Category: Bible Teaching

DYSFUNCTIONAL FAMILY TREE

On By Pastor TomIn Bible, Bible Teaching, Christianity, Matthew, Podcast, Religion, Sermon1 Comment

geneaology

Jesus looked at this family of cheats, liars, adulterers; broken by sin, riddled with failures, and said “these are my people.”

 

To listen to the sermon, click the play button:

 

To download, right click on the link (or do whatever you do on a Mac) and save it to your computer: Download Matthew Part 1

 

Matthew #1 . Introduction, and Chapter 1:1

We are going to begin a study of Matthew, the first book of the New Testament. In order to understand it better, I want us to begin with some historical and cultural background.

There are roughly four-hundred years between the last historical events recorded in the Old Testament, and the time of Jesus’ birth. A lot happened during that time. I can’t go over it all in detail, but I’ll try to sketch out a rough outline of it, highlighting the things that are important for us to keep in mind as we read the New Testament, and the book of Matthew in particular. This background will come up several different times as we go through Matthew, so keep a copy of this handy, or bookmark this page on the internet.

The last thing recorded in the Old Testament is the return of the exiled Jews from Babylon/Persia. Ezra, Nehemiah and a few of the prophets speak about this time, when the Jews were granted special privileges in the Persian empire, and allowed to rebuild Jerusalem and the temple, which had been destroyed by the Babylonians. During the time of the exile, and afterwards, Jews began building and using synagogues. even after a new temple was built, there were now Jews living all over the world. So they used synagogues – kind of like a “local church” as a place to gather and worship and teach about God.

The Jews living in their homeland were not independent, exactly. They were under the authority of Persian governors. But communication was slow, and the vast Persian empire was fairly inefficient, so they had a measure of autonomy. The language used through the Persian empire was Aramaic. That was the language used in government communications and business transactions. All around the Jews were communities of other groups of people, also under the Persian empire. They had to use Aramaic to communicate with these people. As generations passed, Aramaic became the main language spoken by the Jews. Hebrew was still used in the synagogues for the most part, and some people still spoke it. It wasn’t a dead language, exactly, but Aramaic was usually the primary language spoken by the Jews. However, by 200 years before Jesus, so few of the Jews who lived in Egypt spoke Hebrew that they translated the Hebrew scriptures (the Old Testament) into Greek.

Even before Alexander the Great, the Persian empire had begun to crumble, as Greek civilization flourished and grew in strength. Eventually, the Jewish homeland came under the control of Greek rulers. The Greeks deliberately tried to spread their values, language and way of life to the areas they had conquered. This practice of spreading Greek culture is called “Hellenization.” Certainly by the time of Jesus, the language that everyone used for business and government was Greek.

About 160 years before Jesus, one of the Greek rulers of the Jewish homeland became very aggressive in Hellenizing the Jews. He got personally involved in appointing the Jewish high priest. Some Jews embraced the Greek way of life, and were willing to compromise their faith in accepting it. Others remained staunchly committed to the true faith. Eventually the Greek ruler, sick of all the unrest, decided to stamp out the entire Jewish religion. He entered the temple and desecrated it, offering a blasphemous sacrifice on the altar. But he had gone too far. The whole country revolted, led by a Jewish priest named Judas Maccabaeus. The Greek ruler eventually relented, and on December 25, 165 BC, the temple was cleansed and rededicated. Even today, the Jewish people – including non-religious ones – celebrate this event. It is called Hanukkah.

Judas Maccabaeus, however wanted more than just religious freedom. He continued to lead the rebellion to get political freedom also. He died before that goal was achieved, but the fight was carried on by his family, who are called Hasmoneans. One of his brothers eventually won independence for the Jews. The Hasmoneans were a priestly family, descended from Aaron. The office of priest was supposed to be hereditary, from the tribe of Levi. The High Priest was supposed to be descended from Aaron, brother of Moses. Therefore the first Hasmonean ruler, and all those after him, functioned as both King, and High Priest.

The Jews had independence for about seventy years. They even expanded their kingdom somewhat, dominating the territory formerly known as Edom, now Idumea. The Idumeans were historic rivals of the Jews, dating back the time they descended from Jacob’s brother, Esau.

Outside of their homeland, the Greek empires fell to the power of Rome, although the Romans embraced Greek culture, and approved of Hellenization, continuing to spread it in their conquests. Meanwhile, the Hasmoneans began fighting each other for power. In this power struggle, one of the Hasmonean contenders fled to Idumea, and sought help from the governor there, Antipater.

Seeing the turmoil in the area, the Roman General Pompey led an army into the Jewish homeland, put an end to all the fighting, and himself entered the temple, and stood personally in the Holy of Holies, to show his dominance. This was another desecration, though not as bad as the last. It embittered the Jews against the Romans, however.

The Roman empire went through some internal struggles (between Pompey and Julius Caesar). The Idumean governor, Antipater, threw his support behind Caesar. Caesar was victorious. It is unlikely that Caesar knew much about the Jewish religion. He probably viewed Antipater as a Jew. He rewarded Antipater by granting Jews everywhere special privileges, and making him governor of Judea. The Jews, however, saw Antipater as a pretender, and indeed, the new governor was not a Jew either by birth (he was an Idumean/Edomite) or by practice of religion. They poisoned him.

More fighting and rebellion broke out. One of Antipater’s sons, Herod, escaped the turmoil and made his way to Rome, where he had an audience with Caesar’s successor, Antony. Antony appointed Herod King of Judea in 40 BC. Three years later, with the help of the Romans, Herod conquered the kingdom that had been given to him. This is the Herod who was king (by the support, and under the authority, of Rome) when Jesus was born. He is known as “Herod the Great.”

Herod tried to please his Jewish subjects by building them a new and magnificent temple. But remembering that the Hasmoneans had been both priests and kings, he was afraid to let them continue as high priests. Instead of allowing the Jewish practice of the High Priesthood being passed along through family, Herod took upon himself the authority of appointing the Jewish high priests. Thus, he exerted control over the Jewish religion, though he himself was not a Jew and did not practice it. Not surprisingly, the Jews hated him.

Herod taxed the people in order to administer his kingdom, and frankly, to increase his own wealth. The Romans taxed the province to cover their own expenses also. The tax collectors at every level took extra for themselves. So the people were oppressed by foreign powers, and kept in crushing poverty by unjust, overwhelming taxation. Not so long ago, their ancestors had been free. It is no wonder that they were looking for a Messiah to deliver them.

As I mentioned, the Greeks succeeded in making Greek the language used in business, government, and interactions between people with different primary languages. Therefore, Matthew, and all of the New Testament writers, wrote in Greek.

Matthew begins the book like this: The book of the genealogy of Jesus Christ, son of Abraham, son of David. Considering that a genealogy follows this verse, that’s probably right. But there is a nuance here. The Greek word for genealogy is “genesis.” At its basic level, it means, beginning, or origin. The word that Matthew uses is also the title of the first book of the Old Testament in Greek – the book of Genesis. It is possible that Matthew used this word to imply that in Jesus Christ, there is a new beginning. We’ve had the genesis of the creation of the world, and now, Matthew is bringing us the genesis of the redemption of the world.

As we go through the book of Matthew, we’ll find that he often points out things that are of particular concern to Jewish people (as opposed to Gentiles). No place is more true of that than this genealogy. He begins by pointing out that Jesus is a son of Abraham – that is a true Jew, unlike king Herod. He then calls Jesus the son of David – that is, he has the true lineage of a king, unlike Judas Maccabaeus and the Hasmoneans, who were descended from the wrong tribe to be kings.

Matthew list three “sets” of fourteen generations. These should not be taken as only father-to-son generations. In one place, we know from the books of Kings and Chronicles that Matthew skips from one man to his great-great grandson. So when it says “Uzziah, the father of Jotham” it would more accurate to say, “Uzziah, the ancestor of Jotham.” Most likely, Most likely simply wants to highlight the main people in the line of Jesus. In the Jewish thinking of that day, it is entirely legitimate to skip a few generations when listing a family history. Doing that allows Matthew to make his point, without being overly technical.

Now, some of you may say, “This is Joseph’s family. Jesus was not blood-related to Joseph.” That’s true, of course. But Jesus was adopted by Joseph. The adopted child is just as much an heir as the child by blood. Through adoption, these are the legitimate ancestors of Jesus Christ; just as, through spiritual adoption, we are the legitimate heirs of God’s kingdom through Jesus.

Jesus Christ was born into a human family. His human ancestors included kings. You may wonder how it was that a descendant of the ancient kings was unknown, and unrecognized as royal. Let me give you an illustration of how this could be: I am the king of Serbia. Really. Well, actually, I would be the king of Serbia, if Serbia was still a monarchy, and if several thousand people who are ahead of me in the line of succession were to die, including my own mother and sister and nephew. So, although my ancestry can be traced back (on one side of the family) to a Serbian king, it doesn’t really matter because Serbia doesn’t have kings any more, and even if they did, there are other people more directly in the line of descent.

So, with Jesus, his ancestors can be traced back to King David and beyond, but that doesn’t mean he was in the direct line of inheritance for the throne, and anyway, the Jewish people had not had a king for 500 years before Jesus came into the world.

This list of Jesus’ human ancestors includes some shocking people, and some seemingly insignificant ones too. Matthew starts the list with Abraham. Abraham was a man of faith. But he had his failures. He slept with his slave Hagar; in fear, he lied to kings about his wife Sarah, telling them she was his sister. Isaac, Abraham’s son, was a pretty solid guy. But Jacob, the next in line was a trickster, a con man. He had two wives, and also slept with two different slave girls.

Judah was the next ancestor of Jesus. He was one of the ten brothers who sold their own sibling Joseph as a slave. Matthew records that the line is traced through Judah’s son Perez, who was born to him by Tamar. Tamar was actually Judah’s daughter in law. After her first two husbands died, Judah would not allow her to marry his last son (which, by law, he was supposed to do). So she disguised herself as a prostitute, and Judah, not recognizing her, slept with her, and so the next ancestor of Jesus – Perez – was conceived.

A few generations later came Salmon. Salmon married a prostitute named Rahab (and she wasn’t even an Israelite either) and they had Boaz. Boaz married a foreigner who had been married before, and they had the next ancestor of Jesus.

A while later came King David. David was perhaps the most noble ancestor Jesus had. Yet he had major moral failures also. He committed adultery and murdered the husband of the woman he had sinned with. Then he married that woman, and she became the mother of the next ancestor of Jesus Christ. That’s right, at least one set of Jesus’ ancestors were adulterers. Matthew even remembers her, not as the Queen, nor as David’s wife, but rather “the wife of Uriah” (Uriah was her first husband, the one David had killed).

In fact, in this entire list, Matthew mentions only four mothers: Tamar, Rahab, Ruth, and the wife of Uriah (who was called Bathsheba). Aside from Ruth, the most significant thing about these women is that they were involved in major sins committed by both the mothers and fathers mentioned here. And even Ruth was a foreigner, an outsider to the people of Israel. In other words, it almost seems like Matthew is trying to draw attention to the checkered past of Jesus’ family.

In 1:7-11, Matthew continues with a recitation of the royal ancestors of Jesus proceeding from David until the time of Exile. There are a couple of great kings in this list. Hezekiah was a good ruler and man of faith. Josiah was too. But both of them failed to raise their children in faith. And most of this list is a remembrance of bad kings. Here are a couple of the individuals mentioned:

Manasseh did evil in the eyes of the Lord (2 Kings 21:2)

Ahaz was twenty years old when he began to reign, and he reigned sixteen years in Jerusalem. And he did not do what was right in the eyes of the LORD his God, as his father David had done, but he walked in the way of the kings of Israel. He even burned his son as an offering, according to the despicable practices of the nations whom the LORD drove out before the people of Israel. (2 Kings 16:2-3)

And he [Joram] walked in the way of the kings of Israel, as the house of Ahab had done, for the daughter of Ahab was his wife. And he did what was evil in the sight of the LORD. (2 Kings 8:18)

And he [Amon] did what was evil in the sight of the LORD, as Manasseh his father had done.He walked in all the way in which his father walked and served the idols that his father served and worshiped them. (2 Kings 20:20-21).

You get the picture. Let’s put it plainly. The human ancestors of Jesus the Messiah were a bunch of lecherous, fornicating, murdering, idol-worshiping, faithless thugs. This is the heritage that Jesus was born into. You see it’s not just that Jesus was born into poverty and humility in human terms. He was also born into a heritage of spiritual poverty and spiritual shame. This is the heritage that we all share as human beings. This is what Jesus took upon himself.

When I consider all these, three things occur to me. The first is that Jesus’ humanity extended to having a dysfunctional family, and relatives that did shameful things. Although he himself committed no sins, the sin that corrupted the entire human race was a part of his human heritage. For our sake, he took that heritage upon himself.

God made him who had no sin, to be sin for us, that we might become the righteousness of God. (2 Cor 5:21)

That began at the moment of Jesus’ conception. That sin-heritage was completely and inextricably bound with the humanity that Jesus inherited from Mary, and even from his adopted family in Joseph.

Second, it seems clear that the Holy Spirit inspired Matthew to deliberately include these particular people in the recounting of Jesus’ human heritage. The Lord seems to be pointing out that he can and does use even deeply flawed people. Some of these ancestors of Jesus never repented, and everything I know about the bible suggests that many of them will be in Hell, not heaven. But even so, God used them, willing or unwilling.

Third, even these deeply flawed people can be redeemed. As I just mentioned, some of them rejected God’s grace. But others – like Judah and David and Josiah – repented and received redemption. In fact, that is why Jesus came – to bring the redemption that had to come both from humanity and from God. Jesus, eternally God, but born human on a particular day in history, is the only way for that redemption to be total and effective. He bore in his nature the weakness of humanity and the strength of divinity.

I want you to think about it like this: alone, out of every human that has ever been born, Jesus got to choose his own birth family. And this is the one he chose. These are his people. These liars, cheats, and thugs, these rejected outsiders and failures are his people – by choice!

You and I are his people. One of the greatest tragedies that I ever see is people thinking that they are not “good enough” for Jesus. If you are a cheat, an adulterer, a murderer, an outsider, come join the family. You’ll fit right in with Jesus’ family. I know the church sometimes makes it hard, because we do try to behave better than that, and we know the standard is better than that. But the starting place for everyone in relationship to Jesus is right where you are, at this very moment. Jesus didn’t wait for his family to get cleaned up before he joined them. Instead, he joined them; then he cleaned them up himself.

Maybe you know someone who feels like they already have too many disadvantages to ever become a redeemed, holy follower of Jesus. Maybe you feel like that. Maybe you feel like you could never have anything to do with a Holy God. Well, just look at where this Holy Messiah came from. He didn’t have a better family than you. He wasn’t born in a nicer place. He took on all the disadvantages that humanity has to offer, so that HE could offer YOU every advantage of heaven. all you need to do is have the faith to believe the gift is truly given to you, and to reach out and receive it.

 

 

~

I want to briefly make you aware of our situation. This ministry (Clear Bible) until recently was supported by our local church. However, we have had some changes there, and we are now a house church. Today, we have about 8 families. Our church cannot fully support me financially any longer.

 

In contrast, about 430 people subscribe to this blog, and an additional 300 or so each week come and visit the site. In other words, by far, most of the people who benefit from this ministry are not part of our little church.

 

I’m asking you internet readers/listeners to pray for us. Seriously, before you give any financial support, please give us some prayer support. I value that more than anything else. Pray for this ministry to touch lives. Pray also for financial provision for my family and me.

But then, as you pray, do ask the Lord if he wants you to give financially as well. Be assured, after a small fee to Paypal, 100% of your donations will go to help support my family and me in ministry. In turn, supporting this blog means that you are helping to bless more than 15,000 people each year who visit this blog.

 

Some of you may have noticed that I am also a novelist. Often, people have misconceptions about authors. Most of us, including me, make a part-time income through writing, and no more. In other words, we aren’t “raking it in” somewhere else. Now, we trust the Lord to provide, and I don’t want you to give out of guilt or fear. I just don’t want you to get the idea that your donations will only be an “extra” for us somehow.

 

If most of our subscribers gave just five or ten dollars each month, (or even less, if everyone pitched in) we would be in good shape. It’s easy to set up a recurring donation when you click the Paypal donate button that is located on the right hand side of this page, down just a little ways.

 

You could also send a check to:

New Joy Fellowship

625 Spring Creek Road

Lebanon, TN 37087

 

Your check will be tax-deductible. Unfortunately, we cannot do the tax deductible option with the paypal donate button, however the money does go directly to support my family and me.

 

Thank for your prayers, and your support!

PRACTICAL BIBLE STUDY TOOLS

On By Pastor TomIn Bible, Bible Teaching, Churches in Lebanon, Podcast, Religion, Sermon1 Comment

bible-study-960.6062528

Here are some practical resources and tools for understanding the bible better.

To listen to the sermon, click the play button:

To download, right click on the link (or do whatever you do on a Mac) and save it to your computer: Download Understanding the Bible Part 10

Understanding the Bible #10.

To close out our series on understanding the bible, I want to offer you some practical things that will help you understand and study the bible for yourself.

First, to really get a grasp on things, you need the right tools. Though a lot of the bible is easy to understand, bible scholarship is, in fact an ancient and scholarly discipline. You don’t need an advanced degree to get a lot out of the bible, but it really is worth a little time and effort on your part to understand it better. In other words, if you are going to look at the bible as a primary source of wisdom and guidance for your life (and I highly recommend that you do; not only that, the first message in this series explains why you should consider doing so) you should take it seriously.

Start with a high-quality, understandable modern-English translation. I know about the King-James-Version-only people out there. I’m not trying to make anyone angry, but frankly the arguments for using the King James translation are short-sighted, ignorant, and mostly just plain wrong. The most “intellectual” sounding argument for the KJV is that it is based on a certain set of Greek Texts known as the Textus Receptus. The KJV-only crowd maintains that the other Greek Texts are corrupted by false-doctrine. I’ve already explained to you about the huge number of ancient copies of the New Testament in Greek (in part 3 of this series). The textual variants (also spoken of in part 3) are stunningly insignificant. In other words, there is not actually much difference between the textus recptus and what we call the “majority text” (which is the basis for most other bible translations). From time to time, when I’m studying the bible, I compare the two. This isn’t a comprehensive study, but I’ve found only two “significant” differences, and in both cases, it was proven long ago that the textus receptus was altered. Even so, those differences do not change any major doctrine.

Of course, all that is for the New Testament. The source-documents of the Old Testament is the same for virtually all bibles.

If the majority text was so different from the textus receptus, then long ago, two branches of Christianity would have developed, based upon the two different textual traditions. That hasn’t happened, because the only major difference between the King James Version (KJV) and modern English translations, is that the KJV has to be translated not only from Greek to English, but also from early 17th century English into modern English. In other words, the main difference is that the KJV isn’t very understandable to modern English speakers.

Sorry for the rant. To continue, I highly recommend the English Standard Version (ESV) and also the Holman Christian Standard Bible (HCSB). Both of them are highly accurate compared with the original Greek and Hebrew. The ESV renders the Greek and Hebrew a little more literally – as much like “word for word” as possible. The HCSB is also very accurate, but is willing to “bend” a little to make it more readable.

You can buy both of these bible versions online, or at many local bookstores or bookstore chains. You can also get them free with various bible apps or software programs. I highly recommend getting a study bible version of one of these translations. A study bible is a bible that has notes (usually on the lower half of the page) giving background and explanation about the verses you are reading. Study bibles are a very helpful tool when you are just getting started, and even as you learn more. I’ve placed a “Bible Study Resources” page into my Amazon a-store. Most of the resources I mention here are available for sale there, including the ESV Study Bible, the HSCB Apologetics Study Bible, and my standard from about 1986-2007, the Concordia Self-Study Bible. If you click through from here, the price will be the same as directly from Amazon, but I’ll get a few nickels for commission.

I have an inexpensive Android tablet, and on it, I use the free Olive Tree Bible Study app (I don’t get a commission for anything but the resources on my Amazon a-store. I’m just sharing resources that I think are good). Look it up in Google Play, or from your apple device. The link here will take you to their free Bible translations page, which includes my two favorite translations, the ESV and the HCSB. I paid extra to get the ESV Study Bible notes, to attach to whatever translation I’m reading in the app.

I also found a great web-based study bible, built on the HCSB, at https://www.mystudybible.com/

Many of you have asked about how to learn the cultural and historical background that is so important for understanding the bible. Certainly, blogs like this one, and reliable, solid preachers and teachers are a good place to start. I also recently found Fred Wright’s Manners and Customs of Bible Times as a free PDF download. You can right-click the link in the previous sentence, and download it. It’s a great historical/cultural resource. It was written in 1953, but all bible-times were before that, so it’s still accurate!

I also highly recommend Eerdmans’ Handbook to the Bible, which is easy to find in my a-store. I own the British version of this, which was given to me by my parents when I was thirteen years old. The information I learned from it is still helpful to me today, and I still occasionally use it as a reference. Zondervan’s Handbook to the Bible is the latest version of that, but I have not personally looked at it to see what they might have changed.

Another very helpful Bible Study tool in this day and age is a good computer program for Bible Study. Over the years, I have paid hundreds of dollars for various versions of three different programs (QuickVerse, PC Study Bible and Logos). However, three years ago I settled on a fourth, free program that is truly excellent: The Word. If you do end up using and appreciating The Word, I encourage you to donate something to the program’s creator Konstantinos Stergiou – I did (and I get nothing from this – I just think the guy deserves to be blessed for his amazing work, offered for free). The program may take a little while to learn, but it’s worth it. There are hundreds of free add-on resources you can use with The Word to enhance your Bible Study, and there are paid modules as well, if you are interested.

If you are staying “old school” and prefer physical books, I do recommend that you get a bible that includes both cross references, and a concordance in the back. A cross reference is like a footnote – it is a suggestion of other bible verses that talk about the same topic as the verse that is noted. You can learn a lot by following the cross references to other parts of the bible. This helps the bible to “explain itself,” so to speak. A concordance is a list of words that appear in the bible, and where. There are some stand-alone exhaustive concordances, but most study bibles have decent partial-concordances in the back. They are helpful for finding verses if you only remember a key word, or for helping you understand how certain words are used throughout scripture.

Come back to this sermon series from time to time – we’ve covered a lot of ground that should help you understand the bible better as you encounter parts of it that seem difficult.

All right, let’s say you have assembled your tools. You have a book on the historical and cultural background of the bible. You have a study bible, or bible app, with the ability to find cross references and search for specific words. Maybe you have a computer program, or a web-based bible-software program. Now what?

Let me give you simple way to get more out of your bible.

Remember, as you read, read it in context. Learn about the history and culture, as necessary. Pay attention to the genre. Check cross references. Remember to use the clear parts of the bible to help you understand what is not clear. Look up key words in a dictionary and concordance. And then do this: SPECK.

Look at the passage you want to study, and go through SPECK, one letter at time.

S – read the verses and see if there is a sin identified here. Is the Lord calling you to repent of it? Is he warning you to stay away from it?

P – read the verses again, this time looking for promises. Is the Lord speaking to you through a promise here? If you are ambitious, you can also look for prophecies (which also begin with “p”).

E – read the verses yet again, now looking for encouragement and exhortation. How does the Lord want to cheer you on through these verses? How is he calling you to keep going?

C – now read through your passage and see if there any commands to consider. Is the Lord asking you to respond to him in a certain way through these verses?

K – read a fifth time. Is there any information or knowledge that you have gained from these verses?

After you SPECK, I encourage you to write a short note/prayer to the Lord. Something simple like this:

Lord, as I read John 3:16-18, I see that sometimes I sin by not trusting you. But I also hear your promise that as I trust you, you save me. You don’t condemn me. Thank you for your mercy and grace! Increase my trust in you! Help me to trust you in these things that are going on in my life right now, as well as for eternal life. AMEN

Writing down your thoughts or prayers help to solidify God’s word to you in your mind and heart. If you do it regularly over time, later it becomes a source of encouragement and hope to go back and see how God has spoken to you throughout the years.

I hope this series has been of help you to you understanding where the bible came from, why we can trust it, and how to understand it. I’d love to hear your comments and questions.

~

I want to briefly make you aware of our situation. This ministry (Clear Bible) until recently was supported by our local church. However, we have had some changes there, and we are now a house church. Today, we have about 8 families. Our church cannot fully support me financially any longer.

 In contrast, about 430 people subscribe to this blog, and an additional 300 or so each week come and visit the site. In other words, by far, most of the people who benefit from this ministry are not part of our little church.

 I’m asking you internet readers/listeners to pray for us. Seriously, before you give any financial support, please give us some prayer support. I value that more than anything else. Pray for this ministry to touch lives. Pray also for financial provision for my family and me.

But then, as you pray, do ask the Lord if he wants you to give financially as well. Be assured, after a small fee to Paypal, 100% of your donations will go to help support my family and me in ministry. In turn, supporting this blog means that you are helping to bless more than 15,000 people each year who visit this blog.

 

Some of you may have noticed that I am also a novelist. Often, people have misconceptions about authors. Most of us, including me, make a part-time income through writing, and no more. In other words, we aren’t “raking it in” somewhere else. Now, we trust the Lord to provide, and I don’t want you to give out of guilt or fear. I just don’t want you to get the idea that your donations will only be an “extra” for us somehow.

 If most of our subscribers gave just five or ten dollars each month, (or even less, if everyone pitched in) we would be in good shape. It’s easy to set up a recurring donation when you click the Paypal donate button that is located on the right hand side of this page, down just a little ways.

 You could also send a check to:

New Joy Fellowship

625 Spring Creek Road

Lebanon, TN 37087

 Your check will be tax-deductible. Unfortunately, we cannot do the tax deductible option with the paypal donate button, however the money does go directly to support my family and me.

 Thank for your prayers, and your support!

WHAT IF JESUS DIDN’T SAY IT?

On By Pastor TomIn Bible, Bible Teaching, Christianity, Gospel of John, Podcast, Religion, Sermon3 Comments

words in red

We tend to place a high value on Jesus’ words – the “words in red,” and we should. But we should place the same value on the entire New Testament. After all, the source is exactly the same.

 

 

To listen to the sermon, click the play button:

To download, right click on the link (or do whatever you do on a Mac) and save it to your computer: Download Understanding the Bible Part 9

 

 

 

Understanding the Bible #9.

As we’ve gone through this series, I’ve heard a few questions people have asked that I think are worth delving into. Recently, someone showed me a post on Facebook. The caption said: “What Jesus said about Homosexuality” Underneath it was…nothing. That’s accurate, in a technical sense, but not the complete story. For one thing, Jesus’ apostles did say some things about the subject, elsewhere in the New Testament. In any case, the point, presumably, is that Christians should not be saying anything about it, since Jesus didn’t. A similar issue was raised by an Albanian man that I spoke with in Corfu, Greece last fall. He argued that Jesus never claimed to be God – instead, that claim was made by the apostles, not Jesus himself.

Both of these arguments depend upon the same kind of faulty reasoning, and the same silly and inconsistent approach to the bible. The first part of it goes like this: “It’s supposed to be all about Jesus, right? So I’ll listen only to the words of Jesus. What the apostles wrote doesn’t matter.”

Let’s look at this by using another issue, one that is not controversial today. Here it is, another thing that is technically true: Jesus never said anything about slavery. Think about that for a moment. What does that mean? Did Jesus endorse slavery? Does that mean we Christians should not call slave-trading wrong and sinful?

Now, class it’s time to see if you’ve been paying attention. Does anyone remember where the New Testament came from? How is that we know what Jesus said in the first place? The apostles heard it, taught it, and wrote it down. To put it another way, it is the apostles who gave us the words of Jesus. If you don’t want to pay attention to what the apostles wrote, than you cannot pay attention to what Jesus said either, since we got that from the apostles.

Let’s look at it another way. Earlier in this series, we found a lot of evidence to suggest that the apostles wrote reliably and accurately about real historical events and situations, and also about Jesus and his teaching. There is no legitimate reason to accept the gospels, which were written by his apostles, but not the other writings of the other apostles. If you believe that the apostles correctly recorded that Jesus said, “Love your neighbor,” you have exactly the same reasons for believing that the apostles are passing on the teaching of Jesus when they tell us that slave-trading is evil (1 Timothy 1:10) – even though we cannot find Jesus directly saying so in the gospels.

To put it simply: the entire New Testament is the teaching of, and about Jesus. It all comes from the same source – the Holy Spirit, who inspired the apostles to remember and write. We know what Jesus said, because the apostles wrote it down. Although the letters of the New Testament are in a different form than the gospels, they are still the teachings of Jesus, passed on by the apostles. In other words, what Paul writes in Romans should be just as important to us as what Jesus says in the book of Mark.

There’s another thing. John makes it clear that his own gospel does contain every single word that Jesus ever said. The way he puts it, not even the other three gospels would suffice to write down everything Jesus did and said:

And there are also many other things that Jesus did, which, if they were written one by one, I suppose not even the world itself could contain the books that would be written. (John 21:25, HCSB)

Jesus told the apostles that the Holy Spirit would remind them of what he said, and make it clear to them, and also tell them other things that they need to know:

“I still have many things to tell you, but you can’t bear them now. When the Spirit of truth comes, He will guide you into all the truth. For He will not speak on His own, but He will speak whatever He hears. He will also declare to you what is to come. He will glorify Me, because He will take from what is Mine and declare it to you. Everything the Father has is Mine. This is why I told you that He takes from what is Mine and will declare it to you. (John 16:12-15, HCSB)

We believe, as Jesus said, that the Holy Spirit reminded the apostles what Jesus said, and also revealed other important truth to them, and guided them as they wrote it down. That applies, not just to the gospels, but to the entire New Testament. In this passage, Jesus himself says that after he leaves this world, the Spirit would guide them into truth that they had not yet received from him. So, if you don’t believe the Holy Spirit inspired Paul to write what Jesus thinks about slave-trading, why do you believe he inspired Luke to write that Jesus has concern for the poor?

The first answer to the person who claims that Jesus said nothing about a given topic is to see whether that topic shows up anywhere else in the New Testament. If it does, than you can be sure, it is the teaching of Jesus. Technically, it’s true that Matthew, Mark, Luke and John do not record any direct quotes of Jesus that use the word “slave-trader.” But Paul, inspired by the Holy Spirit to share the teaching of and about Jesus, does say something about it.

Some people will argue that Paul did not know Jesus personally, and so his letters are not the real teaching of Jesus. We went over all that in part #3 of this series. Paul claimed that Jesus appeared to him specially, quite some time after his resurrection, and opened his mind to know and understand the Good News (Gal 12:1-16; 1 Corinthians 15:8-10; 2 Corinthians 12:1-7). The other apostles, the ones who had actually known Jesus, affirmed that Paul was preaching and teaching the true message of Jesus (Gal 2:6-10; 2 Peter 3:15-16; Acts 9:22-30; 15:1-35). In fact, all throughout the book of Acts we have ample evidence that Paul was accepted early on as an apostle of Jesus, and his teaching was in accord with the rest of the apostles.

Let me say it again: the entire New Testament, including the letters of Paul, is the teaching of Jesus, passed on by the Holy Spirit, through the apostles. We have all sorts evidence to affirm this, and none to contradict it.

Saying “I only believe or follow the words in red [Jesus’ words],” is in fact, silly and illogical. The “words in red” came from the same place as the rest of the New Testament – the apostles. If you don’t believe the apostles were inspired by the Holy Spirit and the memory of Jesus’ teachings to write what they wrote in their letters, there is no reason to believe that they got the words of Jesus in the gospels correct either. Of course, I’ve already shared, earlier in the series, the many reasons I think the apostles got it all right.

This series has been here to answer questions you might have about the bible, or how to understand it. Because of that, I want to explore one more side of the “Jesus didn’t say anything about this…” question. Last week, in a small group meeting, I pointed out that Jesus never said anything about slavery. One of our excellent teenagers said, “Yeah, but doesn’t the golden rule kind of cover that?” In words, though he didn’t specifically talk about slavery, Jesus did say, “Do unto others as you would have them do unto you.” In other words, according to the teaching of Jesus, if you don’t think you’d like being a slave yourself, you shouldn’t make slaves of anyone else.

This is a great point. Jesus did not overtly condemn prostitution, child-pornography, or incest, either. But you don’t have to be a trained theologian to recognize that Jesus often said things that apply to a whole host of different situations. In Matthew 19:1-6. Jesus made a broad, sweeping statement about human sexual relationships. He said that God created sex for marriage between a man and a woman. Any kind of sex outside of the marriage relationship is called, in Greek, “porneia.” The most popular English bibles translate this “sexual immorality,” or “immorality.” Jesus didn’t name all the possibilities included in “sexual immorality,” but he made it clear that he meant anything sexual outside of one-woman/one man marriage. In Matthew 15:19, among other places, he makes it clear that all sexual immorality creates a problem with God’s moral law. Now, Jesus fulfilled the moral law on our behalf, and if we trust him, we are forgiven. If we really do trust him, he is now living inside us, and he doesn’t want our lives to be used in that way anymore – it goes against his Holy nature, and he has placed that Holy nature inside of us. Therefore, as Jesus-followers, we are supposed to stop it if we’ve done it, and stay away from it from now on. If we need help to do so, we can receive that help from the Holy Spirit and from other believers. The rest of the New Testament affirms all this.

The point is not to condemn anyone who has sinned in this way. The point is, Jesus did in fact teach about all human sexuality, even if he didn’t specifically name certain sins. If we claim to follow him, we should at least be heading in the direction he points, even if we follow imperfectly.

This turns out be the case concerning most of the other things that Jesus did not specifically talk about. And, as we have said, even when Jesus didn’t say something specifically in one of the gospels, we have the rest of the New Testament which also reliably passes on the teaching of and about Jesus.

~

A completely different question was raised in one our discussions in our house-church. Some people wanted to know more about what we call “apocalyptic prophecy.” I mentioned this kind of scripture briefly in part six of the series. We’ll go over it again here with a little more depth because some folks had further questions about it, and truthfully, apocalyptic prophecy represents one of the most misunderstood and misused parts of the bible.

Apocalyptic prophecy is fairly rare in the bible. Most of it is found in parts of Ezekiel, Daniel, Zechariah and revelation (and a few other chapters, scattered throughout some of the other prophetic books). This genre features vivid imagery, key numbers and tends to be extremely confusing. Apocalyptic often reads like someone’s strange dream. The apocalyptic parts of the bible often appear to be talking about the “end times” (the period of history right before the end of the world), and they are frequently used by cults to come up with all sorts of weird doctrines.

We have to read it in context. Particularly important is to understand the historical and cultural context in which the prophet lived. We need to understand that the language of apocalyptic is definitely not literal, or teaching or even narrative. It is poetic and even mystical. We need to hold firmly to the clear and easily understandable portions of the bible, and use those to aid our understanding of apocalyptic prophecy. With apocalyptic, I am even willing say that we should be open to the possibility that we won’t completely clearly understand what is meant. We should never use apocalyptic in a way that contradicts what is already clear in different parts of the bible.

One of the worst abuses of apocalyptic prophecy is to use it as kind of a road-map, or detailed timeline of the end-times. It is most definitely not intended to be anything like that. Concerning the end of the world, and his return, Jesus said,

“Now concerning that day and hour no one knows — neither the angels in heaven, nor the Son — except the Father only. (Matt 24:36, HCSB)

That is clear. Therefore, we should not interpret apocalyptic prophecy as a definitive roadmap to the end times. If it clearly gave us a timeline to the return of Jesus and the end of the old world, then Jesus would have been wrong in saying that no one can know for sure when it will be. Apocalyptic prophecy may tell us the types of things that will happening, but it certainly can’t be specific enough so that people will then be able to say “Aha! According to Revelation, the world will definitely end within the next three to five years!”

The main apocalyptic parts of the bible were prophesied to God’s people when they were severely oppressed by powerful foreign empires. Ezekiel and Daniel spoke to those who lived as captives under the Babylonians, Persians and Medes. Zechariah, not long after, prophesied to people who were trying to re-establish a colony of Jews in Israel, surrounded by powerful and lawless nations around them. John wrote Revelation at a time when the Roman Emperor, Domitian, pursued the active persecution of Christians. Domitian was aided in this by some Jewish communities who saw Christianity as blasphemy, and wanted it destroyed.

Because virtually all apocalyptic prophecy was written in similar historical circumstances, there are certain features that we can learn about all of it. Because it was written to people under foreign oppression, it contains images and pictures that would have been understandable to those who heard them, but almost incomprehensible to outsiders. In other words, apocalyptic was a kind of code language to people in persecution. The code is not about some secret key to the end-times – what the code hides are words of judgment upon the oppressors, and encouragement and hope for the oppressed.

The problem is that we today, are mostly outsiders. It’s hard for us to understand the significance of the weird visions and dreams of apocalyptic literature. The first step in understanding is to realize that we do not understand, and we need to investigate a lot more before we can see these prophecies the same way the original hearers understood them.

But here is one thing that can help: The main message of the apocalyptic prophecies is consistently one of hope; God has not forgotten his people, and he will take steps to deliver them and to bring justice against those who have persecuted them. He is still active in history, he still has plans, and he intends to carry them out.

We get caught up in what, specifically, those plans are. But the point is more that God has them, than that we are supposed to know them in great detail. Take, for example, the book of Revelation. It was written to Christians who were suffering under the oppression Roman government, which was aided by angry Jewish communities. When we look at the book from a big-picture perspective, we see that again and again, it repeats these messages:

  • · The Lord knows that you are suffering, and he hasn’t forgotten you.
  • · Those who oppress you will be judged for what they have done
  • · God has a plan to redeem and save you
  • · God hasn’t stopped acting in history. He has plans to bring human history to the place where he wants it to be
  • · Death, and the end of history are things for believers to look forward to – God’s plans for you are wonderful, and go far beyond this life on our present earth.

These are the main things we are supposed to get from Revelation. Often we fail to get these wonderful messages of grace, because we are too caught up in things like trying to figure out which individual the anti-Christ is. But all we really need to know is that the anti-Christ is bad, and God has plans for defeating him and protecting you from him. While he does that, you will not be forgotten, and the Lord will be with you in your trials.

Let me try and give you an example of understanding apocalyptic prophecy. Revelation 13:1-10 describes a “beast.” I’m almost certain that the first readers of Revelation would have understood that the “beast” was a code word for the Roman Empire and its emperor, Domitian. Domitian demanded that everyone in the Roman world worship the Emperor as a divine being. He severely persecuted everyone who refused to do so (Jews were exempted from this, but not Christians). The first Christians to read Revelation would easily have identified what John’s vision described.

But in this day and age, the same message could apply to Christians who suffer under Islamic persecution. In such places, Muslims demand that everyone must confess: “Allah is God, and Mohammed is his Prophet.” Like the beast of Revelation 13, Islam has authority in many places to blaspheme (according to Christians) and to persecute those who do not agree with them or worship as Muslims.

In this way, we can see that apocalyptic prophecy can remain relevant and encouraging to Christians throughout history. My advice is to consider apocalyptic prophecy in this way, and abandon any silly attempts to use it as a timeline of the end times.

Well, we’ve covered a lot of ground this time. Hopefully, it all helps as we learn to understand the bible.

GRACE FROM A STUPID LAW

On By Pastor TomIn Bible, Bible Teaching, Old Testament, Podcast, Religion8 Comments

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Even the dumbest-seeming parts of the bible can turn out to have a profound message of grace. Instead of dismissing them, we should pray for help in understanding them, and then apply what we know about how to understand the bible.

To listen to the sermon, click the play button:

To download, right click on the link (or do whatever you do on a Mac) and save it to your computer: Download Understanding the Bible Part 8

 

Understanding the Bible #8

We recently looked at how to interpret the laws we find in the bible. To help us solidify our understanding of that, let’s put together what we have learned, and look at some Old Testament laws.

In the very first part of this series, I mentioned a verse that at first seems offensive and barbaric. Deuteronomy 22:28-29 requires that when a virgin (who is not betrothed to anyone) is raped, her rapist should pay her family 50 shekels.

Not long ago I read a blog that used this verse as an excuse to avoid the moral laws contained in the bible. The Blogger’s basic point was this: “If we don’t want to obey the bible and deal with rapists in this way, what right do we have to insist that people should obey the bible about things like sexual purity, or honesty, or loving our neighbor?”

It’s kind of a cheap shot, an easy way to call any Christian a hypocrite, because nobody literally follows all those old laws anymore. So, if insist that the bible teaches that you should love your neighbor, you’re a hypocrite unless you try to deal with rapists by having them pay their victim’s family 50 shekels. On the surface, it is a nifty argument, but it is also ignorant and dishonest.

If you haven’t read the rest of this series, I strongly encourage you to go back and read them all. That will help you tremendously in understanding how we approach such things. For those who have read, you know that there are three kinds of laws. This law about rapists was clearly about crime and punishment in the ancient nation of Israel – what we call a civil law. So right away, we should be aware that we cannot apply it directly and literally. In fact, to do so, might violate the laws of the country in which you live. This law was meant to be directly applied to ancient Israel. In addition, we know that this law (like all of the Old Testament laws) was fulfilled spiritually in Jesus.

But there is more. The New Testament tells us that everything that was written in the bible – even the Old Testament laws – was written for our instruction. We don’t obey it as we would obey the civil laws of the country in which we live. We trust that Jesus has fulfilled the spiritual purpose for that law. But we also believe and understand that this law contains some underlying principle or teaching that will instruct, inform or encourage us as we seek to follow Jesus. In other words, we don’t simply throw it out. We still see this law as valid – in the sense that it must teach us something true and worthwhile, even now.

At first glance, everything about Deuteronomy 22:28-29 seems repulsive to 21st Century Western culture. Unless we start off with the belief that the Holy Spirit can teach us something worthwhile here, we will simply ignore it, or wish it wasn’t in the bible. But if we go forward believing that we can learn something, we will be surprised and rewarded.

Let’s apply what we have learned. First, we must read it in context. The blogger I mentioned only said that the rapist must pay the parents of the victim fifty shekels. He did not consider the whole context. Deuteronomy chapters 21 and 22 contain many civil laws for ancient Israel. Many of the laws in this section of the bible are concerned with situations where there are no witnesses to establish exactly what happened. Deuteronomy 21:1-9 is about unsolved murders. 22:13-21 is about a he-said/she-said situation, where a husband claims his betrothed bride was unfaithful to him. 22:23-27 is about rape. If a woman claims it was rape, and yet it occurred with people around and she didn’t cry for help, then it may have been consensual. On other hand, when a woman claims she was raped where there were no people to hear her cry for help, she is to be believed. That leads us to the verses we are looking at:

“If a man meets a virgin who is not betrothed, and seizes her and lies with her, and they are found, then the man who lay with her shall give to the father of the young woman fifty shekels of silver, and she shall be his wife, because he has violated her. He may not divorce her all his days. (Deut 22:28-29, ESV2011)

First, we see that the situation is ambiguous. The “meeting” may refer to meeting in open country, where there are no witnesses to verify what happened. In other words, this may or not be consensual. There’s something else important here. The woman who is raped is in specific circumstance – she is a virgin, and she is not yet betrothed to anyone. This is important, as we move on. Notice this also: the punishment is not merely that the rapist pay a fine – he must also marry the young woman, and he may never divorce her.

Now, again, at first blush, this addition of marriage does not seem to help. In fact, it seems like it makes it even worse. However, as we have learned, let’s consider the historical and cultural context of this law.

Women in the ancient Middle East generally lived in situations that we consider terrible today. Since most men are physically stronger than most women, men generally did what they wanted with and to women. To save her from abuse and poverty, in those days, a woman needed a man who would protect her from other men, and provide her with food and shelter. Without such a protector-provider, her future would be very bleak indeed.

Women were expected to be virgins when they were married (which was usually between ages 13-18). No self-respecting man would marry a previously unmarried girl unless she was a virgin. Therefore, a young woman who had been raped would be considered unmarriageable – no one would ever be interested in her. A betrothed woman who was raped, was considered as if she was already married. The rape would not end the betrothal, or stop the marriage. But a young woman who was raped, and not betrothed, would probably never find a husband willing to marry her. As a result she would never have the protection and provision that a husband offered. She would become an object of abuse and scorn for any man who wanted to mistreat her. Her future would most likely be in prostitution and begging.

We need to remember also that virtually all marriages were arranged. Many people found that love could grow and blossom in an arranged marriage, but almost no one expected to start out by loving the person they would marry. First came marriage, then came love.

So what it all amounts to is this: A young woman who was raped before betrothal had an incredibly bleak future. She would be an outcast, abused and forgotten for the rest of her days. Instead of allowing this to happen, God, through Moses commanded that such a young woman must be protected and provided for – for the rest of her life. That is what marriage did for women in those days. By marrying her, without the possibility of divorcing her, her rapist became committed to providing for her and protecting for her entire life. He was on the hook for her bills and her reputation until he died. His payment was not just fifty-shekels – it was a lifetime of providing for his victim’s needs.

Now, I know, it sounds horrible that she would have to live with her rapist. But remember there is ambiguity here – the rape may not have actually been a rape. In other words, she might have been a willing lover, in which case she would probably be happy to be with the man in question. The law prevented the man from using her, and then casting her aside. And even if it was rape, the young woman would not have expected to love her husband anyway – certainly not at first. Rape is a tragedy, and this certainly was not a perfect solution. But it was a solution that provided extensive ongoing care and protection for the rape victim. It kept her from the almost certain fate of being abused by other men. It made the rapist responsible for the life he would have ruined, and there was no way he could get out of it by divorcing her.

Before we dismiss this as barbaric, compare it to our own laws about rape.

Today, when a man rapes a woman and is convicted, he goes to prison. The average sentence served by a convicted rapist is about five years. While he is in prison all of his physical needs are provided for – food, shelter, clothing and medical care. And yet there is no law in our current system that requires the rapist to provide any of these things to the victim. We focus exclusively on locking up the perpetrator. The victim is on her own. Now of course, there are programs and groups for rape victims, but they are not part of the legal system, and they are optional, and they are not paid for by the people who commit the crime.

Who are the barbarians now?

This crazy Old Testament law about rape, the one we think is so terrible, actually contains a powerful message: look after those who have been hurt; provide for the one who has been deprived of a future. Care for the victim, and make the criminal undertake all of the costs.

Shouldn’t we be more concerned about helping victims than we are? Shouldn’t we make sure that we take care of the most vulnerable people in our society and protect them from abuse?

You see, when we understand this law, we see that it reveals God’s concern for the vulnerable, his desire to provide for those who need provision, and protect those who have no protection. Those are not messages that we should scorn, or ignore, or throw out.

So, to answer the blogger, we still see this law as valid. Don’t you think it is still appropriate for Christians to protect and provide for those who, through no fault of their own, are needy and vulnerable? We aren’t hypocrites. We still value this, and every law. We value and seek to apply the principle, the reason behind the law. When we find that reason, we still seek to apply it appropriately to our present times.

I hope you care coming to see the incredible value of the bible as we go through this series. Even a “stupid law,” such as the one from Deuteronomy 22:28-29, turns out to be an expression of God’s grace and care.

WHAT DO CHRISTIANS DO WITH SILLY OLD TESTAMENT LAWS?

On By Pastor TomIn Bible Teaching, Christianity, Faith, House Church, Jesus, Old Testament, Podcast, Religion8 Comments

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Jesus did not set aside the laws of the Old Testament. He fulfilled them. This is very important, as we seek to understand the law-genre we find in the bible. When we really understand how to interpret those ancient laws, there is tremendous blessing and grace there for us.

 

To listen to the sermon, click the play button:

 

To download, right click on the link (or do whatever you do on a Mac) and save it to your computer: Download Understanding the Bible Part 7

 

 

 

Understanding the Bible #7 .

One of the most misunderstood and misused genres in the bible are the laws, particularly the laws contained in the Old Testament.

Here’s an example. I have heard it said, many times: “In the same section of the bible where it says homosexual sex is wrong, it also says eating shellfish is wrong. It also says it is wrong to wear clothes with more than one kind of fiber. Therefore, unless you want to stop eating shrimp and wearing anything that isn’t 100% cotton, you can’t say that homosexual behavior is a sin.”

Let me say that I do understand the confusion. However, let me also say that if you say some such thing, it reveals that a) You haven’t read the bible in context and b) You don’t understand how to read laws in the bible.

First, let me remind you about context. The verse in question is Leviticus 18:22. The immediate context includes more laws regarding sexual behavior. The verses just before 18:22 prohibit incest, including child sexual abuse. The verses just after it prohibit sex with animals, and also the practice of burning babies alive. So, if you throw out Leviticus 18:22 because of context, congratulations! You’ve now endorsed incest, bestiality and the brutal murder of live infants. You don’t get to the part about two kinds of cloth for another 28 verses, and before you get there, you find laws protecting the poor and prohibiting oppression and hatred. By the reasoning I shared above, you ought to throw those things out also! (By the way, the verse about shellfish isn’t anywhere near Leviticus 18:22 – it’s in chapter 11).

However, there is a legitimate core question here. Let’s move the question over to Leviticus 19:17-19, to make it more clear:

“You must not harbor hatred against your brother. Rebuke your neighbor directly, and you will not incur guilt because of him. Do not take revenge or bear a grudge against members of your community, but love your neighbor as yourself; I am Yahweh.

“You are to keep My statutes. You must not crossbreed two different kinds of your livestock, sow your fields with two kinds of seed, or put on a garment made of two kinds of material. (Lev 19:17-19, HCSB)

Here we have a law that says you should not hate or hold grudges. It says we should love our neighbor as ourselves. Immediately after, we have a law against cross-breeding and also the one against wearing clothing made up of mixed fibers. Why do we agree that we shouldn’t hate, but yet we have no problem wearing something that is 75% cotton and 25% polyester? That’s a legitimate question.

There are three types of laws given in the bible: Laws for Ancient Israel; Ceremonial Laws for Worship; and Moral Laws. One of the difficulties is that the bible doesn’t always make it clear which ones are which kind; even worse, sometimes you find all three different types of laws mixed together. Sometimes you might have a moral law (“do not commit adultery”) combined with a law that applies only to ancient Israel (“adulterers must be put to death”) as in Leviticus 20:10. Since we feel free to not execute adulterers any more, does that mean we should also feel free to commit adultery?

The laws for ancient Israel are exactly that: laws that applied literally and directly to the nation of Israel from about 1400 BC until Jerusalem was destroyed in 587 BC. No one lives in ancient Israel any more – that nation has not existed for more than 2,000 years. There is a modern nation of Israel, but they are set up with a constitution and a set of laws that are different from those given by Moses. So when we read a law that applies to citizenship in ancient Israel, we know right away that we should not apply it literally without further investigation.

Some Jewish leaders once tried to trick Jesus with one of these ancient laws. They caught a woman in adultery, and brought her to him, and said “According the Law, we should stone her.” The truth was, they weren’t serious. At the time of Jesus, the Jews lived under Roman law, which forbade such things. It was illegal for them to stone her. If Jesus affirmed the Old Testament law, they could bring him before the Romans for attempted murder. If Jesus rejected the law, they could claim to his followers that he did not follow the teaching of Moses. It’s the same thing I’ve seen countless times on blogs and facebook posts: “You claim to follow the bible, but the bible says this. Are you going to do that, or not?”

Jesus knew it was a trap. He couldn’t explain about ancient laws without being misquoted. So he said

“The one without sin among you should be the first to throw a stone at her.” (John 8:7, HCSB)

Caught in their own trap, they left. When they were gone, he told the woman that he did not condemn her (meaning, condemn her to death) but he also said: “Go, and from now on, do not sin any more.” (John 8:11). The whole story is in John 8:1-11. It shows us Jesus’ attitude toward two kinds of laws. The laws of the ancient nation of Israel no longer apply in the literal sense. Jesus himself changed all that (more on that in the next paragraph). But the moral law – “do not commit adultery” – still applies. Jesus called it a sin, and told the woman to stop it.

There is something else. The law of death for adulterers was fulfilled. There was death for the woman who committed adultery, the one they brought to Jesus. Only, it wasn’t her death. Jesus died in her place. He did not set aside the law – he fulfilled it. Death came as a result of her sin. This is why she did not have to be condemned – he chose to fulfill the law on her behalf. He also chose to fulfill the law on our behalf. Do you see, how (as Jesus said) all the law and the prophets are fulfilled in Jesus? When we understand that, so much more of the bible opens up for us.

I want to pause here and reiterate something I said earlier in the series. Even though the ancient laws of the Israelite nation no longer apply in a direct, literal sense, they do still apply in the sense that they teach us important eternal principles. We no longer directly apply the law “death to adulterers.” But it still means something for us. It means that adultery is a very serious thing in God’s eyes. It is a graphic illustration, even today, that sin leads to death. It shows us again our need for Jesus, and how amazing is his love and grace to us.

By showing us Jesus’ attitude toward Old Testament law, I just did something that demonstrates the final common sense principle of bible reading. I used one part of the bible to help us understand another, more difficult, part. We call this rule Scripture Interprets Scripture. The idea includes several things.

First, we let the clear parts of the bible shed light on the obscure parts. Remember our book on penguins? The author said “Penguins are large, flightless birds.” Later she said she rejoiced as she observed them “soaring and diving through the open blue.” The first statement is very clear – it tells us that penguins are birds that cannot fly. Therefore, when we look at the second statement, we already know that it must not mean flying. We should use the bible in the same way. Much of it is very clear. We should use the clear parts to help us understand the more difficult things.

There’s another thing with the bible, however. The New Testament quotes and explains the Old Testament on numerous occasions. We use the explanations of the New Testament to help us understand the Old. The bible explains itself in many places, if we pay attention.

Scripture Interprets Scripture is a very helpful principle when it comes to understanding the laws of the Old Testament. What I mean is, the New Testament helps us a great deal in understanding those laws. Let’s look at how:

1. Laws of Ancient Israel. We’ve already looked at how Jesus viewed these. He fulfilled them in his life, death and resurrection. What remains are not things for us to do, but principles that we can learn. Paul demonstrated this when he referred to law about not muzzling oxen (1 Corinthians 9). That is no longer a law for anyone to obey literally. But that ancient law does contain an eternal principle that we should try to apply to our own lives as Jesus-followers. The same is true of all of those ancient-Israel laws. Sometimes it takes work to uncover the principle. We have to read in context, and learn the cultural and historical setting of those laws. We are guided by the New Testament. We don’t apply these thing literally. But there is good stuff for us there.

2. Laws regarding worship ceremonies. There are hundreds of laws in the Old Testament about how the people of Israel were to worship God. Among these are laws about what makes a person ceremonially “clean” or “unclean” – including what we call “kosher” laws about food. Thankfully, the New Testament is very clear about all of this. Jesus himself said this:

“Are you also as lacking in understanding? Don’t you realize that nothing going into a man from the outside can defile him? For it doesn’t go into his heart but into the stomach and is eliminated.” (As a result, He made all foods clean.) Then He said, “What comes out of a person — that defiles him. For from within, out of people’s hearts, come evil thoughts, sexual immoralities, thefts, murders, adulteries, greed, evil actions, deceit, promiscuity, stinginess, blasphemy, pride, and foolishness. All these evil things come from within and defile a person.” (Mark 7:18-23, HCSB)

Mark comments “As a result, He made all foods clean.” He is clear that Jesus eliminated the kosher laws, while, at the same time, affirming the moral laws.

Peter had a vision that confirmed the fact that kosher laws are not necessary for those who are in Jesus (Acts 10:9-16). The first apostles wrestled with what the law meant after Jesus’ life, death and resurrection. Acts 15:28-29 records their conclusions:

For it has seemed good to the Holy Spirit and to us to lay on you no greater burden than these requirements: that you abstain from idol-offerings, and from blood, from smothering [abortion], and from sexual immorality. If you keep yourselves from these, you will do well. Farewell.”

(Acts 15:28-29 My rendering from Greek. The word variously translated “what is strangled” or “smothered” was a colloquial expression referring to the practice of smothering unwanted newborn infants)

In other words, the New Testament permits you to eat all the shellfish you want, and wear what you choose.

In addition, the book of Hebrews deals extensively with the laws regarding worship. The short version is this: All of the Old Testament worship ceremonies and practices were designed to do two things: 1. Show us our need for a Messiah, a savior and 2. Help us to understand what he would do for us.

Therefore, Jesus fulfilled all of these laws. It is not necessary for us to practice them any more.

These serve as a copy and shadow of the heavenly things, as Moses was warned when he was about to complete the tabernacle. For God said, Be careful that you make everything according to the pattern that was shown to you on the mountain. But Jesus has now obtained a superior ministry, and to that degree He is the mediator of a better covenant, which has been legally enacted on better promises. (Heb 8:5-6, HCSB)

Since the law has only a shadow of the good things to come, and not the actual form of those realities, it can never perfect the worshipers by the same sacrifices they continually offer year after year. (Heb 10:1, HCSB)

So we do not need to sacrifice animals in worship, or wear special clothes, or burn incense, or live “kosher” or follow any of those Old Testament regulations for worship or festivals and feasts. However, learning about those things can still greatly enrich our appreciation and understanding of Jesus and what he has done for us. For example, our family has celebrated the Passover Feast for the past 20 years. We don’t believe it is necessary. But it is a helpful tradition that points us toward Jesus and reminds us of all the promises God fulfilled in Him. We can learn similar things by studying these other Old Testament worship laws. But we do not have to literally follow them as written.

3. Moral Laws. The moral laws in the bible are a reflection of God’s Holy nature. They do not change. The ten commandments are moral laws. Laws about not hating and sexual purity and loving others are all moral laws. The New Testament teaches that Jesus fulfilled the entire moral law for us, so we do not have to do the impossible task of keeping the moral law perfectly. However, Jesus, living inside us, wants to continue to keep the moral law. He doesn’t want to hate, or murder, or commit sexual sin or lie or cheat. Therefore the moral law remains a standard for Christians. Jesus himself affirmed the ten commandments. He affirmed that sexual purity is found in abstinence before marriage, and faithfulness in marriage. He affirmed that we should love others, and not hate. He taught that lies and oppression were sinful. The apostles of Jesus also affirmed the moral law in every book of the New Testament.

We can’t keep it perfectly, but when we break the moral law, it is sign that there is something wrong in our relationship with Jesus. We are not meant to engage in a lifestyle in which we regularly break the moral law that is a reflection of the Holy nature of God. When we do as we please, and consistently, deliberately live in a pattern of breaking the moral law, we reveal that either we don’t have real faith in Jesus, or that we are in danger of rejecting Jesus.

Thanks to Jesus, the moral law is no longer a standard we must reach in order to be reconciled to God. Jesus has already done that for us. Even so, it’s a good thing to want to please God by doing the right thing. I’m pleased when I see my kids following the moral law – being kind, being responsible, staying away from drugs and so on.  But it doesn’t cause me to love them more nor does it have any bearing upon their identity as my kids.

In addition to showing us how God would like us to live, the moral law remains like a warning sign. The moral law tells us when we are danger of messing up our lives. It tells us when we are in danger of moving away from Jesus, and heading toward rejecting who He is, and what he has done for us. It is a message that shouts “Danger! Wrong Way! Turn Back! Death Ahead!” We ignore the moral law to our own peril and destruction.

I encourage you to take some time with these sermon notes. This is an important subject that too few Christians genuinely understand. As you do, I encourage you to listen to the Holy Spirit. As we Christians, we do not need to be afraid of the law any more. In Jesus, the law is no longer dangerous and condemning – it is a blessing. The ancient laws show us God’s grace and compassion. The ceremonial laws show us God’s holiness, and how much we need Jesus. And the moral laws protect us, by keeping us away from danger, and close to God.

Let the Holy Spirit speak to you today.

Taking the Bible Literally

On By Pastor TomIn Bible Teaching, Christianity, House Church, Podcast, ReligionLeave a comment

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We need to understand not only the context of the verses, and the history and the culture; we must also understand that not everything in the bible was meant to be taken directly. We need to pay attention to the genre of each part of the bible.

 

To listen to the sermon, click the play button:

To download, right click on the link (or do whatever you do on a Mac) and save it to your computer: Download Understanding the Bible Part 6

Understanding the Bible #6

We’ve considered the origins of the bible. We’ve established it’s historicity and reliability. Last time we began to learn a few simple rules for reading the bible and understanding it properly. The first rule was to read the bible in context. It is rarely helpful to read a verse or two, without understanding what came before it. What comes after all increases our understanding. We also need to read the bible in its historical and cultural context. In other words, we ought to understand what it really meant to the people who first heard it or read it, in their culture, before we will be able to properly apply it to our own lives.

Today, I want to look at another important principle of reading the bible: Pay attention to Genre. Another way to look at this rule is this: What kind of writing are you reading? There are many different kinds of literature (writing) in the bible. We need to be aware of them, and consider the writing style before we try to apply the bible directly to our lives. We have already learned that the bible is actually sixty-six different books, written by dozens of different people from dozens of different walks of life. Some parts of the bible are laws. Others are records of family history. There is also great deal of official “court” or government history. There are genealogies – lists and records of family names. Some of the bible is prophecy, and there are at least two different kinds of prophecy. There is a great deal of poetry and song in the bible. The book of Proverbs is mostly made up of, well, proverbs – wise sayings. There are four accounts of the ministry and teachings of Jesus (we call them “gospels.”) Within Jesus’ teachings are a unique kind of literature called parables. There are a number of letters written by Jesus’ apostles to anyone who wants to follow Him.

I have just listed ten major genres, or types of writing, found in the bible. We need to pay attention to these when we read the bible. We will need to read poetry with a very different approach than we use when we read one of Paul’s letters to Jesus-followers. When we read a historical section, we ought to treat it differently than we treat a prophecy.

I will deal with laws in a sermon all by itself. Today, let’s consider briefly how we might approach the other different genres in the bible.

History: This includes both family history and court/government history. Historical narrative is the record or “story” of real people and real events. As we learned previously, there is no reason to doubt the bible when it gives us historical narrative, and plenty of reasons to believe it. So we read it as a record of something that actually happened. We can get spiritual lessons from historical sections of the bible, but we ought to keep in mind that history isn’t primarily a parable, or an allegory – it is a record of what happened. Because of that, history isn’t always ideal. David committed adultery and murder. The record of those sinful actions is not a teaching telling us that it is okay for leaders to do such things. It is simply telling us what David actually did, not what we ought to do, or even what he ought to have done. In the historical situations, we look at how God dealt with people and nations in the events of their lives, and learn how God may deal with us at times. We look at mistakes and failures, and learn lessons concerning what we ought to avoid. We look at victories, and learn how to trust God to work through us. We see God’s faithful love at work in the past, and take encouragement from it.

Genealogies. I admit, this is the hardest genre for me. Lists of families and names just don’t seem to bring me a lot of spiritual benefit. But every so often, God blesses me through one of the genealogical lists in the bible. For instance, when we start to look at the genealogy of Jesus, listed in Matthew 1:1-17, and investigate what the bible says about some of the ancestors of Jesus, it is a blessing. Many of the physical ancestors of Joseph (in other words, Jesus’ earthly family) and even of Mary (she was related to Joseph) were scoundrels. Two of the women were prostitutes! Yet we see that God gave them grace, and used them anyway. He removed their shame and through them, brought the Messiah into the world. I have found similar lessons in other genealogies. The trick is to look up the people listed, and see what you can learn about them.

Prophecy: I’ve mentioned before that reading biblical prophecy is like looking at a range of distant mountains. From a distance, the mountains look like they are all right next to each other, but when you get closer, you find they are a series of ridges and peaks that go on for some time. The mountains aren’t all lined up side by side, as it looks from a long ways away. From the prophet’s perspective (which is how it is written down in the bible) it looks like all of the future will happen at one time. In reality, as you get closer, some things are fulfilled centuries before other things. So Isaiah talks about the destruction of Jerusalem (which happened 200 years after he prophesied), the return of the exiles from Babylon (which happened 70 years after the destruction of Jerusalem) the coming of the Messiah (which happened about 700 years after he prophesied) and the end of the world (which, as far as I know, hasn’t happened yet). These prophesies about various times are jumbled in amongst each other.

Prophecy also has a message to us in the present, regardless of the predictive element of it. Most of the prophets spoke to people about how to relate to God, and how God loves us, and longs to forgive and care for us. These words are still relevant today. So the comfort spoken to the exiles who would return to Jerusalem is also spoken to us, who seek peace and comfort in the Lord today.

Prophecies are not direct teachings however. We need to understand them in their historical context (as we spoke about last time) and be careful with directly and literally importing everything a prophet says to our own time.

Apocalyptic Prophecy: Parts of Ezekiel, Daniel, Zechariah, and Revelation contain a specialized form of prophecy called “Apocalyptic Prophecy.” This genre features vivid imagery, key numbers and tends to be extremely confusing. Apocalyptic often reads like someone’s strange dream. Almost nothing in apocalyptic prophecy should be taken at face value. The images and numbers are usually symbolic. For instance in Revelation, the number twelve is very significant. There were twelve tribes in ancient Israel. There were twelve apostles. Therefore, the number twelve is a symbol for “the people of God.” It’s like a code. In Revelation chapter 7, it talks about 144,000 people who were sealed. This just means “the entire amount of God’s people from both Israel and the Church.” 12 tribes of Israel (representing God’s people before the time of Jesus) times 12 Apostles (representing the church, God’s people since the time of Jesus). 12 x 12 = 144. Get it? You will need help to understand what the images and numbers in apocalyptic prophecy mean. And to be honest, there are still things in apocalyptic literature that no one really understands for sure. A study bible will help, but more than anything, let the clear portions of the bible lead you in understanding what is not clear.

Gospels. There are four books that give us historical records of the life and teachings of Jesus Christ. We read these as we would read history, with two exceptions:

1. When the gospels record the teaching of Jesus, we understand it as teaching. In other words, it isn’t just history. It is also the teaching which Jesus Christ intends us to learn, understand and follow. We must learn it context, like everything else. But it isn’t just a historical curiosity. We are meant to learn it and follow it.

2. Jesus used parables extensively. Almost always, a parable is a story that is not supposed to be taken literally, and it makes just one (at most two) main points. Don’t follow rabbit trails when you deal with a parable. Stick to the main one or two points. So, consider the parable of the good Samaritan. The main point of the story is that the Lord wants us to look after anyone in need – even our natural enemies. He wants us to treat all the people we encounter as “neighbors.” The parable is not there to teach us that priests are all naturally bad people, or that we should regularly travel from Jerusalem to Jericho, or that we should pay for homeless people to stay in hotels. Stick to the main point.

Letters. Much of the New Testament is made up of letters written by the apostles to Christians. These letters generally contain teaching, exhortation and encouragement. We are meant to receive them as teaching and instruction. Generally, once we understand the historical and textual context, we take these things basically literally.

Poetry and Song. Poetic language is often not supposed to be taken literally. For our scripture this week, let’s look at Psalm 19.

1 The heavens declare the glory of God,

and the sky1 proclaims the work of His hands.

2 Day after day they pour out speech;

night after night they communicate knowledge.2

3 There is no speech; there are no words;

their voice is not heard.

4 Their message3 has gone out to all the earth,

and their words to the ends of the world.

In the heavens4 He has pitched a tent for the sun.

5 It is like a groom coming from the5 bridal chamber;

it rejoices like an athlete running a course.

6 It rises from one end of the heavens

and circles6 to their other end;

nothing is hidden from its heat.

First, notice that this is laid out like a poem or song. In fact, in the heading of Psalm 19, there is the note: “For the Choir Director.” Most modern bible translations will lay out poetic language in this way, even though we have no music for it, and it does not rhyme in English. This layout is the translators’ way of showing us it is a song, poem or poetic prophesy. Much of Isaiah and Jeremiah and Job is laid out in this way. This lay-out is our first cue for how we should interpret the passage.

Now, in the case of Psalm 19, the writer (David) even tells us the language is poetic. In verse one, he says the heavens declare God’s glory, and pour forth speech. In verse two, he clarifies that we aren’t supposed to take that literally – it’s a word-picture, a metaphor. The sky doesn’t actually talk.

In verses 3-6 David describes the sun. Now, think for a moment. Does this mean that the Bible teaches us that the sky is an actual covering like a tent? Do these verses teach us that the sun actually rejoices? Does it mean that no place on earth can be cold when the sun is out?

The answer to all of those questions, is, of course, no. The language is poetic. We aren’t supposed to take it literally. The point is that God created the sky and all we observe in it, and by the things he set in motion in the sky, we can learn about God. This isn’t a straightforward teaching. It is a song, with metaphors and similes and creative ways of expressing things. We can learn things from it (that God sends messages to us through his creation) but we get that message differently than we do when Paul says the same thing in Acts 14:15-17 and Romans 1:19-20

What can be known about God is evident among them, because God has shown it to them. For His invisible attributes, that is, His eternal power and divine nature, have been clearly seen since the creation of the world, being understood through what He has made. As a result, people are without excuse. (Rom 1:19-20, HCSB)

This verse from Romans says basically the same thing as Psalm 19, but in a very different style. That is why genre is important for understanding. Many people make grave mistakes about the bible when they don’t consider the genre. We don’t have to. It is mostly common sense, but we simply have to remember to pay attention.

HOW CAN WE UNDERSTAND THE BIBLE?

On By Pastor TomIn Bible Teaching, Christianity, Podcast, Religion, SermonLeave a comment

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The bible has been proved historically reliable many times, but it does get misused an awful lot. Sometimes, people don’t want to believe it because they don’t really understand it. Too many people read the bible to use it in arguments, instead of reading it to get to know Jesus better.

To listen to the sermon, click the play button:


To download, right click on the link (or do whatever you do on a Mac) and save it to your computer:
Download Understanding the Bible Part
Understanding the Bible #5

We’ve learned where the Old and New Testaments came from. We know by objective, scientific criteria that the documents we have today are accurately preserved copies of what was first written or spoken. We understand from archaeology that both the Old and New Testaments are historically reliable. These things are facts, not religious opinion. Most of these facts were discovered by people who were trying to prove the opposite.

Though the bible is completely reliable in the history that it records, it isn’t simply a book of history. It tells us other things that we cannot verify with science; things about God, human nature, human relationships and human-God interactions. It even talks about things that we rarely see (if at all) in our lifetimes: the parting of the Red Sea, the feeding of the five thousand, healings and exorcisms. I think this is one of the main reasons people ignore the bible. These aren’t every day events. It’s hard to believe that stuff like that ever happened. Maybe you have struggled with the same thing.

Let me address that briefly. Consider a person whom you think is entirely reliable. If she tells you that chicken is only $0.99/pound at Kroger on Wednesday, you know that you can go to Kroger and find chicken for exactly that price. If she tells you that she once met the mayor of New York City, it does not surprise you at all when she produces a picture of her with the Mayor, and a signed note from him to her. If you ask her to give you the square root of 361, you can bet your next paycheck that she’ll say 19.

Now, suppose, one day, your friend tells you that she just found out she has cancer. You know she wouldn’t lie to you. You know she wouldn’t be mistaken. You absolutely believe she has cancer. A few weeks later, she tells you that she went to a prayer meeting, and people prayed for her healing. A few days after that, she went to the doctor, and found out she is now entirely cancer-free. She claims she has been miraculously healed. Would you believe her?

You would believe your friend about the price of chicken, the mayor of New York and square root of 361. You would believe her when she told you she had cancer. So why wouldn’t you believe her when she says she was miraculously healed?

If you would not believe in the miracle, I suggest to you that there is only one reason: you have a pre-existing bias against miracles. Your friend has proven many times to be reliable about things you believe in. The only reason to disbelieve her now is because she is saying something that you have already decided you will not believe.

Your friend is just like the bible. The bible has proven many times to be entirely reliable about things like the culture of the ancient middle east, the existence of specific cities and specific people. It has shown again and again to be a reliable record of battles, and kings and wars. We know it records the truth of those kinds of things. The only reason to doubt what it says about God, human nature and miracles is because we have already decided that we do not want to believe those things. This is a silly, irrational, illogical position to take.

I mean it: logic is on the side of miracles.

Having said all that, the bible does get misused an awful lot. Sometimes, people don’t want to believe it because they don’t really understand it. We began the last few weeks, to talk about how we actually understand the bible. The first step is understanding that the purpose of the entire bible is to reveal Jesus to us. We read it so we can know him, and know him better, and follow him more fully.

One thing that happens with the bible is that a lot of people do strange things with it. Mostly, it is pretty straightforward and easy to understand. However, there are some parts of the bible that are more difficult to comprehend. It doesn’t help that because it is a religious book, people seem to forget common sense rules of reading books. I want us to learn how to understand the bible properly. So, for the next few weeks, we will consider some common sense practices that we ought to use when we read the bible.

READ THE BIBLE IN CONTEXT

Read it in Context with the Surrounding Verses

Imagine that you are reading a book about penguins, written by one person, a penguin expert who spent years studying the birds in Antarctica. The book was written in 1965. Suppose in one section of the book, she writes “Penguins are large, flightless birds.”

Later in the book, she describes her feeling of joy and awe as she watches the birds “spreading their wings as they dive and soar through the open blue.”

How do you handle this apparent contradiction? Do penguins fly, or don’t they?

Too many people, if they treated this book like the bible, would say, “This book is full of contradictions. I don’t believe anything it says about penguins.”

Others might really want to believe that penguins can fly. They would say: “Penguins are birds – the book says so. Birds fly. Penguins have wings – the book even says that. Wings are for flying. To top it off, she writes about them soaring through the open blue. This book teaches us that penguins fly.”

What about the bit about them being flightless birds? “Maybe that was an error. Or maybe she just didn’t understand penguins as well as we do, nowadays. Science has come a long ways since 1965.”

Of course the whole idea of someone with those attitudes is silly. Most people, reading the book as they read most books, won’t even notice the contradiction, because they will read the book in context. In other words, they won’t just take a few sentences of it here and there from different chapters, and use those to make broad declarations about penguins, or broad declarations about the book contradicting itself. So, instead of reading an isolated sentence about penguins soaring through the open blue, they will read the entire chapter in which the author describes SCUBA diving while she watches the penguins swim around her in the clear, blue sea. In context, “soaring through the open blue” is clearly about swimming, not flying.

The problem is, too many people read the bible to use it in arguments, instead of reading it to get to know Jesus better. So, instead of reading it in context, they go searching for a verse or a few verses that seem to say what they want the bible to say. Others want to discredit the bible altogether, because they don’t like what it says, so they go searching for isolated verses which sound like they contradict each other. But to someone who knows the bible, it usually sounds as silly as someone trying to use a well-researched book about penguins to prove that penguins fly.

This is one reason I so strongly recommend that you work your way around the bible by reading in one book (say, Matthew) until you’ve read that whole book, and then pick another book and do the same. Maybe you only have time to read a chapter, or just a few verses each day. That’s fine. But read (however slowly) through one book at time, moving from the beginning to the end of the book (I don’t mean the whole bible – I mean a book within the bible). If you don’t, you will have great difficulty understanding what you read, because it won’t be in context.

If everyone in the world who quotes the bible did this, my blood pressure would be significantly lower. Honestly, I’d like to say that “Read the Bible in Context” is the first, second and third rule of common sense bible understanding.

Let me give you an example of context. Suppose a friend of mine claims to be a Christian, but he watches pornographic movies and visits nude-bars. He sees nothing wrong with doing these things. I might say to him, “You claim to follow Jesus. But the lust in your heart is something wrong, Jesus died to make it right. You shouldn’t continue to feed your lust that way. Jesus is calling you to repent.”

Suppose he replies to me (quoting the bible) “Jesus said, ‘Don’t judge others!’”

Do you know the context for those words of Jesus? He said it in Matthew 7:1, during the famous “Sermon on the Mount.” Do you know what else he said in that very same sermon? He said he had not come to abolish the law, and anyone who relaxed the standards of the law was in trouble (Matthew 5:17-20). He also said lust was wrong (Matthew 5:27-30).

In fact, let’s look at the entire section where Jesus supposedly told us not to judge.

Judge not, that you be not judged. For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you. Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye? Or how can you say to your brother, ‘Let me take the speck out of your eye,’ when there is the log in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye.

Do not give dogs what is holy, and do not throw your pearls before pigs, lest they trample them underfoot and turn to attack you.

The context of “do not judge” is the whole sermon on the mount, as I mentioned. In that context, there is simply no way that my friend can defend his activities as righteous and OK. “Judge not” does not make him free to do whatever he wants. But it doesn’t even have to silence me. Even in this smaller context, we can see that it is not as simple as “don’t judge.” Jesus actually says we should examine ourselves first, and then we will be able to help someone else who has a problem. He says we should recognize that the same standards apply to us, as well as the other person. In other words, we need to be humble, and recognize our own faults before we approach someone else to help them with their problem. But Jesus’ words here (in context) assume that we should still approach the person, once we are appropriately humble.

The last sentence gives us some additional information. Jesus seems to be saying that it is pointless to “judge” where the person is not interested in receiving it. It’s like giving jewelry to pigs – you are wasting your time. Such people will not appreciate the precious words of God, and instead will get angry at you. In context then, “Do not judge,” means:

· Be humble, and willing to acknowledge your own faults before you talk to someone else about his. You should still talk to the other person, once you are appropriately humble.

· Do not bother to judge those who are proud, unwilling to admit to their faults, or uninterested in what the bible has to say. One thing I take away from this, is that is pointless to try to get people who do not want to be Christian, to stop sinning.

There is more to be said about this passage, and more we can learn from other bible-reading techniques, but merely reading the context makes this often-misused quote much more clear and understandable.

Read the Bible in Cultural/Historical Context

The most important thing, is to read the context in the bible itself, as described above. However, the historical situation and the cultural context often shed a tremendous amount of light on a given passage. Therefore, we should also read the bible in historical and cultural context.

For instance, let’s talk for a minute about when Jesus said, “Do not judge.” Would it make a difference whether the people he was speaking to were inclined to be judgmental? Would it matter what they were inclined to make their judgments on? Of course.

If we know something about 1st Century Judaism, we would realize that the Jews Jesus was speaking to were generally very religious and legalistic about silly little rules. In fact, we would find out that often times, they condemned others for not following man-made rules, rules that had nothing to do with what God actually said. For instance, Exodus 20:8-11 says to remember the Sabbath, and keep it holy. By the time of Jesus, the Jews had made up an extensive list of rules which detailed exactly how they were supposed to keep the Sabbath holy. The problem was, those rules did not come from God, or the bible. The Jewish rules were made up by human beings, and added to the inspired word of God. So, the Jews said, you can only walk a certain number of steps on the Sabbath. You can do this, but not that. The Jews judged others based on how well they followed these kinds of rules. But those rules didn’t even come from God in the first place. It is to people like this that Jesus says “do not make judgments.” This is why Jesus talks about logs and splinters in the eye. The Jews were concerned about how well others followed man-made rules, while they ignored what the bible said about the Messiah, and faith, and real sin, forgiveness and relationship with God.

So, the “log in your own eye” that Jesus refers to is the tendency to completely ignore Jesus himself, while focusing on petty little things that aren’t even in the bible.

Knowing the cultural/historical context, we now understand that Jesus isn’t saying that we should not tell a fellow Christian that lust is sinful. He is saying that we should keep our priorities straight, and not judge others for meaningless things. Some Christians have made up rules – you must dress a certain way, or avoid certain kinds of movies, or avoid drinking even one glass of wine with dinner, or listen only to certain kinds of music. These are specks that some people try to pick out of the eyes of others. But the log in the eye is this: how do you respond to Jesus? How do you respond to his message of sin and redemption?

Do you see how the historical context can help you understand a passage more fully?

People often ask me, “Tom, where do we find out historical and cultural information like that?” The bad news is, there isn’t just one easy source for it. But the good news is, I was once asking the same question, and I over the years, I have learned a lot.

If I was starting out, the first thing I would do is get a good, high quality study bible. I highly recommend The ESV Study Bible. There are helpful notes and commentary at the bottom of each page. Not all of the commentary is about the cultural background, of course, but often there are helpful things about the culture there.

You might also google “Manners and Customs of Bible Times” there are several good resources that will show up. Unfortunately, some people create these resources with a theological axe to grind, so to speak. For example, I was personally disappointed by the Inter-Varsity Press Bible Background Commentary. Generally, the older the publishing date, the less biased one way or the other it is likely to be. “Manners and Customs of Bible Times” by Fred Wright is available online for free. I’ve used that from time to time. Eerdman’s Handbook to the Bible is another good general resource, as is Halley’s Bible Handbook.

It will take time to work your way through these resources. That’s OK, you have your whole life to study the bible. It is also helpful to listen to sermons. Many pastors, like me, have spent a great deal of time learning this stuff. Pay attention to the preachers that explain the historical and cultural context, because, as I’ve been saying, it’s important. If you think you might forget it, make notes of the things you think are significant. Over time, you will build up your own body of knowledge about bible history and culture.

Remember, read the bible in context. Understand that each book within the bible was written as a whole, and read it the same way. Also, read the bible in historical and cultural context. When we do these things, the verses that people use to prove contradictions look as silly as the claim that penguins can fly.

The Main Point of The Bible: Jesus

On By Pastor TomIn Bible Teaching, Christianity, Jesus, Old Testament, UncategorizedLeave a comment

jesus-smiling-bobby-shaw

Jesus is the main point of the entire bible. Reading the bible should help us get to know Jesus better. It should encourage us in our faith in Jesus. Reading the bible should strengthen us spiritually, from the inside out. That is what is for. So read it with that in mind.

To listen to the sermon, click the play button:

To download, right click on the link (or do whatever you do on a Mac) and save it to your computer: Download Understanding the Bible Part 4

Understanding the Bible #4.

Last time, we talked about the documentary history of the New Testament. In other words, we learned that it is, without doubt, the accurately preserved teachings of those who knew Jesus Christ when he walked on the earth.

One question I did not address is about the historical accuracy of the New Testament. I’ll talk about it briefly here, and then we’ll move on.

Last time we learned that no ancient document has been as verifiably well preserved as the New Testament. Since we get a lot of our knowledge about history from ancient documents, that, in and of itself, should give us confidence that the New Testament is historically reliable. If the writings of Tacitus, or Julius Caesar are to be accepted as reliable sources of ancient history, then the New Testament should be accepted in the same way; even more so.

However, many skeptical people, including scholars, insist upon a position of assuming that the New Testament is wrong until proved right. No doubt, this is because they do not want to believe what it says about Jesus. Even so, time and time again, the New Testament has been proven right, while the skeptics have been proved wrong. Let me give you a few instances.

Luke Chapter 2 talks about a census taken by Caesar Augustus. He said that it happened while Quirnius was governor of Syria. This is a historical event. Roman records (not as well preserved as the New Testament) do indicate a census during the time of Emperor Augustus. But there has been no Roman record uncovered that mentions a governor of Syria named Quirinius. Skeptics long held out that this proved that the New Testament is unreliable. First, let’s consider the logic of that claim. Those skeptics did not have actual evidence that contradicted the New Testament. What they had was a lack of evidence to confirm it. Of course, they had an equal lack of evidence to contradict it. However, eventually, some coins were excavated in the ancient Roman province of Syria. In those days, provincial coins were stamped with the name and likeness of the governor who ruled at the time the coin was made. The coins discovered in Syria were from the reign of Caesar Augustus, right at the beginning of the “common era” and they were stamped with the name “Quirinius.” In other words, we now have positive proof that Luke wrote accurately. The skeptics were wrong.

Another place where skeptics held there was a “lack of evidence” was for the existence of a high priest named Caiaphas. Caiaphas was involved in the trial of Jesus. Archaeologists had not found any record of him outside the New Testament. Then, in the mid-1990s, excavations were made to build a water park in Jerusalem. The excavators discovered an ossuary – a “bone box.” It was labeled as holding the bones of Caiaphas, who was identified as a high priest in Jerusalem.

There are many more areas where skeptics never even had a chance. The New Testament names dozens of Roman officials, and makes references to hundreds of little cultural details that have all been affirmed by archaeology and other ancient documents. There can be no question that the New Testament is entirely historically reliable.

Let’s use the rest of our time right now to consider how the New Testament can help us understand and interpret the Old Testament. Last time, we looked at the idea that the New Testament was the unveiling of a mystery that began with the record of the Old Testament. Jesus himself, and his apostles, affirm this. The mystery, the key to the entire Bible, is Jesus himself. Jesus said to the Jews who believed the Old Testament:

The Father who sent Me has Himself testified about Me. You have not heard His voice at any time, and you haven’t seen His form. You don’t have His word living in you, because you don’t believe the One He sent. You pore over the Scriptures because you think you have eternal life in them, yet they testify about Me. (John 5:37-39, HCSB)

Both before and after his resurrection, Jesus pointed out to his disciples how the scriptures (that is, the Old Testament) looked ahead to the Messiah, to Him:

He said to them, “How unwise and slow you are to believe in your hearts all that the prophets have spoken! Didn’t the Messiah have to suffer these things and enter into His glory? ” Then beginning with Moses and all the Prophets, He interpreted for them the things concerning Himself in all the Scriptures. (Luke 24:25-27, HCSB)

Then He told them, “These are My words that I spoke to you while I was still with you — that everything written about Me in the Law of Moses, the Prophets, and the Psalms must be fulfilled.” Then He opened their minds to understand the Scriptures. (Luke 24:44-45, HCSB)

Paul also used the Old Testament to share the good news about Jesus:

For he vigorously refuted the Jews in public, demonstrating through the Scriptures that Jesus is the Messiah. (Acts 18:28, HCSB)

The specifics of how Paul did that are all throughout his letters. That is one reason why it is helpful to understand the New Testament first – it gives us a guide for understanding what came before. The key is Jesus. Therefore, one very helpful trick in reading the Old Testament is to ask this question of every passage: “Where is Jesus in this passage? What part of the message about the Messiah is this? How does it teach me something about Jesus? Does one of the people in this story act in a way that reminds me what Jesus is like? Is it a prophecy about his life on earth, or what he will do at the end of time? What does it tell me about my need for a Messiah?”

Jesus is the main point of the entire bible. Reading the bible should help us get to know Jesus better. It should encourage us in our faith in Jesus. Reading the bible should strengthen us spiritually, from the inside out. That is what is for. So read it with that in mind.

There are also some secondary things. When we put our trust in Jesus, and let him lead our lives, it has enormous implications for everything in life. So the main point of the Bible is Jesus. In addition, there are many “secondary” points that flesh out what trust in Jesus means for us in hundreds of practical, emotional and spiritual ways. So Paul writes:

But as for you, continue in what you have learned and firmly believed. You know those who taught you, and you know that from childhood you have known the sacred Scriptures, which are able to give you wisdom for salvation through faith in Christ Jesus. All Scripture is inspired by God and is profitable for teaching, for rebuking, for correcting, for training in righteousness, so that the man of God may be complete, equipped for every good work. (2Tim 3:14-17, HCSB)

Of course, Paul didn’t know that his own letter to Timothy would be included in the bible. But Christians today believe that the Holy Spirit had Paul write this, and that it is intended for both the Old and New Testaments. Jesus spoke prophetically about this:

“Therefore,” He said to them, “every student of Scripture instructed in the kingdom of heaven is like a landowner who brings out of his storeroom what is new and what is old.” (Matt 13:52, HCSB)

The “old treasure” in the storehouse are the writings of the Law and the Prophets – that, is, the Old Testament. The New Treasure is the mystery, now revealed, of Jesus Christ. Peter wrote about the scripture:

First of all, you should know this: No prophecy of Scripture comes from one’s own interpretation, because no prophecy ever came by the will of man; instead, men spoke from God as they were moved by the Holy Spirit. (2Pet 1:20-21, HCSB)

Christians have believed for almost two-thousand years that this is as true of the New Testament, as well as the Old.

So, all scripture (both Old and New Testaments) is useful for teaching, rebuking, correcting, training in righteousness and equipping. So, first we read in order to get to know Jesus better. And as we do, the Bible teaches, trains, corrects and so on. It gives us instruction.

Paul said it a different way in his letter to the Romans:

For whatever was written in the past was written for our instruction, so that we may have hope through endurance and through the encouragement from the Scriptures. (Rom 15:4, HCSB)

I want to look at two examples today of how all scripture is to help us get to know Jesus, and how it is for our instruction.

First, consider these words from Isaiah:

Yet He Himself bore our sicknesses, and He carried our pains; but we in turn regarded Him stricken, struck down by God, and afflicted. But He was pierced because of our transgressions, crushed because of our iniquities; punishment for our peace was on Him, and we are healed by His wounds. We all went astray like sheep; we all have turned to our own way; and the LORD has punished Him for the iniquity of us all. He was oppressed and afflicted, yet He did not open His mouth. Like a lamb led to the slaughter and like a sheep silent before her shearers, He did not open His mouth. (Isa 53:4-7, HCSB)

…My righteous servant will justify many, and he will carry their iniquities (Isa 53:11)

This was written hundreds of years before Jesus was born. There is not a scholar in the world who disputes that. And yet, it is clearly the message that someone (Isaiah doesn’t know whom) would take the sins of others upon himself, and through his suffering, bring us peace with God. That someone would not object to the suffering imposed upon him, but engage in it willingly.

This passage is in the Old Testament. But clearly, it points to Jesus. It is about Jesus, and what he did for us, though it was written long before he came into the world. So we read the Bible, even the Old Testament, and find Jesus.

Now, let me give you an example of instruction.

Deuteronomy 25:4 says “Do not Muzzle an ox while it treads out grain.” Now, not too many people who read these sermon notes own oxen. I bet none of you even own a muzzle for an ox. So what is the point of this verse for you today? Remember, it was written for your instruction. All scripture is given by God and is useful for teaching, training, correcting and encouraging. So we should not read a verse like this and say “Well, I don’t have an ox, so never mind about that one.” Instead, we should read a verse like this and pray something like this: “Holy Spirit, I’m not getting much out of this one. Please show me something about Jesus here. Or give me some instruction or teaching. Speak to me through this verse.” I have added, sometimes, “I dare you,” because, like you, I find many bible passages hard to understand at first.

In the case of the non-muzzled ox, we have it easy, because the apostle Paul showed us the way.

For it is written in the law of Moses, Do not muzzle an ox while it treads out grain. Is God really concerned with oxen? Or isn’t He really saying it for us? Yes, this is written for us, because he who plows ought to plow in hope, and he who threshes should do so in hope of sharing the crop. If we have sown spiritual things for you, is it too much if we reap material benefits from you? If others have this right to receive benefits from you, don’t we even more?

However, we have not made use of this right; instead we endure everything so that we will not hinder the gospel of Christ. Don’t you know that those who perform the temple services eat the food from the temple, and those who serve at the altar share in the offerings of the altar? In the same way, the Lord has commanded that those who preach the gospel should earn their living by the gospel. (1Cor 9:9-14, HCSB)

It was written originally about oxen. It taught the people of Israel to be kind and even generous with the animals that worked for them. It taught them that the harvest was to be shared – even with the animals. Paul sees an enduring principle here that applies to preachers of the gospel. Paul writes, “Is God really concerned with oxen?” Asking questions is always a good way to begin to understand the underlying principle. I’m sure God is concerned about oxen, but if we treat our oxen well, shouldn’t we also treat people well? If we are generous with the animals who make the physical harvest possible, what should we do with the people who make the spiritual harvest possible? Paul concludes: “Those who preach the gospel should earn their living by the gospel.”

This is not directly about Jesus. But it is instruction for those of us who are trying to follow Jesus. It tells us that we should financially support those who are called to teach the bible. You may not have oxen, but you probably have a pastor, or at least some leader or ministry from where you get spiritual leadership and solid biblical teaching. This passage about oxen doesn’t apply to oxen any more (unless you still own them, and use them to tread out grain). But it still applies to our lives as Jesus-followers. We are still supposed to share generously with those who help us spiritually.

By the way, of course I am one of those that preaches the gospel, and I know this passage applies to me and to my ministry. But I don’t share it here as a covert way of asking for money. I have no problem doing that directly: If the Lord leads you, then give. Use the donate button on the blog site, or send a check the address I used this passage because the New Testament serves it up for us on a platter. It’s a clear example of how we can use even what appear to be silly ancient laws to hear what the Lord wants to teach us.

We will look at some of these principles of bible interpretation later on in the series. For now, we need to know that that the entire bible, even the Old Testament is to help us get to know Jesus better, and to provide us with instruction, training and teaching in how to be his disciples.

What is the Historical Basis for the New Testament?

On By Pastor TomIn Bible Teaching, Christianity, Podcast, Sermon, Uncategorized1 Comment

NT Old MSS

The actual facts obliterate the claims of skeptics. We know for certain that New Testament as we have it today was actually written by the apostles and those who knew Jesus. And it did not give them control or power over others – it led to their martyrdom.

To listen to the sermon, click the play button:

To download, right click on the link (or do whatever you do on a Mac) and save it to your computer: Download Understanding the Bible Part 3

Understanding the Bible #3.

Last time, we looked at the origins of the Old Testament. We will come back to the Old Testament, and talk about how to understand the various kinds of writing we find there. However, for Christians, the key to understanding the Old Testament is found in the New Testament, so we’ll look at that this week.

I’m a mystery novelist. If you haven’t already, I’d love it if you can help me become rich and famous by buying my books and then telling everyone you know about them, and posting about them online. But that’s not my point. My point is, when I write a book, the mystery is not revealed until near the end. If you read two-thirds of one of my books, and then stopped, the story-line would not make sense. You can’t fully understand the beginning until you have read the entire book.

On the other hand, if you read the last one-third of one of my books, but not the beginning, you would get the main gist of the story. You would understand the basic, underlying plot, and the mystery would be unveiled for you. However, you would miss out on many rich nuances and many enjoyable parts of the story. If you hadn’t read the beginning, you might not understand why some of the events at the end were so significant for the characters. You’d get the idea, but you would still be missing out on a lot.

The bible is not a novel. I don’t recommend reading it from beginning to end. Even so, you cannot get the whole “story” of the bible until you have read the New Testament. The Old Testament is the record of how God prepared the world. He laid the foundations of culture and history and geopolitics until the world was uniquely primed to understand and spread the message of his grace. Then he sent Jesus. Jesus is the revelation of what God was doing. He is the solution to the mystery. The New Testament writers even refer to the message about Jesus as a “mystery”:

By reading this you are able to understand my insight about the mystery of the Messiah. This was not made known to people in other generations as it is now revealed to His holy apostles and prophets by the Spirit: (Eph 3:4-5, HCSB)

Instead we speak the wisdom of God, hidden in a mystery, that God determined before the ages for our glory. None of the rulers of this age understood it. If they had known it, they would not have crucified the Lord of glory. (1Cor 2:7-8, NET)

This idea of “mystery” is one of the keys to understanding the relationship between the Old and New Testaments. The New Testament is the revelation of the mystery. It shows us what God was ultimately aiming at, in the Old Testament. We cannot understand the Old Testament without the New Testament. You can get the basic message from the New Testament, even if you haven’t read the Old. In fact, I think it is best to read the New Testament first. It won’t “spoil the ending,” in fact, it will help you to understand the whole bible. But you won’t understand the incredible grace and wisdom and power of God unless you read both the Old and the New Testaments.

So, with that in mind, where did the New Testament come from?

The short answer is this: Jesus chose twelve people who knew him personally to be his apostles. Later, he chose another, Paul. He lived with them, taught them and trained them. He sent his Holy Spirit to reveal his truth to them. After Jesus left his earth, his apostles taught and wrote about him. The apostles wrote down their teaching in letters. These writings about Jesus became what we call the New Testament.

The apostle Paul did not know Jesus while he walked on the earth. But Jesus called him specially, and revealed things to him by his Holy Spirit. Paul wrote:

Now God has revealed these things to us by the Spirit, for the Spirit searches everything, even the depths of God. For who among men knows the thoughts of a man except the spirit of the man that is in him? In the same way, no one knows the thoughts of God except the Spirit of God. Now we have not received the spirit of the world, but the Spirit who comes from God, so that we may understand what has been freely given to us by God. We also speak these things, not in words taught by human wisdom, but in those taught by the Spirit, explaining spiritual things to spiritual people. (1Cor 2:10-13, HCSB)

If you studied Galatians with me, you know that the revelation Paul received was affirmed and agreed with by the apostles who had been with Jesus personally.

Besides Paul, there are four authors in the New Testament who were not in the group of original apostles. Mark (who wrote the gospel of Mark) was not in that group. However, he traveled with Paul and Barnabas, and spent extensive time with the apostle Peter. His gospel is believed to be a basic summary of the things he heard Peter say about Jesus.

The man who wrote the book of James was not James the apostle. The apostle James was beheaded within about ten years of Jesus’ death. But the James who wrote the book was the son of Mary, mother of Jesus. In other words, he was Jesus’ half-brother (Galatians 1:19). Obviously, he knew him, and James experienced a special encounter with Jesus after the resurrection (1 Corinthians 15:7). James’ brother Jude (thus, another one of Jesus’ half-brothers) wrote a short letter.

Luke was the only other person who contributed to the New Testament. He wrote the gospel of Luke, and the book of Acts. It is clear from both that he spent extensive time with the apostle Paul, and with many other Christians, including Mary, mother of Jesus.

No one knows for sure who wrote the letter to the Hebrews. Many people believe it was Paul, though it is missing Paul’s usual personal greetings. Others think it might have been James, or another of the apostles. We do know however, that it has been accepted as a genuine apostolic letter for as long as the other books in the New Testament.

That brings us to the next point. How do we know that the teachings of these people who knew Jesus are, in fact accurately preserved?

Skeptics generally criticize the New Testament with these ideas: [They say] it was created a long time after Jesus, by people who never knew him. If there was any truth to it, it has been distorted by people who changed the stories to suit their own purposes. Usually, they say the reason it was created was to give power and control to religious leaders.

The actual facts obliterate these ideas. In the first place, the idea that New Testament was created to give control to religious people, is nonsensical. We can trace many New Testament books (in their present form) back to around 150 AD. It is well established that the entire New Testament as we know it was used from 250 AD onwards. The problem for skeptics is that up until 320 AD, Christianity itself was illegal in the Roman empire (which is where it began). It is well established that during this time in history, Christians were often deprived of freedom and property. Christian leaders were sometimes tortured and martyred. Far from giving them power, the New Testament gave them the status of outcasts. If the original purpose for the present-day New Testament was power for religious leaders, it would contain verses affirming Emperor-worship and pagan gods. Instead, during the time it was supposedly “made up,” it led to the opposite of power and control.

Secondly, we can know for sure that the stories and teachings of Jesus, and the teachings about him, were not changed and distorted. Ancient documents were written by hand. Because writing materials wear out, when those documents started to degrade, new copies were made. The New Testament was the same. In addition, because Christianity is faith that is supposed to spread, numerous copies were made, and carried all over the known world. Not only that, but the New Testament was also translated into several languages, and copies were made, and recopied in those other languages, also.

If you can find numerous copies of an ancient document, you can compare them to each other, to see if they are same. It helps if they come from different places and different time periods.

Much of what we know of the history of 0-100 AD comes from just a few ancient documents. One of them is called Annals. A Roman named Tacitus wrote it in about A.D. 100. Tacitus is considered to be a very good historical source for that period. Today, twenty ancient texts of Tacitus’ writing exist. The oldest is a copy that was made in 1100 A.D. — 1000 years after Tacitus wrote the original. With regard to Annals, no historian seriously disputes that they were indeed written by Tacitus. Scholars have compared the twenty surviving ancient manuscripts, and most accept that what Tacitus originally wrote has been accurately preserved.

There is no document that old (besides the New Testament) that has even 300 ancient copies of it still in existence. There is no document that old (besides the New Testament) in which the copies date within 500 years of the original.

Compare this to the New Testament. between 50 and 100 A.D. There are more than five thousand six hundred (5,686, to be exact) ancient copies of these documents. The oldest copy of any part of the New Testament is a fragment of the book of John (known as the Rylands Manuscript) which is dated very close to the time which John actually wrote the book – certainly within forty years, but possibly even part of the original. Another fragment of Matthew is believed to be so close as to be part of the original gospel as written down by Matthew himself. Many of the books exist in copies that were made within 100 years of the original. There are complete New Testament manuscripts – i.e. all the books gathered together as part of one document – that date merely 225 years after the time of the apostles. In addition to all this, we have ancient translations of the New Testament in Latin, Coptic (an ancient Egyptian language), Arabic, Slavic, Armenian and several more languages. In fact there are 19,284 ancient copies of all or part of the New Testament in languages other than Greek. The oldest are in Latin and Syriac, and are dated around 150 AD – or, less than 100 years after the originals were written in Greek.

To put it another way, there are 284 times more copies of the Greek New Testament than there are of Tacitus. And the age of the copies is almost a thousand times better. That makes the New Testament a much better historical document (hundreds of times better) than the best other documents from that same period.

The fact that there are so many ancient copies also makes it possible to know with a good deal of certainty what the original documents said. In other words, with so many good copies out there, we can compare the texts and see if they are the same or not. If all or most of the texts show that John wrote “Jesus wept,” than we can be very sure that John did in fact write, “Jesus wept.” People have now been comparing and compiling these ancient manuscripts for some time and we can be very confident that what we read in English has been translated from a Greek text that would be probably 99% exactly the same as what was originally written. There are some differences between ancient copies, of course. Some of them are easily identified as copying errors. Some of the differences show up in only a few of the manuscripts, while all of the others agree. But there are a few differences in ancient copies of the New Testament that can’t be easily resolved. None of those textual differences have any impact on any major Christian beliefs. None of them change doctrine. The NIV Bible translation makes of a note of any major differences between ancient Greek manuscripts. One example is Luke 23:42. Luke writes that the thief on the cross said, “Jesus remember me when you come into your kingdom.” The NIV makes a note at the bottom that there is enough evidence to note a variant manuscript reading. The variant would read like this: “Jesus remember me when you come with your kingly power.” You may say: “What’s the big deal with that? What’s so different about it? What does it change? Doesn’t it mean the same thing?” That, of course, is the point. It changes nothing significant. Nor do any of the “significant” variants. If you have an NIV Bible you can scan the bottom of the text as you flip through the pages and see all the significant variants.

Probably the biggest significant variant comes from John 7:53-8:11. The NIV makes this note: “The earliest and most reliable manuscripts and other ancient witnesses do not have John 7:53-8:11.” In all probability this little section was not included by John when he wrote the gospel. It may have been a story told by John, that was well known to those who knew John. After his death, they might have included in the gospel so that the story would not be lost. It might have been written by John some other time, or by one of the other apostles and included in John’s gospel so the story wouldn’t get lost. But even if you take this little section out of the Bible, it doesn’t change any major doctrine.

In addition to the all the copies of the New Testament, we have surviving letters and writings of early Christian leaders. These early Christians quoted both the Old and New Testaments extensively in their writings. It is obvious from this that the books of the New Testament must have existed during the lifetimes of the people who quoted them. Since we know when these early church leaders lived, we know that the New Testament is at least as old as they are. The oldest of these is Clement of Rome, who died in 99 AD. Thus we know that books of the New Testament that he quoted had to exist before the year 99. Another early church leader was Ignatius of Antioch, who died, at latest, in 116 AD (he may have died as much as twenty years earlier).

There are other ancient writings about Jesus – writings that were not included in the New Testament. These include The Shepherd of Hermas, Didache, Apocalypse of Peter, The Gospel of Judas, The Gnostic Gospel of Thomas and several more. These texts do not boast the same number of ancient copies New Testament books do, nor are they well preserved or as close to the time of the originals. These writings generally have no historical validation whatsoever, certainly none of the type enjoyed by the New Testament writings.

There were several things that caused a book to be included in the New Testament.

  1. The New Testament book had to be connected to an apostle, or someone closely connected to Jesus (we looked at this earlier). The Apocalypse of Peter, though it names an apostle in the title, was never recognized in any early writing or by any evidence as having anything to do with the real historical Peter. It was rejected because the people at the time knew that Peter had no connection to it.
  2. The New Testament book had to enjoy widespread use among churches. (for example, the Gospel of John was used and recognized in churches all over the known world by a very early date; whereas the “Gospel of Judas” was never really recognized outside of Alexandria, Egypt and that at a fairly late date, by people who weren’t even Christians.)
  3. The New Testament writings had to agree with generally accepted Christian doctrine. In the 140s AD a man named Marcion came up with his own very twisted version of Christianity and listed various writings which he thought should be considered sacred. He and his “New Testament” were rejected because they were contrary to the teachings that the churches had held since the time of the apostles.

So you see, when it comes to something like The DaVinci code, or National Geographic’s Judas Gospels there is a little bit of truth, mixed with a lot of big lies. The little bit of truth is that there are indeed ancient writings other than the New Testament, which talk about Jesus. The big lie is the idea that those other writings are validated or historical in any way. They don’t have the historical or documentary qualifications which the New Testament does. Compared side by side, the New Testament wins every time.

The point of everything we’ve learned so far is this: There are some very good reasons to believe that what the Bible says is true, accurate and important. Ultimately we do have to take a step of faith. But perhaps you haven’t realized until now, that that step of faith is not as big as many people think it is. We have sound scientific and historical reasons to believe what the Bible tells us. I don’t think we can call it absolute proof, because God does want us to trust him, and in order to trust, there has to be the possibility of doubt. But even though that possibility of doubt remains, all of the evidence points to the conclusion that the Bible is true, trustworthy and reliable.

Next time, we’ll talk more about the “mystery” of Jesus, and how that helps us to understand the whole bible.

WHERE DOES THE OLD TESTAMENT COME FROM?

On By Pastor TomIn Bible Teaching, Christianity, Old Testament, Religion, science, UncategorizedLeave a comment

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This is fact: the bible is, without question, the best documentary record of life and history in the ancient middle east.

To listen to the sermon, click the play button:

To download, right click on the link (or do whatever you do on a Mac) and save it to your computer: Download Understanding the Bible Part 2

Understanding the Bible #2 . How We Got the Bible & Can we trust it? (Old Testament)

Psalm 119

Last week we considered the Bible from a non-spiritual standpoint, evaluating it as if it were merely a system that was developed to guide human behavior (that is, a “moral” system). We found that objectively, the Bible offers a superior guide to human behavior than other “holy books” and one that is much superior to any “individual morality” that individuals choose for themselves. The next few weeks I want to dig more deeply into the origins of the Bible. This will help us to evaluate spurious claims like those of the “DaVinci Code” and the “Judas gospels” and other part-truth/mostly lies stories that have been floated about the bible for years. For now, we’ll just consider the Old Testament. We will tackle the New Testament later in the series.

Several early portions of the Old Testament were originally recited orally and passed down from generation to generation through memorization and repetition. Most of Genesis, as well as probably Ruth and Judges were all originally spoken, rather than written. How do we know this? Well, the first portions of Genesis, if accurate at all, took place before reading and writing was widespread. But even more than that, examining the Bible texts in Hebrew (which was the original language) shows several easily recognized mnemonic devices (that is, verbal cues used to help people memorize a recitation). One way to picture it this: those texts which were originally recited orally, look (at least in Hebrew) more like a play than a novel. Usually, these little memory points are lost in translation to English, but one passage in which the NIV has preserved them fairly well is Genesis 5:1-31. There are seven small sections in these verses. Each section begins with “When [somebody’s name] had lived [a number] of years…” and then some details about that person and his descendants. The section closes with “and then he died.”

If this is the first time you have heard of that, this may make you a bit uncertain about how reliable those portions of scripture could be. This is because our culture has mostly lost the art and practice of memorization. But the fact is, there used to be professional oral historians. These were people who were responsible to memorize the oral histories, word for word and teach them to the next generation. Not only that, but in the case of the Hebrew people and the Old Testament, every father had a duty to teach the spiritual history to his children. People are capable of remembering a great deal. The philosopher Socrates, who lived almost a thousand years after the time of Moses, lamented the fact that during his lifetime the Greeks started writing things down in books. He felt that if books came into widespread use, people would stop remembering things, because they would be able to simply look them up in a book. He felt memorization was a much superior way to preserve knowledge for future generations.

Even in the twentieth century, Michail Gorbachev memorized the entire text of all four gospels when he was a child. We remember more, and better, than we realize. If you have seen the movie “Monty Python and the Holy Grail” I bet you can fill in this blank. Patsy, the trusty squire is shot by an arrow. He says: “I’m not quite ______ yet.” If you have seen the movie “The Princess Bride” I bet you know the word that the Sicilian kidnapper, Vicini, says all the time. These are things we memorize – word for word – without even trying. How much more are people capable of in a culture where oral history is valued and practiced!

Aside from the oral histories, other parts of the Old Testament were written down, more or less at the time the events occurred or the words were spoken. The first five books of the Old Testament are called the Pentateuch; they are also known by Jews as the “Torah,” or “Law.” Over time the Torah, and the writings of the scribes and prophets were compiled into what today we call the Old Testament. We don’t know the exact date at which the Old Testament was considered to be “closed,” but it is probably around 250 B.C., which is the approximate date most scholars agree that the Old Testament was first translated into Greek (the ancient Greek version of the Old Testament is called the Septuagint). We don’t have any original copies of the Old Testament. Professional scribes carefully copied the originals when they became worn, and then destroyed the originals. When the copies became worn, new copies were made and the older copies destroyed. For many years, the oldest copy that had been found was made in the 800s A.D. — much newer, in fact, than many New Testament manuscripts. Because of this, many scholars assumed that if the Old Testament manuscript copies were compared to the originals, there would be many errors. However, it should be noted that later manuscripts agree very closely with these earliest texts, which shows that the scribes took great care when making copies. In 1947, the “Dead Sea Scrolls” were discovered. These are not all Biblical writings, but among them are parts of the Old Testament. The Dead Sea Scrolls date back to 1000 years before those previous Old Testament manuscripts. As it turns out, at least in the texts that are available for comparison, during those thousand years very few copying errors were made, and none were significant. Again it is an example of how carefully the Old Testament was preserved by the scribes. I have personally seen a scroll of Isaiah that was made in about 1400 AD and used in a synagogue in Germany for 400 years — until the mid-1800s, when it was taken out of use because it was “worn.” It looked cleaner, clearer and more pristine than these sermon notes. In other words, new copies were long before manuscripts became difficult to read. Taken all in all, it has been demonstrated thoroughly that the contents of the Old Testament have been preserved, largely unchanged, from when they originated.

Now, in spite of these well-preserved texts, there is a prevalent and long-standing tendency to discount the Old Testament as “religious writing” and therefore inaccurate. For many decades the trendy thing was to doubt everything the Bible said – even the “normal, historical” parts of it – unless it could be confirmed by some sort of archaeological discovery. For instance, until very recently, Skeptical scholars claimed that king David of Israel was a mythical figure who had been made up by the writers of the Bible. Unfortunately for them, archaeologists discovered a reference to David in the writings of another culture in the middle east. The reference to David matched the approximate time period that the Bible puts him in. Since that time, architecture with inscriptions referring to David has also been found.

In the Old Testament, Isaiah writes about the invasion of the Assyrian army. He describes how they laid siege to the town of Lacish, and then how they came and surrounded Jerusalem. He mentioned Sennacherib, the Assyrian emperor at the time. Over where Assyria used to be, they have uncovered some of the records and court-commissioned art from the time of Sennacherib. We shouldn’t be surprised to learn that the Assyrians recorded some of the same events, and even mentioned the name of Hezekiah, King of Judah at the time, according to the Bible.

According to the Old Testament, the Israelites destroyed the town of Jericho in about 1400 BC. According to archaeologists, Jericho was indeed destroyed about 1400 BC. There is not enough time and space to describe all of the archaeological discoveries which have, over and over, proven that the Bible is a reliable historical source. The people it talks about were real people; the situations it describes were real. The history it records really happened. The texts were truly written or memorized when the events they record were actually happening.

Millar Burrows, a PhD graduate of Yale University, and one of the leading authorities on the Dead Sea Scrolls, said this:

The Bible is supported by archaeological evidence again and again. On the whole, there can be no question that the results of excavation have increased the respect of scholars for the Bible as a collection of historical documents. The confirmation is both general and specific. The fact that the record can be soften explained or illustrated by archaeological data shows that it fits into the framework of history as only a genuine product of ancient life could do. In addition to this general authentication, however, we find the record verified repeatedly as specific points. Name of places and persons turn up at the right places and in the right periods.

What is strange is that some people persist in doubting the Bible until is proven by some non-Biblical source. The truth is, there is no non-biblical source that has been so thoroughly verified as the Bible itself. It is, without question, the best documentary record of life and history in the ancient middle east.

But the bible isn’t just a history book. There are many kinds of literature in the bible: family histories, genealogies, laws, national histories, biographies, poetry, prophecy, letters and songs. All those different books, written in different times and places by people in widely varied life situations, carry message. The message is easier to understand in some places; in other parts, it takes time and patience to hear it. But it is there throughout the entire bible.

Imagine the song “Silent Night.” Like many Christmas songs it has been arranged in many different ways, and played by many different groups and performing artists. Think of it being played instrumentally, by an orchestra. You’ve probably heard it that way. Now, imagine how it sounds sung by a full choir, with no instruments at all. It’s the same song. The same music is being conveyed, and yet, it sounds very different. Now, picture Willie Nelson (a country-western singer) singing Silent Night. Now, try to imagine Barbara Streisand singing the same song. Picture it done to swing-rhythm, crooned by Harry Connick Jr. Now imagine it as “muzak” or “elevator music,” played at the mall. Think of a rendition of the song by Frank Sinatra. Hear it done by Reggae artists.

All of these are the same song, conveying the same “musical message.” And yet each style and performance conveys that same “musical message” in a very different way. We can appreciate some of those ways better than others, but it all goes back to the same composer, the same basic set of notes, the same lyrics.

This is kind of how the bible is. Sometimes, God conveyed his message through the life of an old man, or a young princess. Sometimes, he sent it through laws that helped people at that time understand him better. At other times, God’s message came through prophets, or teachers, or letter writers, kings or musicians. Sometimes, it is hard to recognize as the same message, because three-thousand year-old laws require more work to understand than clearly written letters from more than a thousand years later. But the messages about God, human beings and relationships are consistent throughout the bible. Like with Silent Night, though the “performances” are widely varied, the basic underlying message is the same. Different musicians may play the music, different instruments may create it, but at the same time, the music is, and always was, the product of the original composer.

Paul puts it this way:

All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work. (2Tim 3:16-17, ESV2011)

The bible comes to us through various human writers and poets and kings. But it is all the work of the Holy Spirit. Another way to look at it, is like an amazing building, say a cathedral. One architect designs the cathedral. He plans it. Many builders of different types are involved in actually building the cathedral, but it all comes together under the plan and direction of the one architect. If someone asks, “who built this cathedral?” we would probably say the name of the architect, not the many and various laborers who put it together. So, many people contributed to the bible, but it was God who planned it and put it together.

The best way that I know to start understanding the bible is to start reading it. It is very difficult to understand in little bits and pieces, especially if you get those bits and pieces from other people, or the internet. I would recommend, if you have never done this, to start reading one of the books of the New Testament, say, Matthew. Read a chapter a day (or more, if you are so inclined), until you’ve read the whole book of Matthew. Then find another New Testament book (any one of them, except Revelation. Leave that until you have more understanding), and read it the same way. After you’ve read the New Testament, go back, and pick an Old Testament book, and try a few of those. I would return and read a book in the New Testament after every second or third Old Testament book. Some people, in addition to this kind of reading, also read one of the psalms every day. That’s a great reading plan. Don’t knock it until you’ve tried it!

Psalm 119 talks about “the law.” It really means “the scripture” in general. Verses 97-103 says this:

97 Oh, how I love your law!

I meditate on it all day long.

98 Your commands make me wiser than my enemies,

for they are ever with me.

99 I have more insight than all my teachers,

for I meditate on your statutes.

100 I have more understanding than the elders,

for I obey your precepts.

101 I have kept my feet from every evil path

so that I might obey your word.

102 I have not departed from your laws,

for you yourself have taught me.

103 How sweet are your words to my taste,

sweeter than honey to my mouth!

Have you tasted the “sweetness” of God’s message to you through the Bible? I encourage you to start reading it, and experience that for yourself!

~

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