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Showing posts from September 12, 2014

Fallen Away

Fallen AwayHebrews 6:4-6
Excerpt ‎Deep controversy has raged over what the writer is about to say in Hebrews 6. 
There are few passages that have stimulated more debate. Over the years, four main interpretations of Hebrews 6 have been suggested:
(1) These verses speak of Jews who had professed Christ but stopped short of true faith. ‎(2) These verses refer to believers who have fallen into sin, and will lose their reward. ‎(3) These verses refer to believers who have slipped back into unbelief, and have lost their salvation. ‎(4) These verses give a hypothetical case, used to demonstrate the foolishness of a panic which insists “hold on” when Christians should instead “go on.”
Richards, Larry, and Lawrence O. Richards. The Teacher’s Commentary. Wheaton, IL: Victor Books, 1987. Print.

Abraham Names the Location

Abraham Names the LocationGenesis 22:9
Excerpt ‎In naming the place Abraham of course was commemorating his own experience of sacrifice to the Lord. But an animal (a ram—not a lamb; cf. Gen. 22:8—caught . . . its horns in a thornbush) was provided by God’s grace as a substitute for the lad in the offering (v. 13). Later all Israel would offer animals to the Lord. 
Worship involved accepting God’s sacrificialsubstitute. But of course in the New TestamentGod substituted Hisonly Son for the animal, and the perfect Sacrifice was made. John certainly had this in mind when he introduced Jesus as “the Lamb of God, who takes away the sin of the world!” (John 1:29)

‎Yet the main point of Genesis 22:9-14 is not the doctrine of the Atonement. It is portraying an obedient servant worshiping God in faith at great cost, and in the end receiving God’s provision. Abraham did not withhold his son. Similarly Paul wrote that God“did not spare [epheisato] His ownSon, but gave [delivered] Him up for us a…

Demon

DemonJames 2:19
Excerpt ‎   The English transliteration of a Greek term (daimōn) originally referring to any one of numerous, vaguely defined spirit beings, either good or bad. In the [NT] they are understood as evil spirits, opposed to God and God’s people. In the [KJV], the term is regularly translated ‘devil,’ a word that appears in the [RSV] only as the translation of a different Greek term meaning ‘accuser’ or ‘slanderer’ (diabolos). It is used as a virtual synonym for ‘Satan.’
‎In the ancient world, there was widespread belief in spiritual powers or beings that existed in addition to the well-known gods and goddesses. These beings were not understood as necessarily evil, though some might be. The idea that many or even all such beings were allied with the forces of darkness and wickedness only came into focus, probably under the influence of Persian thought, during the intertestamental period of Judaism. Achtemeier, Paul J., Harper & Row and Society of Biblical Literature.

Lower Than the Angels

Lower Than the Angel ‎Here the LXX takes Elohim (being a plural form) to mean “angels;” as also in Ps. 97:7 and 138:1. The more correct rendering of the Hebrew may be, “thou madest him a little short of God,” with reference to his having been made “in God’s image,”“after God’s likeness,” and having dominion over creation given him. But, if so, Elohim must be understood in its abstract sense of “Divinity” (so Gesenius), rather than as denoting the Supreme Being. Otherwise, “thyself” would have been the more appropriate expression, the psalm being addressed to God. The argument is not affected by the difference of translation. Indeed, the latter rendering enhances still more the position assigned to man.
Spence-Jones, H. D. M., ed. Hebrews. London; New York: Funk & Wagnalls Company, 1909. Print. The Pulpit Commentary.

Beware of the World

Beware of the World Excerpt ‎John begins this verse by issuing the command that the believer is not to love the world or anything in the world. Initially this command sounds strange given the fact that John 3:16 says clearly and beautifully that God loves the world and the fact that 1 John 2:2 says the Son made atonement for the sins of the world. What is the difference? The difference is found in the way John uses the term kosmos in each instance. Contextual considerations are crucial. In these epistles and the Gospel, John employs this term in three distinct and basic ways: (1) the created universe (3:17; 4:17; John 1:10); (2) the world of human persons (John 3:16; 1 John 2:2); and (3) an evil organized earthly system controlled by the power of the evil one that has aligned itself against God and his kingdom (4:3–5; 5:19; John 16:11). In these verses John uses the third meaning. One should note that John is not advocating an ontological dualism or a dualistic cosmology in which the…

Good Masters

Good Masters
Excerpt
‎The particular Greek word translated “servants” indicates that these were household slaves. They were Christian slaves serving for the most part in the homes of pagan masters. The fact that Peter singles them out for special admonitions indicates that slaves, as a class, formed a large part of the early Christian community. The slaves are exhorted to put themselves in subjection to their absolute lords and masters. They are to do this to the good and gentle ones. Some of these pagan masters had what the poet calls “the milk of human kindness.” They were good to their slaves. The Greek word translated “good,” refers to inner intrinsic goodness. They were good at heart. The word “gentle” in the Greek refers to that disposition which is mild, yielding, indulgent. It is derived from a Greek word meaning, “not being unduly rigorous.”

Wuest, Kenneth S. Wuest’s Word Studies from the Greek New Testament: For the English Reader. Grand Rapids: Eerdmans, 1997. Print.

Logos Verse of the Day

Gateway Bible Verse of the Day

Philippians 4:4King James Version

Rejoice in the Lord always: and again I say, Rejoice.

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Find more KJV BiblesRead the KJV on Bible GatewayNew King James Version

Rejoice in the Lord always. Again I will say, rejoice!

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Copyright © 1982 by Thomas Nelson, Inc.



English Standard Version

Rejoice in the Lord always; again I will say, rejoice.

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The Holy Bible, English Standard Version Copyright © 2001 by Crossway Bibles, a division of Good News Publishers.



New American Standard Bible

Rejoice in the Lord always; again I will say, rejoice!

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Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation



Holman Christian Standard Bible

Rejoice in the Lord always. I will say it again: Rejo…

Connect the Testaments: A Daily Devotional

September 12: Diversity in the Church Amos 8:1–9:15; Acts 10:34–11:18; Job 21:1–16
In our comfortable and familiar church homes, we sometimes fail to see the Church as a community of ethnic and cultural diversity. When I returned from a year in South Korea, I was surprised when my family and friends made thoughtless generalizations about people I had come to know and love—some of them fellow believers in Christ. Most of these comments contradicted the multicultural picture of Christianity presented the book of Acts.
Peter and the Jewish Christians in the early church underwent a shift in cultural perspective. When Peter came to Jerusalem after meeting with Gentiles, the Jews were shocked that he would eat with “men who were uncircumcised” (Acts 11:3). For so long, they had associated their religion with their identity as a nation and as a people group. Although they knew that God was extending this hope to the Gentiles, they needed to be reminded that Jesus was the Lord of all. Peter t…