explains what happened when King Herod of Judea discovered that the wise men had not returned to tell him where Jesus was: Herod became very angry and sent out a decree that all children, two years old and under, in Bethlehem and the surrounding coasts were to be killed. If Jesus were but an infant at the time, it seems unlikely that Herod would have deemed it necessary to kill the children up to the age of two years old. It appears he made this determination "...according to the time which he had diligently enquired of the wise men."

There are other scriptures in opposition to the celebration of Christmas. There is no passage in the Bible that instructs people to celebrate Christ's birthday, or to celebrate any birthday for that matter. Ecclesiastes 7:1 says that the day of death is better than the day of one's birth, and Ecclesiastes 7:8 states that, "Better is the end of a thing than the beginning thereof..."

There are only two birthday "celebrations" mentioned in the Bible. One was that of Pharaoh and the other of King Herod, both wicked men whose birthdays were each commemorated with a feast--and an execution. The account of Pharaoh's birthday in Genesis 40:20-22 tells how he hanged his chief baker. On Herod's birthday, John the Baptist was beheaded: "But when Herod's birthday was kept, the daughter of Herodias danced before them, and pleased Herod. Whereupon he promised with an oath to give her whatsoever she would ask. And she, being before instructed of her mother, said, Give me here John Baptist's head in a charger. And he sent, and beheaded John in the prison." (Matthew 14:6-8, 10) This same account is given in Mark 6:21-28.

Some people argue that celebrating Christmas is just "innocent fun" that has nothing to do with observing pagan customs. But Christ did not tell his followers to celebrate his birthday or to commemorate his birth with a feast or pagan customs. Through God's true ministers in the Bible, who include the prophets and apostles, our Creator has warned of learning pagan customs. The prophet Jeremiah was instructed to write: "Thus saith the Lord, Learn not the way of the heathen, and be not dismayed at the signs of heaven; for the heathen are dismayed at them. For the customs of the people are vain: for one cutteth a tree out of the forest, the work of the hands of the workman, with the ax. They deck it with silver and with gold; they fasten it with nails and with hammers, that it move not." (Jeremiah 10:2-4)

The apostle Paul gave this warning: "Previously, however, when you did not know God, you were enslaved to gods that essentially are not gods. But now, when you know God, or better yet, are known by God, how is it that you are turning back again to those weak and beggarly rudiments to which you want to be enslaved all over again? You observe days and months, festivals and years. You make me fear that perhaps I wasted my efforts on you." (Galatians 4:8-11, Revised Berkeley Version)

God commanded His people not to learn the ways of the heathen nations, knowing if they did, it could turn them away from following what was right. In Deuteronomy 18:9, God warned: "When thou art come into the land which the Lord thy God giveth thee, thou shalt not learn to do after the abominations of those nations." See verse 14 also. Psalm 106:34-43 explains what happened when His people disobeyed Him by learning the ways of the heathen.

Can Christmas be right when it is founded on the pagan customs God warned us about? The celebration has remained much the same for centuries, retaining many pagan traditions which clearly have no scriptural association and which God opposes. Study of God's true word in the Bible teaches a person to question what things are right or wrong, what ways to follow, and what to avoid. The Bible is the guidebook Jehovah God has provided so an individual can make those distinctions. His instructions are to be taken seriously and followed. The apostle Paul wrote: "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:" (2 Timothy 3:16) He also wrote: "And have no fellowship with the unfruitful works of darkness, but rather reprove them." (Ephesians 5:11)

Many people do not consider the reason that Jesus Christ, God's Son, was born as a man on the earth. It was not to give an excuse for festivity, but to fulfill the ministry his Father sent him to do. Christ came preaching about the good news of the new kingdom (government) which he and his heavenly Father would one day establish, and he taught how individuals could become a part of it. At the end of his earthly ministry, he was killed to become the sacrifice for those who wanted to be partakers of that offering. In John 9:4, Christ said, "I must do the works of him that sent me..." In Luke 4:43 he said, "...I must preach the kingdom of God to other cities also: for therefore am I sent." Another quote of Jesus Christ in Mark 10:45 says, "For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many."




References


1 Earl W. Count, 4000 Years of Christmas, (New York: Henry Schuman, 1948), p. 11.

2 Cyclopeadia of Biblical, Theological, and Ecclesiastical Literature, (1882), Vol. 2, p. 276.

3 Charles F. Vinson, "Why the World Needs Christmas", The Plain Truth, Vol. XXXVIII (December 1973), p. 19.

4 Werner Keller, The Bible as History, (New York: William Morrow & Co., 1969), p. 353.

5 Francis X. Weiser, The Christmas Book, (New York: Harcourt, Brace & Co., 1952), p. 31.

6 Keller, p. 352.

7 Mary Imogene Hazeltine, Anniversaries and Holidays, (2nd ed.; New York : Harper & Bros., 1954), 178.

8 "Christmas", Encyclopedia Britannica, (1955), Vol. 5, p. 642A.

9 Vinson, p. 19.

10 de.essortment.com/christmaspagan_rece.htm

11 de.essortment.com/christmaspagan_rece.htm

12 Vinson, p. 19.

13 Alfred C. Hottes, 1001 Christmas Facts & Fancies, (A.T. deLamare Co., Inc., 1950), p. 14.

14 Count, p. 27.

15 Joseph Gaer, Holidays Around the World, (Boston: Little, Brown, & Co., 1953), p. 133.

16 Barrie Ruth Straus, The Catholic Church, (Hippocrene Books, Inc., 1987), p. 36.

17 Maymie Richardson Krythe, All About Christmas, (New York: Harper & Bros., 1954), p. 3.

18 Encyclopedia Britannica, p. 642A. 19 Keller, p. 353.

20 "Christmas", Man, Myth & Magic, Vol. 4, p. 480

21 de.essortment.com.christmaspagan_rece.htm

22 Keller, p. 353.

The Gospel of The Kingdom

Christadelphians, along with Bible students of this and previous times, have long known the importance of the Kingdom of God. While many beneficial books have been written to help explain the origins of this "promise" ; this gospel remains largely unpreached in today's world.

Yet, this was the gospel (good news) that was preached by John the Baptist, Jesus of Nazareth, and his apostles from the beginning. What you will find below are those New Testament passages that speak to this subject.

...Thy kingdom come, Thy will be done on earth as it is in heaven...
even so come quickly Lord Jesus!
_________________________

Matthew 3:1 In those days came John the Baptist, preaching in the wilderness of Judaea,2 And saying, Repent ye: for the kingdom of heaven is at hand.

Matthew 4:17 From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.

Matthew 4:23 And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people.

Matthew 9:35 And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people.

Matthew 10:1 And when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease.2 Now the names of the twelve apostles are these; The first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother;3 Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus;4 Simon the Canaanite, and Judas Iscariot, who also betrayed him.5 These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not:6 But go rather to the lost sheep of the house of Israel.7 And as ye go, preach, saying, The kingdom of heaven is at hand.8 Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give.
Matthew 24:14 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.

Mark 1:14 Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God,15 And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.

Luke 4:40 Now when the sun was setting, all they that had any sick with divers diseases brought them unto him; and he laid his hands on every one of them, and healed them.41 And devils also came out of many, crying out, and saying, Thou art Christ the Son of God. And he rebuking them suffered them not to speak: for they knew that he was Christ.42 And when it was day, he departed and went into a desert place: and the people sought him, and came unto him, and stayed him, that he should not depart from them.43 And he said unto them, I must preach the kingdom of God to other cities also: for therefore am I sent.

Luke 8:1 And it came to pass afterward, that he went throughout every city and village, preaching and shewing the glad tidings of the kingdom of God: and the twelve were with him,2 And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils,3 And Joanna the wife of Chuza Herod's steward, and Susanna, and many others, which ministered unto him of their substance.

Luke 9:1 Then he called his twelve disciples together, and gave them power and authority over all devils, and to cure diseases.2 And he sent them to preach the kingdom of God, and to heal the sick.

Luke 9:10 And the apostles, when they were returned, told him all that they had done. And he took them, and went aside privately into a desert place belonging to the city called Bethsaida.11 And the people, when they knew it, followed him: and he received them, and spake unto them of the kingdom of God, and healed them that had need of healing.

Luke 9:59 And he said unto another, Follow me. But he said, Lord, suffer me first to go and bury my father.60 Jesus said unto him, Let the dead bury their dead: but go thou and preach the kingdom of God.

Luke 10:1 After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come.2 Therefore said he unto them, The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest.Luke 10:8 And into whatsoever city ye enter, and they receive you, eat such things as are set before you:9 And heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you.10 But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say,11 Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you.

Luke 16:16 The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it.

Acts 1:1 The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach,2 Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen:3 To whom also he shewed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God:4 And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me.

Acts 8:9 But there was a certain man, called Simon, which beforetime in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one:10 To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God.11 And to him they had regard, because that of long time he had bewitched them with sorceries.12 But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women.

Acts 19:6 And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied.7 And all the men were about twelve.8 And he went into the synagogue, and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God.

Acts 20:16 For Paul had determined to sail by Ephesus, because he would not spend the time in Asia: for he hasted, if it were possible for him, to be at Jerusalem the day of Pentecost.17 And from Miletus he sent to Ephesus, and called the elders of the church.18 And when they were come to him, he said unto them, Ye know, from the first day that I came into Asia, after what manner I have been with you at all seasons,19 Serving the Lord with all humility of mind, and with many tears, and temptations, which befell me by the lying in wait of the Jews:Acts 20:22 And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there:23 Save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me.

Acts 20:25 And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more.

Acts 28:23 And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening.24 And some believed the things which were spoken, and some believed not.25 And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the prophet unto our fathers,26 Saying, Go unto this people, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive:27 For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them.

Acts 28:30 And Paul dwelt two whole years in his own hired house, and received all that came in unto him,31 Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him.

Epistle of Jude, Overview

Author: Either Judas the apostle (Luk 6:16) or Judas the half-bro of the Lord (Mat 13:55). The first of these is ruled out by most commentators on the ground that one who was himself an apostle would not write: "Remember ye the words which were spoken before of the apostles of our Lord Jesus Christ" (v 17). But why shouldn't he? There is a very close parallel in 2Pe 3:2: "... that ye should remember the words which were spoken before by the holy prophets, and of the commandment of our Lord and Saviour through your apostles". If Peter could write about "your apostles", why should not one of his fellow apostles do the same? There is also the consideration that if this Jude were the apostle, then all the epistles of the NT came from apostolic pens. (The strength of the case for regarding the Epistle of James as written by the son of Zebedee is not to be set aside.)On the other hand, this Jude is explicitly "brother of James". But by analogy with "Judas Iscariot of Simon" (Joh 6:71), "Judas of James" (Luk 6:16) appears to mean "son of James", and not "bro of James". If it can mean "brother of James", the point is settled.What grounds are there for identifying Jude with the son of Mary and Joseph (Mat 13:55)? Exactly none, except that he appears to be the only alternative to the Judas just discussed. There is, of course, the possibility of the writer being some other Judas of whom nothing is known, but the likelihood of this is mighty small.

DATE: The date of the epistle has to be inferred from the slight incidental indications which the text affords. It is surely a valid argument that Jude wrote before the troubles of AD 70, for had he written after that date, he could hardly have let the destruction of the temple go unmentioned. Indeed, there seem to be several prophetic hints in the epistle of impending judgement. God destroyed His saved people "who believed not" (v 5). A judgement of being "plucked up by the roots", such as Jesus foretold regarding Jewish opposition to the gospel, is implied (v 12). "Wandering stars, for whom is reserved the blackness of darkness of the ages" (v 13) seems very appropriate to the dispersion of Israel.Peter's prophecy concerning evil men "in the last days" (2Pe 3:3) is picked up by Jude as having a fulfillment in the corrupt movement he excoriated: "These be they..." (vv 18,19). What "last days" if not the last days of the temple?

PURPOSE: The great enemy of the gospel in the first century was neither Jewish nor Roman persecution, but the systematic infiltration of the ecclesia, as part of an insidious Judaistic campaign, by unscrupulous Jews who were set on wrecking this new movement from within. The methods employed were, in the main, threefold:
The insidious corruption of Christian morals: "lasciviousness... fornication... defiling the flesh... they corrupt (the ecclesia)... twice dead" (vv 4,7,8,10,12).
Abrupt rejection of the authority of the apostles, and the exaltation of other leaders in their place: "speak evil of dignities.... hard speeches... murmurers, complainers... having men's persons in admiration" (vv 8,15,16).

One part of the campaign which does not come in for mention in Jude, but which caused Paul much trouble elsewhere, was an insistence that faith in Christ must be bolstered up with observance of the Law of Moses.One has the impression that the recipients of the letter were Jewish believers, and probably Jews of the Holy Land. Some of the phrases seem to take on special meaning from this point of view. But there is not enough to go on regarding this.

OUTLINE
1. Introduction: vv 1,2
2. Godless men -- their sin and ultimate doom: vv 3–16
3. Exhortation to perseverance: vv 17–23
4. Doxology: vv 24,25
_____________________

Source

Enoch in Peter and Jude (Part 1)

Tidings Magazine - Bible Study November 2000

In July, 1932, Bro. W.H. Boulton published an article in The Testimony Magazine (pp. 214-218), entitled the "The Book of Enoch," in which he argued that the words of "Enoch" recorded in Jude 14 were not the words of the Enoch of Genesis but were from The Book of Enoch (I En.1:9), one of the oldest Jewish pseudepigrapha. At the time this was difficult to accept, as the oldest Greek manuscript of The Book of Enoch dated only to the 8th century, and Bro. Boulton’s argument was weakened by the fact that I En.1:9 could, it was argued, have been copied from Jude14 rather than vice versa.

In 1948, however, seven Aramaic copies of I Enoch surfaced among the Dead Sea Scrolls (4Q201-2, 204-12) including the words of "Enoch" found in Jude 14. These Aramaic copies are considerably older than Jude (some possibly 200 years earlier), so it appears Bro. Boulton was right after all.

Enoch and the angels that sinned

The Book of Enoch is an imaginative expansion on the sons of God and daughters of men in Genesis 6:1. The story goes as follows:
In the days of Enoch’s father, Jared, a group of 200 angels led by the archangels Shemihazah and Azazel descend onto the earth where they take human wives and father a race of giants, or Titans. These angels are sometimes also called the "Watchers" -- the reference being to the watchman of a city who abandons his post. For this sin, Shemihazah and his followers are bound in Tartarus to await judgment for 70 generations. Azazel is separately punished for having taught mankind various secret arts. The 200 angels ask Enoch to make intercession on their behalf, but Enoch’s requests are refused. The angels’ children, the giants, cause havoc on the earth, but then they are drowned in the flood. In the Dead Sea Scrolls Book of the Giants, these children of the angels, led by their leaders Ohiyah and Mahawi, also ask Enoch to make intercession on their behalf. God decrees that the spirits of the giants shall survive to torment mankind and they become a new class of beings, the demons, one of the most powerful of whom is Asmodeus. The giants’ human mothers also survive and become Sirens.

The key event, the fall of the rebel angels, is described as follows in Enoch 6:1:
"And it came to pass when the children of men had multiplied that in those days were born unto them beautiful and comely daughters. And the angels, the children of the heaven, saw and lusted after them, and said to one another: ‘Come, let us choose us wives from among the children of men and beget us children.’ And Shemihazah, who was their leader, said unto them: ‘I fear ye will not indeed agree to do this deed, and I alone shall have to pay the penalty of a great sin.’ And they all answered him and said: ‘Let us all swear an oath, and all bind ourselves by mutual imprecations not to abandon this plan but to do this thing.’ Then sware they all together and bound themselves by mutual imprecations upon it. And they were in all two hundred" (I Enoch 6:1-6, translated by R.H. Charles, 1912).

In the time of Christ, the Book of Enoch was a bestseller. The book was so popular that it spawned a small library of derivative literature: Jubilees, Testaments of the 12 Patriarchs, II Enoch, III Enoch, and so on. Although there are variations in later Enochic literature, the above quote is from the oldest and basic form of the Watchers legend, and is the version with which the Jewish Christians addressed by Peter and Jude would probably have been familiar -- even if not all Jews accepted it as fact [1]. For example, it was rejected by the pre-AD 70 Pharisee author known as Pseudo-Philo (Liber Antiquitatum Biblicarum 3:1), by Rabbi Simeon Ben Yohai (Bereshith Rabbah 26:5), and by Trypho, the Jew who argued with Justin Martyr (Dialogue 1:79:1). Not to mention that it was rejected by the Lord Jesus himself (Mark 12:25).

"The seventh from Adam"There will no doubt be some who feel uneasy about Jude’s having quoted from a pseudepigraphical book. The immediate response is to point out that Jude identifies Enoch as "Enoch the seventh from Adam." The phrase, "The seventh from Adam," does not come from Genesis but from I Enoch 60:8. In other words, we are now not dealing with one quote of I Enoch but two (I En. 1:9 and I En. 60:8). In fact, there are as many as 30 quotes from and allusions to I Enoch found in I & II Peter and Jude.

It may be argued that the words are the genuine words of Enoch which survived as an oral tradition, were preserved in I Enoch, and then used selectively by Jude. This is impossible for four reasons:
How did an oral tradition from before the flood survive without ever having been written down?
I Enoch1:9 is an integral part of I Enoch 1:3-9, which is a midrash (expansion) on the blessing of Moses in Deuteronomy 33:2. We cannot reasonably isolate one phrase of I Enoch 1:3-9 and claim it came from an oral tradition that pre-dates Moses. Comparison with Deut. 33:2 will show the origins of both I En. 1:9 and Jude 14.

As mentioned above, there are 30 more references to Enoch in I & II Peter and Jude. If we have Jude isolating one phrase of oral tradition then how do we explain the origin of the 29 other references?

It is in the interest of every Christadelphian that the quote should be from Book of Enoch, and not the Genesis Enoch, because it is an integral part of Jude’s rebuttal of the Jewish myth of the "angels that sinned" which is at the core of the Book of Enoch and a major concern of II Peter and Jude. If we deny Jude’s use of Book of Enoch here, we have to find an alternative explanation for the "angels that sinned" verses in II Peter 2:4 and Jude 6.

Reason 4 will not carry as much weight with many readers as reasons 1-3. That is because there is already a popular alternative solution to the "angels that sinned," namely identifying them with Korah, Dathan and Abiram of Numbers 16:31-33. But how satisfied are we really with this? Does it meet the usual standards we require for an explanation of a difficult passage? Even if we can convince ourselves, this will rarely convince a determined fallen angel believer – not least because Korah is mentioned in Jude 11 separately from the "angels that sinned." Perhaps we should explore another solution, particularly if that other solution is the one used by Jude. It also allows the language to keep the obvious sense; the references to "angels that sinned" or "angels which kept not their first estate" and were "delivered into chains of darkness" can be taken as referring to literal angels consigned to literal chains in literal darkness -- or rather mythical literal angels consigned to mythical chains in mythical darkness.

In the second part of this article (January, God willing) it is proposed that the way Jude answers myths of "angels that sinned" is to use the Book of Enoch’s own inconsistencies to show the falsity of the story. Jude’s use of I En. 1:9 is important because while most of the Book of Enoch concerns angels sinning, I En. 1:9 is the only verse he could have chosen that speaks of angels coming to judge man – and in Jude’s context he means certain men teaching myths about fallen angels in particular.

Jude quotes Peter But first we need to put Jude to one side and look at Peter. Jude 18 quotes II Peter 3:3, and is the only quote of one epistle by another. The proof that Jude quotes Peter and not vice versa is demonstrated by comparing the following:
Peter writes, "there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them" (II Peter 2:1).

Jude writes, "it was needful for me to write to you … for there are certain men crept in unawares …denying the only Lord God and our lord Jesus Christ" (Jude 3-4).
Peter and Jude are obviously addressing the same problem -- the same group of false teachers -- but with one difference -- Peter uses the future tense, Jude the past tense. This means, as Jude makes clear in Jude 17, that the apostles "used to say" (suggesting that Peter was already dead when Jude wrote, cf. II Pet. 1:13) that the false teachers would come, but now the false teachers had arrived. Jude is basically a reminder and update of the lessons of II Peter. In fact, if we think of Jude as III Peter we will not go far wrong.

Peter vs. the false teachersAfter the normal greetings, II Peter quickly comes to the subject of false teaching. When Peter says: "we did not preach cunningly devised fables" (II Pet. 1:16), the word, again, is "myths" -- the same problem Timothy had at Ephesus, and Titus on Crete. The fact Peter needed to say this implies there were others who did "follow cleverly invented stories" (II Pet. 1:16 NIV). This sets the scene well for the references to such "cleverly invented stories" which follow in chapter 2.

The same is true of Peter’s claim: "We have also a more sure word of prophecy" (II Pet. 1:19). The immediate question that is raised is, "more sure than what?" While the statement is an important proof verse for the inspiration of the New Testament, it is also an admission that other people with a less sure word of prophecy were circulating. Again the presence of references to I Enoch in the next chapter indicates that the "less sure word of prophecy" was Enoch’s.

Between these two statements on the reliability of the apostolic message (II Pet. 1:16-19), Peter gives a lengthy description of the transfiguration. This is probably a deliberate contrast of Peter’s real experience as a witness of Christ’s glory and hearer of God’s words "on the mountain," and the reported experience of Enoch as a witness of angelic glory and hearer of God’s words on "the mountain the point of whose summit reached to heaven" (Enoch 17:1). Peter raises this as the first stage in his argument to point out his first-person witness he was with Christ on the mountain and was, in fact, shown the Kingdom; in contrast, the false teachers were not on any mountain with Enoch when he was, allegedly, shown the heavens.

The verse following "the more sure word of prophecy" is also important: "Knowing this first, that no prophecy of the scripture is of any private interpretation" (II Pet. 1:20). Again the existence of rival teachings is implied. The Book of Enoch, and associated Jewish apocalyptic literature, does contain writing about the future, but in New Testament times prophecy was understood concerning both the past and the present. So Peter’s comments are not limited to future "prophecies" but include all areas of teaching. This means that his following comment refers to all the Bible, not just the prophecy books. "For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Spirit" (II Pet. 1:21).

II Peter 1:16-21 is the most extended defense of inspiration in the New Testament. In total it suggests that Peter was facing a major challenge to the inspiration of the scriptures and the authority of apostles. All of this is confirmed as we enter the next chapter:
"In their greed these teachers will exploit you with stories they have made up" (II Pet. 2:3).
We will consider how Peter answers those teachers and their stories in January.

[1] It is possible that Josephus is also to be counted as one of those who did not believe the Enoch myth and that his mention of "angels of God" in Antiquities 1:3:1 (earliest manuscript 8th century) has suffered the same alteration from "sons of God" at Christian hands as the Septuagint in Genesis 6:1, or even to "fit" the Christian versions of the Septuagint (the erasure in LXX A is ignored by BDB Hebrew Lexicon, BAGD Greek Lexicon, and even the Cambridge LXX, but it is there nevertheless). If one compares the context of what Josephus wrote about the "perversion of the posterity of Seth" and his non-mythical comment that "these men did what resembled the acts of those whom the Grecians call giants" (AJ 1:3:1) and his comment on the pre-flood generation "but let no one inquire into the deaths of these men" (AJ 1:3:4) and that Enoch died (AJ 9:2:2), it becomes likely that Josephus, who as a Pharisee could hardly fail to have heard the Enoch myths, did not accept them.

Steven Cox

Enoch in Peter and Jude (Part 2)

Tidings Magazine: Bible Study - January 2001

In November’s article (Tidings, 11/2000), the source evidence was presented that, firstly, Peter and Jude faced the problem of false teachers spreading myths, and secondly that the "angels that sinned" described by Peter and Jude are specifically rooted in the Book of Enoch and its associated traditions.

In this article, it is intended to show, thirdly, that the way in which Peter and Jude address the false teachers is to convict them out of their own mouths. This is the same approach we applied in previous articles to the Abraham in the Underworld, and Jannes and Jambres stories (Tidings, 7/2000; 9/2000). Again the objective is not just to prove that these "wrested scripture" passages are drawn from uninspired material (rather than the Old Testament), but also to show that the treatment of these myths in scripture is negative.

Peter and Jude - an immediate reply to the Enochites

If we were going to look for a negative comment by Peter and Jude, where should we look for it? The obvious answer is immediately before and immediately after their references to "angels that sinned." Rule number one of Bible study is: always read the context. Yet most Christian readers of the "angels that sinned" read only the angels-flood-Sodom sequence in II Peter 2:4-8 (or the Sinai-angels-Sodom in Jude vv. 5-7) without noticing what precedes and follows.

We already saw how Peter precedes his mention of angels that sinned (II Pet. 2:4) with "exploit you with stories that they have made up" (2:3 NIV). This is a perfect lead in to an argument of logical fallacy: "If God did not spare angels when they sinned...if this is so then the Lord knows how to rescue godly men from trials and hold the unrighteous for the day of judgment" (II Pet. 2:4,9 NIV).

Peter’s argument was picked up by Bro. Ron Abel: "Why bother to chain these angels if, as one Jehovah’s Witnesses publication contends, they can still ‘exercise dangerous power over men and women’?" (Wrested Scriptures p. 180, 1c)

This was the best answer to the "angels that sinned" myth in Peter’s time, and it is still the best answer today. If the "angels marrying" part of the Book of Enoch is true, then why not the part about the angels having been chained in Tartarus by the archangel Raphael? If they are chained in Tartarus, then, as Peter says in 2:9, they aren’t a threat to anyone are they?

Of course people are very imaginative and will find ways around Peter’s argument. Jehovah’s Witnesses will usually assert that there "must have been" other falls, and other angels ("the ones that got away"). The response to Peter’s point was more sophisticated in his day: it was then said that, True, the Book of Enoch has the angels in chains, but the immortal spirits of their giant offspring survived the flood to become the demons of New Testament times. But neither of these "explanations" is an answer to Peter’s fundamental point which is -- even if Enoch is true, the book itself shows that God knows how to deliver the godly from temptation, thus He is not subjecting the godly to such a trial (2:9). This is one of the clearest verses against angelic, or diabolic, temptation in the New Testament.

It is interesting that Jude, despite following Peter almost word for word in this section, chooses to omit Peter’s comment on "stories they have made up." Instead, Jude inserts a new example, the destruction of many of the children of Israel in Sinai (Jude 5). Perhaps Jude wanted to include a specifically historical example for the benefit of those under the influence of the false teachers, or perhaps he was echoing I Corinthians 10:5. Either way the lesson which Jude supplies, which the examples of Sodom and the flood do not, is how even the elect may also be punished if they go astray.

Blaspheming against celestial beingsThe main argument against the false teachers and the Book of Enoch is found in the sections immediately following mention of the angels that sinned.

Jude 8, II Peter 2:10 -- the false teachers blaspheme celestial beings.
Jude 9, II Peter 2:11 -- but angels, although much greater (than the teachers), do not dare bring an accusation against such (celestial) beings.
Jude 10, II Peter 2:12 -- so the false teachers, and the Book of Enoch, blaspheme things they do not understand (or beings they do not know).

Dominion and glories

In the parallel verses labeled (A) above, heavenly powers are mentioned twice in different words "government" and "dignities" (KJV), or "authority" and "celestial beings" (NIV). These words are literally "dominion" and "glories" in Greek, and both are associated with heavenly things.

Elsewhere in the New Testament, "dominion" is always associated with heavenly "principalities and powers" (Eph. 1:21; Col. 1:16). "Dignities" literally means glories. Like "dominion," it is a rare term and is used in this sense only by Peter and Jude in the New Testament. In I Peter 1:11, Peter uses the plural form in regard to the future glories of Christ. In the Greek Old Testament, the word describes the glory surrounding God: "Who is like unto thee among the gods O Lord? Who is like unto thee, glorified in holiness, marvellous in glories (plural), doing wonders?" (Exo. 15:11).

It is also used in this sense in other first-century Jewish literature: Philo, On the Special Laws 1.45 writes, "Moses said .. I am not able to bear the visible appearance of your form but I ask you that I may behold the glories (plural) that are around you." In Test Judah 25:2 we read, "And the Lord blessed Levi; the Angel of the Presence blessed me; the powers of glories (plural) blessed Simeon, the heaven blessed Reuben; the earth blessed Issachar…"

That "dominion" and "glories" mean more than just human dignitaries is confirmed by Peter’s next verse: "Whereas angels, which are greater in might and power (i.e. greater than the false teachers) bring not railing (i.e. "slanderous") accusations against them" (i.e. against the glories) (II Pet. 2:11).

Slandering celestial beings

These verses, parallel in II Peter and Jude, are the key to understanding both letters. Both writers state twice that the false teachers were slandering celestial beings, namely angels. "Slander" implies two conclusions; (a) that they were accusing the glories of wrongdoing, (b) that their accusations were unfounded. Surprisingly the obvious impact of the verses, that the false teacher’s allegations were lies, is often glossed over.

The impact of what Peter and Jude are saying is clearer in the NIV: "This is especially true of those who follow the corrupt desire of the sinful nature and despise authority. Bold and arrogant these men are not afraid to slander celestial beings; yet even angels, although they are stronger and more powerful, do not bring slanderous accusations against such beings in the presence of the Lord" (II Pet. 2:10-11 NIV). And Jude 8 reads: "In the very same way these dreamers pollute their own bodies, reject authority and slander celestial beings."

If the allegations (specifically of angels having sex with women) were "slanderous accusations," then it can hardly be used as proof that the accusations were true. If the "slander" consisted of allegations that angels rebelled, descended to earth and fathered demons, then Peter and Jude’s evidence must be taken to mean that no such thing happened, and that it is not acceptable to believe or teach such things in the church.

It would be possible to go on in detail but the above arguments -- the immediate context before and after the "angels that sinned" passages should be enough to prove our objective in this series -- that the reference to the Jewish fable is negative.

Parallels of II Peter and Jude

Following is a summary of the parallel sections of II Peter and Jude:

II Peter 2:1-3: Setting the scene, false teachers "among the people" who "exploit you with stories they have made up" (// Jude 4).

Jude 5: Example of Jewish apostasy at Sinai. 3. II Peter 2:4: An ironic example from
I Enoch10:4 using "angels that sinned" as one of the examples of punishment due to false teachers // Jude 6.

II Peter 2:5-8: More, and better, examples taken from the Old Testament. Obviously Peter does not consider that an example taken from the Book of Enoch is sufficient to prove his point (// Jude7a).

II Peter 2:9: Logical fallacy of first example (I Enoch 10:4). There is nothing to fear from "angels that sinned" if God has already reserved the angels "to the day of judgment" (parallel "vengeance of eternal fire" (// Jude7b refers to I Enoch 21:7 where the fallen stars are chained in "a great fire that was burning and flaming").

II Peter 2:10: Contradiction of I Enoch 6:1-8:4. Bible teaching on angels: anyone teaching that angels sinned is "speaking evil of dignities" (KJV), "blaspheming glories" (Greek), "slandering celestial beings" (NIV) (// Jude 8).

II Peter 2:11: Contradiction of I Enoch 9:1-11. Despite claims of the Book of Enoch, angels, specifically Michael, Gabriel, Uriel, and Raphael, never accused anyone, not least "dignities" or "glories" (// Jude 9).

II Peter 2:12: Conclusion regarding I Enoch 6-10: the false teachers don’t know what they are talking about (// Jude10).

II Peter 2:13: Warning of the results of this teaching. False teachers "shall perish in their own corruption" (// Jude 10 "in those things they corrupt themselves").

II Peter 2:14-16: Rebuke of false teachers taken from Old Testament using example of Balaam (// Jude 11 using Cain, Balaam, Korah).

II Peter 2:17: Rebuke of false teachers taken from I Enoch. Peter’s three references to Enoch ("dry springs" I Enoch 48:1,96:6; "waterless clouds" I Enoch 18:5,41:4-5,100:11-12; "eternal darkness") are expanded in much greater detail by Jude 12-15 taking language used in Enoch about false shepherds of Israel
("trees without fruit" I Enoch 80:3; "plucked up" I En. 83:4; "raging waves" I En.101:3-5).

Jude uses language about "angels that sinned" and applies it to the false teachers. In I Enoch 21:3 the "stars" are fallen celestial beings, but (and here’s the rub) in Jude 13 the "wandering stars" are false teachers who teach myths from the Book of Enoch. The word "wanderer" however is drawn from Hosea 9:17 not Enoch and likewise the image of the dead tree connects with Hosea 9:16. This may be to emphasize that Jude12-15 really concerns Ephraim rather than fallen angels.

II Peter 2:18-22: The dog returns to its vomit. In five verses, Peter five times repeats the theme that these false teachers were returning to their old beliefs. This five times emphasis is clearly important. Each time Peter is underlining that the teachers were reverting to their origins -- an argument which only makes sense in this context if these were not Greek, but Jewish origins such as found in the Dead Sea Scrolls (// Jude16 "murmurers" harks back to his theme of Sinai and the wishing to return to Egypt again. This is the only use of the word in the New Testament).

II Peter 3:1-2: Reminder of the authority of scripture. Note that Peter cites the prophets demonstrating the authority of Old Testament over I Enoch (e.g. II Pet. 1:21) (// Jude cites the apostles, demonstrating the authority of New Testament over I Enoch).

Stephen Cox

Footnote. Other New Testament passages relevant to the "angels that sinned," which need to be underlined in any discussion of the subject, include Mark12:24-25; Luke 20:35-36; Heb. 1:14. All these verses can only be written with an eye to the same popular Jewish myths, or there was no need to state the obvious. Perhaps the most relevant is the "angels, and authorities and powers being made subject to him" (I Peter 3:22). This may well be Peter’s first answer to the Enoch myth.

The Angels That Sinned

The Angels that Sinned

Slandering Celestial Beings

by Steven Cox

From the Introduction...

The subjects of this booklet are the "Angels that sinned" of 2 Peter 2:4 and Jude 6. The subtitle "slandering celestial beings" is taken from the following verses in 2 Peter 2:10 and Jude 8, where false teachers who were troubling the early church are condemned. To slander means to falsely accuse. The "angels that sinned" and those teachers who accused "celestial beings" (in other words, they falsely accused angels) are closely related. This booklet examines that relationship.

_________________

This is a fascinating topic eloquently expounded by brother Steven Cox. Please consider reading it in conjunction with our Daily Bible Companion today which features the espistle of Jude.

Available online: HERE

Bible Teaching About Man

Going to Heaven

For countless centuries many ‘believers’ have been comforted by the teaching that when they die their ‘immortal souls’ go to heaven. We know that the Bible teaches that no one has an immortal soul, or any spark of immortality and that no one goes to heaven and nor does any part of them, neither their body or what folk think is their soul.

HOW DID THE HEAVEN GOING ‘THEORY’ DEVELOP?
When the Lord, as a preamble to His Sermon on the Mount, recited what has become known as the ‘beatitudes’, He said to the disciples, in Matt. 5:10… "Blessed are they which are persecuted for righteousness’ sake, for theirs is the kingdom of heaven". Then in verse 12 He adds.. "Rejoice and be exceeding glad, for GREAT IS YOUR REWARD IN HEAVEN."

When death stares a person ‘in the face’ so to speak, it is an enormous comfort to have those words repeated to them or used at a funeral and it is quite usual to hear an officiating Parson claim that because the Lord Jesus promised the ‘reward in heaven’, then we can be assured that the ’immortal soul’ of the person being buried has already found its way to heaven and no doubt is looking down on the funeral ceremony. That the Bible does not teach such simplistic ideas never occurs to many who hear them. Not only so, in the years of the writer of this pamphlet, never once have I heard a Parson say that the soul of even a terribly wicked person has gone anywhere else but to heaven.

Many present day Christians are under the impression that their ‘immortal soul’ goes straight to heaven at death and there it praises the Father for all time.

However, a study of the Scriptures shows that the disciples and Apostles believed the teachings of their Scriptures, that all life and memory and thoughts ceased at death and man went back to the ground, from which he was created in the first place and the breath of life given to him at his birth, went back to God who gave it. (Ecclesiastes 12:7)

WHAT THEN IS THE STATE OF MANKIND IN DEATH?
The beliefs of the Christian Church developed from the beliefs of the Jews, many of whom formed the basis of the early Church. The Jews of the days of the Lord Jesus learnt their beliefs from the Old Testament and thus you find no arguments against the teachings of Jesus on the important matter of the death state. Their belief was that before the child breathes at birth it is a dead soul but immediately God gives the child the breath of life it becomes a "living soul" (Hebrew is Nephesh= ‘a breathing creature’ Gen 2:7). It can only be obvious that when that person dies the situation is reversed… it becomes a dead soul, or person, as it was before the breath of life came into its nostrils. King Solomon wisely pointed out , "The living know that they shall die but the dead know not anything" (Ecc 9:5)

The Jews of every century since the times of King David, have always revered this wonderful King of Israel and his teachings in the Psalms. In Psalm 104, David speaks of many of the living things the Father created and he says, (V.30), "Thou sendest forth thy spirit, they are created" and in V.29, "Thou takest away their breath, they die, and return to their dust."

In Psalm 6:5, the great King David relates death to the grave and writes.. "In death there is no remembrance of thee; in the grave who shall give thee thanks?" Obviously King David’s perception of death was simply that of which he spoke in Psalm 115:17, "The dead praise not the Lord, neither any that go down into silence (the grave)" Surely if David was indeed a ‘man after God’s own heart’, he would know the truth about death and ‘life after death’. He did…..his view of death was very clear and is expressed in Psalm 146:4, "His breath goeth forth, he returneth to his earth: in that very day his thoughts perish." These simple truths show clearly that when man dies he goes back to the ground to silence, not to heaven to praise God. The Apostle John made sure we learn of this by writing, "No man hath ascended up to heaven" (John 3:13).
The Apostle Peter preaching on the Day of Pentecost with the Disciples, plainly declares… "David is both dead and buried and his sepulchre is with us unto this day…..David is NOT ASCENDED into the heavens.". (Acts 2:29,34) Peter was saying that David’s bones were still in the sepulchre in Israel and that NO part of him was in heaven.

DOES ANY PART OF MAN GO TO HEAVEN AT DEATH?
Solomon tells us that the only part of man that ‘goes to heaven’ at death, or, to the Father, is the breath of life He gives us in the first place. "The Spirit ( Heb ruwach= breath) shall return to God who gave it" (Ecc. 12:7)

The Bible says nothing about Abraham going to heaven…Gen.25:8 says "he was gathered to his people"…where were they? In the same place as he was…in the grave, certainly NOT in heaven. Gen. 35:29 says the same about Isaac and Gen 49:33 the same about Jacob. Like David they all went to the grave and David said, " O God…thou shalt quicken me again and bring me UP AGAIN FROM THE DEPTHS OF THE EARTH"( Psalm 71:20). Surely if David thought he was going to heaven he would have asked God to bring him down, NOT UP!

The prophet Daniel apparently did not believe people went to heaven at death ….he believed people were in the grave and said.. "Many of them that SLEEP in the dust of the earth, shall awake, some to everlasting life, and some to shame and everlasting contempt." (Dan. 12:2)
The Apostle Paul did not teach that people had immortal souls, which would go to heaven praising the Father eternally. No, he said that when the Trumpet blows at Christ’s return, "this mortal must put on immortality" (1 Cor.15:53), showing that no man or woman possesses any spark of immortality…no immortal soul dwelling in heaven, in other words.

The Apostle John apparently did not believe that the "saved’ went to heaven either, for he wrote the following words of Jesus… "No man can come to me except the Father which hath sent me, draw him; and I will RAISE HIM UP AT THE LAST DAY." (John 6:44). Why would Jesus say He would RAISE people UP, if they were in heaven. Obviously He did not teach they would be in heaven, but rather, in the grave, from which they would be raised.

One of the last messages of hope the Lord Jesus left was, "Behold I come quickly and my reward (eternal life) is with me to give every man according as his works shall be." (Rev 22:12). If a person is in heaven enjoying the reward of immortality, what is the use of the second coming of the Lord Jesus and the resurrection of the body? The simple truth is that no part of man goes to heaven…he sleeps in the grave until called forth by the Lord Jesus, as he did when He resurrected Lazarus. Lazarus ‘slept’ in the grave, not heaven (John 11:11).

Thanks to BibleWeb for this article.