Jehovah/יהוה: Briefly (sermon)

Central Park: Burnaby

Grace Baptist Church January 24 2016

This is a sermon I have linked in regards to the biblical names of God.

Jehovah

(YHWH)

יהוה The Tetragrammaton

Cited from sermon notes from Michael Phillips

It is Yahweh or as our older Bibles sometimes spell it, Jehovah. 

THE MEANING 

Scholars do not agree on the exact meaning of this name, but they all agree that its most important appearance is Exodus 6:3, where God appears to Moses in the burning bush- I appeared to Abraham, to Isaac, and Jacob, as 'God Almighty', but by my name YAHWEH, I was not known to them. (In many of our Bibles, YAHWEH is translated LORD in all capitals. But the Hebrew is YAHWEH or Jehovah). 

The verse is somewhat peculiar because, in fact, the name YAHWEH appears many times in history before the burning bush, as early as Genesis 2:4. The fathers, therefore, did know this name. And so, what did God mean? He meant that, while they knew the name, YAHWEH, they did not know its full significance. But, on the return of Moses to Egypt, the Exodus, and the events that followed, they would know the true meaning of the name.

Cited

What is it? 

It is God the Loyal! The Lord who keeps His Word! The One who makes Good on His promises! Included in this name is a sense of God's nearness. The Promise-Keeping God does not make good on His Word from afar-like a rich uncle wiring you money from Asia-but does it in person, face-to-face. 

This is seen at the Burning Bush. Yawheh didn't give Moses his assignment from Heaven, but on earth, a few feet away from the man, it seems. The same is true when He gave Israel His Law. And especially, when- The Word was made flesh and dwelt among us. The Loyal God is a personal God, the Lord who draws near to us to prove His trustworthiness.

Cited

The name appears more than 5,000 times in the Old Testament, and is usually translated LORD (in all capitals). Not even the more generic Elohim (or, 'God') occurs as often. This means He wants us to know Him by His more personal name. Not that He cares which word we use, but that we think of Him as He reveals Himself to us. And this means, in the first place, as Yahweh, the trustworthy God who comes near to meet our needs. 

Sometimes the name is attached to other words, to show us how faithful the Lord is.

There are compound names which include Yahweh and Phillips mentions four in his sermon notes, see sermon link at top of entry...

Cited

This is important to us because there's a New Testament word for 'Joshua', and you know it, of course: Jesus. Why was our Lord given this name instead of some other? Because that's what He would be, God's Savior- He shall save His people from their sins.

The God-given name of God the Son, as incarnate, Jesus (Christ equals anointed, messiah) is therefore directly relevant to his mission. He is God saved as anointed, God saved as messiah.

STRONG, J. (1890)(1986) Strong's Exhaustive Concordance of the Bible, Burlington, Welch Publishing Company.

Strong page 722: Jehovah 3068 in Hebrew

Strong page 824: Lord also 3068 in Hebrew

Strong page 728: Jesus 2424 in Greek

Strong page 62: 3068 in Hebrew יהוה

Strong page 48: 2424 in Greek Ιησούς

Strong page 63: 3091 in Hebrew, there is more than one Hebrew rendering, two here

The Orthodox Study Bible: Purpose of Psalms/Cults

The Orthodox Study Bible: Purpose of Psalms/Cults

Preface

The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy,Thomas Nelson Publishers, Nashville, Tennessee. 

Besides the New Testament, this scholarly text and bible within Orthodoxy, provides the Psalms. (For disclosure, once again, I am Protestant and Reformed)

This Blogger article was originally published 20190626. Revised for an entry on academia.edu, 20240928.

I Continuing with this Bible's introduction...

Purpose

The text opines that Psalms serve many functions, such as foretelling coming events (636) and recalling history (636), framing laws for life (636), providing suggestions for what should be done to obey God's word (636), which was in the context of the time the Hebrew Bible books. But the importance of the Psalms is applied to the Christian Church which connects the Hebrew Bible to the New Testament which is documented historically as supernatural revelation. The Orthodox bible also writes that the Psalms are to provide the treasure of good doctrine (636), and deal with passions which effect the human soul (636), through the power of transformation.

In agreement, based on my educational background, I view the Psalms (and the Proverbs) as effective writings, presenting general, but not always specific truths, in light of problems of evil and problems of suffering. The ultimate remedy to problems of evil and problems of suffering provided through the atoning and resurrection work of God the Son, Jesus Christ, applied to believers. This will eventually be culminated and applied to new creation.
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II Cults

I was recently viewing a television drama with someone (Person X) that is not a confessing biblical Christian or well-educated in religious studies. The television program featured a fictionalized cult. I mentioned to Person X that the show had done some reasonable research on cults. Person X claimed the Baptist church or local charismatic church down the road was just as much a cult as the dramatized version on television.

Importantly, Person X meant in the context of a cult of excessive control as in the fictionalized example.

So, for our purposes of this entry and relevancy, let us add churches including Orthodoxy within this review, into a greater category of religion, which may very well, quite possibly, be considered a cult by Person X and/or those with similar views. Or at least many churches and religions as critics will debate on what is a cult. We therefore connect section (I) to section (II) in this entry.

John Ankerberg and John Weldon in Encyclopedia of Cults and New Religions admit that the use of the term cult is not easy to resolve. (XXI). In an academic sense, all religious worship and groups within a specific system of worship can be viewed as cult (cult 1). (XXII). This is commonly used in academic textbooks, for example, Oxford describes cult as a system of religious worship, especially in ritual. (327). If Person X meant that Baptist churches and the charismatic church down the road were cults in that sense (religions) (cult 1), he would be right. His premise would be true.

But that was not what he meant...

Based on a Christian perspective, state Ankerberg and Weldon, a cult in another sense is a (pseudo Christian, my add) false Christian church and or movement which claims to be (theologically, my add) Christian and yet has core and key dogmas and doctrines which contradict biblical Christianity. (XXII) (cult 2). Therefore, in my view, in this second context (cult 2), any church that holds to biblical Christianity (a form of biblical Christianity as Protestant, Roman Catholic and Orthodox, groups differ) would not be a cult.

In other words, biblical Christianity embraces essential, core, key doctrines such as, non-exhaustively, the biblical nature of God, Trinity, deity of Christ, and the atoning and resurrection work of Christ applied to those regenerate, enlightened, believers in Jesus Christ. All human beings tainted by corruption, sin and the fall and in need of salvation. Heaven is the end result for those in Jesus Christ; Hell for those not in Jesus Christ (Revelation 20).

Further Ankerberg and Weldon in another third sense (cult 3), define a cult as demanding submission to unbiblical authority and an unbiblical leader (my add) (XXII); this is connected to excessive spiritual control, psychological dependence and regulation. (XXII). Contrary to the cult example in the fictionalized drama, most Christian churches do not demand submission to unbiblical authority and unbiblical leadership (cult 3). Most Christian churches do not feature the level of excessive spiritual control, psychological control and manipulation and rule.

Yes, there are certainly exceptions, and I do believe that there are Christian cults that exist, in contrast to pseudo Christian cults. In other words, there are in-part, biblical Christian churches and movements with cultic aspects in the sense of wrong doctrine, at least secondary dogmas and doctrines, and excessive control over attenders and members. A Christian church claiming some key essential, core, key doctrines, and yet not others, is in my view debatable as truly biblically Christian, but of course ultimate judgement is up to God. (Revelation 20, 2 Corinthians 5: 10).

I noted to Person X that I could leave my Mennonite Brethren Church and attend a Baptist church with no threat of leaving the Gospel. Many cults assume their organization is the only true church.

There is the biblical Christian Church, that along with Hebrew Bible era saints, will live everlastingly within the culminated Kingdom of God in Revelation 21-22.

Therefore, now using some of my learned symbolic logic (see entries)

In one sense

Cult = c

Religion = r

Biblical Christianity = b

c ⊨ r

(Cult entails religion)

 c ⊨ b

(Cult entails biblical Christianity)

(cult 1)

In another sense

c ˜⊨  b

(Cult does not entail biblical Christianity)

(cult 3)

Person X has a view that is error as he had (cult 3) in mind. His premise, false.

Key symbols ≡df = Equivalence by definition : = Equal (s) ε = Epsilon and means is ⊃ = Is the same as ⊨ is Entails ˜ = Not ∃ = There exists ∃! = There exists ∴ = Therefore . = Therefore < = Is included v = a logical inclusive disjunction (disjunction is the relationship between two distinct alternatives). x = variable = Conjunction meaning And 0 = Null class cls = Class int = Interpretation

ANKERBERG, JOHN AND JOHN WELDON (1999) Encyclopedia of Cults and New Religions, Eugene, Oregon, Harvest House Publishers.

BLACKBURN, SIMON (1996) Oxford Dictionary of Philosophy, Oxford, Oxford University Press.

BROWNING, W.R.F. (1997) Dictionary of the Bible, Oxford, Oxford University Press.

DUNNETT, WALTER M. (2001) Exploring The New Testament, Wheaton, Crossway Books.

FEE, GORDON D. (1987) The First Epistle To The Corinthians, Grand Rapids, William B. Eerdmans Publishing Company.

GUNDRY, ROBERT (1981) A Survey of the New Testament, Grand Rapids, Zondervan.

HAMILTON, VICTOR P. (1988) Handbook on the Pentateuch, Grand Rapids, Baker Book House.

HOOVER, A.J. (1996) ‘Apologetics’, in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books.

LANGER, SUSANNE K (1953)(1967) An Introduction to Symbolic Logic, Dover Publications, New York. (Philosophy).

LA SOR, WILLIAM SANFORD, DAVID ALLAN HUBBARD, AND FREDERIC WILLIAM BUSH. (1987) Old Testament Survey, Grand Rapids, William B. Eerdmans Publishing Company.

MARSH, PAUL, W. (1986) ‘1 Corinthians’, in F.F. Bruce, (ed.), The International Bible Commentary, Grand Rapids, Marshall Pickering/Zondervan. 

MARTIN, WALTER (1965)(1997) The Kingdom of The Cults, Minneapolis, Bethany House Publishers. Christianity, Cults & Religions (1996) (2010), Hendrickson Publishers, Rose Publishing, MA.

MOUNCE, ROBERT H. (1990) The Book of Revelation, Grand Rapids, William B. Eerdmans Publishing Company.

PIRIE, MADSEN (2006)(2015) How To Win Every Argument, Bloomsbury, London.

The Concise Oxford Dictionary (1995) Della Thompson (ed.), Oxford, Clarendon Press.

The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy,Thomas Nelson Publishers, Nashville, Tennessee.

 

Connected article 

Tuesday, June 18, 2019: The Orthodox Study Bible: The Psalms, types of Psalms and prophecy

The Orthodox Study Bible: Briefly on the Psalms & Prayer

The Orthodox Study Bible: Briefly on the Psalms & Prayer

Preface

The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy,Thomas Nelson Publishers, Nashville, Tennessee. 

The review of this academic bible continues. This short, non-exhaustive article was originally published on Blogger, 20190624. Serving as a secondary article referenced for a larger entry on academia.edu.

The primary article...

Tuesday, June 18, 2019: The Orthodox Study Bible: The Psalms, types of Psalms and prophecy

Besides the New Testament, this scholarly text and bible within Orthodoxy, provides the Psalms. (For disclosure, once again, I am Protestant and Reformed)

Continued background information

June 18 2019

Uses of the Book of Psalms within the Orthodox Church (635).

-Within the daily cycle of prayers (635). Within a liturgical Orthodox tradition certain Psalms are quote 'fixed' within the daily services. (635). Such as morning prayers, evening prayers and prayers of the hours. (635).

Via this bible review, here is another example of the more structured traditional nature of Orthodoxy (more like the Roman Catholic Church) in comparison to modern evangelical churches.

-There are Psalms read in the order of the morning and evening services, (quote Matins and Vespers) (635). These are chanted in their entirety in Orthodox monasteries. (635).

-Psalms are read during certain Church special feasts and/or in seasons of prophetic statements, emphasizing the work of Christ. (636).
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Even as I am member of a church with less structured prayer, as prayers are usually led by the pastoral and church leadership;  I do not undervalue liturgical prayer that is embraced by the congregation as true statements, especially concerning God and the accomplished atoning and resurrection work of Jesus Christ for believers. The Psalms, foreshadow the work of Jesus Christ (accepted as such within Christianity and not Judaism) and serve as useful teaching and prayer within Orthodoxy, and the Christian Church, overall.

I personally find stating versions (not necessarily word for word  each time from Mathew 6: 9-13, Luke 11: 2-4), of the Lord's Prayer very helpful and effective as prayer. Both corporate and personal prayer.

Brief on the greater good (PhD Edit)

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2010 Theodicy and Practical Theology: PhD thesis, the University of Wales, Trinity Saint David, Lampeter 

Human beings lack the ability to envision how God could use all the evil within world history for the greater good. Davis (1981: 23).

There is certainly a degree of truth to the idea that the evil God allows often cannot be reasonably understood by persons. This could, however, be due as much, or even more, to finite human nature and reasoning as opposed to a moral deficiency or lack of omnipotence with God.

(June 22, 2019: The human nature at present remains corrupted, sinful and tainted and therefore, so is human reasoning. See Romans, Galatians, for example)

God in Christ works these things towards the greater good, Cranfield (1992: 204); in particular in the context of salvation for those that know Christ. Cranfield (1992: 204). Evil and sin are not to be confused with goodness and obedience. Cranfield (1992: 204).

Within Reformed traditions, as God willingly allows evil things to occur, his purposes and motives are pure. God can remain holy and pure while willing evil for the greater good. God’s attribute of omniscience provides him knowledge in order to work his plans for the greater good within creation that no other being can possess without God revealing this information. This attribute denotes that God knows all things, and has direct cognition of all events in his creation. Grenz, Guretzki, and Nordling (1999: 86).

The compatibilist, position, will view God as directly willing evil and suffering for the greater good and not merely allowing it to occur. Feinberg (1994: 64). Leibniz (1710)(1998: 61). God’s motives in willing an action would work toward the greater good even while human beings freely sinned. Calvin (1543)(1996: 37-40).

(June 22 2019: I will add that whatever God wills and allows within permissible that leads towards his perfect will, should be considered the greater good. Whatever God wills in his perfect will, leads toward the greater good.)

Compatibilism & Incompatibilism June 18 2017

CALVIN, JOHN (1543)(1996) The Bondage and Liberation of the Will, Translated by G.I. Davies, Grand Rapids, Baker Book House.

DAVIS, STEPHEN T. (1981)(ed.), Encountering Evil, Atlanta, John Knox Press.

FEINBERG, JOHN S. (1994) The Many Faces of Evil, Grand Rapids, Zondervan Publishing House.

GRENZ, STANLEY J., DAVID GURETZKI AND CHERITH FEE NORDLING (1999) Pocket Dictionary of Theological Terms, Downers Grove, Ill., InterVarsity Press. 

LEIBNIZ, G.W. (1710)(1998) Theodicy, Translated by E.M. Huggard Chicago, Open Court Classics.

The Orthodox Study Bible: The Psalms, types of Psalms and prophecy

The Orthodox Study Bible: The Psalms, types of Psalms and prophecy 

Preface

The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy,Thomas Nelson Publishers, Nashville, Tennessee.

The review of this academic bible continues. This short, non-exhaustive article was originally published on Blogger, 20190618. Revised as the primary article, with additions for an entry on academia.edu 20240923.

Related Blogger entries referenced... 

Friday, August 01, 2008: Objections to Christ 

Monday, June 24, 2019: The Orthodox Study Bible: Briefly on the Psalms & Prayer 

Wednesday, June 26, 2019: The Orthodox Study Bible: Purpose of Psalms/Cults

The Book of Psalms

Besides the New Testament, this scholarly text and bible within Orthodoxy, provides the Psalms.

(For disclosure, once again, I am Protestant and Reformed) 

From page 635

Authors: David and others. This includes the temple musicians such as Asasph and Jeduthun, as well as others such as Ethan and Ezrahite, the sons of Korah. (635)

Date: About 1000-400 B.C. The text explains that the Psalms were written at various times, likely starting from the time of David (c 1000 BC) and several centuries following. (635).

Theme: The songs of God's people, a hymnbook of Israel. The Orthodoxy text reasons that these are now also hymns of the Church. (635). This text explains that each Psalm has its own theme. (635).

Background: 

Types of Psalms

-Prophecies of the coming Messiah. (635).

-Prayers for the king. (635).

-Personal lamentations. (635). (Expressing grief and sorrow, my add).

-Songs of praise. (635).

-Hymns for specials feasts. (635).

Psalms as prayer book for Israel and the Christian Church

The Orthodox text opines that as with Israel, the Psalms in the Christian Church became a book of prayer and praise (635). According to Orthodoxy and a New Testament theology, these prayers from the Psalms, 'All reach their fulfillment in Christ, the Son of God.' (635). Orthodoxy reasons that not only do these Psalms predict specific events of Christ's life, but these Psalms demonstrate Jesus Christ, as God the Son, that intercedes for his Church, as God the Son, before God the Father. (635).

Key are prophetic predictions in regard to the coming Messiah in the Psalms, which from a New Testament perspective are verified within its books.

The Psalms are viewed as predicting the events of Christ's life (635).

An example from this Orthodox Bible...

Psalms 22:16-17

NASB: New American Standard Bible

16 For dogs have surrounded me; A band of evildoers has encompassed me; They pierced my hands and my feet. 17 I can count all my bones. They look, they stare at me

New Testament versions rendered do not mention the dogs, but all of the Old Testament revelation is reasoned as scripture within Christianity and the rest of that section parallels the Gospel texts versions and the overall New Testament story in regards to the crucifixion of Jesus Christ.

The Orthodox Bible states:

'Verse 16 describes the piercing of Christ's hands and feet.' (651).

Some critics within Judaism and elsewhere, will disagree that this (16-17) is a prophecy in regard to Jesus Christ. I disagree with their analysis, but for academic balance, do support examining the Old Testament/Hebrew Bible in its original context. In other words, one should not read too much New Testament into the Old Testament/Hebrew Bible. Analysis of the Hebrew Bible, should in my humble opinion, focus on context for the original, pre-Christian reader, then as well consider prophetic fulfillment in the New Testament era.

(This was taught to me at a Canadian Christian seminary, by the way)

In regards to verse 18 which states in the Orthodox Study Bible:

They divide My garments among them, And for My clothing they cast lots. (652)....the notation states:

Verse 18, quoted in the Gospels (Matthew 27;35; John 19: 24), is the prophecy of the casting of lots for Christ's garments. The clarity of this verse continues to this day to baffle both Jews  (Those within Judaism, my add) who have rejected Him as Messiah, and modern unbelieving biblical scholars (Critics of prophecy and biblical Christianity, my add). (651).

Objections to Christ

Bible Hub: Psalm 22: 17 Hebrew (My add)

Psalms Chapter 22: mechon-mamre.org (My add)

Cited from the second link...

17 For dogs have encompassed me; a company of evil-doers have inclosed me; like a lion, they are at my hands and my feet. 

18 I may count all my bones; they look and gloat over me. 

19 They part my garments among them, and for my vesture do they cast lots.

Why Jews don't Believe in Jesus: Ohr Somayach International

Psalm 22: 17

The Rabbi states:

In Psalm 22:17 the Hebrew states "hikifuni ca'ari yaday veraglay" which means "they bound me (hikifuni) like a lion (ca-like ari-lion), my hands (yaday) and my feet (ve-and raglay-my feet). The Christians translate this as "they pierced my hands and feet". Nowhere in the entire Torah, Prophets and Writings do the words ca'ari or hikifuny mean anything remotely resembling "pierce".

Ohr Somayach International (2000) 

Ask the Rabi: Why Jews don't Believe in Jesus

Cited from that source:

'For a lengthier discussion on this subject I suggest the books, 

"The Real Messiah," by Aryeh Kaplan

"Faith Strengthened" by Isaac Troki

"You Take Jesus, I'll Take God"

"Their Hollow Inheritance" by Michoel Drazin.

 (available at Jewish bookstores everywhere)'

A Christian response:

Brown

Reply to Objection: First, the verses regarding the piercing are not quoted by New Testament writers, Secondly, the translation of pierced is backed up the Septuagint and the Dead Sea Scrolls. So the translation problem here is not only a Christian problem its also a Jewish problem.

Jewish interpreters claim the Christians have misinterpreted Psalm 22:16 [17] because in the Masoretic text the verse reads ka’ari followed by my hand and my feet. The word ka (like) followed by ari (lion) means like a lion. The imagery here presents the picture of “Like a lion” my hands and my feet are mauled. In the older Dead Sea Scrolls version of Psalms 22 the word is ka’aru meaning, “to dig out” or “to bore through”

So the issue of pierced is not so much a question of the King James translators, as much an issue of Jewish manuscripts. Dr. Michael Brown sums up this argument succinctly,

……….According to Rashi, the meaning is “as though they are crushed in a lion’s mouth.” While the commentary of Metsudat David states, “They crush my hands and my feet as the lion which crushes the bones of the prey in its mouth.” Thus, the imagery is clear; These lions are not licking the psalmist’s feet! They are tearing and ripping at them. Given the metaphorical language of the surrounding verses (cf. vv. 12-21 [13-22]), this vivid image of mauling lions graphically conveys the great physical agony of the sufferer…….

…Where did the King James translators come up with this idea of ‘piercing’ the hands and feet? That’s not what the Hebrew says.” …..

…..Actually, the Septuagint, the oldest existing Jewish translation of the Tanakh, was the first to translate the Hebrew as “they pierced my hands and feet” (using the verb oruxan in Greek), followed by the Syriach Peshitta version two or three centuries later (rendering with baz’u) not only so, but the oldest Hebrew copy of the Psalms we possess (from the Dead Sea Scrolls, dating to the century before Yeshua) reads the verb in this verse as ka’aru (not ka’ari, “like a lion”), a reading also found in about a dozen medieval Masoretic manuscripts—recognized as the authoritative texts in traditional Jewish thought—where instead of ka’ari (found in almost all other Masoretic manuscripts) the texts say either ka’aru or karu.

In conclusion, the Dead Sea scrolls agree with the picture of the pierced Messiah in the 22nd Psalm, verse 16.

The Rabbi also raises concerns with the Christian interpretation of Isaiah 14:7.

In Isaiah 7:14 the Hebrew states "hinei ha'almah harah veyoledet ben" "behold (hineih) the young woman (ha - the almah- young woman) is pregnant (harah) and shall give birth (ve-and yoledet-shall give birth) to a son (ben)". The Christians translate this as "behold a virgin shall give birth." They have made two mistakes (probably deliberate) in the one verse. They mistranslate "ha" as "a" instead of "the". They mistranslate "almah" as "virgin", when in fact the Hebrew word for virgin is "betulah".

John M. Frame suggests that there is a controversy surrounding the Septuagint and Matthew’s use of Isaiah 7: 14. Frame reasons that the virgin birth event influenced Mathew’s understanding of Isaiah 7:14, rather than the other way around. Frame reasons the prophecy may have been culminated in ways that Isaiah did not expect. Frame (1996: 1145).

Brown cited sources

Jews for Jesus: http://www.iclnet.org/pub/resources/text/m.sion/ps2mesin.htm 

Judaica Press Tanach, with Rashi Notes, The Judaica Press, Inc.123 Ditmas AvenueNew York, NY 11218 

Jewish Study Bible, Jewish Publication Society, Tanakh Translation, Oxford University Press, 2004, Psalm 2 pgs. 1285-1286 

Answering Jewish Objections to Jesus Volume 3, Dr. Michael Brown, Pgs. 113-114, Baker Books 2003 Jewish Study Bible, Jewish Publication Society, Tanakh Translation, Oxford University Press, 2004, Psalm 22 pgs. 1305 

Answering Jewish Objections to Jesus, Dr. Michael Brown. Pgs. 121-122, quoting from the standard translation of Wiliam G. Braude, Pesikta Rabbati: Homiletical Discourses for Festal Days and Special Sabbaths, 2 Volumes (New Haven; Yale, 1968) 680-81, 685-86, 686-87

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Rev. Dr. Eugen J. Pentiuc: Holy Cross Greek Orthodox School of Theology, suggests:

Pent (This website is no longer available)

Rev. Dr. Eugen J. Pentiuc: www.goarch.org/-/the-word-almah-in-isaiah-7-14 I found another version.

'The Septuagint, in Isaiah 7: 14 as in other instances, proves to be rather an interpretation of the Hebrew text, although the reading proposed by the Greek version, he parthenos "the virgin," does not conflict with the Hebrew text, for the meaning "virgin" is implied in the Hebrew term ha-‘almah "the concealed one" (betrothed)… In summary, while the Hebrew word betulah "virgin" (Greek parthenos) emphasizes the idea of chastity,[16] the term ‘almah [17] hints at the fact that the young woman so labeled was independent,[18] living alone or with her parents, yet separated from her fiancé or future husband, in a state of seclusion, with little or no public appearances.'

The Rabbi suggests in regard to the Trinity: In Jewish law, worship of a three-part god is considered idolatry; one of the three cardinal sins for which a person should rather give up his life than transgress. The idea of the trinity is absolutely incompatible with Judaism. 

In the New Testament, The Father, Son and Holy Spirit are of three distinctions in one nature and essence. Erickson states that each member of the Trinity is qualitatively the same, and they are divine in the same way. Erickson (1994: 337). The essence of the each member of the Trinity is the same, even if one distinction submits to the other at times. Erickson (1994: 338). From Erickson’s point, the triune God is one God in nature and essence, represented in three distinctions and therefore is not a three-part God.

Jesus Christ is human, with a human spirit, and is resurrected as such.

Jesus Christ is fully God and God in spirit.

The natures do not mix.

God's infinite, eternal nature has never been altered, and cannot be altered.

The Rabbi states:

"You will not be able to see My face, for no human can see my face and live" (Exodus 33:18-20)

Persons viewed the incarnated Christ.

God was not viewed in his entirety.

It would be impossible for a finite being to fully experience the infinite. It is both philosophically impossible and would result in death to the finite person.

The Rabbi raised some textual issues which Jewish and Christian scholars debate. The Christian positions appear to be supported by some within Jewish scholarship. The theological objections to Christ such as to the Trinity and God being seen face-to-face can be overcome.

Psalms usage within the Orthodox Church

This text explains that the Psalms are used 'In the daily cycle of prayers.' (635), The tradition within appoints certain Psalms as fixed for use in daily services. (635). These include Psalms for morning prayers, evening prayers, and prayers of the hours. (635).

In Orthodoxy, Psalms are included in morning (Matins) and evening (Vespers) services. (635). All 150 Psalms are presented within Orthodox monasteries. (635). They are chanted throughout the week, beginning with Saturday Vespers and ending with Matins the next Saturday. (635).

Orthodox, liturgical tradition presents certain Psalms for various special feasts, seasons as prophetic statements in regards to the work of Jesus Christ for the Church. (636).

Psalms purpose within the Orthodox Church

Function include:

Foretelling future events (636).

Recalling history (636).

To frame laws for life (636).

Suggestions on what must be done to obey the Scripture (636).

To show the treasury of good doctrine (636).

To help overcome the passions of life which work against the soul, through poetic expression and gradual transformation of thoughts (sanctification, my add) (636).

The Two texts of the Psalms

This text explains that the preferred version of the Psalms within Orthodoxy is the Septuagint (LXX). (636). This is a Greek translation of the Hebrew Bible (Old Testament) completed by the second century BC. (636). Septuagint means 'seventy'. (636) (The seventy scholars, my add). Christ and his followers mainly quoted from the Septuagint. (636).

The text of Psalms is the Masoretic Text (MT) (636). This came about after the fall of Jerusalem in AD 70, and it was decided by the Jewish (religious, my add) leadership that a distinctly Hebrew version of the Hebrew Bible needed to be compiled. (636). These scholars were known as the masoretes, and this version was edited and put together from the sixth to tenth centuries. (636).

The Latin Vulgate eventually was dominant in the West (Roman Catholic Church) (636), and those in the Reformation tended to prefer the original language of Hebrew and so favoured the Masoretic Text (MT) within, for example, the version of Psalms within the NKJV (636).

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BOWMAN, ROBERT M. (1990) Why You Should Believe in the Trinity, Grand Rapids, Baker Book House. 

ERICKSON, MILLARD (1994) Christian Theology, Grand Rapids, Baker Book House. 

FRAME, JOHN M. (1996) ‘Virgin Birth of Jesus’, in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books.

FRANKE, JOHN R. (2005) The Character of Theology, Baker Academic, Grand Rapids. 

HUGHES, PHILIP, EDGCUMBE (1990) A Commentary On The Epistle To The Hebrews, Grand Rapids, William B. Eerdmans Publishing Company.

SCHRECK, ALAN (1984) Catholic and Christian, Ann Arbor, Michigan, Servant Books. 

The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy,Thomas Nelson Publishers, Nashville, Tennessee.

THIESSEN, HENRY C. (1956) Introductory Lectures in Systematic Theology, Grand Rapids, Wm. B. Eerdmans Publishing Company.

No stone too heavy (PhD Edit)

Again dealing with this classic objection...

See entry...

Monday, May 20, 2013 : Can God Create A Rock So Heavy He Cannot Lift It? (PhD Edit)

Humanist Simon Blackburn, from a non-theistic critical perspective, reasons there are difficulties with the concept of an omnipotent God not being able to make a stone so heavy he could not lift it, as this would make God possibly contradictory, but does explain that the classic explanation is that God cannot commit the logically impossible. Blackburn (1996: 268).

William T. Shedd explains that God cannot do what is ‘absurd and self-contradictory’. Shedd (1874-1890)(1980: 359 Volume 1). Theologian Kenneth Cauthen (1997) in ‘Theodicy’ describes God’s omnipotence as meaning God is all-powerful. Cauthen (1997: 1).

Stanley J. Grenz, David Guretzki and Cherith Fee Nordling explain omnipotence as God’s attribute and ability to do whatever is consistent with his character. Grenz, Guretzki, and Nordling (1999: 85-86).

God is only limited by his character (eternal, infinite, nature) and not by a lack of power. R.K. McGregor Wright states that God cannot violate his own attributes and could not, for example, make a stone too heavy for the almighty to lift. Wright (1996: 278).

BLACKBURN, SIMON (1996) Oxford Dictionary of Philosophy, Oxford, Oxford University Press.

CAUTHEN, KENNETH (1997) ‘Theodicy’, in Frontier.net, Rochester, New York, Kenneth Cauthen, Professor of Theology, Emeritus, Colgate Rochester Crozer Divinity School.

GRENZ, STANLEY J., DAVID GURETZKI AND CHERITH FEE NORDLING (1999) Pocket Dictionary of Theological Terms, Downers Grove, Ill., InterVarsity Press.

SHEDD, WILLIAM G.T. (1874-1890)(1980) Dogmatic Theology, Volume 1, Nashville, Thomas Nelson Publishers.

SHEDD, WILLIAM G.T. (1874-1890)(1980) Dogmatic Theology, Volume 2, Nashville, Thomas Nelson Publishers.

WRIGHT, R.K.McGREGOR (1996) No Place for Sovereignty, Downers Grove, Illinois, InterVarsity Press.

Judgmentalism (sermon)

Today

       
Judgmentalism (sermon)

Grace Baptist Church May 15 2011

Michael Phillips sermon

Cited

Judgmentalism

(Phillips provides five point on what he considers judgmentalism)

1.  It was quick. They judged according to appearance and not righteous judgment (cf. John 7:24).

2.  It was harsh-Judge not, lest you be judged, for whatever judgment you measure out to others, it will be measured back to you (cf. Matthew 7:1-2).

3. It was proud. They were more eager to remove the speck in their neighbor's eye than the beam in their own eye (cf. Matthew 7:3-4). I don't believe the Pharisee's prayer in our Lord's parable was a caricature; it was more like a quotation: God, I thank you that I am not as other men are. 

4. It was partisan. The Pharisees were a lot softer on themselves and their friends than they were on others-If I cast out devils by Beelzebub, by whom do your sons cast them out? (Luke 11:19). It was one way. The Pharisees were a lot better at dishing it out than they were at taking it-Do you not know that the Pharisees were offended at this saying? (cf. Matthew 15:12). ---

5, It was one way. The Pharisees were a lot better at dishing it out than they were at taking it-Do you not know that the Pharisees were offended at this saying? (cf. Matthew 15:12).

These are five reasonable premises and related points.

Matthew 7:1-2

New American Standard Bible (NASB) 7 “Do not judge so that you will not be judged. 2 For in the way you judge, you will be judged; and [a]by your standard of measure, it will be measured to you. Footnotes: Matthew 7:2 Lit by what measure you measure

Human judgement should be measured in truth. I can agree that a measured judgement eliminates quick, harsh, proud, partisan, one way, judgement.

Extreme viewpoints, not measured, adequately, broadly with depth can lead to judgmentalism.

However, final judgement of human beings is up to God as in Revelation 20 and 2 Corinthians 5: 10 (2 Corinthians here mentions the judgement seat of Christ for those regenerated that embrace the gospel in Jesus Christ).

Courson opines that Christians will not be judged at the Great White Throne judgement of Revelation 20. (1784). In contrast to Courson, Mounce considers this a general judgement for all of humankind. (365). He reasons that because the 'book of life' (Naming those in Christ, including Old Testament believers, my add) is mentioned, a general judgement is meant here in Chapter 20: 11-15. Those not in the book of life are lake of fire, bound. (Revelation 20). Likely figurative literal language for the everlasting hell described.

If Mounce is correct, the Revelation 20 and 2 Corinthians 5 judgements would likely be the same judgement in regard to those in Jesus Christ.

COURSON, JON (2005) Application Commentary, Thomas Nelson, Nashville.

MOUNCE, ROBERT H. (1990) The Book of Revelation, Grand Rapids, William B. Eerdmans Publishing Company.

The Jeff/The Kingpin

Many thanks to my good friend, The Jeff, from Florida.

I will admit the my frame has become less and less 'Kingpinsh' over the years, and the pants keep needing to get smaller, and the belts tighter; but I still have the muscle and do the martial arts!

I am thankful to the Lord, for the opportunity to make good friends online (offline too of course) as I continue to study the Bible, Theology, Philosophy of Religion and related at an academic level and take the risks by sharing this work publicly!

As Bob Ross would state: The Jeff is a 'fantastic young artist'.

Darkness: But not black and white

To continue with the theological concept of darkness from last entry and one in April.

June 3

I had mentioned that I was discussing Christian evangelism and witnessing and obstacles to them, the other day, while my good friend drove us around. While pulling into a Chevron station my good friend wisely quoted John 3: 19-20 from the New American Standard Version

19 This is the judgment, that the Light has come into the world, and men loved the darkness rather than the Light, for their deeds were evil. 20 For everyone who does evil hates the Light, and does not come to the Light for fear that his deeds will be exposed. From Strong's: 4655 for darkness in John 3: 19. (88).

σκότος

Page 88

Bauer explains that here is this context, darkness can be understood as 'religious and moral darkness, of darkening by sin, of the state of unbelievers and of the godless.' (757-758). From my Reformed perspective, the corrupted, fallen nature of humanity (Genesis 3, Romans) prohibits a person in darkness from embracing the light to the point of salvation.

June 5, 2019

From Courson's commentary in regards to John 3: 19:

Quote:

'Why don't people come to the light? It is not because they don't believe the gospel intellectually or because they struggle with it philosophically.' (460).

Quote:

'...the one and only reason people don't come to the light is because they prefer darkness.' (460).

I do not completely agree with this analysis. I reason:

Some unbelievers accept the gospel intellectually and philosophically...to a degree.

Common sense and my United Kingdom theses work tells me there are plenty of held to academic premises opposed to the Gospel, embraced by those outside of the Kingdom of God. Certainly many unbelievers do not accept the gospel intellectually and philosophically and reject the Christian worldview and Christian theology.

As I noted in the previous entry, the corrupted, fallen human nature leads to an embracing of human darkness. This is the primary human reason leading to disbelief in the Gospel. But, this does not prohibit premises which can be either true or false, to degrees, which the unbeliever, while in darkness, holds to as objections to Christianity and support for unbelief.

I like aspects of Courson's comments here, but just find them too theologically black and white.

For example:

A relative states (paraphrased) that there are too many radical, crazy, American Christians, as support for his/her unbelief.

Certainly many Christians from Canada, the United States and worldwide, believe that some American Christians are negatively radical.

(Negative on both on the left and right)

The relative in unbelief, in darkness, may actually hold to a reasonable premise against Christianity, a cumulative reason for disbelief (in his/her own mind). At the same time, I reason a conclusion that Christianity and the Gospel are false is wrong. Those in the Church, in the light, that can also hold to the premise mentioned, can correctly hold to a negative premise in regard to Christianity, in reasonable faith, theology and philosophy.

BAUER, WALTER (1979) A Greek-English Lexicon of the New Testament, Translated by Eric H. Wahlstrom, Chicago, The University of Chicago Press.

COURSON, JON (2005) Application Commentary, Thomas Nelson, Nashville.

STRONG, J. (1890)(1986) Strong's Exhaustive Concordance of the Bible, Burlington, Welch Publishing Company.

Darkness and lack of belief

Today

I recently discussed this topic on April 22

To continue with the theological concept of darkness.

I had mentioned that I was discussing Christian evangelism and witnessing and obstacles to them, the other day, while my good friend drove us around. While pulling into a Chevron station my good friend wisely quoted John 3: 19-20 from the New American Standard Version

19 This is the judgment, that the Light has come into the world, and men loved the darkness rather than the Light, for their deeds were evil. 20 For everyone who does evil hates the Light, and does not come to the Light for fear that his deeds will be exposed.

From Strong's: 4655 for darkness in John 3: 19. (88).

σκότος

Bauer explains that here is this context, darkness can be understood as 'religious and moral darkness, of darkening by sin, of the state of unbelievers and of the godless.' (757-758).



From my Reformed perspective, the corrupted, fallen nature of humanity (Genesis 3, Romans) prohibits a person in darkness from embracing the light to the point of salvation.

New American Standard Bible

Romans 5:10 10

For if while we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved [a]by His life.

Footnotes: [a] Romans 5:10

Colossians 1: 21-24 21

And although you were formerly alienated and hostile in mind, engaged in evil deeds, 22 yet He has now reconciled you in His fleshly body through death, in order to present you before Him holy and blameless and beyond reproach— 23 if indeed you continue in the faith firmly established and steadfast, and not moved away from the hope of the gospel that you have heard, which was proclaimed in all creation under heaven, and of which I, Paul, was made a minister.

Human beings as enemies of God and being alienated from God with a hostile mind (s), in my opinion cancels out theology/philosophy of person's simply responding to the offer of salavtion using libertarian free will (incompatibilism).

In contrast, God, through the Holy Spirit, regenerates the persons (Titus 3, or same makes born again John 3) applying the atonement and resurrection work of Jesus Christ to those persons that simultaneously embrace, as secondary cause, with limited free will, what God has caused, choosing them (Ephesians 1-2) (compatibilism). This is neither libertarian free will, nor divine force of coercion.

From my Reformed perspective, the goodness and pure heart (I would state purified heart) that welcomes the light is the heart regenerated by the Holy Spirit.

Theologically, I reason a human spirit, mind and heart that embraces darkness, outside of divine regeneration, is a reason for lack of belief.

Does this cancel out other possible, reasonable, premises for lack of belief in Christian faith and philosophy?

I do not think so. This explains, biblically, the human spiritual condition, but there can be various human held premises and conclusions that render disbelief. I am not stating that every premise for lack of belief is intellectually and philosophically wrong; rather I am acknowledging the biblical, spiritual condition which via corrupted, fallen human nature, desires and limited free will, renders premises, whether true or false, in such a way to stay in unbelief.

This opposed to holding to certain premises, true or false, in reasonable faith, theology and philosophy.

BAUER, WALTER. (1979) A Greek-English Lexicon of the New Testament, Translated by Eric H. Wahlstrom, Chicago, The University of Chicago Press.

STRONG, J. (1890)(1986) Strong's Exhaustive Concordance of the Bible, Burlington, Welch Publishing Company.