Maintaining unity of Spirit in the bond of peace becoming one with God

Posted on April 18, 2015. Filed under: Being Christian, following Jesus Christ, Bible Study and Bible Reading, Exhortation, Faith, Jesus Christ Jeshua the Messiah Jahushua | Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , |

Before Jesus people had to do with the scrolls with the Torah (Law) Nebim (Prophets)and Kethubim aleph (writings). the followers of Jesus wrote new books or Messianic scriptures, the Kethubim Bet. They are given to us for making it easier to recognise the Messiah and to have a better insight in the Plan of God.

It is up to the people in the world to take up those old writings and to study those words and either to believe in them or to let them be nothing saying words.

All those who believe the original gospel as established by the disciples’ preaching should aim to be of one mind with God. Jesus was of one mind with God and wanted his followers to become likewise. Throughout the gospels and epistles we get the golden thread of the Love of God and his call to come to Him as children. Jesus never wanted to do his own Will and asked also of his followers that they would do that what God wanted from them.

Jesus was the only man who totally succeeded to do not his will but to do totally in everything the Will of God. We, as sinners can try to do our best. We do have our faith in the ransom offer Jesus brought and the grace of salvation which came over us by Jesus unity with God and God His acceptance of that Lamb of God.

Though we shall never be able to be totally pure as Christ Jesus, we still have to try to come to that intimate relationship that Jesus had with his heavenly Father. We too should try to come to that unity, with our fellow human being, with Christ and with God.

“I and my Father are one”

(April 17)

In his Gospel John records several challenging sayings of Jesus. How are we to understand, “I and my Father are one” in today’s chapter 10:30? In what sense are they “one”?
We know he prayed to his father all night on at least one occasion (Luke 6:12), and in his prayer in the garden of Gethsemane he said,

“My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as you will” (Matthew 26:39).

So we ask, in what sense was Jesus “one” with his Father when they had separate ‘wills’?
We will soon read his words,

“I am going to the Father for the Father is greater than I” (14:28).

The solution to this conundrum unfolds in chapter 17 in his final prayer before his betrayal. He is praying for his disciples and says,

“I am praying for them. I am not praying for the world but for those whom you have given me” (verse 10).

Jesus giving the Farewell discourse to his ele...

Jesus giving the Farewell discourse to his eleven remaining disciples, from the Maesta by Duccio, 1308-1311. (Photo credit: Wikipedia)

It was after his all night prayer (in Luke 6) that Jesus chose his 12 disciples (verses 12-16).

“12  And it came to pass in these days, that he went out into the mountain to pray; and he continued all night in prayer to God. 13 And when it was day, he called his disciples; and he chose from them twelve, whom also he named apostles: 14 Simon, whom he also named Peter, and Andrew his brother, and {1} James and John, and Philip and Bartholomew, {1) Or [Jacob]} 15 and Matthew and Thomas, and {1} James [the son] of Alphaeus, and Simon who was called the Zealot, {1) Or [Jacob]} 16 and Judas [the {1} son] of {2} James, and Judas Iscariot, who became a traitor; {1) Or, brother; See Jude 1. 2) Or [Jacob]}” (Luke 6:12-16 ASV)

Now note the verses which follow in John 17. Our Lord prays,

“I am coming to you Holy Father, keep them in your name … that they may be one, even as we are one” (verse 11).

His prayer for his disciples is that they may have unity of mind, a unity of understanding creating a harmonious team in carrying on his work after he ascended to heaven. Up until this stage there had been times of jealousy, a competition

“among them as to which of them was the greatest” (Luke 9:46).

Jesus, and God his Father, had a unique oneness – and this was to be the disciple’s role model. But Jesus extends his vision of oneness further, he prays,

“I do not ask for these only, but also for those who will believe in me through their word, that they may all be one, just as you Father, are in me, and I in you, that they also may be one in us …” (verses 20,21).

All those who believe the original gospel as established by the disciples’ preaching should aim to be “one” in this wonderful way. Those who have achieved and maintained this wonderful oneness will be the ones to reign with him when he returns to set up his worldwide kingdom. Paul was very conscious of this and stressed this. He counselled the Ephesians to

“maintain the unity of the Spirit in the bond of peace … just as you were called in the one hope … one Lord, one faith, one baptism, one God and Father of all” (4:3-6).

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Preceding articles:

Sayings of Jesus, what to believe and being or not of the devil

Not my will, but thine be done

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Additional reading:

  1. Inspired Word
  2. Challenging claim 4 Inspired by God 3 Self-consistent Word of God
  3. An anarchistic reading of the Bible (2)—Creation and what follows
  4. Counterfeit Gospels
  5. God Our Refuge
  6. God’s wrath and sanctification
  7. Forbidden Fruit in the Midst of the Garden 4
  8. Philippians 1 – 2
  9. Being Religious and Spiritual 7 Transcendence to become one
  10. One Mind, One Accord
  11. Not my will, but thine be done
  12. Marriage of Jesus 7 Impaled
  13. Lovers of God, seekers and lovers of truth
  14. Truth, doubt or blindness
  15. Getting out of the dark corners of this world
  16. Salvation and Righteousness

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  • Relationship status: It’s complicated (jewishjournal.com)
    The Song of Songs. Shir HaShirim is a magnificent expression of affection between lovers. Allegorically, the song is interpreted as a love song between God and the Jewish people. Indeed, it is a beautiful love song, but what does it have to do with Pesach? God rescued us from slavery and then split the sea — surely that was a loving thing to do — but what about Pesach is so special that makes it an auspicious time to recite poetic verse of God’s eternal love for God’s people.
  • 71/929 The Messy Business of Bringing Torah to Life (blogs.timesofisrael.com)
    God needs partners; He needs boots on the ground. Why does this chapter follow the laws of the altar, Rashi asks? To teach us that the Jewish high court of law, the Sanhedrin, was to be located inside the temple, next to the altar. God empowers the heroes of the Oral law to bring the Torah to life by interpreting it and applying it in the way appropriate for their particular generation. No wonder that in our chapter, whose every verse is the basis of literally hundreds of pages of rabbinic discussion, the court is referred to with God’s name, as ‘elohim‘. The story of these laws is still live, it is still bring written every day, and it is one full of drama, intrigue and adventure.
  • Avot: Meet Shammai (coffeeshoprabbi.com)
    In Shabbat 31a, there are several stories about people approaching Shammai, wanting to convert to Judaism. Shammai chases them away because they ask rude or stupid questions. Hillel is more patient. It is amusing, therefore, to read here that Shammai says to “receive every person with a pleasant countenance” – really? What about the fellow at whom he threw the builder’s tool?
  • Shabbat HaGadol: The Great Shabbat (lazerbrody.typepad.com)
    What’s so great about “The Great Shabbat”, the Shabbat before Passover? Is an event that took place 3327 years ago still relevant to us today? See today’s lesson to get your answer and much more, in light of current times…
  • He Prays! (brentkuhlman.wordpress.com)
    With the Second Commandment God wants you to use His Name properly. You are to fear, love and trust in God so that you call upon God’s Name in every trouble. That’s called – prayer. “Call upon me in the day of trouble,” God invites. And then comes His promise: “I will deliver you,” as well as your response, “and you will honor me,” (Psalm 50:15). Prayer is the life of Dependence upon God for everything. When you don’t believe or trust in God, you don’t pray to Him. When you do believe and trust in God, you pray. Prayer is a no brainer for the believer.
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    In John 17, when the supreme hour of Jesus’ life on earth has arrived, namely, His suffering and Good Friday death – drinking the cup of God’s wrath against all sin and every sinner — Jesus dependently prays. He prays for Himself (17:1-5) asking the Father for the promised gift (cf. 12:28) of His glorification through suffering and death. He prays for His disciples (17:6-19) that His Father would preserve them in an alien and hostile world, sanctify them in the truth of His Word, and be equipped as apostles to preach the gospel to the world. He prays for His future disciples who will believe in Him through the preaching of His apostolic witnesses (17:20-26). He prays for their unity: “that they all may be one / perfectly one” and for their remaining with Him. That’s why John 18:1 remarks: “When He had finished praying.”
  • Parables (politicalirony.com)
  • Healthy life can be found in sacred books (christadelphianworld.blogspot.com)
    Life is dependent on the air around us, and the quality of life is dependent on the quality of air. In an atmosphere of Torah and mitzvot there is healthy life.
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Illuminating our minds and watching out

Posted on March 4, 2015. Filed under: Being Christian, following Jesus Christ, Christendom and Christianity, Endtimes, Faith, Jehovah יהוה YHWH JHVH God Elohim Yahweh Jahweh, Jesus Christ Jeshua the Messiah Jahushua, Manners and Association, Religion | Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , |

The Word of God tells us that the Son of man goes as it is written of him:

but woe unto that man by whom the Son of man is betrayed!

Throughout history we have seen that many betrayed Christ Jesus and made him an other person to highlight their own thinking and to make their community richer by having more people in the community offering one tenth of their income or other offerings to buy them free from damnation in a so called hell or burning place for ever.

Christ Emmanuel, icon with riza by Simon Ushak...

Christ Emmanuel, icon with riza by Simon Ushakov, 1668. According to the Gospel of Matthew, Immanuel refers to Jesus. (Photo credit: Wikipedia)

Jesus soul was exceedingly sorrowful, even unto death and though he knew he always tried to do God His Will and not his own will, he was really afraid. He knew man can do nothing to God but also that man can never do more to man than God. Being a man of flesh and blood he knew he could be killed by man. He only had to hope his ideas of his God were right and that he could trust all the promises made by that God in the Hebrew writings.

Jesus in the knowledge that behold the hour was at hand, and the Son of man was betrayed into the hands of sinners, he asked his disciples to be with him to tarry there in the garden of Gethsemane, and watch with him.

We are familiar with the idea of affliction and tribulation and chastening being character building for ourselves, but in the reading of today (2Corinthians 1-2)  the apostle Paul is suggesting that the suffering of the Corinthian community was for the benefit of the Corinthian believers, as it teaches them how to console (v.5). It is a very deep concept, and we ought to try to apply it to ourselves – so the suffering that we have is not just for our benefit, but for the benefit of those who come into contact with us after it, as it teaches us to console them with the message of salvation more effectively. ch.4:15-18, 2Timothy 2:10, Romans 5:3-5, 8:28, and this idea brings extra meaning to ‘the peaceable fruit of righteousness‘ in Hebrews 12:10-11.

The hardships, pressure and suffering that Paul and Timothy faced made them want to die! Why would God allow people like Paul and Timothy, who were so devoted, so enthusiastic and active in God’s service, to suffer like that? It just doesn’t seem right. Looking back on it, Paul saw a reason. “But this happened that we might not rely on ourselves but on God who raises the dead.” If Paul and Timothy suffered so that they could learn to rely on God, then any suffering that we go through will probably be for a similar reason. Let us learn from our suffering, give our lives to God and trust in him.

We may face a lot of trials in this world and they may tempt us to do like all the rest in the world, just to go enjoying oneself. why should we not make the best of our life and do like the others? But are they really better off?

So let Christ’s challenging words at the end of the parable about the virgins ‘illuminate’ our minds “Watch therefore, for you know neither the day not the hour”. This request is more important than ever – for the storm clouds illuminating human helplessness are greater than ever – and the wise virgins need to be together whenever they can. But what are they to “watch” for? We will read tomorrow of Jesus in the garden with his disciples and his request, “… watch with me … Watch and pray … the spirit indeed is willing but the flesh is weak” (Matthew 26:40,41). Meditate on the kind of watching Jesus was referring to.

In the first reading of the day there is a vital lesson for everyone who seeks to serve God and have a close relationship with Him. We do know God has chosen His Own People, the Israelites, so they will  always be on the first plan. But we may not forget that others where also called. God wants a close relationship with Christians just as much as to Israelites.

Christianity in the 4th century got an earthquake and Christendom created its new god, trying to bring people from the commandments not to bow in front of graven images and not to worship people. Throughout history many elements were brought in the world of Christians which were and are not in accordance to God’s Law. The practice of christening of babies in many churches, which is not mentioned in the Bible – or even hinted at – got very popular by man as well as the many processions with carrying shrines of saints and statues of people worshipped.

Already at the earliest time of Christianity the apostles warned for false teachings. The man who at first fought the Christians came to warn the followers of Christ for the teaching of people of a “different gospel” to “distort the gospel of Christ” (Galatians 1:6,7). Paul says, “let him be accursed” (verse 9); who does that – and this is what happened to two of the sons of Aaron.

A most important lesson for us as we follow Christ and the Apostles, doing so in ways which truly follow the example they set and the words they preached.

One of the tasks given by Jesus was to go out in the world and to proclaim the Good News. Everywhere in the world the Name of the Most High should be know and people have to hear the Gospel of the Kingdom of God. Christians should take up that task of Jesus seriously and should witness for Jehovah like Jesus did that for his heavenly Father, the Only One God, the Elohim Hashem Jehovah.

Jesus also told his followers that he is the Way and that others had to come to know him as the proper way to a good relationship with his heavenly Father, the Adonai God.

Today we as brothers and sisters in Christ should show others our love for Jesus and show them the Way. To do this we also created some new sites where we added today the articles:

  1. Reading of contrasts
  2. Connecting Christians
  3. Abiding Christ
  4. Fruitfulness
  5. Praying in Jesus name
  6. Abiding to glorify God
  7. To be consumed with joy
  8. Your own choice and security
  9. Let yourself be sanctified
  10. Finishing The Task
  11. Genuine Christians content with going through motions of ritualistic religion

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  • Am With You (spyghana.com)
    God blesses His people in several ways. These ways could be either through angels or human beings. This quotation was one of the promises of God given to prophet Isaiah to relay to his people – the Israelites.
    Undoubtedly, life on earth cannot be compared to the one in paradise. However, it could be blissful in your world when you allow God to scuttle through you. As life has its own bearings, so is the Christian life full of an everlasting gladness with limited troubles.
  • What does the Bible say the End Times Churches will Look like (endtimesprophecyreport.com)
    So while there is much agreement that we are living in the end times, there is little agreement as to what that means for the Church.  The Bible tells us what the end times Church will look like.
  • Change is Scary! (dalerockwell.com)
    Are things in your life in upheaval?  Are you feeling confused and anxious? Seize the opportunity to run to your Heavenly Father.  Let Him lead you.
  • Baptized (activeinspiration.wordpress.com)
    It is important to remember that in dying with Christ Jesus, the power that sustains our life is no longer our flesh, but the omnipotent power of God through Jesus the Christ.
    So that our growth from our baptism into the death of Christ and His resurrection by the power of God would spring us Christians forth to the next state of existence, the Heavenly Jerusalem where we will rule and reign With Christ Jesus.
  • The Unappreciated Gift (pastorsstudy.blogspot.com)
    Our heavenly Father gives us lots of gifts as well. And we appreciate them, or at least we should! One such gift is the gift of worship. Think about it. We have been given the opportunity through the atoning death of Jesus Christ, to boldly approach the throne of God without the fear of being incinerated by His glory. Check out Isaiah 6:1-8, or Exodus 19 for a couple of examples of standing near the glory of God. Yet, in Hebrews 4:15-16 we are told that we can approach the LORD because Jesus is there with us as the High Priest.
  • Made in His Image (boneflesh.wordpress.com)
    The more time I spend with my Father, the more I seek Him – to learn Christ, to know Christ – the more I will look like Christ. The fruit of the Spirit of God can be borne in my behaviour, my character, my lifestyle and the condition of my heart.  My journey in Christ isn’t hopeless.
  • Forsake not the Assembly of Ourselves… (audacityandsupposition.com)
    All the sons of Adam shall one day become the Sons of God; this was God’s purpose for creating man in the first place. For as in Adam all die, even so in Christ shall all be made alive. But these spiritual births will take place in several successive phases. There will be a firstborn group of Sons, then a second-born group, and so on. Every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming. Those that complete their spiritual gestation now, during this present dispensation, will become the firstborn Sons. This first generation will attain a higher destiny than their later-born siblings. The firstfruits, (Overcomers), will enter into the most intimate and secret habitation of God.
  • The Ultimate Yes (sharingloveandtruth.org)
    Today is the day of decision – making! Will you ask God for power to be His witness so that you will not cower in the face of man’s threats?
  • Culture Change by the Apostle Paul (bpardekooper.wordpress.com)
    Though Paul was not the source for the beliefs, values and assumptions of Christianity, he did serve as the conduit that brought these cultural elements from Jesus to the known world through Paul’s missionary journeys. He served to implement the process of evolving the Jewish culture by reframing the reality in ways introduced by Jesus. (Chatterjee, 2006, p. 153) The Sermon on the Mount (Mt. 5) is a collection of statements where Jesus took a widely held understanding by the Jewish community and reframed it for a broader understanding. Paul’s ministry was centered on taking this message of Jesus, the deepening of the Jewish Law, and teaching others how to adopt these new values, practices and behaviors (Berry, 2010, p. 2) to establish a new culture of followers of Yahweh.
  • Spiritual Training 12 February 2015 (undergodscommand.com)
    Somehow the Jews in Damascus had been able to enlist this governor to help them try to capture Paul (see Acts 9:22-25). Paul gave a “for instance” here, describing his escape from Damascus in a basket lowered from a window in the city wall. Paul recounted this incident to show what he had endured for Christ. The false teachers couldn’t make such claims.
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Faith, hope and love abide

Posted on March 2, 2015. Filed under: Exhortation, Faith | Tags: , , , , , , , , , , , , , |

Hope & Faith

Hope & Faith (Photo credit: Wikipedia)

What a remarkably challenging letter Paul wrote to Corinth. It is essential we keep it all in context. Some of the early chapters show there was considerable disharmony among the believers there. Today we saw how chapter 13 ends by telling us,

“So now faith, hope, and love abide, these three; but the greatest of these is love”.

Human numbering has made 13 very significant here! A verse to be remembered. So there are 3 things that were to abide, while other things would not, they “will pass away” (verse 10) such as tongues, “they will cease” (verse 8).

Members had no Bibles to refer to, the gospels were only then being written and then hand copied for circulation. Early church records show the Psalms were especially valued and some memorized them all and could go around reciting them. We do not have to memorize things today, or very little, and we are the poorer for this. What fills the minds of people today – and therefore their hearts? But make this question personal – my mind – my heart?

Now consider the 3 things Paul said would not – or should not – pass away! These are the 3 things it is essential for us to have – if they are lacking then our way of life in serving Christ is doomed. The world around us lacks them, they have no faith in anyone, well, certainly not the politicians! They live for the here and now more and more as any hope in the future is increasingly bleak – and – do not people really only love – themselves!

Tetragrammaton in sunburst on ceiling, symbols...

Tetragrammaton in sunburst on ceiling, symbols of faith, hope, and charity (love) on wall. (Photo credit: Wikipedia)

Let us now focus our thoughts on the future. There is an important thing we may not fully realize. “Faith and hope” will not abide! Why? Because they will no longer apply. Faith is needed in that which is unseen: how tellingly Peter expresses this, look at 1 Peter 1:8,9. But faith and hope will not abide then for the simple reason faith will be turned to sight and hope will be realized, the future will have become the present!

So love will be the guiding principle for those blessed to be in God’s kingdom – truly – “the greatest of these is love” – may it rule in our hearts more and more each day.

And a final note: in a couple of weeks we will come to Psalm 136 which tells us – no less than 26 times that God’s “steadfast love endures for forever” so “give thanks to the God of heaven” (last verse) with all your heart.

– February 28 thought of the day by The Christadelphian

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Additional reading:

  1. Let us not forget it was God who chose us
  2. God doesn’t call the qualified
  3. Looking for True Spirituality 3 Mind of Christ
  4. Looking for True Spirituality 4 Getting to Know the Mind of Christ
  5. Looking for True Spirituality 7 Preaching of the Good News
  6. Looking for True Spirituality 8 Measuring Up
  7. Philosophy hand in hand with spirituality
  8. Being Religious and Spiritual 1 Immateriality and Spiritual experience
  9. Trying to get the youth inspired
  10. Joy: Foundation for a Positive Life
  11. How we think shows through in how we act
  12. You cannot change anything in your life with intention alone
  13. Choices
  14. We should use the Bible every day
  15. Man’s plans prevailed by God’s purpose
  16. Rest thy delight on Jehovah
  17. If there is bitterness in the heart
  18. Purify my heart
  19. A good idea to halt all activity for one hour some day
  20. Sow and harvests in the garden of your heart

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  • The Psalter in the Early Church (frted.wordpress.com)
    Jean Danielou notes that it is the messianic nature of the Psalms which made their appropriation by the early Church so complete.   They became the basis for early Christian worship because they were read as being primarily messianic.   Their historic value was not their main appeal to the early Christians.  It is not their Jewish nature which gave them their authority; rather it was their messianic nature.
  • Opposing Christ (foolforhim.wordpress.com)
    Are you a member of the church that Jesus built? Are you a member of the kingdom he spoke of in Matthew 16:16-18? Have you obeyed the conditions of salvation as laid down by the Lord Jesus in Matthew 28:18-20 and by the apostles in Acts 2:38 and in 1 Peter 3:21?
  • Bring Your Burdens To The Lord (birdchirp.wordpress.com)
    Peter invites believers to place their total trust in God. We do this in full assurance, because He cares for His children.
  • Favorite Promises of God (fathomingheaven.wordpress.com)
    A couple of weeks ago, I participated in a women’s conference where the presenters posed this question for small-group discussion: “What is your favorite promise of God?” Promise. Singular! What?! One of the speakers commented that there are some 135 promises from God in the Bible—and I’m inclined to believe there Must be more. So how in the world could I possibly narrow them down to one favorite? Instead, I started jotting down every promise that came to mind.
  • The Psalter: Smartphone of the Soul (revisited) (gentlereformation.com)
    Paul, writing to the Colossians, highlights the superiority and supremacy of Christ in the first two chapters. Then, he teaches the believers how to live in Christ. Verse 15 says “let the peace of Christ rule in your hearts.” His peace is to rule, order, and direct our hearts. How does this happen? In verse 16, he says: “let the word of Christ dwell in you richly.” Such indwelling occurs as the saints sing “psalms, hymns, and spiritual songs.” Those three words are all titles to the 150 Psalms of the Old Testament. As we sing the Spirit-inspired word of Christ, it rules in our hearts. Verse 17 goes on: “And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him.” The following verses flesh out the “everything” in various relationships of life, including the wife/husband, child/parent, and slave/master relationship. The “everything” of life includes prayer, speech, and conduct, as is clear on into chapter four. The Psalms speak to every area of life.
  • Psalms 136:4 “To him who alone doeth great wonders: for his mercy endureth for ever.” #love #god (church4u2.wordpress.com)
  • Light to My Path (theencouragementexpress.com)
    Some of you have been asking the Lord for direction. Go to Bible and seek it out. Go through the prophetic words and promises you’ve received. The path will become clear.
  • Being Holy (dailybibleplan.com)
    As followers of Christ, we too are called by God to be holy.  In 1 Peter 1:14-16 we read, “As obedient children, do not conform to the evil desires you had when you lived in ignorance. But just as he who called you is holy, so be holy in all you do; for it is written: “Be holy, because I am holy.”  The biggest difference, however, it that while the Israelites were able to separate themselves physically from the evil around them, we are literally surrounded by unbelief and evil on a daily basis.  The morals of this world constantly degrade the standards set forth by God so many years ago.
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Two new encyclopaedic articles

Posted on November 11, 2014. Filed under: Christadelphian, Christendom and Christianity, Churchplanning, Ecclesia, Holy Scriptures, Housechurch, Life and Death, Manners and Association, Preaching, Religion, Witnessing | Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , |

For those who want to know more about the Christadelphians and Brothers in Christ two new encyclopaedic articles have been placed on the net.

Today the media use many words very careless. There exist a slipshod when they are talking about religion. Often they say “the Christians are doing this or are saying that” and mean “the Roman Catholic Church is doing this” or “the Roman church clergy is saying “. The same about the Muslims. They also are often presented as the fundamentalist combating groups, though not all the Islamic groups have the same jihad ideas as IS.

Today there are not many youngsters who can say they grew up with the Bible. We shall not be able to find many who from their earliest days got the words from the Holy Scriptures, Torah, Bible or Quran with the nursing bottle in their mouth. In many countries the Sunday Schools are something from the past, not known any more.  At the present weekends are used to sleep in and to enjoy going to the shopping malls or to those cities where the shops are open on Sunday. Not many people go to visit on Saturday or Sunday a church or come together at a meeting hall of their local church or ecclesia. Many still may have been baptised, having done their first and second communion, but they actually do not belief in God and have no affinity with church at all.

Today not many are surrounded with people who show a deep appreciation for the God of gods. Not many learn from them to cherish the Divine Creator His word.  Too few have the opportunity to take advantage of the warm encouragement of their believing parents and members of the religious community. They do not get constant opportunities to study and grow in understanding until their moment to come to the faith came.  Faith in God does not have many opportunities in youngsters any more to develop smoothly. They do not find many examples which cause them to want to commit themselves to the Creator and His Truth. For many it seems to be too difficult to look for God. They do not seem to realise the closer we get to knowing how God chose to reveal Himself in those original languages of the original Scriptures, the closer we get to a more authentic understanding of His real message and His real person.  To all of us the words and their contexts should be game-changers. There are not many who love to explore the history and cultural backgrounds of people and places in the Bible. they do not know there’s nothing quite like that moment when God finally opens your eyes to some little gem He hid in His word thousands of years ago… right there in plain sight, but tucked away just enough that before you really looked, you missed it without even noticing.

Lots of denominations frighten people telling them they are doomed. Mostly they preach another gospel than that one of the apostles. The gospel preached by the apostles was the gospel of the Kingdom of God, and not the death of Christ or our sentence and our damnation.  The death of Christ was afterwards (after Christ’s ascension) added to the gospel of the kingdom. The apostles showed the people how Christ Jesus was the Way and that discipleship is the way of life on the narrow way to everlasting life.

19th century

John Thomas

John Thomas

In the 19° century CE there was no television or so much entertainment to bring people away form taking time to think about the matters of life and to take time to read the Bible. At that time there were not so many afraid to be a Bible reader. Fleeing from the misery in Europe, looking for better pastures, many Europeans found lots of time to read the Bible on the boat voyage to the New World. The young medic from England, John Thomas (1805 – 1871) whose father took up various pastorships including a congregation in London, when going for a prospect across the ocean, had enough time to read in the Bible and to discuss it with others from different denominations. When at a ferocious storm the ship lost the top of the main-mast and heavy seas stove in the bulwarks, washing everything moveable off the deck Dr. Thomas also feared, like many others, his life. He made a vow to dedicate his life, should he be spared, to religious study and to seeking out the truth about the matter of life and death.

After a change in wind direction, the captain was able to turn the ship back out to sea and to get it safe in a port. Thomas never forgot his vow and spent the rest of his life devoted to Bible study, determined to understand the true message of the scriptures. His efforts and several discussions with other Bible researchers or Bible students, got him to see  that several preachers had some very good ideas but also some ideas which were not correct according to what was written in the Bible. He collected all the good ideas, or the teachings which were in accordance to the Biblical teaching. Holding fast on the testimony of the Scriptures, he wanted to follow Jesus Christ in not to chose for his own will and not for following human beings but to follow the Will of God and to live according to God His directions which could be found in the Word of God, the Bible. For him it was clear that God had given His Word to educate mankind and to give them insight in the Works of God and to let them understand the Plan of God.

Starting from the Word itself was what he found, should bring people to God. They should not have to get specialised scholars, theologians or clergy to bring God’s Word to the people and to educate them in what God wanted from man. everywhere in the world those who are willing to search in God ‘s Word can find the truth, according John Thomas and many other Bible Students.

For John Thomas it became also very clear that the Kingdom of God is to be sought for on the earth, at present occupied by the kingdoms of men – an earth which Jesus said the meek should inherit, which they never have done yet.

“Blessed are the meek: for they shall inherit the earth.” (Matthew 5:5 ASV)

“For evil-doers shall be cut off; But those that wait for Jehovah, they shall inherit {1} the land. {1) Or [the earth] (and so in verses 11, 22, 29, 34)}” (Psalms 37:9 ASV)

“But the meek shall inherit the land, And shall delight themselves in the abundance of peace.” (Psalms 37:11 ASV)

For John Thomas it also became very clear that the Bible is more than just the New Testament, like so many churches only use some parts of those later books but forget to compare them with the Torah and the Book of Prophets or Nevi’im. They note that the apostles expounded the Kingdom of God from the prophets (Acts 28:23).  They find Paul saying the gospel was promised in the prophets (Romans 1:2): and that in preaching the gospel,”he said none other things than those which the prophets and Moses did say should come” (Acts 26:22).

He also found that there is no immortal soul in the Bible, because the soul is just the being of something, be it man, animal or plant, the life in it which comes forth from God and which God takes away at His time. For him a gospel which is contrived for the salvation of immortal souls cannot be the Bible gospel.

Those who do not want to accept that a man could really follow the Will of God and that no man can be tempted and not sin, do not belief in the possibility any human person can become like Christ, nor value that what Christ did. God cannot be tempted, but Jesus was tempted more than once, still he did not go in temptation and kept doing only the Will of his heavenly Father, even in the hour of his death, when he asked God to do His (Jehovah’s Will) and not his (Jesus’ will)

“saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.” (Luke 22:42 ASV)

Jesus also learned his followers also to ask God to fulfil His will and not ours.

“Thy kingdom come. Thy will be done, as in heaven, so on earth.” (Matthew 6:10 ASV)

Therefore John Thomas saw the importance to look for the Kingdom of God in such a way that it would not go against God’s Wishes.

Getting others to preach

Like the disciples departed and went through the towns, preaching the gospel (Luke 9:6) John Thomas went around the country preaching and encouraging several others who also went around preaching the Good News. Those going around tried to reach all sorts of people and get them to understand they had to become followers of Christ and to have themselves baptised by going under water. Though all should know that they had to be brought forth, or born again, by the holy spirit to become Jehovah’s spiritual sons. (John 1:12, 13; 3:5-7) Thomas considered himself just as a tool, like all Christians should become a tool in the hands of God, inviting others to the Truth so that they can being adopted by Jehovah as “sons,” and  becoming Jesus’ brothers. (Romans 8:15; Ephesians 1:5)

“For ye received not the spirit of bondage again unto fear; but ye received the spirit of adoption, whereby we cry, Abba, Father.” (Romans 8:15 ASV)

“having foreordained us unto adoption as sons through Jesus Christ unto himself, according to the good pleasure of his will,” (Ephesians 1:5 ASV)

 

No man, but Christ Jesus leader

Jesus called those who would make up the faithful slave class his brothers. Each of us should offer himself to become a slave for God. In the illustration about the separating of the sheep from the goats, Jesus clearly states that he takes personally the way we treat his brothers. In fact, he said that the determining factor that would distinguish a sheep from a goat would be the way an individual treated even “the least of these [his] brothers.” Therefore, the primary way that those with the earthly hope demonstrate their desire to be friends with Christ is by supporting the faithful slave class. Every person calling himself a Christian should share with others around him the hope to live on earth under God’s Kingdom,  expressing their friendship toward Christ’s brothers by wholeheartedly sharing in the preaching work. Christ commanded his brothers to preach the good news worldwide. (Matthew 24:14)

Today it may look a little-bit disastrous. when looking around not many others than the Jehovah Witnesses can be found really taking up the task given by Jesus Christ to witness or to preach. The remaining ones of Christ’s brothers on earth today would be hard-pressed to shoulder that responsibility without the assistance of their other sheep companions. Really, each time members of the other sheep class engage in the preaching work, they help Christ’s brothers to fulfil their sacred commission.

We can not buy friendship with Jesus or Jehovah. Not the giving of some pennies or cents is going to buy you free. More important is what you are willing to do for God and how much time and energy you want to invest in that what Jesus asked his followers to do. Christians should as brothers and sisters love each other but also should want to have their  brotherhood growing. Brothers in Christ have come to understand and experience love by helping each other to grow in the truth and to live sacrificial for our fellow believers, and not just be out for themselves. When they see some brother or sister in need and have the means to do something about it they may not turn a cold shoulder and do nothing, they do have to do more than just talking about love. They have to practice real love in “deed and truth” (1 John 3:16-18).

Jesus continues to care for us not only through the oversight of loving shepherds but also by providing us with spiritual mothers and brothers and sisters within the congregation. (Read Mark 10:29, 30) which is made up by simple men and women who want to share their love and knowledge, and is guided by the elder people, while Christ always should stay the Head of the congregation

Robert Roberts

Robert Roberts

John Thomas invited all those who wanted to the Will of God to enter into covenant to live a new and promising life of loving effort for God’s glory. the problem in later years was that Robert Roberts (1839 – 1898) wanted to give John Thomas a higher place than he would ever wanted. Roberts had become convinced of the soundness of Thomas’ book Elpis Israel- An Exposition of the Kingdom of God wherein the “the hope of Israel” is explained. Thomas did not see, nor do the Christadelphians see, the book as inspired by God, but wanted to give more a deep and accurate study of The Bible.

In “the Ambassador of the Coming Age” the British journalist Robert Roberts took up the same cause as John Thomas did with his publication of “the Herald of the Kingdom”, which set out Bible teaching on the resurrection and the Kingdom of God.  Roberts collected subscriptions and organised the distribution of John Thomas’ exposition of the Book of Revelation, Eureka (3 vols. 1861, 1866, 1868), in England, and (in time) many of his other works. Roberts raised the money to fund what would be the last trip of Thomas to England in May 1869. Toward the end of this trip, March 1870, Thomas made Roberts custodian of all his affairs in the event of his death, which occurred sooner than anticipated in 1871.

Robert Roberts considered John Thomas as “the Paul of the nineteenth century” in tribute to his ardent zeal and untiring labours in love of the Truth. Though Roberts was prominent in the period following the death of John Thomas in 1871, and helped craft the structures of the Christadelphian body his authoritarian attitude also made that there came to exist many different groups. For some brethren it was clear that Robert Roberts displayed a serious personality disorder. He was eager to disfellowship any person who had other ideas than him. The  Christadelphian believers who slightly differed from his understanding of Bible teaching over trivial matters were rejected. His insecure, paranoid and inappropriate reaction to brethren who were his intellectual superiors, was a further manifestation of his inability to control failings in his own character. Today Roberts could be described as a control freak who easily felt threatened. Later at the turn of the 20° to 21° century another control freak (“the Man from the North”) also would take care that in several countries one group of Christadelphians could not meet with other Christadelphians because they are affiliated with the Christadelphian Bible Mission and do not want to give themselves to his own organisation.

Initially the denomination grew in the English-speaking world, particularly in the English Midlands and in parts of North America. In the early days after the death of John Thomas the group could have moved in a number of directions. Doctrinal issues arose, debates took place and statements of faith were created and amended as other issues arose. These attempts were felt necessary by many to both settle and define a doctrinal stance for the newly emerging denomination and to keep out error. As a result of these debates, several groups separated from the main body of Christadelphians, most notably the Suffolk Street fellowship and the Unamended fellowship.

Edward Turney

Edward Turney

In 1873, the Nazarene Fellowship, led by Edward Turney of Nottingham, separated over the atonement. The division was relatively short-lived, however, with most of the 200 people who had left returning within the next few years. Following his death in 1879, Turney’s most active supporter, David Handley of Maldon, returned to the main grouping, and the group gradually nearly died out in the 19th century to become revived some decennial later.

Robert Ashcroft

Robert Ashcroft

Robert Ashcroft, a leading member, wrote an article which challenged Christadelphian belief in plenary inspiration and which, although he himself left, led to a division in the main body. One group formed over the inspiration of the Bible a new ecclesia which later met in Suffolk Street, Birmingham and therefore were referred to as the the Suffolk Street Fellowship. The group they had separated from, became known as the “Temperance Hall fellowship”.
J.J. Bishop and J.J. Hadley (d. 1912), then Thomas Turner, and finally Cyril Cooper (till reunion in 1957) edited their main magazine “The Fraternal Visitor“(1884–1957). The Temperance Hall-Suffolk Street reunion was closely followed by union in 1958 with the Shield fellowship (allied to the Suffolk Street fellowship) through an understanding expressed in a document called the Cooper-Carter Addendum. The Central fellowship in North America is often referred to as the Amended fellowship.

In 1898, the Unamended Fellowship separated as a result of differing views on who would be raised to judgment at the return of Christ.
The majority of Christadelphians believe that the judgement will include anyone who had sufficient knowledge of the gospel message, and is not limited to baptised believers. The majority in Britain, Australia and North America amended their statement of faith accordingly. Those who opposed the amendment in North America became known as the “Unamended fellowship” and allowed the teaching that God either could not or would not raise those who had no covenant relationship with him.

Photo of Williams around the age of 40 (circa 1887), first printed 1893 at the time of the Chicago for the World's Columbian Exposition, in connection with Williams' booklet The Great Salvation. Reprinted in the Christadelphian Advocate magazine following his death in 1913 and again in the 'Life of Thomas Williams' Christadelphian Advocate Publishing Committee 1974

Photo of Williams around the age of 40 (circa 1887), first printed 1893 at the time of the Chicago for the World’s Columbian Exposition, in connection with Williams’ booklet The Great Salvation. Reprinted in the Christadelphian Advocate magazine following his death in 1913 and again in the ‘Life of Thomas Williams’ Christadelphian Advocate Publishing Committee 1974

Opinions vary as to what the established position was on this subject prior to the controversy. In North America those who continued to associate with Britain on the basis of the amended 1898 statement became known as the Amended Fellowship, in contrast to the Unamended Fellowship, who took their lead from the Christadelphian Advocate Magazine of Thomas Williams of Chicago.

 

20th Century

Many more people came to see the importance of Israel in God’s Plan and how the Israelites or the believing Jews would stay the chosen people who would find the city Jerusalem restored as the city of God. The other people than those born from the Judaic tribes might for ever stay “the foreigners” but they too shall have to play an important role in this system of times.

More brethren came to see that they as foreigners have a large part to play in Jehovah’s purposes during these last days. They come to the”spiritual Israel” of God in order to worship Jehovah. (Zechariah 8:23) With that spiritual nation, they offer acceptable sacrifices to God and enter into the sabbath resting. (Hebrews 13:15, 16) Moreover, they worship at God’s spiritual temple, which, like the temple at Jerusalem, is “a house of prayer for all the nations.” (Mark 11:17) But each house, every place can be a place of prayer. Everywhere people can worship God. There should not be build special places for worship. They may be a good asset or make the meetings more practical to have at regular times. But they are not a must to build a congregation of believers or to have an ecclesia working. In private or public places the brothers and sisters in Christ can come together and exercise their faith in the ransom sacrifice of Jesus Christ. They should not serve people or their leaders, but should present them selves as slaves for God under Christ serving Jehovah constantly, “rendering him sacred service day and night.” (Revelation 7:14, 15).

In the 1950s Ernest Brady revived Turney’s cause and the Nazarene Fellowship.

Frank George Jannaway (London 1859-1935) was an English Christadelphian writer on Jewish settlement in Palestine, and notable for his role in the conscientious objector tribunals of World War I. He gave regular public lectures at the South London Ecclesia first at Westminster, from 1882 then at Islington and Clapham, and was a notable debater. His debates were not just on doctrinal subjects (e.g. 1894), but also, more unusually for Christadelphians, on the subject of Christian Socialism (1908, 1909). Jannaway strongly urged that to become stretcher bearers was still participating in the war. In 1914 Jannaway undertook the compilation of a register of all brethren likely to be affected by the draft, with the objective to keep the Christadelphian body entirely outside the Army. In doing so he succeeded in obtaining signatures from 154 Christadelphian “ecclesias” across Britain, with the notable exception of Temperance Hall, which had already drafted, its own petition of 1,000 members, leaving open the issue of non-combattants, but hesitated to submit it to Parliament. On 11 February 1915 Arnold Stephenson Rowntree, the Quaker Liberal M.P. for York presented Jannaway’s petition to Parliament, which was accepted and made Birmingham’s petition irrelevant.

Frank George Jannaway his reaction to controversy was to separate from others in the name of purity, and he was instrumental in the formation of minority factions or new branch or sub-groups, such as the Berean Christadelphians formed in 1923. However, this reasoning eventually caused him to separate even from his own brother, Arthur Thomas Jannaway (1854–1938).

The name ‘Berean’ is an allusion to the believers from the town of Berea (Acts 17:10-13), who were noted for their continual study of Scripture as the sole basis of their belief. Berean Christadelphians do regard themselves as set apart to serve God.  Because of this, they try to live to the highest moral standards and avoid activities that they regard as ‘of the world.’  For example, they don’t worship with other Christian denominations or other religious groups because they don’t believe it appropriate to do so with people who don’t share a common doctrine.

In 1942 the Bereans again divided over marriage and divorce with the stricter party forming the Dawn Fellowship. The majority of the North American Bereans re-joined the main body of Christadelphians in 1952; though a number continue as a separate community as of 2013.

The Christadelphian position on conscientious objection came to the fore with the introduction of conscription during the First World War. Varying degrees of exemption from military service were granted to Christadelphians in the United Kingdom, Canada, Australia, New Zealand and the United States. In the Second World War, this frequently required the person seeking exemption to undertake civilian work under the direction of the authorities. During the Second World War the Christadelphians in Britain assisted in the Kindertransport, helping to relocate several hundred Jewish children away from Nazi persecution and founding a hostel Elpis Lodge. In Germany the small Christadelphian community founded by Albert Maier went underground from 1940-1945, and a leading brother, Albert Merz, was imprisoned as a conscientious objector and later executed.

In the 20th century, more moves were taken to try to reunite various of the earlier divisions. In the early 1950s the majority of the Berean Fellowship re-joined the Temperance Hall Fellowship, with the remainder continuing as a separate community.

Christadelphian Hall in Birmingham, United Kingdom

Christadelphian Hall in Birmingham, United Kingdom

In 1957-1958, there was further reunion with the Suffolk Street Fellowship, which had already incorporated many of the Unamended Fellowship outside North America. This re-united group, which now included the large majority of Christadelphians, became known as the Central fellowship named after the Birmingham Central ecclesia. In Australia and New Zealand a union occurred in 1958 between the Central fellowship and the Shield fellowship (which was allied to the Suffolk Street fellowship) through an understanding expressed in a document called the Cooper-Carter Addendum. Those who held that the reasons for separation from the Suffolk Street Fellowship remained, opposed the re-union and formed the Old Paths Fellowship.

There is also some co-operation between the Central (Amended) and Unamended Fellowships in North America – most recently in the Great Lakes region, where numerous Amended & Unamended ecclesias have opened fellowship to one another despite the failure of wider attempts at re-union under the North American Statement of Understanding (NASU) in recent years.

Despite success in reuniting large sections of the wider Christadelphian community and periodic efforts at reuniting smaller offshoots, there are still a number of small groups who remain separate from other bodies of Christadelphians. These include the Berean Fellowship, the Dawn Fellowship, the Old Paths Fellowship, the Companion Fellowship and the Pioneer Fellowship. However, Dawn Christadelphians and the former Lightstand Fellowship in Australia united in November 2007.

Most of the divisions still in existence within the Christadelphian community today stem from further divisions of the Berean fellowship.

Today: The post-war, and post-reunions, period saw an increase in co-operation and interaction between ecclesias, resulting in the establishment of a number of week-long Bible schools and the formation of national and international organisations such as the Christadelphian Bible Mission (for preaching and pastoral support overseas), the Christadelphian Support Network (for counselling), and the Christadelphian Meal-A-Day Fund (for charity and humanitarian work). The period following the reunions was accompanied by expansion in the developing world, which now accounts for around 40% of Christadelphians.

 

Christadelphianism

Christadelphianism does not owe its existence to a human leader and does not claim to have received a new revelation. Christadelphians profess no new principle: they own to no new teachership.  They are simply and purely the result of Bible study, thoroughly conducted.

The Bible students considering themselves under Christ’s rulership owe their development to the application of a principle, in which it has been customary for all Englishmen to boast – the right of private judgement in the discernment of religious truth.  Men rejoice in the work of Martin Luther because they rejoice in this, that the Bible is the word of God, and to embrace what it teaches, and reject what it denounces, however many may be arrayed against the conclusions to which the study of it may lead them.

“… all systems and doctrines are to be discarded that conflict with what is to be found in the Bible, however ancient or popularly supported such systems or doctrines may be.”*

Christadelphianism is nothing more nor less than the result of that principle strictly carried out.

Christadelphianism takes its stand on the Bible.  It maintains that the Bible can be proved to be divine, and that it is the only source of divine ideas at present in the earth on the subject of religion; and that all systems and doctrines are to be discarded that conflict with what is to be found in the Bible, however ancient or popularly supported such systems or doctrines may be.  In maintaining this, the Brothers in Christ only maintain what the bulk of the English people profess to believe.  If they go a step further, and say that the popular systems of the day are in conflict with the Bible, they raise an issue which may disturb complacency, but which ought to receive a sympathetic attention at the hands of so ultra-Protestant a nation as the British.  It is a plain, intelligible, and debatable issue, in which there is no fanaticism, or anything to offend the highest culture, or the purest reason.

“The Christadelphians put down nobody… the question is, are the Christadelphians right in what they say the Bible teaches?  Because, if so, it follows that those who reject the teaching must be wrong”*

It is the result of the issue that excites the offence, and causes the Christadelphians to be everywhere spoken against.
The ordinary neighbour says he could do with the Christadelphians holding the Bible up; he may even go to the length of saying he admires the fidelity of the Christadelphians on this point; but what he cannot do with is their pulling down everybody else as wrong.  Well, this is not exactly the right way of putting it.  The Christadelphians put down nobody.  It is natural for our good-humoured neighbours to feel in just this way about it; but the question is, are the Christadelphians right in what they say the Bible teaches?  Because, if so, it follows that those who reject the teaching must be wrong; and that it is a pity to divert attention from the main issue by questions of style.

Fro the Christadelphians it is not important to be liked by human beings enjoying with them the traditions of man, but to live in accordance with the Word of God. In the case by doing this they may not be liked by others, so be it.

For Christadelphians their baptism is an act of obedience to God as a direct result of the new perspective, and it is therefore an important part of the process leading to salvation.  Finally, it’s also a token of committing to that new understanding – the expression of our new faith, and the beginning of a new life in Christ.

 

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* Note:

Parts of this text are also based on a tract called “The Sect Everywhere Spoken Against,” written by Robert Roberts in the late 1800′s.  It is actually the transcription of a public lecture he delivered on “The True Character and Faith of the People Known as the Christadelphians.”  The lecture was transcribed from notes and shorthand, compiled and published after his death.

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Please do find:

Our older articles presenting the Christadelphian people, with a brief history, and talking concerning gospelfaith, presenting what Faith is or should be. Faith and works, plus faith mouving mountains, bringing people together united in brotherly love according first century patterns with the belief that full authority belongs to God. In those older articles is been looked at God’s design in the creation of the world, God’s instruction about joy and suffering plus God’s promises whereby God’s measure is not our measure.

The two newbies:

 

and further:

 

  1. Six Reasons Young Christians Leave Church
  2. No man is capable of self-improvement on his own
  3. Looking for True Spirituality 5 Fruitage of the Spirit
  4. Plain necessary food of the gospel
  5. Commit your self to the trustworthy creator
  6. A Living Faith #1 Substance of things hoped for
  7. The Way To Life
  8. Our way of life
  9. Discipleship way of life on the narrow way to everlasting life
  10. There’s no thief like a bad book
  11. WWJD
  12. A Society pleading poverty
  13. Follower of Jesus part of a cult or a Christian
  14. Bloggers for Christ and Bloggers for Peace
  15. Position of the Bible researcher
  16. Perishable non theologians daring to go out to preach
  17. Writers needed to preach to non-believers
  18. Immortality, eternality – onsterfelijkheid, eeuwigheid
  19. Is there an Immortal soul

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  • Why conservative Christians would have hated Jesus (salon.com)
    In “God-fearing America” the poor are now the “takers,” no longer the “least of these,” and many conservative evangelicals side with today’s Pharisees, attacking the poor in the name of following the Bible.
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    Confronted by the Bible cult called evangelicalism we have a choice: follow Jesus or follow a book cult. If Jesus is God as evangelicals and Roman Catholics claim he is, then the choice is clear. We have to read the book–including the New Testament–as he did, and Jesus didn’t like the “Bible” of his day.
  • Why Jesus Wouldn’t Cut It as a Pastor in Today’s Evangelical Megachurches (alternet.org)
    Evangelicals and conservative Roman Catholics thrive on drawing distinctions between their “truth” and other people’s failings. Jesus by contrast, set off an empathy time bomb that obliterates difference.Jesus’ empathy bomb explodes every time a former evangelical puts love ahead of what the “Bible says.” It goes off every time Pope Francis puts inclusion ahead of dogma. It goes off every time a gay couple are welcomed into a church. Jesus’ time bomb explodes whenever atheists follow Jesus better than most Christians.
  • Robert Reymond: Who Owns The Holy Land, Part 5 (Conclusion) (psalm115three.com)
    no Christian should advocate anything evenly remotely resembling legal discrimination against Jews because of their ethnicity or religion. At the same time, in light of the fact that the only hope of salvation for the Jewish people resides in the provisions of the Christian Gospel, it would be wrong, indeed, unloving and un-Christian, for Christians to encourage or to support Israel in the establishment and maintenance of its ethnic or religious “Jewishness” that is the ground of its hope of approbation before God. This is simply to take seriously the uniqueness and finality of Jesus Christ as the only Savior and the only hope not only of ethnic Israel but also of every race and every nation. The Bible denounces every hope for approbation before God that is not grounded in the person and work of Christ. Such approbation pursued through ethnicity or through good works is futile (Galatians 2:16). Therefore, the Jew, if he is ever to know genuine forgiveness by God, must forsake the notion that his racial connection to the patriarchs and/or his allegiance to Torah make him acceptable to God (Romans 2:17-29; Galatians 5:3-4).
  • Barack Obama on Christianity and Islam in His Own Words (godfatherpolitics.com)
    We now know that Barack Obama was never properly vetted by the media. There are too many uncovered secrets that the media refuse to explore.
  • The Fallacy of Pope Francis (defendingcontending.com)
    Once again, the world has the distinction of hearing “Thus says the man in the white robe” instead of “thus says the Lord.” If we question the veracity of God’s Word and the foundations which He has established, then it will be easy to cut out further parts of Scripture. Here are a few things to consider as to whether pope Francis is right or wrong.
  • What are Brothers in Christ (christadelphianworld.blogspot.com)
    There have been countless independent communities around the world who have eagerly studied the Bible and accepted its simple teachings and felt like spiritual siblings of Jesus Christ.
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Sunday 7 September service: Imitate prophets and Paul

Posted on September 8, 2014. Filed under: Being Christian, following Jesus Christ, Churchplanning, Manners and Association, Preaching, Witnessing | Tags: , , , , , , , , , , , , , , , , , |

Nearly 2000 years ago Paul was at pains to remind the ecclesia that the gospel had brought them out from their former life of immorality into the purity of new Jerusalem, to be presented as a pure chaste virgin to her loving husband. The apostle Paul who had a tent-making business knew about what he was talking, having had himself to rethink everything where he had stood for. Before becoming a follower of Christ he was already convinced that God would always provide what He needed and would take care that His Plan would come to fulfilment. When we would listen to God he would be willing to come to us and to listen to us and to our needs. To help us in our life He gave us His Word as a guide.

English: Their are thousands of artworks creat...

St Paul by Rembrandt. (National Gallery of Art, Washington DC)

When Paul as a devout Jew as a “Pharisee” was confronted with the words and works of the Nazarene preacher Jeshua (Jesus Christ) he probably often may have felt been a target of Jesus his words as well, being also one of those men who really wanted to keep strongly to the Word of God. As a student of Gamaliel or as part of Hellenistic Judaism he was thoroughly impregnated by Jewish doctrine. Paul was very annoyed with the Platonic teaching which many people let them carry away from the real substance of God’s Word. He wanted to keep the Word’s of God clean of wrong teachings, and at first the new teachings of that Nazarene rabbi looked to take too much liberty with that Word. Therefore those followers had to be put to silence. Paul violently persecuted what he later also came to consider the church of God. He was trying to destroy it, but it looked like how more he tried to go against Jesus his followers how more they got strength to continue their preaching and how more he became in conflict with his own mind. He advanced in Judaism beyond many among his people of the same age, for he was far more zealous for the traditions of his ancestors.

Gal 1:13-14 The Scriptures 1998+  (13)  For you have heard of my former way of life in Yehuḏaism, how intensely I persecuted the assembly of Elohim, and ravaged it.  (14)  And I progressed in Yehuḏaism beyond many of my age in my race, being more exceedingly ardent for the traditions of my fathers.

Php 3:3-6 The Scriptures 1998+  (3)  For we are the circumcision, who are serving Elohim in the Spirit, and boasting in Messiah יהושע , and do not trust in the flesh,  (4)  though I too might have trust in the flesh. If anyone else thinks to trust in the flesh, I more –  (5)  circumcised the eighth day, of the race of Yisra’ĕl, of the tribe of Binyamin, a Heḇrew of Heḇrews, according to Torah a Pharisee,  (6)  according to ardour, persecuting the assembly; according to righteousness that is in the law, having become blameless.

The apostle Paul felt God had set him apart from his mother’s womb and called him by His grace to reveal His Son in him, in order that he would proclaim the gospel about him among the Gentiles.

Gal 1:15-16 The Scriptures 1998+  (15)  But when it pleased Elohim, who separated me from my mother’s womb and called me by His favour,  (16)  to reveal His Son in me, that I might bring Him, the Good News, to the gentiles, I did not immediately consult with flesh and blood,

By joining the followers of Christ the apostle Paul could from then onwards only count on his tent business to provide for an income, though it was not easy to run a business and travel and minister. Sometimes he got his food and lodgings from fellow brothers and sisters in Christ. He was not overly concerned with where his provision would come from. For him it did not matter any more where it came from as long as he did receive it from honest work and from genuine gifts. His confidence was in God, his provider. So, his attitude was in affirming the benefit that came to the giver from a Kingdom perspective.

For Paul it was the grace of God that had appeared, bringing salvation to him, training him and his brethren in order that, denying impiety and worldly desires, they could live self-controlled and righteously and godly in their present age. As they were looking forward to the blessed hope and the glorious appearing of our great God and Saviour Jesus Christ,  who gave himself for us, in order that he might redeem us from all lawlessness and purify for himself a people for his own possession, zealous for good deeds.  He denied ungodliness and worldly lusts and asks us to do the same, living soberly, righteously, and godly in the present age. (Titus 2)

The Apostle Paul worried about people’s reaction to him! He wondered if they could see that he had changed weapons of his warfare. He appealed to the congregation by the humility and gentleness of Christ. He did not want to be bold with the confidence with which he proposed to show boldness toward some who considered them as behaving according to the flesh. For although Paul and the followers of Christ were living in the flesh, they did not wage war according to the flesh, for the weapons of our warfare are not merely human, but powerful to God for the tearing down of fortresses, tearing down arguments and all pride that is raised up against the knowledge of God, and taking every thought captive to the obedience of Christ. (2 Corinthians 10:1-5)

It was said Paul his letters “are severe and powerful, but his bodily presence is weak and his speech is of no account.” (2 Corinthians 10:10) People were often disappointed when they met him in the flesh, perhaps they imagined somebody totally different. Problem with people is that they always want to label people and want to go of from outward looking appearance.

The clothes we wear are most obvious outward show of our inward thoughts. When we meet a new person, the first impressions we have of them, before they ever open their mouths, will be their appearance and the way they are dressed. The word of God tells us that our character and the way we think are shown firstly by the clothes we wear. In 1 Timothy 2 verse 9 the women are told to “adorn themselves in modest apparel”. The reason they are told this was because their outward adorning should have displayed their inward character. The modest apparel was a reflection of their character, their “shamefacedness (modesty) and sobriety”.

If this principle of manifesting our character outwardly, is seen in even the clothes we wear, surely it should be seen in all aspects of our life. As it is written in 1 Peter 1 v 15 “be ye holy in all manner of conversation (way of life)”. And again in 2 Peter 3 v 11 “what manner of persons ought ye to be in all holy conversation and godliness”.

So our inward character (those characteristics developed by God through His word) should be seen in all our life. It should be seen in the clothes we wear, the places we go, the things we say, and the things we do. That outward adorning then becomes very important for us as the bride of Christ.

Looking at our character and attitude we do want to take on in our life we looked at the importance of telling others what God want and how we do have to take the right attitude and show others how we are guided by God and are renewed by Christ.

If the Word of God is to have any real effect on those around us and make any difference at all we must preach whole-heartedly and convince people that the Gospel is a living message that can change their lives. We could be like Jehoash (2 Kings 13) and approach preaching half heartedly thinking to ourselves (or even saying to others!) that it is pointless to speak out because no one will listen or no one will turn up to the talk even if we deliver invitations. No doubt with this attitude like Jehoash we will fail. Not only that but we will have let God down. Jesus spoke a parable to teach us this in Luke 11:33-36. So as individuals and as an ecclesia we must make sure that we shine brightly so others can see a reflection – even though it is very feeble – of God’s light and come to it.

In the second reading of the day Ezekiel 3 we find God Who told Ezekiel that he had to literally consume his Word in v 1-3 by eating a scroll. Ezekiel is left in no doubt that with the pleasure (sweetness) of knowing God’s Word comes great responsibility. He has to warn the people that they must turn away from sin and turn to God (vv16-21). If he does not do this God will hold him responsible. Chapter 33, which is the parable of the Watchman, goes in to more detail and we are left in no doubt. So, brethren and sisters, we must take our responsibility to those around us seriously as our own salvation depends on it! Jesus warned us that it would not be easy and that people’s response would not be overwhelming Matthew 7:13-14. Just because the response is poor we must not give up. We must not decide who to preach to; only God knows who will listen. Matthew 10:11-14. The word “worthy” in Greek does not have the same meaning as it does in English. It has nothing to do with deserving but rather implies “openness” or “willingness”. So the disciples were told to seek out anyone who would listen to the Gospel message regardless of their social status, wealth or physical appearance. Jesus made this very clear in Luke 14:15-23 that it is not always those we would expect that will respond to the Gospel message.

Let’s not be downhearted because we are in the company of many men and women in the Bible. Moses felt exactly the same when God told him to speak to Pharaoh (Exodus 6:30). Moses told God that he would “dry up” if he had to speak to such a great man. God was not angry because He understood – He solved the problem in Exodus 7:1-2, by making Aaron the spokesman. Not all of us can speak formally like Aaron – it is often the odd word at the appropriate time or a private conversation that has great results. Jesus again spoke about our worries and showed he too understood. Luke 12:11-12 deals with appearing before authority figures (as Moses did) but the same applies to talking with our neighbours or work colleagues or a casual conversation on the bus or in a shop. Do you and I have this level of faith brethren and sisters? Of course we must continue to study the Word and be familiar with it so we are prepared but God will be with us and guide our lips.

As we mentioned earlier even the Apostle Paul worried about people’s reaction to him. His physical disability (2 Corinthians 12:7-8) prevented him thinking his authority was of his own making. He spoke of a thorn in the flesh and prayed three times for his struggles to be taken away. He lists for us the sufferings he went through preaching the Word in 11 v 23-28, no wonder he appeared weak. The same applied to Jesus Isaiah 53:2 – the stress and physical toil of his ministry aged him quickly so he looked haggard. What made both these men powerful? The way they preached the Gospel brethren and sisters.
People listened not because they were good looking or “smooth talkers” but because the light of God’s word shone out of them.
Can we try to imitate them in some small way?

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Additional reading:

  1. A Living Faith #1 Substance of things hoped for
  2. Gaining Christ, trusting Jehovah
  3. God my fence, my hope for the future
  4. Trusting, Faith, calling and Ascribing to Jehovah #2 Calling upon the Name of God
  5. Trusting, Faith, Calling and Ascribing to Jehovah #15 Exposition before the Creator
  6. The Immeasurable Grace bestowed on humanity
  7. Creator and Blogger God 5 Things to tell
  8. Give your tears to God
  9. Come ye yourselves apart … and rest awhile (Mark 6:31)
  10. How should we preach?
  11. Optimism is the faith that leads to achievement
  12. Free to be quiet

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Comparisson Bible Books in English, Dutch and French

Posted on November 19, 2012. Filed under: Bible Study and Bible Reading, Bijbel Studie en Bijbel Lezing, Heilige Schrift, Holy Scriptures | Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , |

Order of Bible Books – Volgorde Bijbelboeken – Liste des livres de la Bible

English:

One of the possible orders of the Book of books and common names is the one as presented in “The Scriptures” and used in the ecclesia Brussel-Leuven by the Christadelphian community in their services in Brussels, Leefdaal, Leuven, Mons and Nijvel/Nivelles.
In the French capital, for the three monthly service the oecumenical order is been used (see below) or the one of the Louis Segand Bible or Le Sémur. For the bible studies we also use the most common or frequent order of the majority translations. (see below)

Dutch – Nederlands:

Één van de mogelijke volgordes van de Bijbelboeken is deze die voor komt in de vertaling van “The Scriptures” of “De Geschriften”, welke in de dienst wordt gebruikt door de Belgische Christadelphians in Brussel, Leefdaal, Leuven, Mons en Nijvel/Nivelles.
Tijdens de driemaandelijkse dienst in de Franse hofdstad wordt de volgorde genomen van de oecumenische bijbelvertaling TOB of deze van Louis Segond of  Le Semeur.

Liste des livres de la Bible

Chez les Christadelphes Belge on utilese dans le service en Belgique le canon de la Bible hébraïque et en France le canon des écritures défini au Concile de Trente ou comme les éditions catholiques ou interconfessionnelles (TOB, Jérusalem, Bayard, etc.)

The Pre-Messianic Scriptures – Pre-Messiaanse geschriften – Hebreeuws-Aramese Geschriften – Les Écrits Hebreux

The Tanak – Tanakh = De Tanak = Tenach

The Tanakh (Hebrew: תַּנַ”ךְ‎, pronounced [taˈnaχ] or [təˈnax]; also Tenakh, Tenak, Tanach) is also known as the Masoretic Text or the Miqra.

 

A Tanach

 

 

תּוֹרָה Torah – Teaching (commonly called Law) – Thorah – Thora of Wet – La Torah

Bookname (Alternate name) – Dutch name(s), Nederlandse naam/namen- French name, les noms en Français

Beginning –  Het Begin – De aanvang

Bereshith –  Beres’jiet (GenesisGenesis, = Genèse

 

Illuminated Tanakh

 

 

 

Law – Wet

Chamisha Chumshei Torah (חמישה חומשי תורה) / Chamisja Choemsjee Torah (Hebreeuws: חמשה חומשי תורה, de ‘vijf boeken van de Thora’): Pentateuch: Beres’jiet, Sjemot, Wajikra, Bemidbar & Dewariem

Shemoth – Sjemot (Exodus) = Sjemot – Exodus, Uittocht = Exode
Wayyiqra – Wajikra (Leviticus) = Wajikra –  Leviticus, Levieten, Lévitique
Bemigbar – Bemidbar (Numbers) = Bemidbar (Bamidbar) – Numeri = Nombres
Debarim –Dewariem  (Deuteronomy) = Devariem – Deuteronomium = Deutéronome

נְבִיאִים Nebi’im – Nevi’imNewie’iem – Prophets – Profeten – Grote en Kleine Profeten – Les Prophètes

יְהוֹשֻעַ

Leningrad Codex cover page E (Folio 474a). A v...

Leningrad Codex cover page E (Folio 474a). A very old manuscript of the Hebrew bible. A former possession of Karaïte Jews. They claim its author was Karaite, a position denied by Rabbinic Jews. (Photo credit: Wikipedia)

/ Yĕhôshúa‘ Yehoshua (Joshua) = Jehosjoea‘ – Jozua, Jozua, Joshua = Josué
שופטים / Shophtim Shophetim (Judges, Rulers) = Sjofetiem – Richteren, Rechters = Juges

שְׁמוּאֵל / Shĕmû’ēl: Samuel
Shemu’el Aleph (1 Samuel)  =  Sjemoeël 1 – I Samuel,1 Samuël  = I Samuel ou I Règnes
Shemu’el Bet (2 Samuel) = Sjemoeël 2 – II Samuel 2 Samuël = II Samuel ou II Règnes

מלכים / M’lakhim: Kings
Melakim Aleph (1 Kings) = Melachiem 1 – I Koningen, 1 Koningen = I Rois ou III Règnes
Melakim Bet (2 Kings) = Melachiem 2 – II Koningen, 2 Koningen = II Rois ou IV Règnes

יְשַׁעְיָהוּ / Yĕsha‘ăyāhû Yeshayahu (Isaiah) =  Jesja‘jahoe – Jeshajua, Jesaja, Esajas = Isaïe ou Ésaïe
יִרְמְיָהוּ / Yirmĕyāhû Yirmeyahu (Jeremiah) =  Jirmejahoe – Jeremia, Jeremias = Jérémie
יְחֶזְקֵאל / Yĕhezqēl Yebezqel (Ezekiel) = Jechezkel – Ezechiël, Ezéchiel = Ézéchiel

דָּנִיֵּאל / Dānī’ēl Dani’ el (Daniel) = Daniël = Daniel
הוֹשֵׁעַ / Hôshēa‘  Hoshea (Hosea) = Hosjea‘ – Hosea = Osée
יוֹאֵל / ’ēl Yo’el (Joel) = Joël = Joël
עָמוֹס / ‘Āmôs Amos (Amos) = Amos = Amos
עֹבַדְיָה / ‘Ōbhadhyāh Obagyah (Obadiah) =  ‘Ovadja – Obadja, Obadia = Abdias
יוֹנָה / Yônāh Yonah (Jonah) = Jona, Jonas = Jonas
מִיכָה / Mîkhāh Mikah (Micah) = Micha = Michée
נַחוּם / Naḥûm Nabum (Nahum) = Nachoem – Nahum = Nahoum
חֲבַקּוּק /Ḥăbhaqqûq Habaqquq (Habakkuk) = Chavakoek – Habakuk = Habaquq
צְפַנְיָה / Ṣĕphanyāh Tsephanyah (Zephaniah) =Tsefanja – Zefanja, Sefanja = Sophonie
חַגַּי / Ḥaggai Haggai (Haggai) = Chaggai – Haggai, Haggaï, Aggeas = Aggée
זְכַרְיָה / Zĕkharyāh Zekaryah (Zechariah) = Zecharja – Zacharia, Zecharias, Zacharias = Zacharie
מַלְאָכִי / Mal’ākhî Mal’aki (Malachi) = Mal’achi – Maleachi = Malachie

כְּתוּבִים Kethubim Aleph KetuvimKetoewiem – Writings – Hagiographa – Geschriften

(Poetic books: Psalms, Proverbs, Ecclesiastes and Song of Solomon or Canticles – Poëtische Boeken: Psalmen, Spreuken, Prediker of Ecliasten, Hooglied of Koningslied of Kantieken)

תהלים / Tehillim Tehillim (Psalms) = Tehiliem – Psalmen = Psaumes
משלי / Mishlei Mishle (Proverbs) = Misjlee – Spreuken = Proverbes
אִיּוֹב / Iyyōbh Iyob (Job) = Iov – Job = Job
שִׁיר הַשׁשִׁירִים/ Shīr Hashīrīm Shir haShirim (Song of Songs)(Song of Solomon) (Canticles) = Sjier Hasjiriem – Hooglied, Koningslied, Kantieken = Cantique des cantiques
רוּת / Rūth Ruth (Ruth) = Roet – Ruth = Ruth
איכה / Eikhah Ekah (Lamentations) = Echa – Klaagliederen, Lamentaties = Lamentations
קֹהְלְת / Qōheleth Qoheleth (Ecclesiastes) = Kohelet – Ecclesiasticus,  Prediker, Ecclesiasten, + wijsheid van Jezus Sirach, wijsheid van Jozua Ben Sirach, Spreuken van Sirach, Sirach of Ecclesiasticus = Ecclésiastique ou Siracide
אֶסְתֵר / Estēr Ester (Esther) = Ester – Esther = Esther

עזרא ונחמיה / Ezra v’Nechemia
Ezra (Ezra) = Ezra, (Eerste boek van Esdras, eerste deel van het Boek Esdras) = Ezra ou I Esdras
Nehemyah (Nehemiah) = Nechemja – Nehemia, Nehemía, (Tweede boek van Esdras, Tweede deel van het Boek Esdras) = Néhémie ou II Esdras

דברי הימים / Divrei Hayamim – Chronicles – Chronieken – Kronieken
Dibre haYamim Aleph (1 Chronicles) = Divree Hajamiem 1 – I Kronieken, 1 Kronieken = I Chroniques
Dibre haYamim Bet (2 Chronicles) = Divree Hajamiem 2 – II Kronieken, 2 Kronieken = II Chroniques

The Messianic Scriptures – De Messiaanse Geschriften – Christelijke Griekse Geschriften

Kethubim Bet – Writings

Gospels – Evangeliën – Evangelies – Évangiles

Plik:Karolingischer Buchmaler um 820 001.jpgDie vier Evangelisten – Aachen Gospels – 13 CE – Dom, Schatzkammer

Mattithyahu (Matthew) = Mattheüs, Matthéüs, Evangelie volgens Matteüs = Évangile selon Matthieu
Marqos (Mark) = Markus, Marcus = Évangile selon Marc
Luqas (Luke) = Lukas, Lucas = Évangile selon Luc
Yohanan (John) = Johannes, Evangelie van Sint Jan, Evangelie van de apostel Johannes = Évangile selon Jean

History of first Christians –  Geschiedenis van de eerste Christenen

Ma ‘asei (Acts) = Handelingen der apostelen, Handelingen van de apostelen

Epistles or Letters or Writings from the apostles – Epistels, Brieven van de apostelen

Paul’s Lettres, Letters by Paul – Brieven van Paulus, Paulus brieven, Paulus Epistels – Épîtres pauliennes

Romiyim (Romans) = Romeinen, Brief aan de Romeinen = Épître aux Romains
Qorintiyim Aleph (1 Corinthians) = 1 Korinthiërs, Eerste brief aan de Korintiërs, I Korintiërs = Première épître aux Corinthiens
Qorintiyim Bet (2 Corinthians) = 2 Korinthiërs, Tweede brief aan de Korintiërs, II Korintiërs = Deuxième épître aux Corinthiens
Galatiyim (Galatians) = Galaten = Épître aux Galates
Eph’siyim (Ephesians) = Efeziërs = Épître aux Éphésiens
Pilipiyim (Philippians) = Filippenzen = Épître aux Philippiens
Qolasim (Colossians) = Kolossenzen = Épître aux Colossiens
Tas’loniqim Aleph (1 Thessalonians) = 1 Thessalonicenzen, Eerste brief aan de Tessalonicenzen, I Tessalonicenzen = Première épître aux Thessaloniciens
Tas’loniqim Bet (2 Thessalonians) = 2 Thessalonicenzen, Tweede brief aan de Tesselonicenzen, II Tessalonicenzen = Deuxième épître aux Thessaloniciens
Timotiyos Aleph (1 Timothy) = 1 Timótheüs, Eerste brief aan Timoteüs, I Timoteüs = Première épître à Timothée
Timotiyos Bet (2 Timo} = 2 Timótheüs, Tweede brief aan Timoteüs, II Timoteüs = Deuxième épître à Timothée
Titos (Titus) = Titus = Épître à Tite
Pileymon (Philemon) = Filémon, Philemon, Filemon = Épître à Philémon
Ib’rim (Hebrews) = Hebreeën = L’Épître aux Hébreux

Letters by other apostles – Verdere brieven van de apostelen of Katholische brieven – Lettres des autre apôtres ou Épîtres dites catholiques (c’est-à-dire universelles)

Ya ‘aqob (James) = Jakobus = Épître de Jacques
Kepha Aleph (1 Peter) = 1 Petrus, Eerste brief van Petrus, I Petrus = Première épître de Pierre
Kepha Bet (2 Peter) = 2 Petrus, Tweede brief van Petrus, II Petrus = Deuxième épître de Pierre
Yohanan Aleph (1 John) =  1 Johannes, Eerste brief van Johannes, I Johannes = Première épître de Jean
Yohanan Bet (2 John) = 2 Johannes, Tweede brief van Johannes, II Johannes = Deuxième épître de Jean
Yohanan Gimel (3 John) = 3 Johannes, Derde brief van Johannes, III Johannes = Troisième épître de Jean
Yehugah (Jude) = Judas, Brief van Judas, Epistel van Judas, Judas = Épître de Jude

Prophetic book, Revelation – Profetisch boek, Eindtijdboek, Revelatie of Openbaring van Johannes – Livre prophétique sur la fin des temps et l’établissement du royaume de Dieu

Hazon (Revelation) = Openbaring, Openbaring van Johannes, Revelatie, Revelatie van Johannes, Apolcalyps = l’Apocalypse

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Order at the Biblestudy:

Tanakh
(Jewish Bible)
(24 books)
Books in bold are part of the Ketuvim
Protestant
Old Testament
(39 books)
Catholic
Old Testament
(46 books)
Eastern Orthodox
Old Testament
(51 books)
Original language
Torah
Bereishit Genesis Genesis Genesis Hebrew
Shemot Exodus Exodus Exodus Hebrew
Vayikra Leviticus Leviticus Leviticus Hebrew
Bamidbar Numbers Numbers Numbers Hebrew
Devarim Deuteronomy Deuteronomy Deuteronomy Hebrew
Nevi’im
Yehoshua Joshua Joshua (Josue) Joshua (Iesous) Hebrew
Shofetim Judges Judges Judges Hebrew
Rut (Ruth) Ruth Ruth Ruth Hebrew
Shemuel 1 Samuel 1 Samuel (1 Kings) 1 Samuel (1 Kingdoms) Hebrew
2 Samuel 2 Samuel (2 Kings) 2 Samuel (2 Kingdoms) Hebrew
Melakhim 1 Kings 1 Kings (3 Kings) 1 Kings (3 Kingdoms) Hebrew
2 Kings 2 Kings (4 Kings) 2 Kings (4 Kingdoms) Hebrew
Divrei Hayamim (Chronicles) 1 Chronicles 1 Chronicles (1 Paralipomenon) 1 Chronicles (1 Paralipomenon) Hebrew
2 Chronicles 2 Chronicles (2 Paralipomenon) 2 Chronicles (2 Paralipomenon) Hebrew
1 Esdras Hebrew
Ezra-Nehemiah Ezra Ezra (1 Esdras) Ezra (2 Esdras) Hebrew and Aramaic
Nehemiah Nehemiah (2 Esdras) Nehemiah (2 Esdras) Hebrew
Tobit (Tobias) Tobit (Tobias) Aramaic (and Hebrew?)
Judith Judith Hebrew
Esther Esther Esther Esther Hebrew
1 Maccabees (1 Machabees) 1 Maccabees Hebrew
2 Maccabees (2 Machabees) 2 Maccabees Greek
3 Maccabees Greek
4 Maccabees Greek
Wisdom books
Iyov (Job) Job Job Job Hebrew
Tehillim (Psalms) Psalms Psalms Psalms Hebrew
Prayer of Manasseh Greek
Mishlei (Proverbs) Proverbs Proverbs Proverbs Hebrew
Qoheleth (Ecclesiastes) Ecclesiastes Ecclesiastes Ecclesiastes Hebrew
Shir Hashirim (Song of Songs) Song of Solomon Song of Songs (Canticle of Canticles) Song of Songs (Aisma Aismaton) Hebrew
Wisdom Wisdom Greek
Sirach (Ecclesiasticus) Sirach Hebrew
Major prophets
Yeshayahu Isaiah Isaiah (Isaias) Isaiah Hebrew
Yirmeyahu Jeremiah Jeremiah (Jeremias) Jeremiah Hebrew and Aramaic
Eikhah (Lamentations) Lamentations Lamentations Lamentations Hebrew
Baruch Baruch Hebrew
Letter of Jeremiah Greek (majority view)
Yekhezqel Ezekiel Ezekiel (Ezechiel) Ezekiel Hebrew
Daniel Daniel Daniel Daniel Hebrew and Aramaic
Twelve Minor Prophets
The Twelve
or
Trei Asar
Hosea Hosea (Osee) Hosea Hebrew
Joel Joel Joel Hebrew
Amos Amos Amos Hebrew
Obadiah Obadiah (Abdias) Obadiah Hebrew
Jonah Jonah (Jonas) Jonah Hebrew
Micah Micah (Micheas) Micah Hebrew
Nahum Nahum Nahum Hebrew
Habakkuk Habakkuk (Habacuc) Habakkuk Hebrew
Zephaniah Zephaniah (Sophonias) Zephaniah Hebrew
Haggai Haggai (Aggeus) Haggai Hebrew
Zechariah Zechariah (Zacharias) Zechariah Hebrew
Malachi Malachi (Malachias) Malachi Hebrew

**

  • History books: Geschiedenis Boeken:

1. Jozua; Richteren; Ruth;

2. Samuel en Koningen: 1 Samuel; 2 Samuel; 1 Koningen; 2 Koningen;

3. Kronieken en Ezra: 1 Kronieken; 2 Kronieken; Ezra; Nehemia; Ester;

4. Poëzie en wijsheid: Job; Psalmen; Spreuken; Prediker; Hooglied;

5. Grote profeten: Jesaja; Jeremia; Klaagliederen; Ezechiël; Daniël;

6. Kleine profeten: Hosea; Joël; Amos; Obadja; Jona; Micha; NahumHabakuk; Sefanja; Haggai; Zacharia; Maleachi

***

Les Livres prophetiques

les Prophetes premiers

Le livre de Josue; Le livre des Juges; Premier livre de Samuel, Deuxieme livre de Samuel; Premier livre des Rois, Deuxieme livre des Rois

les Prophetes derniers

Esa’ie, Jeremie, Ezechiel, Osee, Joel, Amos, Abdias, Jonas, Michee, Nahoum, Habaquq, Sophonie, Aggee, Zacharie, Malachie

Les autres Écrits

Les Psaumes, Le livre de Job, Les Proverbes, Le livre de Ruth, Le Cantique des Cantiques, Qoheleth (ou I’Ecclesiaste), Les Lamentations, Le livre d’Esther, Daniel, Le livre d’Esdras, Le livre de Nehemie, Premier livre des Chroniques, Deuxieme livre des Chroniques

 

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Self inflicted misery #7 Good news to our suffering

Posted on August 1, 2011. Filed under: Jehovah יהוה YHWH JHVH God Elohim Yahweh Jahweh, Kingdom of God, Religion, Suffering | Tags: , , , , , , , , , |

Self inflicted misery to bear

7.     Good news to our suffering

As the apostles also made it clear to us we have the good news on which our faith should be based. Listening and believing in this gospel which is preached unto us we should have our foundation.

If the gospel is fixed in our minds, and if our faith in it is not without effect or without cause, we can be sure that though we have to suffer now, there shall come a time when suffering shall all be gone.

Paul also wrote: “By this gospel you are saved, if you hold firmly to the word I preached to you. Otherwise, you have believed in vain.” (1 Corinthians 15:1-2) and we may be assured that we do not have to believe in vain. We not only have to see then that God is good but also that His rules are fixed: to those who were put away he was hard, but to us He has been good, on the condition that we keep in His mercy; if not, we will be cut off as they were.

Excerpt of the book of Exodus from the The Gre...

The Works of Jehovah to be known and presented in the Bible. - The Great Bible (entitled The Byble in Englyshe), publ. 1540. The English form Iehovah (Jehovah as the "J" stands for both I and the later J) is used for the Tetragrammaton at Exodus 6:3.

In these last days the Creator of all things has spoken to us through his Son, whom he has appointed heir of all things. We should listen to this Father and to the one whom God has chosen to possess all things at the end. (Hebrews 1:2) God does not want sacrifices and offerings, and He is not pleased with animals burnt whole on the altar or with sacrifices to take away sins. (Hebrews 10:5-6)

The Lord of lords Jehovah has been willing to give us understanding. We should not rebel or turn away from Him. In case we do have to suffer today let us offer our back to those who give us blows, and our face to those who are pulling out our hair. That we would not be afraid to those who beat us and not stop them when they insult us or spat us in our face.

“The Lord Yahweh has opened my ear, and I was not rebellious, neither turned away back. I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting.” (Isaiah 50:5-6 KJBPNV)

Let us obey the will of the one who sent Jesus and to finish the work he gave him to do, giving the task to let the Lord be known and to bring the Gospel of the Good News.

Proclaiming the Gospel we as the children of God are directed by our Heavenly Father as a spiritual training, and as such our endurance can be the expression of His love. We can take His encouraging words at heart.

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continues: Self inflicted misery #8 Pruning to strengthen us

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  • good news… (carmonthomas.wordpress.com)
    We must trust the God in these men to have passed down the accurate Word for us.  These men had in mind to spread the gospel.Do I go and try to alleviate suffering or preach the good news?  Or both?  Are they mutually exclusive?  Jesus healed the sick, the lame,and gave sight to the blind.  Why?  Jesus is the outflowing of God.  (Think solar wind or sun rays.)  My paraphrase or memorization of a verse Hebrews in the Amplified version.  This tells me that God cares about our infirmities and has a cure for them.  Jesus went person to person to make up for shortcomings, lameness, deafness, blindness, illness and death.  He still does.  (‘nother story.)  But, He also told them the truth.  If we follow Him, we will be treated like Him.  He’ll make sure we are fed and clothed, we will be in His Presence….but the world will hate us.
  • What is the Gospel? (garyeugenehill.wordpress.com)
  • The Gospel (allsufficientgrace.wordpress.com)
    The term gospel is found ninety-nine times in the NASB and ninety-two times in the NET Bible. In the Greek New Testament, gospel is the translation of the Greek noun euangelion (occurring 76 times) “good news,” and the verb euangelizo (occurring 54 times), meaning “to bring or announce good news.”In 1 Corinthians 15:1-8, the apostle Paul summarizes the most basic ingredients of the gospel message, namely, the death, burial, resurrection, and appearances of the resurrected Christ.

    1.  “the gospel of God” (Mk 1:14, ASV; Rom 15:16),
    2. “the gospel of Jesus Christ,” (Mk 1:1; I Cor 9:12),
    3.  “the gospel of his Son” (Rom 1:9),
    4.  “the gospel of the kingdom “ (Mt 4:23; 9:35; 24:14),
    5. “the gospel of the grace of God” (Acts 20:24),
    6.  “the gospel of the glory of Christ” (II Cor 4:4, ASV),
    7.  “the gospel of peace” (Eph 6:15),
    8.  “an eternal gospel” (Rev 14:6, RSV).
    9.  Although distinctive aspects of the message are indicated by the various modifiers, the gospel is essentially one. Paul speaks of “another gospel” which is not an equivalent, for the gospel of God is His revelation, not the result of discovery (Gal 1:6–11).

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    Vine’s Expository Dictionary of Biblical Words says the English word gospel denotes the good tidings of the kingdom of God and salvation through Christ and what He did, which is to be received by faith alone.

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Jesaja profeet en boodschapper van God

Posted on April 1, 2011. Filed under: Bijbel Studie en Bijbel Lezing, Jehovah יהוה YHWH JHVH God Elohim Yahweh Jahweh, Jezus Christus Jesus, Jeshua, Jahushua de Messias | Tags: , , , , , , , , , , , , , , , , , , , , , , |

Jesaja profeet en boodschapper van God

Jesaja, Isaia(h), (Hebreeuws Yesha’yahu, „God is redding“) (8ste eeuw BC, Jeruzalem, oud Israël), het grootste en waarschijnlijk het meest universeel geliefde van de profetische boeken van het Oude Testament. Het Bijbelse Boek van Jesaja wordt genoemd naar hem maar slechts enkele van de eerste 39 hoofdstukken worden toegeschreven aan hem.

Jesaja was een significante medewerker tot Joodse en Christelijke tradities en wordt herhaaldelijk vermeld in 2 Koningen en drie keer in 2 Kronieken. Zijn naam verschijnt zestien keer in het boek dat zijn naam draagt.[1]

Het is in zijn theologie dat Jesaja meest op Israëlitische traditie leunt en een kennis vertoont met de gedachten van Amos. Jesaja deelde met hem en met de mensen de al lang bestaande traditie dat een speciale band Israël en haar God verenigde. Sinds patriarchale tijden was er een overeenkomst, een plechtige „Overeenkomst“tussen hen geweest: het “Verbond” waarbij Israël de mensen van God moest zijn en Hij hun God.

Volgens deze beschrijving „zag“ Jesaja God en werd hij overweldigd door zijn contact met de goddelijke glorie en heiligheid. Hij werd verschrikkelijk bewust van de behoefte van God aan een boodschapper voor de inwoners van Israël, en, ondanks zijn eigen betekenis van ontoereikendheid, bood hij zich voor de dienst van God aan: „ Hier ben ik! Stuur me.“ Hij werd zo opgedragen om stem aan het goddelijke woord te geven.

Jesaja kende de God van Israël, Jehovah de Almachtige, als een juiste en consequent ordelijke God die van Zijn verwezenlijking (de Schepping) hield. Voor God waren de personen van belang. De God over alle goden en schepsels der aarde was, in feite meer bezorgd over mensen dan over hoe Zijn onderwerpen voor Hem hun rituelen uitvoerden. Voor Jesaja was het duidelijk dat God geschiedenis gestalte geeft, traditioneel ingaand op de menselijke scène om Zijn mensen van nationaal risico te redden. Maar volgens het in verlegenheid brengende vermoeden van Jesaja, kon de God zo behoorlijk vrij tussenbeide komen om Zijn eigen afwijkende natie te kastijden, en kon Hij een menselijke agent (b.v., een veroverende vijand) daarvoor tewerkstellen. Om Zijn doel te bereiken kon God verscheidene mogelijkheden aanwenden.

Jesaja spreekt van een teken van God, het komende Twijgje van Jesse, en een goddelijk kind dat een prachtige koning uit de geslachtslijn van David zou worden,zonder de tijd hiervoor te geven. [2] Deze aan de wereld gegeven zoon Immanuel [3] zou die langverwachte redder,de Messias en de gelovige Getrouwe Beleidvolle Slaaf[4] of bediende van de Enige Ware God zijn.

Icon of Mary holding the child Emmanuel (16th ...

16de E Ikoon van Maria die het kind Immanuel of Emmanuel vast houdt

De bediende zal uit de stam van Jacob opreizen en zal deze herenigen. Hij zal de overlevenden van Israël terug brengen en herstellen en zal een licht voor de naties zijn en Gods bevrijding brengen over heel de aarde. [5] Magnifiek mengen de hoopvolle passages in dit boek van de Bijbel constant met de atmosfeer van het heersen noodlot. Later in het Nieuwe Testament vinden wij Jezus die de synagoge in Nazareth binnen gaat om een rol van Jesaja te lezen. Toen Jezus las: De „geest van de Heer Jehovah is op me; omdat Jehovah mij gezalfd heeft om goede tijdingen te prediken tot de zwakkeren; hij heeft mij gestuurd om de ontroostbaren samen te binden, vrijheid aan de gevangenen aan te bieden, en het openen van de gevangenis af te kondigen voor hen die verbonden zijn; “ (Jesaja 61:1)[6] Ook zei hij „Vandaag is deze Schriftplaats vervuld”[7] Ook voor ons vandaag kunnen wij ons gelukkig prijzen wanneer onze ogen de dingen zien welke de apostelen konden zien. Zoals voor de apostels de woorden van Jesaja waar zijn, zo ook voor ons. Wij moeten ons oor tot die Geschriften geven en door de studie van de Bijbel zullen wij kennis krijgen; en ziend, zullen wij zien. [8] En Jezus vertelde de mensen dat hij gezalfd was en uitging om het Goede Nieuws of Blije Tijdingen, de Goede Boodschap (het Evangelie/de Gospel) te verkondigen. De reddingsgastvrijheid van God zal worden uitgebreid en de stumpers of de zielenpoten van de aarde zullen geëvangeliseerd worden en zij zullen leren dat God aan hun kant is.[9]

Jesaja waarschuwt Ahaz om zijn manieren aan te passen, omdat alvorens de Messias zou komen, de Assyriërs zouden binnenvallen en tragedie zouden brengen die groter is dan de scheiding van Ephraim van Juda, maar zij zouden ook hun ondergang moeten onder ogen zien en de lasten van de mensen van God zouden worden weggehaald, die hij nooit in de steek zal laten of verlaten.[10] Maar er was een alternatief voor de tragedie; Gods Volk hoefde niet te worden vernietigd. De overleving van de mensen hing opnieuw af van hun goedkeuring van de oude morele eisen. Door terug te keren zouden zij kunnen worden gered.

Israël is het voorwerp van de zorg van God en van vergevende gunst, Gods Gratie (44: 1, 2, 2.1, 22). God is de agent; de bediende is de ontvanger. De God roept Cyrus omwille van Israël (45: 4), maar de situatie wordt later duisterder (50: 4-10). De vernedering van Christus is merkbaar (50: 6), maar het Nieuwe Testament citeert de verzen 4-10 niet.[11] De context impliceert niet dat lijden plaatsvervangend is; het zegt dat God Zijn bediende zal helpen.[12]

Jesaja vertelt over een bediende die goed zal doen in zijn ondernemingen en zal worden geëerd, en opgeheven, en zeer hoog zal geplaatst worden. Hij deelt ook mee dat de volkeren door deze gewoon ogende mens zullen worden verrast. Zo zullen de naties ere aan hem geven; de koningen zullen wegens hem stil worden: want wat niet aan hen duidelijk was gemaakt zullen zij zien; en zij zullen hun meningen geven aan wat niet aan hun oren was gekomen omdat zij aanschouwen wat nog nooit was gehoord. Mensen maakten hem tot spot en wenden zich van hem af. Het was ons leed dat hij droeg, ons lijden drukte hem neer.

De mensen waren wreed naar hem toe, maar hij bleef kalm, zacht en stil. Hij werd in een hoek gedreven en mishandeld, maar zei geen woord. Hij werd als een lam naar de slachtbank geleid; zoals een schaap onder het scheren geen geluid maakt, stond ook hij zwijgend voor degenen die hem veroordeelden. Vanuit de angst en de benauwdheid werd hij bevrijd. Maar het was onze pijn die hij tot zich heeft genomen, en onze ziekten werden overgebracht op hem. Terwijl hij voor ons als een zieke scheen, op wie de straf van God was gekomen. Maar het was voor onze zonden dat hij verwond werd, en voor onze verkeerde handelingen, al het kwade door ons aangericht, dat hij werd verpletterd. Hij nam de straf op zich waardoor wij vrede hebben, en door zijn wonden worden wij goed gemaakt. Hij werd doorstoken en verbrijzeld terwille van onze zonden. hij werd zwaar gestraft zodat wij vrede konden hebben; hij werd geslagen en daardoor werden wij genezen!

Jesaja profeteerde dat deze bepaalde onschuldige persoon de dood zou vinden onder zondaars en dat hij begraven zou worden in het graf van een rijke in een laatste rustplaats met boosdoeners, hoewel hij niets verkeerd had gedaan, en geen misleiding in zijn mond zou te vinden zijn. Deze man, de groene scheut die dat zoenoffer bracht zal hoog worden verheven.
Wij keerden hem de rug toe en keken de andere kant op als hij langs kwam. hij werd veracht en dat deed ons niets. Doch zal hij talloze nakomelingen krijgen; vele erfgenamen. Jesaja brengt ons het heugelijke nieuws dat dit slachtoffer dat ons met God zal verzoenen opnieuw zal leven. Bij hem zal Gods voornemen in goede handen zijn. Als hij ziet wat allemaal is bereikt door zijn zware lijden, zal hij voldoening smaken. door wat hij heeft ondervonden, zal Gods rechtvaardige dienaar vele mensen rechtvaardig maken in de ogen van de Almachtige Vader, want hij zal al hun zonden dragen.
Wij kunnen weten dat de Almachtige God Jehovah tevreden was en zijn oprechtheid vóór mensen duidelijk maakte. Voor het op zich nemen van de zonden van alle mensen zal Jezus een erfenis met de groten hebben, en hij zal een deel in de goederen van de oorlog met de sterken hebben, omdat hij zijn leven opgaf, en onder de boosdoeners werd gerekend; het overnemen van zelf de zonden van de mensen, en het maken van gebed voor verkeerddoenden.[13]

Hier vinden wij expliciete verwijzing naar Christus (Mattheüs 8:17; Lukas 22:37; Johannes 12:38; Handelingen der apostelen 8:32, 37, Romeinen 10:16; 15:21; Hebreeërs 9:28; 1 Petrus 2:22, 24.25). Het zondeoffer van Jezus `is die prachtige gift die wij kunnen gebruiken om onze weg naar oprechtheid en redding te volgen.

Jesaja brengt de beloften van de lijdende bediende, de Zoon van David, en het Lam van God samen.

De profeet Jesaja slaagt in zijn doel een vreugdebode te zijn. Hij weet het Goede Nieuws aan te kondigen dat God door de vernieuwde en toegenomen glorie van zijn mensen verheerlijking zal brengen over deze wereld. Het boek van Jesaja is een visioen van hoop voor zondaren door de komende Messias, die voor de “vrijgekochte” mensen van God een nieuwe wereld belooft waar zonde en leed voorgoed zal vergeten worden (35:10; 51:11).

Bibliography:

S.H. Blank, Prophetic Faith Jesaja (1958), stressing thought and significance; Prophetic Faith in Jesaja and others (1980);
O. Eissfeldt, Einleitung in das- Alte Testament, (3rd Edition 1964; Eng. trans., The Old Testament: An Introduction, pp. 301-346, 1965), on the history of interpretation, with bibliography;
R.L.Harris, Jesaja, 1975;
E.J. Kissane The Book of Jesaja, 2 vol. (1941-43, vol. 1 revised edition 1960);
J. Lindblom, Prophecy in Ancient IsraelT (1962), an excellent general introduction to Israelite prophecy;
F.L. Moriarty, “Jesaja 1-39,” in The Jerome Biblical Comentary, vol. 1 (1968), these three quite different in approach;
R.B.Y. Scott, “The Book of Jesaja,” in The Interpreter’s Bible, vol. 5, pp. 151-164 (1956), for literary analysis;
E Sellin, Einleitung in das Alte Testamt 10th ed. rev. and rewritten by G. Fohrer (1965; Eng. trans., Introduction to the Old Testament, 1968), on the structure of the book, with bibliography;
B. Vawter, The Conscience of Israel (1961).


[1] De vroegste geregistreerde gebeurtenis in zijn leven is zijn oproep tot het profeteren zoals die nu in het zesde hoofdstuk van het Boek van Jesaja wordt gevonden; dit kwam ongeveer .742 vGT voor (vóór de Gewone huidige Tijdrekening). De visie (waarschijnlijk in de Tempel van Jeruzalem) welke hem tot profeet maakte wordt beschreven in een eerste-persoonsverhaal, mits Jesaja slechts van deze vertrouwelijke ervaring kon vertellen. (S.H.Bl. ; Macropaedia 9 p 908, Encyclopaedia Britannica)

[2] “Want een Kind is ons geboren, een Zoon is ons gegeven, en de heerschappij rust op zijn schouder en men noemt hem Wonderbare Raadsman, Sterke God, Eeuwige Vader, Vredevorst. Groot zal de heerschappij zijn en eindeloos de vrede op de troon van David en over zijn koninkrijk, doordat hij het sticht en grondvest met recht en gerechtigheid, van nu aan tot in eeuwigheid. De ijver van de HERE der heerscharen zal dit doen.” (Jesaja 9:6-7 NBG51)

[3] “Daarom zal de Here zelf u een teken geven: Zie, de jonkvrouw zal zwanger worden en een zoon baren; en zij zal hem de naam Immanuel geven.” (Jesaja 7:14 NBG51)

[4] Koning David wordt ook de bediende van de Heer genoemd; Nebuchadnezzar, eveneens (Jeremia 27:6). Jeremia roept Jacob (de natie) ook de bediende van God (Jeremia 46:27, 28). Zerubbabel wordt de bediende van God genoemd (Hagai 2:23). Zechariah riep de Tak van David „mijn bediende“ (Zechariah 3: 8 ) en Ezekiel in zelfde v. roept Jacob (de natie) en de Bediende van David God’s (Ezekiel37: 25).

[5] “Hij zegt dan: Het is te gering, dat gij Mij tot een knecht zoudt zijn om de stammen van Jakob weder op te richten en de bewaarden van Israel terug te brengen; Ik stel u tot een licht der volken, opdat mijn heil reike tot het einde der aarde.” (Jesaja 49:6 NBG51)

[6] “De Geest des Heren HEREN is op mij, omdat de HERE mij gezalfd heeft; Hij heeft mij gezonden om een blijde boodschap te brengen aan ootmoedigen, om te verbinden gebrokenen van hart, om voor gevangenen vrijlating uit te roepen en voor gebondenen opening der gevangenis;” (Jesaja 61:1 NBG51)

[7] “En hij kwam te Nazaret, waar Hij opgevoed was, en Hij ging volgens zijn gewoonte op de sabbatdag naar de synagoge en stond op om voor te lezen. En Hem werd het boek van de profeet Jesaja ter hand gesteld en toen Hij het boek geopend had, vond Hij de plaats, waar geschreven is: De Geest des Heren is op Mij, daarom, dat Hij Mij gezalfd heeft, om aan armen het evangelie te brengen; en Hij heeft Mij gezonden om aan gevangenen loslating te verkondigen en aan blinden het gezicht, om verbrokenen heen te zenden in vrijheid, om te verkondigen het aangename jaar des Heren. Daarna sloot Hij het boek, gaf het aan de dienaar terug en ging zitten. (4-21a) En de ogen van allen in de synagoge waren op Hem gericht. (4-21b) En Hij begon tot hen te zeggen: Heden is dit schriftwoord voor uw oren vervuld. En allen betuigden hun instemming met Hem en verwonderden zich over de woorden van genade, die van zijn lippen kwamen en zij zeiden: Is dit niet de zoon van Jozef? En Hij zeide tot hen: Gij zult ongetwijfeld deze spreuk tot Mij zeggen: Geneesheer, genees Uzelf! Doe alle dingen, waarvan wij gehoord hebben, dat zij te Kafarnaum geschied zijn, ook hier, in uw vaderstad. Doch Hij zeide: Voorwaar, Ik zeg u, geen profeet is aangenaam in zijn vaderstad. Doch Ik zeg u naar waarheid, er waren vele weduwen in de dagen van Elia in Israel, toen de hemel drie jaren en zes maanden lang gesloten bleef en er grote hongersnood was over het gehele land, en tot geen van haar werd Elia gezonden, doch wel naar Sarepta, bij Sidon, tot een vrouw, die weduwe was. En er waren vele melaatsen in Israel ten tijde van de profeet Elisa, en geen van hen werd gereinigd, doch wel Naaman de Syrier. En allen in de synagoge werden met toorn vervuld, toen zij dit hoorden. Zij stonden op en wierpen Hem de stad uit en voerden Hem tot aan de rand van de berg, waarop hun stad gebouwd was, om Hem van de steilte te storten. Maar Hij ging midden tussen hen door en vertrok.” (Lukas 4:16-30 NBG51)

[8] “En aan hen wordt de profetie van Jesaja vervuld, die zegt: Met het gehoor zult gij horen en gij zult het geenszins verstaan, en ziende zult gij zien en gij zult het geenszins opmerken;” (Mattheüs 13:14 NBG51)

[9] “En Zich afzonderlijk tot de discipelen wendende, zeide Hij: Zalig de ogen, die zien, wat gij ziet. Want Ik zeg u: Vele profeten en koningen hebben willen zien, wat gij ziet, en zij hebben het niet gezien, en horen, wat gij hoort, en zij hebben het niet gehoord.” (Lukas 10:23-24 NBG51)

“En aan hen wordt de profetie van Jesaja vervuld, die zegt: Met het gehoor zult gij horen en gij zult het geenszins verstaan, en ziende zult gij zien en gij zult het geenszins opmerken;” (Mattheüs 13:14 NBG51)

“De Geest des Heren is op Mij, daarom, dat Hij Mij gezalfd heeft, om aan armen het evangelie te brengen; en Hij heeft Mij gezonden” (Lukas 4:18 NBG51)

“blinden worden ziende en lammen wandelen, melaatsen worden gereinigd en doven horen en doden worden opgewekt en armen ontvangen het evangelie.” (Mattheüs 11:5 NBG51)

“En Hij antwoordde en zeide tot hen: Gaat heen en boodschapt Johannes wat gij gezien en gehoord hebt: Blinden worden ziende, lammen wandelen, melaatsen worden gereinigd en doven horen, doden worden opgewekt, armen ontvangen het evangelie;” (Lukas 7:22 NBG51)

[10] “Daarom, zo zegt de Here, de HERE der heerscharen: Vrees niet, o mijn volk, dat in Sion woont, voor de Assyriers, wanneer zij u met de stok slaan en hun staf tegen u opheffen, zoals Egypte deed. Want nog een korte wijle, dan is de gramschap ten einde en mijn toorn richt zich op hun vernietiging. Dan zwaait de HERE der heerscharen de gesel over hen, zoals Midjan geslagen werd bij de rots Oreb, en Hij zwaait zijn staf over de zee en heft die op zoals in Egypte. En het zal te dien dage geschieden, dat hun last van uw schouder afglijden zal en hun juk van uw hals, ja, het juk zal vernietigd worden op uw schouder. Zij overvallen Ajjat, zij trekken door Migron, te Mikmas legeren zij hun legertros. Zij trekken de bergpas door: ‘Geba zij ons nachtkwartier’. Rama siddert, Gibea Sauls vlucht. Gil het uit, o dochter van Gallim! Pas op, Lais! Arm Anatot! Madmena vlucht, de inwoners van Gebim bergen zich. Nog heden stellen zij zich op te Nob: zij zwaaien hun handen in de richting van de berg der dochter van Sion, de heuvel van Jeruzalem. Zie, de Here, de HERE der heerscharen, houwt met vervaarlijke kracht de loverkroon af, de rijzige stammen worden omgehouwen en de hoge geveld; het dichte gewas van het woud houwt Hij af met het ijzer, en de Libanon zal vallen door de Heerlijke.” (Jesaja 10:24-34 NBG51)

[11] “De Here HERE heeft mij als een leerling leren spreken om met het woord de moede te kunnen ondersteunen. Hij wekt elke morgen, Hij wekt mij het oor, opdat ik hore zoals leerlingen doen. De Here HERE heeft mij het oor geopend en ik ben niet weerspannig geweest, ik ben niet teruggedeinsd. Mijn rug heb ik gegeven aan wie sloegen, en mijn wangen aan wie mij de baard uittrokken; mijn gelaat heb ik niet verborgen voor smadelijk speeksel Maar de Here HERE helpt mij, daarom werd ik niet te schande; daarom maakte ik mijn gelaat als een keisteen, want ik wist, dat ik niet beschaamd zou worden. Hij is nabij, die mij recht verschaft; wie wil met mij een rechtsgeding voeren? Laten wij samen naar voren treden. Wie zal mijn tegenpartij in het gericht zijn? Hij nadere tot mij. Zie, de Here HERE helpt mij, wie zal mij dan schuldig verklaren? Zie, zij allen vergaan als een kleed, de mot zal ze verteren. Wie onder u vreest de HERE, wie hoort naar de stem van zijn knecht? Wanneer hij in diepe duisternis wandelt, van licht beroofd, vertrouwe hij op de naam des HEREN en steune op zijn God.” (Jesaja 50:4-10 NBG51)

[12] Deze verklaringen konden op Christus van toepassing zijn, maar het is niet duidelijk dat zij dat werkelijk zijn. [R.L.Harris; Jesaja, Jesaja, the Servant poems  (de gedichten van de Bediende)]

[13] “Zie, mijn knecht zal voorspoedig zijn, hij zal verhoogd, ja, ten hoogste verheven zijn. Zoals velen zich over u ontzet hebben (zozeer misvormd, niet meer menselijk was zijn verschijning, en niet meer als die der mensenkinderen zijn gestalte) zo zal hij vele volken doen opspringen, om hem zullen koningen verstommen, want wat hun niet verteld was, zien zij, en wat zij niet gehoord hadden, vernemen zij. Wie gelooft, wat wij gehoord hebben, en aan wie is de arm des HEREN geopenbaard? Want als een loot schoot hij op voor zijn aangezicht, en als een wortel uit dorre aarde; hij had gestalte noch luister, dat wij hem zouden hebben aangezien, noch gedaante, dat wij hem zouden hebben begeerd. Hij was veracht en van mensen verlaten, een man van smarten en vertrouwd met ziekte, ja, als iemand, voor wie men het gelaat verbergt; hij was veracht en wij hebben hem niet geacht. Nochtans, onze ziekten heeft hij op zich genomen, en onze smarten gedragen; wij echter hielden hem voor een geplaagde, een door God geslagene en verdrukte. Maar om onze overtredingen werd hij doorboord, om onze ongerechtigheden verbrijzeld; de straf die ons de vrede aanbrengt, was op hem, en door zijn striemen is ons genezing geworden. Wij allen dwaalden als schapen, wij wendden ons ieder naar zijn eigen weg, maar de HERE heeft ons aller ongerechtigheid op hem doen neerkomen. Hij werd mishandeld, maar hij liet zich verdrukken en deed zijn mond niet open; als een lam dat ter slachting geleid wordt, en als een schaap dat stom is voor zijn scheerders, zo deed hij zijn mond niet open. Hij is uit verdrukking en gericht weggenomen, en wie onder zijn tijdgenoten bedacht, dat hij is afgesneden uit het land der levenden? Om de overtreding van mijn volk is de plaag op hem geweest. En men stelde zijn graf bij de goddelozen; bij de rijke was hij in zijn dood, omdat hij geen onrecht gedaan heeft en geen bedrog in zijn mond is geweest. Maar het behaagde de HERE hem te verbrijzelen. Hij maakte hem ziek. Wanneer hij zichzelf ten schuldoffer gesteld zal hebben, zal hij nakomelingen zien en een lang leven hebben en het voornemen des HEREN zal door zijn hand voortgang hebben. Om zijn moeitevol lijden zal hij het zien tot verzadiging toe; door zijn kennis zal mijn knecht, de rechtvaardige, velen rechtvaardig maken, en hun ongerechtigheden zal hij dragen. Daarom zal Ik hem een deel geven onder velen en met machtigen zal hij de buit verdelen, omdat hij zijn leven heeft uitgegoten in de dood, en onder de overtreders werd geteld, terwijl hij toch veler zonden gedragen en voor de overtreders gebeden heeft.” (Jesaja 52:13-53:12 NBG51)

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Proclaiming shalom, bringing good news of good things, announcing salvation

Posted on March 29, 2011. Filed under: Jesus Christ Jeshua the Messiah Jahushua, Kingdom of God, Preaching, Prophecy, Studyday | Tags: , , , , , , , , , , , , , , , |

Isaiah bringer of good tidings of the Gospel

How welcome is the bringer of happiness which comes running over the mountains, the one which brings peace announcements and good news [`gospel’], which announces rescue and says against Sion: `Your God is king!

“How beautiful on the mountains are the feet of those who bring good news,
who proclaim peace, who bring good tidings, who proclaim salvation,
who say to Zion, “Your God reigns!”” (Isaiah 52:7 NIV)

Invitation to attending the annual studies and meeting day
of the Broeders in Christus (Brothers in Christ or Christadelphians)
Saturday 2 April 2011
`t Nieuwe Kerkehuis, Dalton straat, Amersfoort


Why Jesaja / Isaiah?

In Markus Jesus starts his public preaching with: “The time has been fulfilled and the Kingdom of God has come nearby. Believe the Gospel and convert “(Markus 1: 15).[1] Have you here noticed that nobody asked him then `where do you have it about?’ They knew therefore obviously complete well where he aimed on.

Jesus contemporaries had indeed a very concrete expectation of that ‘evangelicon’ or gospel. They expected the reconstruction of the kingdom, which had started under David and Salomon, but to which an end had come by the exile in Babel. After the return from that was that kingdom not yet repaired. From the book Daniel they knew that it would take a long time. But the called time there, had expired and therefore they expected in their time the acting `Messiah, the promised king from the line of David, which would repair everything. The term `gospel ‘(Greek: euangelion, the good news) was also known to them. That term comes, as it happens, from the Septuaginta, the Greek translation of the Old Testament, which most of Jews used then.

The associated verb euangelizomai (evangelization or bringing good news) is found six times in the prophecy of Isaiah. And the Jews of the first century accepted that it concerned that convalescence of royalty. This had, however, to mean that the coming Messiah would dissipate the Romans from the country, and he would make their state independent. But the one who read Isaiah well, sees that it concerns in reality something very differently, as it happens, concerning the release from the power of sin and dead. And that is still much larger news than the state independence where they watched for. But during Jesus preaching few have understood this, but after his resurrection that was the message with which the apostles withdrew the world.

Title page to the original edition of the RSV ...

Title page original edition of the RSV

Christians know of course complete well that the gospel has to do with life and death. But how many do have also a clear insight where Isaiah preaching is based on? Because Isaiah is no easy book. But that message is really also for us very important, for a good term of what now exactly implies the gospel, and of what now exactly is the role of the Messiah (Greek: Christos) who’s the pin of it. Our coming study day we want to show you for this reason that message of Isaiah.

What will we do

Of course it is not possible in just a set of four studies to treat the whole book Isaiah. What we want to do, is showing you briefly what now really is the message of the prophet Isaiah, and which themes play a role in this topic. And especially which links there are all with the message of the Evangelicons, the Gospel and the rest of the New Testament. At the end of the study day every participant shall get the new book from our serial the “Books of the Bible”, within it the complete tale.

In the first study we want to outline the contexts: the political situation of the world in Isaiah’s days, against which we must read and understand the tale; but also the religious decline under the people. Not only who had become unfaithful under the treaty, but likewise under the `faithful part’, in which they were dragged more than they were aware of it. That people had a need for urgent salvation, but realised this not. Thus that had to made clear to them firstly. And that message is in the Christian world of our time still current the same.

The second study shows you how God presents himself in Isaiah as a god who comes up for whom serves Him. He summons as it were the gods of other people to show or to express what they also can do, and moreover to proclaim it in advance. However that is not possible for them, because they are but fabrications of their admirers. There with compared He puts His notice; not only that He will deliver and release His people, but also how He will do that. Because He controls the history. What happens to His people, His hand brought it over them. For this reason His people do not have to look for its well-being in its own political or military solutions, but trusting Him.

Then we show you why there was for this saving a need of a special `discharger’ or ‘releaser’. The people expected a coming `anointed’ or an ‘ointment ‘ (Hebrew: Messiah, Greek: Christos) from the house of David. But even the faithful Hizkia, who according to the writer of the book kings did not have his equal under the kings of Juda, was not well enough for this task. On the critical moment he also failed. God gave, however, a spectacular release from the power of the Assyrians, which model stands for the real release. But just then Hizkia realised and recognised that also he had firstly looked for a human solution instead of directly to trust an already God given promise.

Finally we reach then the nature of Isaiah’s message: God plan for the release from the dungeons of the largest enemy of people: death; and not from the seizure of a political world power. That victory on death would not be gained by powerful man-at-arms, but by a humble, obedient servant: God’s slave. That is the largest news on which people could put their hope. And it does not remain even there at: this liberation from the dungeon of death is there not only for the members of the old treaty people, but is also available for all nations – the goyim, the heathen – who want to convert themselves to the God of Israel.

That is perhaps still the greatest news, certainly for us! The bringer of that news is called the `vreugdebode’ = ‘delightmessenger’, literally: ‘he that brings good tidings`. The term that Isaiah uses for that good news `, is in the Hebrew bashar and in the Greek euangelion (evangelion). That term is, in this meaning, characteristic for Isaiah; and there is hardly a complete knowledge of the term `gospel ‘possible without knowledge of this context. Finally we want for this reason to illustrate that by means of a range links with the New Testament.

Topic of the day:

Isaiah the `joy messenger’ or ‘delight messenger’ of the gospel

9.45-10.30 reception

Programme

  1. 10.30 first study: The world of Jesaja/Isaiah
    “Hear this, O house of Jacob, who are called by the name of Israel, and who came forth from the loins of Judah; who swear by the name of the LORD, and confess the God of Israel, but not in truth or right.” (Isaiah 48:1 RSV)
  2. 11.30 second study: Who is such as am I?
    “Thus says the LORD, the King of Israel and his Redeemer, the LORD of hosts: “I am the first and I am the last; besides me there is no god. Who is like me? Let him proclaim it, let him declare and set it forth before me. Who has announced from of old the things to come? Let them tell us what is yet to be.” (Isaiah 44:6-7 RSV)
  3. 12.15-13.45 occasion for conversations and warm meal.
  4. 14.00 third study: No king such as he… but nevertheless
    “He trusted in the LORD the God of Israel; so that there was none like him among all the kings of Judah after him, nor among those who were before him.” (2 Kings 18:5 RSV)
  5. 14.45 fourth study: Deliver from the hand of `the strong
    “Can the prey be taken from the mighty, or the captives of a tyrant be rescued? Surely, thus says the LORD: “Even the captives of the mighty shall be taken, and the prey of the tyrant be rescued, for I will contend with those who contend with you, and I will save your children.” (Isaiah 49:24-25 RSV)
  6. 15.30-15.45 pauses
  7. 15.45-16.30 common discussion and answer of questions.
  8. 16.30-18.00 occasion for conversations and bread meal.

Beside following the studies there is wide occasion for mutual conversations or personal questions to the participants and speakers. Also you are most welcome at the lecture table.

Broeders in Christus, PO Box 520, 3800 AM Amersfoort,

e-mail: info@broedersinchristus.nl

Internet site: www.broedersinchristus.nl


[1] “and saying, “The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel.”” (Mark 1:15 RSV)

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  • The Gospel (allsufficientgrace.wordpress.com)
    The term gospel is found ninety-nine times in the NASB and ninety-two times in the NET Bible. In the Greek New Testament, gospel is the translation of the Greek noun euangelion (occurring 76 times) “good news,” and the verb euangelizo (occurring 54 times), meaning “to bring or announce good news.” Both words are derived from the noun angelos, “messenger.” In classical Greek, an euangelos was one who brought a message of victory or other political or personal news that caused joy. In addition, euangelizomai (the middle voice form of the verb) meant “to speak as a messenger of gladness, to proclaim good news.” Further, the noun euangelion became a technical term for the message of victory, though it was also used for a political or private message that brought joy.
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