
1
Paul, an Apostle of the Anointed Jesus, by the
authorization of God our Savior and of the Anointed Jesus, [who is] our
hope, 2 to
Timothy, a genuine child in the faith: May you find care, mercy, and peace from God the
Father and [from] the Anointed One, Jesus our Lord.
3
[Please] stay in Ephesus as I had encouraged you to do, while I go on to
Macedonia. [For, I want you to instruct] some who are there not to be teaching
something different, 4
or to be paying attention to myths and genealogies, because thereÕs no end to
these things. Such research detracts from the job of serving the needs of the
Faith in the household of God.
5
The desired result of such instruction should be love out of a clean heart, a
good conscience, and faith without hypocrisy. 6 But, itÕs because of [these
other] teachings that some have been misled into foolish discussions. 7 There [are those who] want to be
teachers of the Law, but they donÕt have any idea what theyÕre talking about,
or the types of effects they will have.
8
Now, we know that the Law is goodÉ as long as itÕs used
for legal purposes. 9
But recognize that the Law wasnÕt given for righteous men, but for the lawless
and undisciplined, the godless and sinners, the disloyal and unclean, those who
strike their fathers and mothers, murderers, 10 the sexually
immoral, men who have sex with men,
kidnappers, liars, oath breakers, and everything else that goes against the
wholesome teachings 11
that come from the glorious good news, which our blest God entrusted to me.
12
IÕm so grateful to the Anointed Jesus our Lord who gave me this power, because he
considered me faithful and made me his servant 13 [despite the fact that] I used
to be a slanderer, a persecutor, and an arrogant man. However, I was shown
mercy (because I was just ignorant and acted [that way] because I didnÕt
believe) 14 by the
caring of our Lord, who works so faithfully and lovingly through the Anointed
Jesus.
15
So, when we say that the Anointed Jesus came into the world to save sinners,
those words are faithful and deserve to be believed, because I was the most
outstanding of them! 16
And the reason why I was shown mercy was so that the Anointed Jesus might
demonstrate all his patience and use me as a prime example of those who can
still put faith in him and receive life in the age.
17
Now, to the King of the ages [who is] incorruptible
and invisible (the only God), may there be honor and glory into the ages of ages. May
it be.
18 This is the responsibility that IÕm laying on you, Timothy my son: As the prophecies about you foretold – that you would be a soldier in a good war – 19 hang onto your faith and good conscience. For, some have pushed theirs aside and experienced shipwreck. 20 This includes Hymenaeus and Alexander, who IÕve handed over to the Opposer so they can be taught not to blaspheme.
1
First, IÕm encouraging you to beg, pray, ask for, and give thanks [to God] for
all types of men – 2
for kings and all those who are in high offices – so that we can go on
living a calm and quiet life, devoutly and seriously. 3 This is what is good and
acceptable in the eyes of our Savior, God, 4 because He wants all men to be saved and to come
to an accurate knowledge of truth. 5
For, thereÕs just one God and thereÕs just one mediator between God and men
– a man – the Anointed Jesus. 6 He gave himself as the ransom price for everyone at just the right time in
proof of this. 7
And this is the reason why I was made a preacher and an ApostleÉ IÕm not lying;
IÕm telling the truthÉ a teacher of faith and truth to the nations! 8 So, I wish that men everywhere
would pray and all raise their hands together in loyalty, setting aside anger
and arguments.
9
And [itÕs also my wish] that women would dress themselves modestly and adorn
themselves sensiblyÉ not with fancy hairstyles or in gold and pearls or
expensive clothes, 10
but in ways befitting women who have promised to worship God and to do
everything thatÕs good.
11 Let women learn quietly and obediently. 12 I donÕt allow women to teach or to preside over men É just to be silent, 13 because Adam was created first, then Eve. 14 Adam wasnÕt deceived, but the woman was thoroughly deceived and went beyond [what she was told]. 15 However, [the women] will be kept safe through childbirth as long as they remain in the Faith (in love, holiness, and sensibleness).
1
You can believe that if someone is reaching out to be an Overseer,
heÕs looking for good work. 2
An overseer has to be free from accusations, a husband of one wife, moderate in
habits, sensible, orderly, friendly to strangers, and a teacher; 3 not [someone who is] addicted to
alcohol or headstrong, but [someone who is] willing to give in; and not a
quarrelsome or greedy person. 4
[He should] take the lead in his family and have children who obey him
seriously, 5
because if any man doesnÕt know how to take the lead in his own family, how
will he take care of GodÕs congregation? 6 He must not be a newly converted man for fear that
he might become too proud and fall into the judgment of the Slanderer. 7 And those outside [the
congregation] should also speak well of him, so he doesnÕt fall into disgrace
and into the SlandererÕs snare.
8
Servants [in the congregation] should also be serious,
not deceitful, not excessive drinkers, and not looking for easy money, 9 but holding the mystery of the
faith with a clean conscience. 10
Let them prove themselves first; then if they do well, allow them to serve.
11
Women should likewise be serious and not slanderous, but moderate in their
habits and faithful in everything.
12
Servants should only have one wife and be taking the lead over their
households and children. 13
Then those who serve well will gain a good position in the faith and have
opportunities to speak boldly, through the Anointed Jesus.
14
IÕm writing these things to you (although IÕm hoping to come to you shortly), 15 so just in case IÕm delayed,
youÕll know how you should conduct yourself in GodÕs household (the congregation of the living God) as a pillar and supporter
of the truth.
16 Admittedly, this sacred devotion is a great mystery. For, ÔHe was shown in the flesh, called righteous in spirit, appeared to [GodÕs] messengers, was preached about among the nations, was believed in the world, and was taken up in glory.Õ
1
However, the Breath [of God] definitely says that some
will leave the faith in the future and pay attention to wicked
spirits and the teachings of demons. 2 [This will result from] the hypocrisy
of men who are liars and whose consciences are seared as with branding
irons. 3 They will
forbid [people] to marry or to eat food that God created to be eaten
appreciatively by all those who have faith and who understand the truth. 4 For everything that God created
is good and nothing is to be thrown away. And if we thank him for it, 5 it becomes holy by what we say to
God in prayer.
6
By explaining these things to the brothers, youÕll be a fine servant of the
Anointed Jesus. [YouÕll] grow strong on the words of the faith and the fine
teachings that youÕre following so closely.
7
Stay away from things that are worldly and the oldwives tales, and train
yourself to be devoted [to God]. 8
For while physical training does [your body] a little good, devotion to God is
good for everything, because it holds the promise of life both now and in the
future 9 (what I
just said is true and worth believing). 10
This is the reason why weÕre struggling and working so hard; because weÕre
putting our hope in a living God. HeÕs the Savior of all menÉ but mostly of the
faithful.
11
So, keep on giving these instructions and teaching them. 12 And donÕt allow anyone to look
down on you because youÕre young. Rather, become an example to the faithful in
what you say, in the way you act, in your love, in your faith, and in your
purity.
13 Until I get there, work at public reading, giving council, and teaching. 14 DonÕt be careless with the gift in you that was given through the prophecy when the elders laid their hands on you. 15 Think hard on these thingsÉ get wrapped up in them so everyone can see the progress youÕre making. 16 Keep paying attention to yourself and to your teaching, and stick with it; for if you do that, you will save yourself and those who listen to you!
1
DonÕt be too harsh with older men, but speak to them as you would to fathers;
to younger men as brothers; 2
to older women as mothers; and to younger women as sisters, with all purity.
3
Show honor to the widows who are really living as widows. 4 However, if a widow has children
or grandchildren, let them first learn the lesson of how to show deep respect
inside their own families, by paying what they owe to their parents and
grandparents, for this is the only right thing to do in GodÕs sight.
5
Now, an actual widow who has been left on her own puts her hope in God, so she
keeps begging to [God] in prayer night and day. 6 But the [the widow] who lives for
herself and for pleasure is already dead, though still alive.
7
Keep on giving these instructions, so theyÕll be found blameless: 8 If anyone doesnÕt provide for
those who are his own – and especially for members of his own family
– he has denied the faith and is worse than unbelievers are!
9
Put a widow on the list if sheÕs more than sixty years old; had only one
husband; 10 has
done good things that can be attested to; has raised children; has been hospitable;
has washed the feet of Holy Ones; has provided for those in difficulty; and has
followed the course of doing all sorts of good deeds.
11
On the other hand, turn down younger widows. Why, when they feel the sexual
urge, they leave the Anointed One because they want to marry. 12 And theyÕre judged for this,
because they set aside the faith they had at first. 13 And at the same time, they also
learn wasteful habits, such as going around and doing a lot of visiting.
TheyÕre not only wasting time, but they gossip, meddle in other peopleÕs
affairs, and talk about things they shouldnÕt.
14
I prefer to see younger widows marry, have children, and manage a home. That
way, the Opposer isnÕt given
something that he can gleefully gloat over. 15 Why, some of them have already turned to
following the Slanderer. 16
So, if any believing woman has widows [in her family], she should take care of
them herself, so the congregation wonÕt have to handle the burden. Then [the
congregation] can help the real widows.
17
Let the elders who take the lead in a fine way be
considered worthy of twice as much honorÉ especially those who work hard in
speaking and teaching. 18
For the Scriptures tell us: ÔYou shouldnÕt muzzle a bull when itÕs threshing
grain,Õ and, ÔA worker deserves his pay.Õ 19 [Nor should you] accept an accusation against an
elder unless there are two or three witnesses.
20
Expose those who are guilty of sin before everyone who is watching, so the
rest of them will also be afraid.
21
Before God, the Anointed Jesus, and the chosen
messengers; I solemnly charge you to do these things. However, donÕt jump to
conclusions before you hear the evidence, and never
make a decision because youÕre biased one way or the other.
22
Never be too quick to lay your hands on any man [to appoint him to a
responsibility], so you arenÕt found to be a sharer in the sins of others. Keep
yourself pure.
23
Quit drinking water, but take a little wine for the sake of your stomach and
for your frequent illnesses.
24 The sins of some men are done in the open and lead directly to judgment; however, those of the rest eventually become known also. 25 And just as many of the good deeds are widely known, the [sins] canÕt be kept hidden either.
1 Those who are in bondage as slaves should consider their masters worthy of all honor, so the Name of God and the teaching wonÕt be slandered. 2 And those who have believing owners shouldnÕt think less of them because they are brothers. Rather, let them really be slaves; because those who work hard are faithful, so they are loved in return.
Keep on teaching these things and giving this encouragement.
3 And if anyone
teaches differently and doesnÕt follow these life-giving words (which are those
of our Lord Jesus the Anointed One), or doesnÕt teach
deep respect for God, 4
heÕs just blowing smoke, he doesnÕt understand anything well, and has become
mentally diseased with doubts and debates over words. The result of this is
envy, arguing, slandering, wicked suspicions, 5 and Ômaking mountains out of mole
hillsÕ on the part of men with corrupt minds who have been robbed of the truthÉ
those who imply that we should earn a
profit from this worship.
6
Why for a fact; we do profit a lot from this worshipÉ that is, if we pay our
own way! 7 For we
didnÕt bring anything into the world and we canÕt carry anything out; 8 so if we have enough to eat and
wear, we should be satisfied with that.
9
Those who want to be rich fall into temptation, a snare, and many foolish
and damaging desires, which drag men down into destruction and ruin, 10 because the love of money is the
root of everything thatÕs bad. And when some have reached for it, they were led
away from the faith and into error, stabbing themselves all over, which caused
them a lot of pain.
11
However; you, O man of God; Flee from these things and chase after
righteousness, worship, faith, love, endurance, and inner strength. 12 Wrestle in the fine match of the
faithÉ put on the life in the age
that you were called to and about which you offered such a fine confession
before so many witnesses!
13
IÕm charging you in the sight of God (who brought life to everything) and the
Anointed Jesus (who gave such a fine confession before Pontius Pilate) 14 to obey these instructions
spotlessly and blamelessly until our Lord Jesus the Anointed One reveals
himself. 15 And he
will reveal himself at his own set timeÉ he, the blest and only ruler; the King
of those who rule as kings and Lord of those who rule as lords; 16 the only one who has immortality and who lives in
unapproachable light; he who no man has seen or can see. To him be honor and
power through the ages! May it be!
17
Give orders to those who are rich in this era not to think too much of
themselves, and not to trust in wealth (which is fickle), but in God who
brings [the type of] wealth to us that we can truly enjoy. 18 [Teach them to] work at being
good, to be rich in good deeds, and to be generous and ready to share, 19 as they safely store away for
themselves the treasures of a fine foundation in the things that are coming, so
they can put on the real life.
20 O Timothy; guard this hope and turn away from all the unclean and opposing empty talk that is falsely called knowledge, 21 through which some who once showed promise in the faith were turned aside.
May the care [of God] be with you.
The
term overseer
implies a misleading nuance in American English... but itÕs still the best word
to use. The Greek word that overseer is translated from is episcopos, which literally means onlooker (not
as a person who is ÔoverÕ anyone). So, the term doesnÕt imply a higher position
but that of a caretaker.
A
synonym that is used in the Bible for ÔoverseerÕ is ÔelderÕ (presbyterios
– older man). Elders were always males, and their job was to shepherd and
teach the congregation. Another common English word for overseer is bishop.
The
early Christian congregations may have been governed by bodies of elders who
were appointed by the Apostles and their representatives, for this arrangement
is similar to the way the cities of Israel were governed. However, history
shows that after the First Century, just one man in a congregation or city
likely held the position of bishop, elder, or overseer.
The
Scriptures show that such men were to meet high standards of conduct and
reputation. And although Paul doesnÕt mention it specifically, such individuals
were expected to be able to make wise decisions and to show signs of having
GodÕs Breath. Notice that these were the first qualifications for all Servants
in the Christian Congregation, for Acts 6:3 (where the first ÔservantsÕ were
appointed) says; ÔSo, brothers, find seven qualified men among you who are filled with
wisdom and the Breath [of God].Õ
Should
such an appointment be given to a man who isnÕt known for his wisdom? If you
read the Proverb youÕll repeatedly see the need to appoint just those who have
proven themselves wise as judges and councilors. As Solomon wrote (at Proverbs
22:29), ÔAn observant man and one sharp in his ways, will also stand beside
kings. Never
stand beside the dull witted.Õ
Were
the qualifications for elder appointments that are listed at 1 Timothy 3:2-7
also to be used as the standard for removing elders? Paul gave no such
instructions and there are no examples of this happening in the Bible. It
appears as though the position of elder (older man, mayor, alderman, bishop,
etc.) was a permanent appointment that would only be lost when the man dies, if
he is found guilty of scandalous behavior, or if he should leave the primary
doctrines of the faith.
Notice
the list of qualifications that Paul gave Timothy to look for. The candidate
must be someone who is:
Free from accusations
A husband of one wife
Moderate in his habits
Sensible (wise)
Friendly to strangers (hospitable)
A (qualified) teacher
Not addicted to alcohol
Not headstrong
Not quarrelsome
Not a greedy person
Takes the lead in his family
Has children who obey him seriously
Not a newly converted man
Someone who is spoken well of by those outside the
congregation.
For
more information see the linked document Arrangement of
the First Christian Churches.
Use
your browser BACK button to return to the text you were reading.
For
centuries, the proper translation of this word has bothered people who wish to
create levels of authority within the Christian Congregation. So, to add weight
to this office, the Greek word diakonos has been translated into many words in attempts to blur
what it really means in English, servant. Words such as ÔdeaconÕ (from
diakonos), minister, and even the redundancy Ôministerial servantÕ have been
employed. However, what they were called in the First-Century Congregation was
just servants. These qualified men handled the work and odd jobs that were
necessary in running the day-to-day affairs of the congregation.
A later
position of responsibility that was spoken of by Paul was the appointment of
ÔeldersÕ or ÔoverseersÕ in the emerging Christian congregations. Elders (as was
true of all servants) were always males, and their job was to shepherd and
teach the congregations. However, elders were also just servants – that
is, servants with a small Ôs.Õ
The
Scriptures show that such men were to meet high standards of conduct and
reputation. And although Paul didnÕt mention it specifically, they were
expected to be able to make wise decisions and to show signs of having GodÕs
Breath. Notice that these were the qualifications for all servants in the Christian
Congregation, for Acts 6:3 says; ÔSo, brothers, find seven qualified men among you who are filled with
wisdom and the Breath [of God].Õ
For more
information, see the linked document, Arrangement of
the First Christian Churches.
Use
your browser BACK button to return to the text you were reading.
The
Greek word aionos
(pronounced ai-on-oss)
is what the English word eon is derived from. It means an indefinite period. However, there is no
exact English word to translate it. The best equivalents are age(s) or era(s). Please
note that where the plural form of the word (ages) is used, it refers to a long
time, at least multiple generations. However, where the singular form is used
(age or era), this appears to mean a much shorter period, such as a lifetime,
generation, or era. And where the term ages of ages is used (such as at Ephesians
3:21), which is usually said in reference to God, we would assume that this
truly means forever.
It is
noteworthy that aionos
is the word that is used in the Greek Septuagint in place of the Hebrew word ohlam, which
is also translated as forever and time indefinite in popular versions of the Hebrew Scriptures. So
this one word (aionos) is translated as forever, everlasting, eternal, system of things,
time indefinite, [end of] the world, long ago, from of old, etc. Obviously,
something is very wrong here, because the word canÕt mean a period having a
definite end in one place and infinity in another.
Take
for example, the unique way that aionos is used in the question that JesusÕ
Apostles asked him, which is found at Matthew 24:3, ÔWhat will be the signs
when you are near and this age will come to its conclusion?Õ
You can
see that the word aionos obviously doesnÕt mean forever, everlasting, or eternal in
this case, nor did it mean world or system of things. It simply meant the age or
the time before the end would come. And for them, that meant the age when the
Temple at Jerusalem would be destroyed, because thatÕs what Jesus had just told
them.
The
word aionos
(which we have translated as age here) is also translated as world (KJ) and as system of things (NW) in other Bibles.
However, if the Apostles had meant any of those words, they would have used the
Greek word cosmos,
not aionos,
for world
or system of
things.
The
ancient Hebrews viewed everything (and rightly so) as having a beginning and an
end. For that reason, you will only find three places in the Bible where words
are used that imply no end and none that imply no beginning. An interesting possible insight
on the reason for this can be found at Hebrews 1:10-12, which says:
ÔLong
ago, O Lord, you laid the foundation of the earth and your hands made the
heavens.
They will destroy themselves, but you will remain. They will grow old just like clothes do.
Then, as [you would do to] a robe, you> will wrap them up and repair them
like clothes. Yes, you are the one, and your years will never run out.Õ
The
problem with most Bible translations is that when they encounter the word aionos in all
its different tenses, they interpret it according to accepted doctrine, not
according to the way that Jesus and his disciples used it. So the common
renderings forever,
eternal, and everlasting
are used even when the word is in its singular form (aioni, aiona, aionos, aionion, aionian, aionios, aioniou), and this totally distorts the
meaning of the text.
Take
for example, the scripture at John 5:24, where Jesus said, ÔI tell you the
truth; the one who hears what I say and believes in the One that sent me will have life
in this age. He wonÕt have to be judged, but has crossed over from death to
life.Õ
Most
Bibles translate Jesus as saying that those who believe in the One who sent him
will have everlasting
life (or the equivalent). However, the words that Jesus used there were, zoe aionos (life age – singular), not zoe aionion (life ages – plural).
Notice
how Jesus explained the meaning of these words with his next statement, ÔHe
wonÕt have to be judged, but has crossed over from death to life.Õ
So,
what Jesus was saying here, wasnÕt that they would have everlasting life, but that they would
(in their current life) be considered among the living, not among the dead
(see Revelation 20:12). This doesnÕt necessarily mean that they wonÕt live
forever; itÕs just that Jesus wasnÕt really saying that.
From
consideration of the evidence found in the bulk of JesusÕ words about life, the
conclusion might be logically reached that he never taught the hope of Ôlife
eternal,Õ Ôeverlasting life,Õ or Ôimmortality,Õ in those specific words.
However, the concept is still there. What he taught was that (unlike those whom
God considers to be ÔdeadÕ) living people will receive Ôlife in the age,Õ
meaning, they will be considered worthy of life by God during their lifetimes.
Two
words imply infinity in the Bible. One is the Greek word athanasia (undying), which is only found in two
places, 1
Corinthians15:53, where it mentions resurrected ones as clothing
themselves with immortality, and at 1 Timothy 6:16, where Paul speaks of
Jesus as having received it. The other Greek word, aidios, which is found at Romans 1:20
and at Jude 6, is used to describe GodÕs Power and Might as eternal.
For
more information, select the linked documents, The Hereafter and Does the Bible Promise
Everlasting Life?
Use
your browser BACK button to return to the text you were reading.
The
Greek word at 1 Timothy 1:10 that we have translated as men who have sex with men, is arsenokoitais.
Arseno
means males
and koitais
means bed-ers
(or those who ÔbedÕ males). And while this term is used to specifically refer
to males who take sexual advantage of other males at 1 Corinthians 6:9, in this
case, Paul seems to be broadening the term to include all so-called
ÔhomosexualÕ behavior.
Use
your browser BACK button to return to the text you were reading.
Hypocrite
is a Greek word that is just spelled a little differently than it is in English
(hypocritai).
However, we give the English word a nuance that isnÕt implied in Greek. The
first part of the Greek word, hypo, means under, and the second part, critai, means judge (itÕs what we get critical and criticize
from). So, in the Bible a hypocrite is a Ôlesser judge,Õ or one who is very
judgmental of the actions or conduct and others. This differs from the meaning
in English, which is, someone who doesnÕt follow his own advice.
The
Scribes and Pharisees were referred to as Hypocrites in the Bible, because they
condemned the actions of others. And like anyone who tends to be critical of
others, they likely failed in the same ways that they condemned others, which
would make them also fit the English definition. However, the Bible meaning is
Ôjudgmental.Õ
Being
too judgmental is a very serious flaw, which is common to those who think they
are very righteous. It is reported that the Pharisees especially thought of
themselves as more righteous than others, and it was their opinion that they
would be the only ones to be found righteous and worthy of a resurrection by
God. Notice what Jesus said would happen to those who are judgmental (Matthew
7:1): ÔDonÕt
judge [others], so you wonÕt be judged. For, the [rules] that you use to judge
others, are the rules that will be used to judge you, and the standards you are
setting for them, are the standards that theyÕll set for you.Õ
Use
your browser BACK button to return to the text you were reading
The
Greek word porneia
means much more than copulation between individuals who arenÕt married to each
other. The term literally means that which is sold (by prostitutes). So it
includes all the types of services that might be sold by a prostitute, not just
copulation.
It also
just refers to acts between unmarried persons (which is what happens in
prostitution). This includes such actions between unmarried Ôconsenting
adults,Õ although there may be no exchange of money, because, where porneia is
found in the Greek Septuagint, the Hebrew Law shows that it involves intimate
relations between unmarried persons.
Because
the English word fornication
carries the nuance of just copulation between unmarried persons, we have used
the broader term sexual
immorality here to indicate the full range of the term.
Use
your browser BACK button to return to the text you were reading.
It is
appropriate that the heavenly name of the great Opposer and Slanderer of God is
never given in the Bible. However, several terms (and one mistakenly) have been
used to describe him. Here is a list of those descriptions:
Satan: This is a
Hebrew word meaning, opposer, resistor,
a smart person who does things to serve
his own interests, and/or a
person who canÕt be fooled. It was applied to the Evil One
because of his opposition to God. To prevent people from thinking of it as a
name, it is translated as Ôthe
OpposerÕ herein.
Devil: This is
the only Greek word (Diabolos) used in the Bible to describe the evil one. The first
part of the word, dia, means through. Bolos means throw (itÕs where we get the English words ball and bowl). So, Devil means one who throws through, which implied Slanderer in
Greek, so thatÕs the way itÕs translated herein.
Lucifer: The name Lucifer is commonly
tied to the Biblical Opposer, however the name doesnÕt appear in most versions
of the Bible. It does appear once in the King James Bible, at Isaiah 14:12, in
which the King of Babylon is referenced as Lucifer, Son of the Morning, which is
translated from the Hebrew words Helel ben Shahar – Day Star, Son of the Dawn.
This term was used there, because Lucifer is the Latin term for the planet
Venus, which is also known as the morning star.
So, there is no direct link in the Bible between the entity known in Hebrew as Satan and the
person who was referred to as Lucifer. This was a myth that was created by Augustine after he
translated the text in Isaiah from the original Hebrew into Latin.
BeelZebub: There are
eight references in the Bible to this Hebrew word, and it does refer to the
Slanderer. However, once again, this is not a proper name. It appears to be a
title. Beel (like Baal) means Lord, and Zebub
appears to refer to flies (the insects). So, BeelZebub likely means Lord of Flies.
Is the
Opposer (Slanderer or BeelZebub) a real person? All one has to do is look at
the titles he was given above to realize that he is. To deny his existence
negates the rest of the Bible. For example, when dealing with AdamÕs sin, why
did God adhere so closely to a law when other options were available to Him?
Why didnÕt he just destroy rebellious Adam and create another man?
The fact
is, He created men and His messengers with the ability to choose whether to
serve Him or not, so none are automatons. And as a man failed in the Paradise
of Pleasure, we can assume (and as the Scriptures support) that there were
failures (and rebels) in the heavens also. This is the reason why it became
necessary to have a law that clearly outlined what rebellion against God
constituted, and what the consequences for violating that law would be. It was
obviously for the sake of the millions of millions of heavenly spirit (breath)
creatures that the issue of rebellion here on the earth had to be resolved by
legal means, and in a way that demonstrated the love and loyalty of GodÕs
first-born son, which resulted in the painful need for a ÔransomÕ (JesusÕ
death).
And the
idea that the Slanderer isnÕt real raises other questions. For example, while
Jesus was being tempted in the desert, was he simply struggling with the bad inside himself
rather than against a real, evil personality? If so, we would have to conclude
that there was bad in Jesus.
Also,
was the battle in heaven (as spoken of at Revelation the Twelfth Chapter) just
figurative and not a real war against the Opposer and his messengers? If so,
then there are still Ôevil thoughtsÕ in heaven prior to that battle. And, in what
sense would Ôthe OpposerÕ and his ÔmessengersÕ lose the battle and be confined
to the earth? Also, why would internal evil be ÔangryÕ in knowing that he just
has Ôa short period of time left?Õ
And
lastly, when the Opposer entered GodÕs presence and spoke to Him (Job the First
Chapter), could we assume that this inherent evil was found in God? That
isnÕt likely.
However,
there is some question as to the use of the Greek word Diabolos found at 1 Chronicles 21:1 (in
the Greek Septuagint). First, since Diabolos is a Greek word and First
Chronicles was written in Hebrew, we would assume that Diabolos (Slanderer) was
substituted for the Hebrew word Satan (Opposer). But the text seems to imply
that a slanderer (or resistor), not the Slanderer, had come to
David. And we would have to assume it to be a satan or resistor that came to
him. So, we donÕt really know if the text implies that the Evil One came to
him, if it was just an evil spirit that came over him, or if someone bad had
urged David to defy God and take a census of Israel.
Use
your browser BACK button to return to the text you were reading
Throughout
the Bible, we read of Ôthe ransomÕ (gr. lytron) that Jesus paid. Exactly what does this
term refer to?
At
Matthew 20:28, Jesus said, ÔThis is how the Son of Man came, not to be served,
but to serve and to give his living body as a ransom for many.Õ
Romans
5:12, 14 says, ÔSin entered this world through one man and this sin resulted in
death. So, death spread to all men because everyone has sinned. However,
death reigned from [the time of] Adam down to Moses, even over those who didnÕt
sin in the same way that Adam did. And [Adam] was a prototype of the one who
would come.
1
Corinthians 15:21, 22 says, ÔSince death came through a man, resurrection from
the dead also comes through a man. And as all are dying because of Adam, all will be made
alive in the Anointed One.Õ
So, from
the above, we must conclude that Adam lost the hope of ÔlifeÕ for himself and
all his descendents, because of his sin in Eden. However, Jesus came and paid
the Ôransom priceÕ to God, to redeem us from the sin of Adam, so that we could
once again have the hope of Ôlife in the ageÕ and a resurrection of the living.
Use
your browser BACK button to return to the text you were reading
The
Greek word pneuma
(as in pneumonia,
a breathing disease) means breath or wind – the movement of air. In other Bible
translations, this word is often translated as spirit or ghost – as in
Holy Spirit or Holy Ghost. However, spirit is just a shortened form of the Latin
word spiritu,
which just means breath in Latin. And ghost conveys another meaning altogether.
The most
common use of the word pneuma in the Bible is to imply an unseen force (such as
breath or wind). And the problem with translating it as spirit or ghost is that
many people have started believing that the unseen force that is called [GodÕs]
Holy Breath herein, is another God-like person and part of a Divine ÔTrinity.Õ
This canÕt be true, because the only scripture that can be used to support this
theory (that is, where the Father, the Son, and the Holy Breath are supposed to
be ÔoneÕ) is found at Matthew 28:19, which simply says that baptism should be
done Ôin the name ofÕ (or, in recognition of) these three. All other scriptures
that are used to prove the Trinity theory fail to mention the Holy Breath as
part of that group. And the King James wording of 1 John 5:7 (which was used
for years to attempt to prove the Trinity) is spurious (something that was
added to the Bible). In fact, the reference to the Holy Breath at Matthew 28:19
may also be
spurious, and if so,
then there are no actual Bible references that mention GodÕs Holy Breath along
with the Father and the Son.
So to
prevent confusion, the Greek word pneuma is frequently translated as breath
herein. However, there are exceptions, as in instances where the Bible refers
to demons as Ôspirits.Õ Translating pneuma as breath in these cases, although correct, might
just be confusing. There are also places where we have left pneuma
translated as spirit,
when the word implies a person's tendency (or spirit). And, since the nuance
implied by the word Spirit in the English language (an unseen power) is
correct, we recently changed back to translating pneuma as Spirit in several places, when referring
to GodÕs Holy Spirit. However, recognize that pneuma is often best defined by calling
it [GodÕs]
Holy Breath. For an example, see the Note Worshiping God In
Spirit and Truth.
Another
important use of the word pneuma is in the phrase, ÔBreath of Life.Õ This phrase means more
than just breathing; it refers to the entire mechanics of life itself. ItÕs the
unseen force of life for all creaturesÉ itÕs what makes each cell alive.
However, nowhere does the Bible describe the ÔpneumaÕ as immortal, nor is it
the same as the soul (a breathing thing), so it can (figuratively) Ôreturn to
GodÕ at death,Õ because all hope of future life depends on God and His promise
of a resurrection.
Note in
particular how the term Breath is used at Job 27:3, where Job spoke of GodÕs
Breath or Spirit. For there he asked, ÔDoes the Breath of the Divine One remain in my
nose?Õ As you can see from his application of this word, pneuma obviously referred to GodÕs
Breath in this case, not to a person or to an unseen force. He was talking
about that which comes from God and caused him to breatheÉ the Breath of Life.
It is interesting that at Genesis 6:3 God says, ÔI wonÕt allow My Breath to stay with these men through the the age, for they are fleshly.Õ In Greek that reads, ÔOu me katameine to pneuma mou en tois anthropois toutoiseis ton aiona, dia ai einai autous sarka,Õ or, ÔNot not should stay the Breath Mine with these men the age through, their being flesh.Õ
While the words Breath Mine (pneuma mou) here can refer to GodÕs Holy Breath, it seems more likely that He is referring to the breath of life that he gave Adam. So it appears as though what He was saying here is that the breath of life (of the people of that age) would be removed prematurely. However, since God referred to it as ÔMy Breath,Õ there may be a link implied between GodÕs Holy Breath and the breath of life. For more information, see the attached link ÔThe Powers of GodÕs Holy Spirit.Õ
However,
when Jesus died (as the words recorded at John 19:30 say), Ôhe hung his head
and quit
breathingÕ (gr. kai klinas ten kephalen paredoken to pneuma, or, and inclined his
head giving/up the breath).
Use
your browser BACK button to return to the text you were reading
2 Peter
2:4 speaks of ÔmessengersÕ who were put into ÔTartarusÕ for bad acts they committed
during the time of Noah. Genesis 6:3 speaks of these as Ôsons of GodÕ (gr. uioi tou Theou)
and it tells of their coming to earth to marry Ôthe daughters of menÕ (gr. thygateras ton
anthropon). However, these Ôsons of GodÕ donÕt appear to be quite the same
as the ÔmessengersÕ who are to be thrown out of heaven during Ôthe LordÕs Day,Õ
mentioned at Revelation 12:7-9. Since the Ôsons of GodÕ who came to earth and
assumed human bodies in NoahÕs day couldnÕt be destroyed by the downpour
(flood) and they had forsaken heaven, they were apparently put into a
prison-like state here on the earth, where they are no longer able to roam.
This group is specifically referred to as the demons in the Bible.
It is
interesting that, except among modern materialistic and scientific societies,
demons are recognized as real throughout the world and by almost all of its
religions, both modern and primitive. Such universal acknowledgement by diverse
people with no cultural ties is one of the strongest arguments for their existence.
Demon
is a Greek word that seems to be derived from diameno, which means fixed in one
place. From other Bible accounts about demons, it appears that this Ôfixing
in one placeÕ means that they must be associated with either living or non-living
things, which is referred to as Ôpossession.Õ
At Acts 17:18 the Epicureans and Stoic
Philosophers of Greece asked about PaulÕs teaching a Ôforeign demon.Õ And although most
translations render his words as Ôforeign god,Õ they truly said ÔdemonÕ (gr. daimonion).
This is also true of PaulÕs reply found at Acts 17: 22, ÔMen of Athens, I see
that youÕre a lot more afraid of the demons than others are.Õ
The
reason why this term was used is obvious. The many pagan idols and Gods of
Athens, although made of metal and stone, had the backing of demons. And the
people recognized the power that was given to lifeless objects through
ÔpossessionÕ by their gods.
Use
your browser BACK button to return to the text you were reading
As you read
the Bible, you will notice that one of the most disgusting things to God is
when people are treated – or when they treat others – unjustly.
This subject is a repeated theme when discussing why God allowed the
destruction of Judah and Israel. It is also a major theme in the Proverbs.
However,
despite GodÕs views on this, men often fail to understand the serious situation
they put themselves in whenever they judge others. As Jesus said (at Matthew
7:1), ÔDonÕt
judge [others] so that you wonÕt be judged. Because, the things you are
judging others over will be the things you are judged by. And the standards you
set for them are the standards that will be set for you.Õ
So, the
point is; whenever we judge others, God in turn is judging us. And while our
judgment on others may have temporary effect, our lack of thought or poor
motivation in passing that judgment may result in the permanent wrath of God.
Notice
PaulÕs charge to Timothy (at 1 Timothy 5:21), ÔDonÕt jump to any conclusions
before you hear the evidence and never make a decision because you are biased
one way or the other.Õ
Use
your browser BACK button to return to the text you were reading
At 2
Corinthians 2:17, Paul wrote, ÔWe arenÕt like others who are peddlers of the
word of God (gr. kapeleuontes ton logon tou Theou). Rather, we speak sincerely through the Anointed One.Õ
Obviously,
Paul is making the assertion here that he didnÕt believe in making a
comfortable living by preaching GodÕs Word. In fact, Paul bragged of his
working as a tentmaker, so he could provide GodÕs Word without cost to the
congregations. And as he says here, he often did without, simply because he
refused to ask for help.
However,
it must be admitted that on other occasions Paul, spoke of his ÔauthorityÕ to
be supported in his preaching. So that isnÕt necessarily wrong. But, letÕs
examine why
Paul chose not to depend on others to support him in his service to God. Notice
his reasoning, ÔRather, we speak sincerely through the Anointed One.Õ
The problem
with trying to teach those who are paying you to do so is this matter of
sincerity. If your livelihood depends on their goodwill, will you truly tell
them what needs to be said? The answer is obvious.
Use
your browser BACK button to return to the text you were reading
Amen is
a Hebrew word that was never really translated into English; it was just
Anglicized. In Greek it is pronounced, ah-main. The reason why it was never
translated is that ancient scholars were afraid to change this supposed ÔmagicalÕ
word that ensures God will listen to the prayer. There is no record in the
Bible of anyone ending prayers with amen, although it was likely said. And the
fact that others who were present said amen at the end of prayers to show that
they agree, is indicated by PaulÕs words at 1 Corinthians
14:6.
In
addition, amen isnÕt said in the Bible just at the end of a Prayer. Paul used
the word frequently in his writings to affirm that what he was writing was, or
would be, true. And thatÕs the literal meaning of amen as it is rendered here,
Ômay it be.Õ
So,
should Christians end their prayers with the word amen, or with the phrase, may it be? It
really makes no difference. In fact, neither really has to be said for God to
hear the prayer, or for Him to understand that it is concluded.
The
problem with saying amen is that most people really donÕt know what it means today.
They think of it as just a word that you end prayers with. However, saying amen (or may it be) at
the conclusion of a prayer indicates that the one praying assumes the things
that were asked are as good as done – and he or she should also believe
that.
In
several places we have left the word amen unchanged, for example, at Revelation
3:14, where Jesus was referred to symbolically as Ôthe Amen,Õ or, he who
Ôcauses things to beÕ (under the direction of God).
Use
your browser BACK button to return to the text you were reading
The
Greek word caris
is where we derive the English word care or caring. However, the Greek word carries
a slightly different meaning. Old English Bible translations have rendered caris as grace.
However, the nuance that grace implies (smooth and flowing) totally distorts the meaning of
this term in contemporary American English.
Most
Bible dictionaries prefer to see caris translated as undeserved kindness. However, this
phrase, which may or may not make some minor technical difference in the
meaning, adds wordiness, and that distracts from the ease of reading. So you
will find it translated as care, caring, or kindness herein, depending on the setting.
Use
your browser BACK button to return to the text you were reading
In
Matthew the Eighteenth Chapter, Jesus spoke of how Jews should deal with each
other when one was guilty of harming another, and Jesus outlined three steps
that they should take, ending with the words (verse 17), ÔIf he refuses to
listen even to the congregation, then let him become as a man of the nations, or as a
tax collector to you.Õ.
Now,
although many have concluded that Jesus was discussing how to handle such
matters within the Christian Congregation, we have to realize that the
Christian Congregation hadnÕt been formed yet, and that Jesus wasnÕt giving
these instructions just to Christians. Rather, he was speaking to Jews in
general and referring to what the Bible calls Ôthe congregation of Israel.Õ So,
his instructions here were to be kind to each other and to try to work thing
out among themselves rather than taking matters before their religious court
(the Sanhedrin).
However,
in First Corinthians, Paul laid out some procedural guidelines on how to deal
with Ôthose called brothersÕ in the Christian Congregation who are guilty of
serious and un-repented sins. This matter was raised when a brother in Corinth
was said to be guilty of Ôtaking his fatherÕs wifeÕ as his own. Such a thing,
even if the wife was widowed, was considered a serious thing in GodÕs eyes, for
the Old Law shows that it is the same as uncovering the nakedness of oneÕs
father (see Leviticus 18:7, 8). And if he was having sex with the wife of his
living father, that was even worse and creating a public scandal. So, PaulÕs
instructions were for Christians to Ôjudge such mattersÕ and to Ôremove the
wicked man from among yourselves.Õ What did this entail?
Thereafter,
notice that Paul said should be done (at 1 Corinthians 5:11), ÔHowever, now IÕm
writing you to quit
associating with anyone called a brother who is immoral, greedy, an idol
worshiper, an insulter, a drunkard, or an extortionist. DonÕt even eat with a person like that.Õ
YouÕll
see that he didnÕt say to stop talking to the person, just not to treat the person
as a friend who you would Ôeat with.Õ Of course, in those early days of
Christianity, most of their congregational meetings were held in private homes
(not ÔsynagoguesÕ or public meeting places), so exclusion from the congregation
likely meant that the offender was no longer welcome at their (private)
meetings.
The
total list of offenses that Paul implied qualified for such congregational
removal, include:
á Sexually immorality
á Idol worshiping
á Adultery
á Homosexual behavior (gays and men
who have sex with men)
á Thievery
á Greed
á Drunkenness
á Insulting
á Extortion.
Then
John (the Apostle) gave similar instructions a 2 John 7, when he was talking
about people in the Christian Congregation who Ôhave strayed [back] into the
world and wonÕt admit that Jesus the Anointed One came in the flesh.Õ He
referred to them as the ÔAntichrists.Õ He then instructed (at 2 John 10, 11), ÔIf anyone
comes to you and doesnÕt bring this teaching (of the Anointed One), donÕt welcome
him into your homes or even greet him; because, whoever greets
him shares in the wicked things he does.Õ
So, in
the case of someone who denies that there was a Jesus (the Antichrists), such
individuals shouldnÕt even be greeted on the street. However, these
instructions donÕt seem to be added to what was said by Jesus and Paul, because
the circumstances were different. Also, notice that these added directions from
John were penned almost sixty years after what Jesus said on the matter, and
about forty years after the writings of Paul. So, as you can see, there were no
instructions that forbade talking to errant Christians during most of the First
Century.
Would
this same action (not to welcome him or even greet him) be taken against anyone
who disagrees on doctrinal matters? No, because notice what Paul wrote about
this at Romans 16: 17, ÔNow, I beg you brothers; keep an eye on those who are creating
divisions and setting traps by going against the teachings that youÕve
learned. Avoid
them.Õ So, PaulÕs instructions were to Ôkeep and eye onÕ (gr. scopein) them
and to ÔavoidÕ them (gr. ecclenete ap auton – incline away from them), not cut them
off from the congregation.
Through
the years, such expulsions of notorious members from the Christian congregation
have taken many forms. Catholics, for example, call such removal excommunication.
However, they limit these disciplines to just those that offend their Church.
Yet, other groups may disfellowship or expel unrepentant sinners for reasons
that are closer to those outlined by Paul, while many other religions just
ignore PaulÕs instructions altogether and object to any such action against
members who sin in vile and notorious ways.
In
certain cases, religious groups have taken the extreme view that the sanctions
recommended by Jesus, Paul, and John are cumulative and that they must take all the actions
listed above against those who are guilty of any of the practices listed in
those combined verses, including even those who may disagree over doctrinal points.
These religions forbid associating with or even talking to persons who they
judge to be violators in matters of business, morality, or doctrines. And even
after such wrongdoers are returned to good standing, such religions may impose
further disciplinary sanctions on them. Such views and actions, of course,
canÕt be supported from Bible texts.
In
addition, some religions have gone so far as to ban normal conversations with
onesÕ own family members when they are guilty of any of the offenses listed
above. Is this a correct understanding?
It
would seem that whenever there are no clear written Biblical guidelines (as in
the case of how to treat erring family members), Christians should turn to
basic Scriptural law. And GodÕs Law requires wives to respect their husbands,
husbands to love their wives, children to obey their parents, for everyone to
respect their mothers and fathers, and for each one to provide for those who
are in their own households. Anything less than that would fit the description
that Paul gave of how Godless people would act in Ôthe last daysÕ (at 2 Timothy
3:3), which says, ÔThey wonÕt love their families (gr. astorge) or be willing to agree on
anything.Õ
Such
sanctions obviously go beyond PaulÕs instructions at First Corinthians the
Fifth Chapter, and they stray into conflict with JesusÕ words to the Pharisees
as found at Matthew 15:6-9, which say, ÔSo, [you are really saying] that [you] shouldnÕt
honor [your] parents at all. And when you do this, you are nullifying the
Word of God with your traditions. You hypocrites! How well Isaiah prophesied
about you when he said, These people honor me with their lips, but their hearts are far away
from me. ItÕs a waste for them to keep worshiping me, because they preach the teachings of men as
commandments.Õ
Use
your browser BACK button to return to the text you were reading
Notice
that in this Bible translation, 2 Corinthians 1:21, 22 (for example) says, ÔThe One who guarantees that
we all belong to the Anointed One, and He who anointed us, is God.Õ
So, why
didnÕt these translators just go ahead and render the word (Anointed) as Christ
– as countless other translators have done? For two reasons:
1.
Because
Christ has almost totally lost its meaning to most Bible readers
today, and most have come to believe that ÔChristÕ was part of JesusÕ name. It
wasnÕt.
2.
Because
Christ is
word that was made up by early Bible translators and is only used in that
form when they think that the Bible was speaking of Jesus. In other places it
is correctly translated as anointed.
If you
look at the above verse in Greek, youÕll see that it reads, ÔHo de bebaion hemas syn hymin eis Christon kai chrisas hemas Theos,Õ or, ÔThe of stabilizing us with you into
Anointed
and anointing
us God.Õ
You
will notice here that Christon (Christ or Anointed) and chrisas (anointed) are both derived from
the same root word, which by the way, is Greek for olive oil. Why olive oil?
Because, that substance was traditionally poured over the heads of those who
God chose to be kings over Israel. For example, David and Solomon were both anointed (oil
was poured over their heads) in proof of the fact that they had been chosen by God
to be kings over Israel.
So, the
word means anointed. But if you prefer the word Christ, then David and Solomon were
Christs, for you canÕt have it both ways.
Such a
physical anointing with oil appeared to picture receiving GodÕs Holy Breath,
which happened to Jesus at his baptism, to 120 of JesusÕ disciples at Pentecost
of 33-C.E., and to other First-century Christians. So Jesus didnÕt really become the Christon
(Christ, Anointed, or Chosen One) until he was anointed with Holy Breath at his
baptism (when the ÔdoveÕ came down on him).
If you
understand this nuance, you get the true meaning of the word Christ (Anointed)
as it applies to Jesus; it means that he was the one who God chose to be king
over His people. Also, Paul was telling the Christians in Corinth that they too
would be anointedÉ become Ôchrists.Õ For when they were ÔanointedÕ and sealed in their hearts by
GodÕs Holy Breath, they were selected to be Ôkings over the earthÕ (Revelation
5:10).
Also,
notice what can be learned from a proper understanding of the Greek words by
looking at Matthew 24:24. For what he actually said was, ÔBecause false Anointed ones
and false prophets (gr. pseudo christon kai pseudo prophetai) will arise and they will
perform great signs and omens to mislead (if possible) even the elected.Õ
So,
Jesus wasn't necessarily saying that people would come claiming to be him, but people would
come falsely claiming to be the anointed and prophets.
At Exodus 29:29 we find that Aaron and his sons were to be ÔanointedÕ as Priests to Jehovah, and that this action would make them Ôholy,Õ or clean. It also signified that had been ÔchosenÕ to this office by God. And in Leviticus, when we read of the ÔanointedÕ Priest, the reference seems to be to the one who had been chosen for the special office of what later became known as the High Priest, which gives credence to our translating Christos as Anointed One, rather than Christ, in the Christian Era Scripture (NT) portion of this Bible. However, at least in the case of Aaron and his sons, fragrant herbs were added to the oil to give it a pleasing odor. This is implied at Exodus 25:7 where the Israelites were asked to donate Ôfragrances for anointing oil.Õ And we find the exact formula for the anointing oil at Exodus 30:34, where we read that it was to be made of Ôsixteen pounds of choice myrrh flowers, eight pounds of sweet-smelling cinnamon, eight pounds of sweet-smelling calamus, sixteen pounds of cassia (for the Holy Place), and a gallon of olive oil.Õ
Use
your browser BACK button to return to the text you were reading
Many
translators seem to miss the gist of PaulÕs words to Timothy that are found at
1 Timothy 1:18. Here he mentioned a prophecy (or prediction) concerning
Timothy. One translation says that he will Ôwage the fine warfare.Õ However,
the Greek words, hina
strateun en autais ten kalen strateian, seem to indicate that this prophecy
predicted that he would be a soldier (strateun) in a good (kalen) war (strateian).
This
appears to be the logical translation, because both letters to Timothy seem to
follow the theme of a soldier in battle. For example, 1 Timothy 1:19 speaks of
a shipwreck, and Paul refers to him as a Ôfine soldierÕ at 2 Timothy 2:3, 4.
Use
your browser BACK button to return to the text you were reading.
The
Greek word that is translated as mystery here (Sacred Secret in other Bibles) is mysterion, which
is the root word of the English word mystery.
Use
your browser BACK button to return to the text you were reading
The words that start in the middle of Romans 14:33 and run through verse 35 may well be spurious additions to the Bible, for they say: ÔAnd as [is true] in all the congregations of Holy Ones; the women should remain silent in the congregation. They shouldnÕt be allowed to speak out. Rather (as the Law says), they should be submissive. And if they wish to know something, let them ask their husbands [when they get] home, for itÕs disgraceful for a woman to speak out in a congregation.Õ
The
reasons why we question the authenticity of these words is because:
1. There is no such injunction
in the Law of Moses
2.
In the most ancient texts of this book, the words are added
in other locations, giving the impression that they were written as a later
note
3.
The injunction flies in the face of GodÕs use of women in
outstanding and prominent positions, such as judges of Israel and as Prophets.
And because of all the above, the words of 1 Timothy 2:11-15 should also be considered suspect.
Use
your browser BACK button to return to the text you were reading