Matthew 7: 21-23 In short

Matthew 7: 21-23 In short

Preface

Back in 2017, listening to an online pastor describe the sin and evil associated with much modern, evangelical Christian dating, he opined that many evangelicals were false Christians. This well-known pastor used Matthew 7: 21-23 as example of these types of people.

This raised a red flag in my mind.

One of my theology professors at Trinity Western University, Dr. Earl Radmacher, was involved with Grace In Focus. I subscribed to their newsletter prior to moving to England. Below is a presentation from one of their theologians.

Matthew 7: 21-23 In short

Faith Alone/Grace In Focus

Cited

'Bob Wilkin is the Executive Director of Grace Evangelical Society.'

'21 Not everyone who says to Me, "Lord, Lord," shall enter the kingdom of heaven, but he who does the will of My Father in heaven. 22 Many will say to Me in that day, "Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?" 23 And then I will declare to them, "I never knew you; depart from Me, you who practice lawlessness."'

Wilkin cited

'What, then, does Jesus mean by the will of the Father and who are those who do it? One popular view today suggests that by the expression "the will of My Father" Jesus meant a life characterized by obedience to all that the Father has commanded. Thus those who do the will of the Father would be people who live godly, holy lives.'

This is the interpretation, if I understood the online pastor reasonably well, that he was to some significant degree, theologically embracing. Those that are true Christians, will embrace biblical and not worldly systems of dating (and marriage).

Wilkin cited

'There are several problems with this interpretation. First, God is perfect and one cannot enter His kingdom without becoming absolutely perfect (Isa. 64:6; Gal. 3:6-14; Heb. 10:1-18; James 2:10). Second, one cannot be said to have done the will of the Father unless he does it completely, 100%. To violate even just one of God's commands is to break them all (James 2:10). Third, even if these first two objections were not valid, this view leads to the unbiblical conclusion that no one can ever be sure that he is saved until he dies or is raptured. No one could ever know if he had obeyed enough. Yet the Scriptures are clear that the apostles knew with absolute certainty that they were saved and they wanted their readers to know this as well (Luke 10:20; John 13:10; Rom. 8:31-39; 2 Pet. 1:1; 1 John 2:12-14, 25; 5:13).

There is another view as to what Jesus meant by the expression "the will of My Father." When Jesus spoke of doing the will of the Father to obtain kingdom entrance, He had one act of obedience in mind: believing the gospel. It is God's will that none should perish but that all should come to a change of mind about the gospel (2 Pet. 3:9). When asked the question, "What shall we do, that we may work the works of God?" Jesus said, "This is the work of God, that you believe in Him whom He sent" (John 6:28-29).'

Those evaluating Christian theology should be careful not to make their view of perfect or near perfect theology the test for whether or not a person is a true biblical Christian. This would include worldview perspectives on dating, and marriage for that matter.

Wilkin cited

'A person who trusts in Christ alone obeys completely the will of the Father to believe in Jesus Christ alone for eternal salvation. Such a person obtains absolute perfection before God [positionally speaking] since Christ takes away all of his sins and gives him His righteousness in exchange (2 Cor. 5:21; Col. 2:13-14; Heb. 10:1-18). And, such a person can be 100% sure of his salvation since he can know with certainty that he has done the will of the Father (in relation to the gospel) once and for all (cf. John 3:16; 5:24; Rom. 8:38-39; 1 John 5:13). Acts 5:32 and Acts 6:7 also refer to believing the gospel as an act of obedience to God.'

Being chosen, regenerated, and justified through the atoning and resurrection work of Jesus Christ: 

Titus 3:5-7

New American Standard Bible (NASB) 5 He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit, 6 whom He poured out upon us richly through Jesus Christ our Savior, 7 so that being justified by His grace we would be made heirs [a]according to the hope of eternal life.

Bible Hub

Strong 3824 παλιγγενεσία, ας, ἡ

παλινγενεσίας in Titus 3: 5

Strong's Concordance paliggenesia: regeneration, renewal 

Greek scholar Bauer documents regeneration as: The rebirth of the redeemed person. (606). The regeneration and rebirth via the Holy Spirit. (606).  

Wilkin cited

'Probably many of those who will say "Lord, Lord have we not prophesied, cast out demons, and done many wonders in Your name" are people who in this life were pastors, evangelists, missionaries, and the like. They may have baptized many, prayed and witnessed much, and done what they thought were many deeds which made them think that they were probably saved. Notice that Jesus does not question whether they actually did such deeds. Yet He rebukes them for not doing the Father's will and He denies them kingdom entrance. Those who do not believe in Christ alone for their salvation have failed to do the will of the Father.'

Wilkin cited

'May we call people to do the will of God so that they can obtain entrance into the kingdom of God. Those who place their trust wholly in Jesus Christ have done the will of the Father and have already passed from death to life (John 5:24) and will not come into judgment regarding their eternal destiny (John 3:18).'

Matthew 7: 21-23 is not damning supposed believers that do not have perfect or near perfect theology and err in certain areas of worldview and theology. Matthew 7: 21-23 is discussing certain persons who do works in the name of Jesus Christ, and perhaps in the name of the Father, Son and Holy Spirit. These people are trusting in their religious works such as prophecy, casting out demons and supernatural wonders; whereas if he/she was chosen and regenerated by God through he atonement and resurrection of Jesus Christ he/she would be trusting in God and Jesus Christ for salvation, with justification by grace (alone) through faith (alone), not by works, but for good works (Ephesians 1-2).

The theology of those damned was error, so theology does matter. These unregenerate lacked the essential theology and trusting faith/belief to be saved and trusted in works righteousness. It is not theological error on secondary issues, but theological error in regard to primary issues.

Wilkin cited

'What would you say if you appeared before God and He said, “Why should I let you into My kingdom?” Matthew 7:22 is the wrong answer. The right answer is, “Lord, I am an unworthy sinner who has placed his complete trust upon what Jesus did for me upon the cross, and He promised that whoever believes in Him has eternal life” (Luke 18:13-14; John 3:16; Rom. 4:5; Eph. 2:8-9; Titus 3:5).'

In other words, being regenerated, justified and saved through the applied atoning resurrection work of Jesus Christ by grace through faith alone. Works are not for salvation, but any legitimate, godly works are within salvation.

Wilkin Reference

WILKEN BOB (1988) 'Not Everyone Who Says “Lord, Lord” Will Enter the Kingdom: Matthew 7:21-23; Grace in Focus Articles, GES, December 1, 1988, Denton, Texas. 

https://faithalone.org/grace-in-focus-articles/not-everyone-who-says-lord-lord-will-enter-the-kingdom/

References

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

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

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

ELLISON, H.L. (1986) ‘Matthew’, in F.F. Bruce (ed.), The International Bible Commentary, Grand Rapids, Zondervan.

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

FRANCE, R.T. (1985) Matthew, Grand Rapids, IVP, Eerdmans. 

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

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

HODGES, ZANE C AND EARL RADMACHER (1990) The NIV Reconsidered : A Fresh Look at a Popular Translation, Redencion Viva, Texas.

MARSHALL, ALFRED (1975)(1996) The Interlinear KJV-NIV, Grand Rapids, Zondervan.

STRONG, J. (1890)(1986) Strong’s Exhaustive Concordance of the Bible, Pickering, Ontario, Welch Publishing Company.

THE GREEK NEW TESTAMENT (1993) Stuttgart, United Bible Societies.

Briefly: Free will leading to leaving salvation?

Vancouver: Sunday

Listening to an online sermon, yesterday, a pastor opined (paraphrased as I do not have the sermon recorded or in text form) that a Christian cannot lose salvation, but can walk away from salvation.

The key texts of support that were used:

Matthew 7:21-23

New American Standard Bible (NASB)

21 “Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but he who does the will of My Father who is in heaven will enter. 22 Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many [a]miracles?’ 23 And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness.’

Footnotes: Matthew 7:22 Or works of power

Another key text from Revelation that I have discussed in an archived post (below), was used by this pastor in his sermon:

September 2013: Book of Life

Revelation 3:5

English Standard Version (ESV)

5 The one who conquers will be clothed thus in white garments, and I will never blot his name out of the book of life. I will confess his name before my Father and before his angels.

While listening to this sermon a serious contradiction became apparent based on the pastor's use of Matthew 7 and Revelation 3 in support of his theology.

In Matthew 7, Jesus Christ is describing that at judgement there will be person's that did works in Jesus Christ's name, that he did not know. Reasonably, person's claiming to know Jesus Christ and the triune God, that did not.

Revelation 3, according to this pastor implies some Christians will have their names blotted out of the Book of Life.

But, if Jesus Christ never knew these people described by the pastor, based on Matthew 7, then reasonably their names were never written in the Book of Life in Revelation 3!

If the pastor's theology was correct, Matthew 7 should have had Jesus Christ stating, basically, that I used to know you. Then in Revelation 3, these persons could reasonably have their names blotted out.

The pastor missed the contradiction of his own proof texts, in context.

Better explanations of 'blot' theology were listed in my archived post, here edited...

Kane explains that medieval philosophers often referred to the book of life when discussing issues of predestination, divine omniscience, foreknowledge and freewill. Kane (1996: 82). There were philosophical and theological debates on whether Biblical texts rendered actually allowed for the concept of God adding or deleting names from the book. Kane (1996: 82). Some modern philosophers view it at as a record of the events in a person's life. Kane (1996: 82).

A.F. Johnson states that in the ancient world of the Hebrew Bible citizens names were kept in book until their deaths as a book of the living. Johnson (1996: 171). Implied is the connection between that book of the living and the book of life in the Scripture. Johnson writes that from Jesus Christ's words in Revelation 3:5 that he will not blot out the name of his followers, the overcomer's, from the book of life is the 'strongest affirmation that death can never separate us from Christ and his life.' Johnson (1996: 171).

Revelation scholar Mounce writes that Walvoord was troubled that some observers may take this meaning that some in Christ could lose their salvation. Mounce (1990: 113). It is not explicitly stated and Revelation elsewhere mentions the fate of those not in the book of life. Mounce (1990: 113). Those persons are not in Christ (Revelation 20: 15).

The point being I reason from Mounce that the distinction between those in the book of life and those not in the book has Biblically been made and there is not another Biblical sub-group. Mounce further states, and wisely so, that it is 'hermeneutically unsound to base theological doctrine solely on either parables or apocalyptic imagery. Better to allows the text, even when difficult. to present its own picture'. Mounce (1990: 114).

Johnson concludes that Revelation 3: 5 'implies that failure of appropriate human response may remove one's name from the book of life'. Johnson (1996: 171).

Mounce is more reasonable. From Revelation the concept that those in Christ remain in the book of life is prevalent. No more should theologically and philosophically be read into the text by theologians and philosophers as tempting as this may be...

Biblical concepts presented do not work against a compatibilist idea in favour of an incompatibilist concept. I reason the Revelation text is stating that those that remain obedient (as they are regenerated) shall not lose their salvation and will not have their name (s) blotted from the Book of Life.

JOHNSON A.F. (1996) 'Book of Life’, in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books.

KANE, ROBERT HILLARY (1996) ‘Book of Life’, in Robert Audi (ed.), The Cambridge Dictionary of Philosophy, Cambridge, Cambridge University Press.

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

Matthew 7: 21-23: The Lord, Lord people trust in works righteousness

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Matthew 7: 21-23: The Lord, Lord people trust in works righteousness

Preface

A very good sermon on Matthew 7: 21-23

Matthew 7:21-23 New American Standard Bible (NASB)

21 “Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but he who does the will of My Father who is in heaven will enter. 22 Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many [a]miracles?’ 23 And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness.’  

[a] Matthew 7:22 Or works of power

Bible Study Tools

ἀνομίαν

Bauer:

Lawlessness (71). ἀνομία is the root word. (71)

In the context of Matthew 7: 23, it is a lawless deed (72), therefore those who practice lawless deeds (72). I can further connect this within the New Testament in that those who practice lawless deeds (1 Corinthians 6) shall not inherit the Kingdom of God, and these people (Revelation 20-22) are outside the culminated Kingdom of God.

Sin is lifestyle for the 'Lord, Lord' people and sin is a struggle for those under grace, until culminated perfection in the resurrection (1 Corinthians 15). Seems to me, this is a stern warning from Jesus Christ for those that reason his/her works righteousness will gain him/her salvation, through any church and its practices and rules, in obedience. By embracing a form of the atoning and resurrection work of Christ plus works righteousness, in the case of the Lord, Lord people, in actuality the works righteousness through a religious system, becomes more central than the exclusive gospel work of God the Son, Jesus Christ. Thus, theologically and practically, cancelling out the gospel work of Christ which exclusively and only covers sin, defeats death and provides everlasting life. This is rather apparent in certain church, religious systems in this modern era.

Biblically, in contrast, one that is saved, performs works in salvation, after being saved by grace through faith, not by works (Ephesians 2.8-10). Those that do the will of the Father in heaven are those that produce works (Ephesians, James) after the atoning and resurrection work of Jesus Christ is applied to him/her through regeneration (Titus 3), being born again (John 2) (1 Peter 1: 3, 23). I am not claiming moral and ethical superiority in every sense here for the Biblical Christians over the Lord, Lord, people. But these people trust in works righteousness over the exclusive atoning and resurrection work of Christ applied to those in Christ, for salvation. The soteriology from the New Testament is that there is imputed righteousness and justification. This is granted by grace through faith, alone (Romans, Ephesians, Galatians, Hebrews as examples). There is no human works added for salvation; only human works, within salvation.

BARCLAY, WILLIAM (1976) The Letters of James and Peter, Philadelphia, The Westminster Press. 

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

BRUCE, F.F. (1987) Romans, Grand Rapids, William B. Eerdmans Publishing Company.

CAIRD, GEORGE B. (1977)  Paul's Letters from Prison Paperback, Oxford, Oxford University Press.

CARSON T. (1986) ‘James', in F.F. Bruce (ed.),The International Bible Commentary, Grand Rapids, Zondervan.

COAD, F. ROY (1986) ‘Galatians’, in F.F. Bruce (gen.ed.), The International Bible Commentary, Grand Rapids, Marshall Pickering/ Zondervan.

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

CRANFIELD, C.E.B. (1992) Romans: A Shorter Commentary, Grand Rapids, William B. Eerdmans Publishing Company.

 

ELLISON, H.L. (1986) ‘Matthew’, in F.F. Bruce (ed.), The International Bible Commentary, Grand Rapids, Zondervan.

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

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

FRANCE, R.T. (1985) Matthew, Grand Rapids, IVP, Eerdmans. 

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

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

JOHNSON A.F. (1996) 'Book of Life’, in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books. 

KANE, ROBERT HILLARY (1996) ‘Book of Life’, in Robert Audi (ed.), The Cambridge Dictionary of Philosophy, Cambridge, Cambridge University Press. 

MARSHALL, ALFRED (1975)(1996) The Interlinear KJV-NIV, Grand Rapids, Zondervan. 

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

MOUNCE, ROBERT H. (1995) The New American Commentary: Romans, Nashville, Broadman & Holman Publishers.

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

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

The Orthodox Study Bible: Briefly on Matthew 7: 21-23

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

Preface

Purchased from my employer, the Canadian Bible Society @ Cafe Logos, Vancouver. This text review continues...

Note: This 2018 article was revised on October 9, 2023.

Biblical considerations

Matthew 7:21-23

New American Standard Bible (NASB)

21 “Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but he who does the will of My Father who is in heaven will enter. 22 Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many [a]miracles?’ 23 And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness.’

Footnotes: Matthew 7:22 Or works of power

Matthew 7:21-23 New King James Version (NKJV)

This is the version used by the Orthodox Study Bible

21 “Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of My Father in heaven. 22 Many will say to Me in that day, ‘Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?’ 23 And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness!’
---

Before reviewing the related commentary from the Orthodox text, I have some curiosity with the New Testament Greek...

Bible Study Tools

ἀνομίαν

Bauer:

Lawlessness (71).

ἀνομία is the root word. (71)

In the context of Matthew 7: 23, it is a lawless deed (72), therefore those who practice lawless deeds (72). I can further connect this within the New Testament in that those who practice lawless deeds (1 Corinthians 6) shall not inherit the Kingdom of God, and these people (Revelation 22) are outside the culminated Kingdom of God.

Sin is lifestyle for the 'Lord, Lord' people and sin is a struggle for those under grace, until culminated perfection in the resurrection (1 Corinthians 15).

From the New American Standard Bible:

1 Corinthians 6: 9

9 Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived; neither fornicators, nor idolaters, nor adulterers, nor [f]effeminate, nor homosexuals, 10 nor thieves, nor the covetous, nor drunkards, nor revilers, nor swindlers, will inherit the kingdom of God. 11 Such were some of you; but you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus Christ and in the Spirit of our God.

f. 1 Corinthians 6:9 I.e. effeminate by perversion

(Not simply an effeminate person)

Revelation 22: 15

15 Outside are the dogs and the sorcerers and the immoral persons and the murderers and the idolaters, and everyone who loves and practices lying.
---

The Orthodox Study Bible

An interesting take from the notes of the Orthodox text as it takes 21-22 as a testimony of the deity of Jesus Christ.(page 22). Therefore, Jesus Christ (as God the Son, my add) speaks the will of the Father (page 22). Only God can execute a final judgement. (22). God's final judgement in Jesus Christ is aware of those that practice lawlessness and yet ironically embrace an extremely corrupted form of Christianity that replies on works righteousness.

Practically, for example, ponder on those that embrace the cultural Christian Church and yet deny biblical orthodoxy when it suits his/her form of works righteousness. A form of redefining God and dogma for his/her own worldview. This opposed to a contextual Scripture approach, where a person would embrace biblical sanctification to produce the works guided by the Father, Son and Holy Spirit, being in the imputed righteousness of Jesus Christ (Romans, Galatians).

Theology Always Matters

Monday, December 07, 2015 Brief On Matthew 7: 21-23: Theology Always Matters 

Matthew 7:21-23

Ellison writes that preaching and even miracles are not necessarily indication of seeking and serving the true God. Ellison (1986: 1129). Works performed need to be considered in light of the character of those that perform them. (1129). France explains that superficial discipleship is ultimately rejected by God and Christ. France (1985: 148). It is not indicated as necessarily insincere discipleship, but it does not meet the divine standards. (148). Good works do not qualify a disciple that does not meet God and Christ's criteria for entrance into the Kingdom of God. 

This passage from Matthew 7 was preached on by the pastor at a church I attended. He opined that the persons under judgement knew God, but God did not know them. They had accepted Christ, but God and Christ did not have Lordship over them. Those under judgement were relying on works righteousness as opposed to trusting in God and Christ as Lord and Saviour. The pastor then stated that the theology of the persons under judgement was not a key issue as in they had proper theology because they knew of the Biblical God and Jesus Christ. 

However, I reason that theology is always in a sense a key issue. Theology always matters. The judged persons had a knowledge of the Biblical God and Jesus Christ; enough that they could in this supernatural realm of judgement described, recognize Jesus Christ as Lord. This however, may not be difficult in the spiritual judgement context described. It may be obvious. But that is speculation. This false disciples appeal to works righteousness. The pastor correctly pointed out that in the judging presence of God any kind of works righteousness approach by humanity to God is error. But, I would add that is it also clearly theologically in error. 

Romans 1-9, describes the universal sinfulness of humankind, by nature and choice and that only the atoning and resurrection work of Christ for sin, applied to believers as justification (righteousness) will save any one for the Kingdom of God. Galatians (2) states that man is not justified by works of the Law but through faith in Jesus Christ. In other words, faith in his atoning and resurrection work applied to persons in Christ. 

Ephesians 1-2 

New American Standard Bible (NASB)

Ephesians 1 explains that those in Christ are chosen by God; therefore God knows who he has chosen. 4 just as He chose us in Him before the foundation of the world, that we would be holy and blameless before [d]Him. In love 5 [e]He predestined us to adoption as sons through Jesus Christ to Himself, according to the [f]kind intention of His will, 6 to the praise of the glory of His grace, which He freely bestowed on us in the Beloved. Ephesians 2: 1-10 Ephesians 2 explains that those in Christ are saved by grace through faith unto good works, and not by works or works righteousness. 8 For by grace you have been saved through faith; and [ag]that not of yourselves, it is the gift of God; 9 not as a result of works, so that no one may boast. 10 For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them. 

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

BRUCE, F.F. (1987) Romans, Grand Rapids, William B. Eerdmans Publishing Company.

CAIRD, GEORGE B. (1977) Paul's Letters from Prison Paperback, Oxford, Oxford University Press. 

COAD, F. ROY (1986) ‘Galatians’, in F.F. Bruce (gen.ed.), The International Bible Commentary, Grand Rapids, Marshall Pickering/ Zondervan. 

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

CRANFIELD, C.E.B. (1992) Romans: A Shorter Commentary, Grand Rapids, William B. Eerdmans Publishing Company.

DUNN, JAMES D.G. (1988) Romans, Dallas, Word Books. 

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

ELLISON, H.L. (1986) ‘Matthew’, in F.F. Bruce (ed.), The International Bible Commentary, Grand Rapids, Zondervan. 

ELWELL, WALTER AND YARBROUGH, ROBERT W., Third Edition (2013) Encountering The New Testament, Grand Rapids, Baker Academic.

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

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

FRANCE, R.T. (1985) Matthew, Grand Rapids, IVP, Eerdmans. 

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

KLEIN, WILLIAM W., CRAIG, C. BLOMBERG, AND ROBERT L. HUBBARD, JR. (1993) Introduction to Biblical Interpretation, London, Word Publishing. 

LIGHTFOOT, JOHN B. (1993) The Destination of the Epistle to the Ephesians in Biblical Essays, New York, Macmillan.

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

MARSHALL, ALFRED (1975)(1996) The Interlinear KJV-NIV, Grand Rapids, Zondervan. 

MOUNCE, ROBERT H. (1995) The New American Commentary: Romans, Nashville, Broadman & Holman Publishers. 

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

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

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.

Brief On Matthew 7: 21-23: Theology Always Matters

Vancouver

Brief On Matthew 7: 21-23: Theology Always Matters

Preface

Matthew 7:21-23: Introduction

Ellison writes that preaching and even miracles are not necessarily indication of seeking and serving the true God. Ellison (1986: 1129). Works performed need to be considered in light of the character of those that perform them. (1129).

France explains that superficial discipleship is ultimately rejected by God and Christ. France (1985: 148). It is not indicated as necessarily insincere discipleship, but it does not meet the divine standards. (148).

Good works do not qualify a disciple that does not meet God and Christ's criteria for entrance into the Kingdom of God. The New Testament teaches that those in Jesus Christ are saved, justified, sanctified through the applied atoning and resurrection work of Jesus Christ, being applied to them through regeneration (John 3, in particular Titus 3, 1 Peter 1).

Regeneration

3824. paliggenesia: Bible Hub παλιγγενεσία, ας, ἡ 

Cited

'Strong's Concordance 

paliggenesia: regeneration, renewal 

Original Word: παλιγγενεσία, ας, ἡ 

Part of Speech: Noun, Feminine Transliteration: paliggenesia

Phonetic Spelling: (pal-ing-ghen-es-ee'-ah)

Definition: regeneration, renewal 

Usage: a new birth, regeneration, renewal.'

'Titus 3:5 

N-GFS GRK: διὰ λουτροῦ παλινγενεσίας καὶ ἀνακαινώσεως 

NAS: by the washing of regeneration and renewing 

KJV: the washing of regeneration, and INT: through [the] washing of regeneration and renewing'

Matthew 7: 21-23: Lord, Lord

English Standard Version (ESV)

21 “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven.

22 On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’

23 And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’ 

New American Standard Version (NASB)

21"Not everyone who says to Me, 'Lord, Lord,' will enter the kingdom of heaven, but he who does the will of My Father who is in heaven will enter.

22 Many will say to Me on that day, 'Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?'

23 And then I will declare to them, 'I never knew you; depart from Me, you who practice lawlessness.'

This passage from Matthew 7 was preached on by the pastor at church in 2015:

He opined that the persons under judgement knew God, but God did not know them. They had accepted Christ, but God and Christ did not have Lordship over them. Those under judgement were relying on works righteousness as opposed to trusting in God and Christ as Lord and Saviour. The pastor then stated that the theology of the persons under judgement was not a key issue as in they had proper theology because they knew of the Biblical God and Jesus Christ.

However, I reason that theology is always in a sense a key issue. Theology always matters.

The judged persons had a knowledge of the Biblical God and Jesus Christ; enough that they could in this supernatural realm of judgement described, recognize Jesus Christ as Lord, which is technically correct. They called him Lord, but Jesus Christ denied he was their Lord.

These false disciples appeal to works righteousness.

The pastor correctly pointed out that in the judging presence of God any kind of works righteousness approach by humanity to God is error. But, I would add that is it also clearly theologically in error.

Romans 1-9, describes the universal sinfulness of humankind, by nature and choice and that only the atoning and resurrection work of Christ for sin, applied to believers as justification (righteousness) will save any one for the Kingdom of God.

Galatians (2) states that man is not justified by works of the Law but through faith in Jesus Christ.

In other words, faith in his atoning and resurrection work applied to persons in Christ.

Ephesians 1-2

New American Standard Bible

Ephesians 1 explains that those in Christ are chosen by God; therefore God knows who he has chosen.

4 just as He chose us in Him before the foundation of the world, that we would be holy and blameless before [d]Him. In love

5 [e]He predestined us to adoption as sons through Jesus Christ to Himself, according to the [f]kind intention of His will,

6 to the praise of the glory of His grace, which He freely bestowed on us in the Beloved.

Ephesians 2: 1-10

Ephesians 2 explains that those in Christ are saved by grace through faith unto good works, and not by works or works righteousness.

8 For by grace you have been saved through faith; and [ag]that not of yourselves, it is the gift of God;

9 not as a result of works, so that no one may boast.

10 For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them.

December 6, 2015: Prior to attending 007 film with several video outages
and the end of the film being without audio (wind storm).
Good public relations from Cineplex Odeon  providing two free movie tickets.

----

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

ELLISON, H.L. (1986) ‘Matthew’, in F.F. Bruce (ed.), The International Bible Commentary, Grand Rapids, Zondervan.

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

FRANCE, R.T. (1985) Matthew, Grand Rapids, IVP, Eerdmans.

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

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

KLEIN, WILLIAM W., CRAIG, C. BLOMBERG, AND ROBERT L. HUBBARD, JR. (1993) Introduction to Biblical Interpretation, London, Word Publishing.

NUTE, ALAN G. (1986) in 'Titus', The International Bible Commentary, F.F. Bruce, General Editor, Grand Rapids, Zondervan/Marshall Pickering. 

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

THE GREEK NEW TESTAMENT (1993) Stuttgart, United Bible Societies.

Matthew 7:13-14 (MPhil & PhD Edits)

Through some research I found that I discussed Matthew 7: 13-14 in both of my British thesis degrees and also on this website in archives.

MPhil, Bangor University, 2003: The Problem of Evil: Anglican and Baptist Perspectives 

In Matthew 7:13-14, Jesus stated that the majority found their way to destruction, and a minority to life, so even with the possible truth of suffering as lesson, it appears that although lessons can be learned, that most people do not come to God through these lessons in suffering. Now, if many believers in Christ grow spiritually through pain and suffering then I suppose it worthwhile nonetheless.

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

In Matthew 7:13-14, Jesus uses an illustration relating to the ultimate destiny of individuals and explains that few persons enter by the narrow gate, and the wide and broad way of destruction is found by many. France (2001: 146). R.T. France (2001) explains that from these verses, and the perspective of Christ, true discipleship is a minority religion. France (2001: 146). He notes that in context, the narrow way should not so much be understood to be a difficult or hard path to travel on, but rather should be viewed as a restricted path. France (2001: 147). The narrow way of Christian discipleship is restrictive, and requires a particular type of religious devotion taught further by Christ and his Apostles. France (2001: 147). Admittedly non-Christian worldviews can contain much truth.

There are many religions and religious persons in the world, but the restrictive nature of Christ’s gospel requires God to enlighten persons to what Christian tradition understands as true religion, as opposed to human attempts at religion. Within a sovereignty perspective, God will choose whom he wills to be present in his culminated Kingdom. This idea is a key aspect of sovereignty theodicy, as God’s election of some is very important in the creator overcoming the problem of evil and ultimately culminating a Kingdom.

FRANCE, R.T. (2001) Matthew, Grand Rapids, Eerdmans.

Universalism July 2007

Blessings that last

Blessings that last

Preface

Photo: Official RS1130702_8170387.a King's Gallery Exteriors 10-1600, I went past this Gallery on a Edinburgh bus tour in April, 2024. 

This article originally published 2008120, with a reworked, republished version for Blogger 20241116.

New Testament Greek

I will non-exhaustively look at the use of the term 'blessed' in Matthew 5, which is according to Strong’s (3107) μακάριος (makarios) and is a prolonged form of the poetical μάκαρ (makar) which means the same. Strong (1986: 60). The term is defined as meaning extremely blessed and by extension fortunate, well off, blessed, happy. Strong (1986: 60). Bauer defines the word as meaning blessed, fortunate, happy, usually in the sense of privileged recipient of divine favour. Bauer (1979: 486). Bauer explains that in Matthew 5: 3ff the translated idea of happiness to or hail to persons is favoured by some scholars. Bauer (1979: 486). Bauer reasons that this idea may be correct for the Aramaic original, but scarcely exhausts the context for Greek speaking Christians where the state of being blessed is brought about by ascension into heaven. Bauer (1979: 486).

From Bible Hub: 3107 

Thayer's Greek Lexicon 

STRONGS NT 3107: μακάριος μακάριος, μακαρία, μακάριον (poetic μάκαρ) (from Pindar, Plato down), blessed, happy: joined to names of God, 1 Timothy 1:11; 1 Timothy 6:15 (cf. μακαρες Θεοί in Homer and Hesiod); ἐλπίς, Titus 2:13; as a predicate, Acts 20:35; 1 Peter 3:14; 1 Peter 4:14; ἡγοῦμαι τινα μακάριον, Acts 26:2; μακαραριος ἐν τίνι, James 1:25. In congratulations, the reason why one is to be pronounced blessed is expressed by a noun or by a participle taking the place of the subject, μακάριος ὁ etc. (Hebrew פְּ אַשְׁרֵי, Psalm 1:1; Deuteronomy 33:29, etc.) blessed the man, who etc. (Winer's Grammar, 551 (512f)): Matthew 5:3-11; Luke 6:20-22; John 20:29; Revelation 1:3; Revelation 16:15; Revelation 19:9; Revelation 20:6; Revelation 22:14; by the addition to the noun of a participle which takes the place of a predicate, Luke 1:45; Luke 10:23; Luke 11:27; Revelation 14:13; followed by ὅς with a finite verb, Matthew 11:6; Luke 7:23; Luke 14:15; Romans 4:7f; the subject noun intervening, Luke 12:37, 43; Luke 23:29; James 1:12; μακάριοι ... ὅτι, Matthew 13:16; Matthew 16:17; Luke 14:14; followed by ἐάν, John 13:17; 1 Corinthians 7:40. (See Schmidt, chapter 187, 7.) 

Englishman's Concordance 

Matthew 5:3 Adj-NMP (Adjective, Nominative, Masculine, Plural, my add) 

GRK: ΜΑΚΑΡΙΟΙ οἱ πτωχοὶ

Blessed

---

Commentaries

Kissinger quotes Soren Kierkegaard from his 1847 work, 'What we Learn from the Lilies of the Field and the Birds of the Air'. Kierkegaard notes that persons are to seek first God’s Kingdom which is the name of eternal (I would use the term everlasting, as eternal has no beginning and no end, and everlasting has a beginning and no end) happiness which is promised to persons and before which the beauty and peace of nature do not compare. God’s Kingdom is righteousness and is to be sought first and shall endure forever. Kierkegaard (1847: 236). Kissinger writes when discussing the work of C.H. Dodd that the ideal Jesus expressed in the Sermon on the Mount, (which includes Matthew 5) would never be completely realized by humanity in this present world. Kissinger (1975: 82). H.L. Ellison writes that Matthew 5 expresses Beatitudes that are addressed to those who live lives beyond what the laws of the Hebrew Bible asked for and now live in grace. Ellison (1986: 1124).

It can be seen through the works of Strong, Bauer and the sources provided that the correct definition can be found in Matthew 5, by understanding what the word means in New Testament Greek. However, the word’s context in each individual usage must be sought after for better understanding. Therefore, Bauer points out that a definition of the word in Matthew 5: 3ff would properly express the idea of happiness, but the context of the verses are deeper as happiness is directly related to Christian participation in the culminated Kingdom of God. Kierkegaard picks up on this point as well, and although Christians are to work for this type of blessed happiness in our present reality, it will not happen in this present realm. The establishment of perfected blessed happiness and the end of the problems of evil, my MPhil and PhD dissertation topics, are both dependent on the culmination of the Kingdom of God, which belongs to those who are regenerated (John 3, Titus 3, 1 Peter 1). These persons are moved by God to embrace salvation in Christ, through his atoning and resurrection work as applied to those chosen, the elect.

Secular happiness in our present realm can be somewhat synonymous with being blessed from Matthew 5 in that persons can be extremely fortunate and happy. But the concept of being blessed is very importantly, different in the New Testament. Without a Biblical hope in God’s culminated Kingdom, secular based happiness is fleeting as it philosophically terminates in death.

A theistic argument based on secular reasoning

A related argument, using secular, materialistic, empirical, reasoning. Let us define blessed as primarily happy here:

Premise 1: Human life terminates at death.

Premise 2: Bob the billionaire had a significantly, blessed, life.

Premise 3: Hank the homeless person had a significantly, less blessed life.

(No assumption here, that a homeless person will always have a significantly, less blessed life than a billionaire, but in this case)

Premise 4: Post-mortem the status of the Bob the billionaire and Hank the homeless person is non-life.

Premise 5: Bob the billionaire's life legacy is significant. 

Premise 6: Hank the homeless person's life legacy is less significant.

(No assumption here, that a homeless person will always have a less significant life legacy than a billionaire, but in this case)

Conclusion: Post-mortem, a person, is not significantly, everlastingly blessed, if permanently terminated.

Explanation from a Christian, theological perspective:

Any life that permanently terminates in death is not ultimately significantly, everlastingly, blessed. Typically, even the significance and legacy of a famous, notable, post-mortem person will decline over time as fewer and fewer persons view the deceased as significant. This also occurs within family trees and people are eventually, typically, forgotten. Notable, Jesus Christ has continued significance post-mortem because of the claims of empirically viewed resurrection within the New Testament (examples, the Gospel accounts and 1 Corinthians 15, 1-2 Thessalonians).

The historically based gospel through divine regeneration of a person and the atoning and resurrection work of Christ applied to the same, offers significant, blessed happiness that is everlasting and philosophically superior to secular happiness. 

---

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

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

DARROW, CLARENCE (1928)(1973) ‘The Myth of the Soul’ in The Forum, October, in Paul Edwards and Arthur Pap (eds), A Modern Introduction To Philosophy, New York, The Free Press.

ELLISON, H.L. (1986) ‘Genesis’, in F.F. Bruce (ed.), The International Bible Commentary, Grand Rapids, Zondervan.

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

FEINBERG, JOHN.S. (1986) Predestination and Free Will, in David Basinger and Randall Basinger (eds.), Downers Grove, Illinois, InterVarsity Press. 

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

FEINBERG, JOHN.S. (2001) No One Like Him, John S. Feinberg (gen.ed.), Wheaton, Illinois, Crossway Books. 

FLEW, ANTONY, R.M. HARE, AND BASIL MITCHELL (1983) (1996) ‘The Debate on the Rationality of Religious Belief’, in L.P. Pojman (ed.), Philosophy, The Quest for Truth, New York, Wadsworth Publishing Company.

GEBARA, IVONE (2002) Out of the Depths, Translated by Ann Patrick Ware, Minneapolis, Fortress Press.

KIERKEGAARD, SOREN (1847) 'What we Learn from the Lilies of the Field and the Birds of the Air', in The Sermon on the Mount: A History of Interpretation and Bibliography, The Scarecrow Press, Inc, Metuchen, New Jersey.

KISSINGER, WARREN S. (1975) The Sermon on the Mount: A History of Interpretation and Bibliography, The Scarecrow Press, Inc, Metuchen, New Jersey.

MOLTMANN, JÜRGEN (1993) The Crucified God, Minneapolis, Fortress Press.

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

PHILLIPS, D.Z. (2005) The Problem of Evil and the Problem of God, Fortress Press, Minneapolis.

POJMAN, LOUIS P. (1996) Philosophy: The Quest for Truth, New York, Wadsworth Publishing Company.

STRONG, J. (1986) Strong’s Exhaustive Concordance of the Bible, Pickering, Ontario, Welch Publishing Company.

   

It is true love to allow someone you love, to reject you

Photo: Instagram.com, Aurish Sopot, Poland

At the last Bible study of the semester, for our Zoom church group, one of the questions discussed (paraphrased) was how God could willingly allow many human beings to reject him forever in hell (re: Matthew 7 and Luke 13)?

(Paraphrased)

I opined that...

In God's love he allows some of his loved humanity, to reject him forever. 

I also stated that...

It is true love to allow someone you love, to reject you.

Website archives: Matthew 7

Sunday, July 29, 2007 Universalism 

From the second link with edits for this article...

In Matthew 7:13-14, Jesus uses an illustration relating to the ultimate destiny of individuals and explains that few persons enter by the narrow gate, and the wide and broad way of destruction is found by many. William Barclay points out, that Luke 13:24 is presenting a similar idea which may have come from the same original source, but reached the author of Luke from a different tradition. Barclay (1975: 97). In Luke, Jesus explains that many will strive to enter by the narrow gate, but shall not be able to. Barclay (1975: 97). This idea from Jesus would fit with a compatibilistic theology where God uses soft determinism to elect individuals to salvation. From this perspective, human beings with the use of free will alone cannot choose God. Within a sovereignty perspective, God will choose whom he wills to be present in his culminated Kingdom, and those he elects shall believe and follow him without being forced or coerced to do so. I reason that as God regenerates  (John 3, Titus 3, 1 Peter 1) an individual by the Holy Spirit, he simultaneously determines that the person shall freely with the use of a limited, but significant free will, believe in Christ. Sentimentally, universalism is humanly more comforting, but it appears that Jesus disagreed with Hick on universalism. 

Laurence E. Porter describes a scenario in Luke 13:24-28 where some religious persons are rejected by God. Porter (1986: 1211). Jesus did not accept the theology that a sincere religious devotion alone would lead one to God’s presence in the culminated Kingdom of God. Let me point out that everlasting existence apart from God is absolutely and positively, not my hope for any individual person, but my theological findings are driven by research and not sentiment. I see no good reason to believe that human beings that have rejected the Biblical God throughout their lives with a corrupt nature and the resulting sinful thoughts and actions would ever in post-mortem existence come to Christ, unless determined to do so by God. Biblically, there appears to be no salvation for those outside of Christ upon death. 

ALLEN, C. LESLIE (1986) 'Romans' in F.F. Bruce (ed.), The International Bible Commentary, Grand Rapids, Zondervan.

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

ANSELM (1962) Anselm's Basic Writings, translated by S.W. Deane, 2nd Ed., La Salle, IL: Open Court Publishing Co. 

AQUINAS, THOMAS (1981) Summa Theologica (1a Q2), "Whether the Existence of God is Self-Evident Thomas More Publishing. 

AUGUSTINE (388-395)(1964) On Free Choice of the Will, Translated by Anna S.Benjamin and L.H. Hackstaff, Upper Saddle River, N.J., Prentice Hall. 

AUGUSTINE (398-399)(1992) Confessions, Translated by Henry Chadwick, Oxford, Oxford University Press. 

AUGUSTINE (400-416)(1987)(2004) On the Trinity, Translated by Reverend Arthur West Haddan, in Nicene and Post-Nicene Fathers, Series One, Volume 3, Denver, The Catholic Encyclopedia. 

AUGUSTINE (421)(1998) Enchiridion, Translated by J.F. Shaw, Denver, The Catholic Encyclopedia. 

AUGUSTINE (426)(1958) The City of God, Translated by Gerald G. Walsh, Garden City, New York, Image Books. 

AUGUSTINE (427)(1997) On Christian Doctrine, Translated by D.W. Robertson Jr., Upper Saddle River, N.J., Prentice Hall. 

AUGUSTINE (427b)(1997) On Christian Teaching, Translated by R.P.H. Green, Oxford, Oxford University Press.

BARCLAY, WILLIAM (1975) Introduction to the First Three Gospels, Philadelphia, The Westminster Press.

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

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

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

BRUCE, F.F. (1987) Romans, Grand Rapids, William B. Eerdmans Publishing Company. 

BURKE, T. PATRICK (1999) ‘Ontology’, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, Kent, SCM Press Ltd.

CALVIN, JOHN (1539)(1998) The Institutes of the Christian Religion, Book IV, Translated by Henry Beveridge, Grand Rapids, The Christian Classic Ethereal Library, Wheaton College. 

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

CALVIN, JOHN (1552)(1995) Acts, Translated by Watermark, Nottingham, Crossway Books.

CALVIN, JOHN (1553)(1952) Job, Translated by Leroy Nixon, Grand Rapids, Baker Book House.

COAD, F. ROY (1986) 'Galatians' in F.F. Bruce (ed.), The International Bible Commentary, Grand Rapids, Zondervan.

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

CRAIGIE, P.C. (1996) 'Idolatry', in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books.

CRANFIELD, C.E.B. (1992) Romans: A Shorter Commentary, Grand Rapids, William B. Eerdmans Publishing Company. 

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.

DUNN, JAMES D.G. (1988) Romans, Dallas, Word Books. 

ELLER, D.B. (1996) ‘Universalism’, in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, p. 1128-1130. Grand Rapids, Baker Books.

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

ERICKSON, MILLARD (2003) What Does God Know and When Does He Know It?, Grand Rapids, Zondervan.

FEINBERG, JOHN.S. (1986) Predestination and Free Will, in David Basinger and Randall Basinger (eds.), Downers Grove, Illinois, InterVarsity Press. 

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

FEINBERG, JOHN.S. (2001) No One Like Him, John S. Feinberg (gen.ed.), Wheaton, Illinois, Crossway Books.

FOULKES, FRANCIS (1989) Ephesians, Grand Rapids, Inter-Varsity Press. 

GEIVETT, R. DOUGLAS (1993) Evil and the Evidence for God, Philadelphia, Temple University Press. 

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

HARPUR, GEORGE (1986) 'Ephesians' in The International Bible Commentary, Grand Rapids, Zondervan.

HASKER, WILLIAM (1989) God, Time, and Knowledge, Ithaca, Cornell University Press.

HASKER, WILLIAM (1993) ‘C. Robert Mesle, John Hick’s Theodicy: A Process Humanist Critique’, in Philosophy of Religion, Volume 34, Number 1, pp. 55-56. Dordrecht, Netherlands, Philosophy of Religion.

HASKER, WILLIAM (1994) ‘Can Philosophy Defend Theology?’, in Faith and Philosophy, Volume 11, Number 2, April, pp. 272-278.  Wilmore, Kentucky, Asbury College.

HASKER, WILLIAM (2000) ‘The Problem of Evil in Process Theism and Classical Free Will Theism’, in Process Studies, Volume. 29, Number 2, Fall-Winter, pp. 194-208. Claremont, California, Religion Online.

HASKER, WILLIAM (2003) ‘Counterfactuals and Evil’, in Philosophia Christi, Volume 5, Number 1, pp. 235-249. La Mirada, California, Biola University.

HASKER, WILLIAM (2003) ‘Is Free-Will Theism Religiously Inadequate? A Reply to Ciocchi’, in Religious Studies, Volume 39, Number 4, December, pp. 431-440. Cambridge, Cambridge University Press. 

HASKER, WILLIAM (2007) ‘Peter van Inwagen, The Problem of Evil’, in Notre Dame Philosophical Reviews, Notre Dame, Notre Dame Philosophical Reviews. 

HICK, JOHN (1970) Evil and The God of Love, London, The Fontana Library.

HICK, JOHN (1978) ‘Present and Future Life’, Harvard Theological Review, Volume 71, Number 1-2, January-April, Harvard University. 

HICK, JOHN (1981) Encountering Evil, Stephen T. Davis (ed.), Atlanta, John Knox Press. 

HICK, JOHN (1993) ‘Afterword’ in GEIVETT, R. DOUGLAS (1993) Evil and the Evidence for God, Philadelphia, Temple University Press.

HICK, JOHN (1993) The Metaphor of God Incarnate, Louisville, Kentucky, John Know Press.

HICK, JOHN (1994) Death and Eternal Life, Louisville, Kentucky, John Knox Press.

HICK, JOHN (1999) ‘Life after Death’, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, Kent, SCM Press.

HUME, DAVID (1739-1740)(1973) ‘A Treatise of Human Nature’, in Paul Edwards and Arthur Pap (eds.), A Modern Introduction To Philosophy, New York, The Free Press. 

HUME, DAVID (1779)(2004) Dialogues Concerning Natural Religion, Lawrence, Kansas.

KREEFT, PETER and RONALD K. TACELLI (1994) Handbook of Christian Apologetics, Downers Grove, Illinois, InterVarsity Press. 

MARTIN, R.P. (1987) 'Philippians', in Leon Canon Morris (gen. ed.), Tyndale New Testament Commentary, Leicester/Grand Rapids, Inter-Varsity Press/William B. Eerdmans Publishing Company. 

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

MOUNCE, ROBERT H. (1995) The New American Commentary: Romans, Nashville, Broadman & Holman Publishers.

ORR, R.W. (1986) I John, in F.F. Bruce (ed.), The International Bible Commentary, Grand Rapids, Zondervan. 

PETERSON, MICHAEL, WILLIAM HASKER, BRUCE REICHENBACH, AND DAVID BASINGER (1996)(eds.), ‘Introduction: Saint Augustine: Evil is Privation of Good’, in Philosophy of Religion, Oxford, Oxford University Press.

PHILLIPS, D.Z. (1981) Encountering Evil, Stephen T. Davis (ed.), Atlanta, John Knox Press.

PORTER, LAURENCE.E. (1986) ‘Luke’, in F.F. Bruce (gen.ed.), The International Bible Commentary, Grand Rapids, Marshall Pickering/ Zondervan.

PLANTINGA, ALVIN C. (1977)(2002) God, Freedom, and Evil, Grand Rapids, Wm. B. Eerdmans Publishing Company. 

PLANTINGA, ALVIN C. (1982) The Nature of Necessity, Oxford, Clarendon Press.

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

THE GREEK NEW TESTAMENT (1993) Stuttgart, United Bible Societies.

THE ORTHDOXO STUDY BIBLE, NEW TESTAMENT AND PSALMS (1993) Saint Athanasius Orthodox Academy, Thomas Nelson Publishers, Nashville, Tennessee.

WENHAM, J.W. (1991) The Elements of New Testament Greek, Cambridge, Cambridge University Press.

WOODS, B.W. (1974) Christians in Pain, Grand Rapids, Baker Book House.

The Orthodox Study Bible: The Poor

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

Purchased from my employer, the Canadian Bible Society @ Cafe Logos, Vancouver. This text review continues...

At our home group/bible study last night, I contrasted, along with the study leader, two similar sections of the Gospels, which reasonably can be viewed as two different events.

Again, using a British academic approach, I paraphrase citations unless documented otherwise.

Matthew 5-7

Jesus Christ on a mountain (5:1 page 12), the Sermon on the Mount (Matthew 5-7)

'Blessed are the poor in spirit,' (Matthew 5: 3, clause A). (12).

This Orthodox text opines that Matthew 5 indicates heavenly spiritual blessedness, as opposed to earthly happiness, wealth and success. (12). From the Hebrew, poor means both:

1) Materially poor. (12).

2) The poor in spirit, being God's faithful people. (12). These are the spiritually rich as they trust in the Biblical God.

versus

Luke 6

Jesus Christ at a level place (6: 17 page 151), the Beatitudes

'Blessed are you poor' (Luke 6: 20 clause A). 152.

This Orthodox Bible writes that this teaching is similar to that found in the Sermon on the Mount and has been known as the Sermon on the Plain as Jesus Christ stood on a level place. (152).

This Bible, in its notes, correctly documents that these teachings are from two different events, and indeed Jesus Christ taught such things in various versions.

Interestingly, with the sermon from Church on Sunday, that our home group study was based on, the speaker/preacher reasoned Luke 6 was discussing the physically poor, the materialistically poor. This is a reasonable possibility, but based on the similar teaching from Matthew, it also possible, if not more likely, that Luke also has a dual meaning for poor as does Matthew 5.

This Bible has Matthew 5-7 referencing Luke 6, and vice-versa, and I reason that even if, based on some scholarship, the poor in Luke 6 is not explicitly more than the financially poor; that these are also the poor in spirit, would not be an incorrect theological deduction.

Short Theological/Philosophical Post On Matthew 5: 27-30

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Preface

Based on personal discussions and issues with friends lately and over the years.

R.T. France provides the opinion that the 'Sermon on the Mount' for which this section is a part, is a series on discipleship. France (1985: 105). Much of it original to Matthew but approximately half of it parallelled in Luke but not always identical in form. France (1985: 105). H.L. Ellison states there is no reason to believe that all the teachings were done at once and that Jesus did not repeat them and sometimes with variation. Ellison (1986: 1124).

Matthew 5: 27-30 English Standard Version

27 “You have heard that it was said, ‘You shall not commit adultery.’ 28 But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart. 29 If your right eye causes you to sin, tear it out and throw it away. For it is better that you lose one of your members than that your whole body be thrown into hell. 30 And if your right hand causes you to sin, cut it off and throw it away. For it is better that you lose one of your members than that your whole body go into hell.

France reasons the seventh commandment does not exist to prohibit a natural sexual attraction (p.121) but rather the desire for 'an illicit relationship'. France (1985: 121).

ἐπιθυμῆσαι (to desire) from verse 28. From Marshall.

28 ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι αὐτὴν ἤδη ἐμοίχευσεν
But I tell you that everyone seeing a woman with a view to desire (her) already committed adultery with
αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ.
her in the heart of him.

France explains Jesus equates such a lustful attitude with 'implicit theft' (p. 121). If Jesus was more so concentrating on the greater sin of adultery as opposed to the lessor sin of fornication (where no married person is concerned) he was still in no way condoning the lessor sin. Ellison (1986: 1124: 1125).

Jesus Christ was using metaphorical, figurative language concerning the eye and the hand in this context. France (1985: 121: 122). One eye and one hand should be metaphorically, figuratively eliminated from the human body if this led to the end of lust. France (1985: 121: 122). This 'self-mutilation is not to be taken literally' (p. 122). The key here is an avoidance of temptation that will involve sacrifice, a changing philosophy, thought pattern and habits.

Theologically and philosophically these concepts can be further connected to 1 Corinthians 7 where it is stated by the Apostle Paul in verse 2:

1 Corinthians 7: 2 English Standard Version

2 But because of the temptation to sexual immorality, each man should have his own wife and each woman her own husband.

In Matthew 5 there are theologically and also philosophically concepts that can be related and avoidance of sinful practices that rightly need to be exercised from a Christian's life. However it can be reasoned from the Epistle that it would be Biblical to attempt via the Holy Spirit to find someone in Christ of spiritual, intellectual and physical compatibility, in modern terms of course. This must be done wisely with more of an appeal to spiritual concerns and overall compatibility as opposed to assuming social rules for example, although important in society, the family, and the Church, that may simply and likely solve the issue. This more comprehensive approach too would also serve as a counter to what is being discussed as sin in Matthew 5.

Therefore, there would be both negative and positive active components related to avoiding the sin discussed in Matthew 5 and Jesus' teachings.

ELLISON, H.L. (1986) ‘Matthew’, in F.F. Bruce (ed.), The International Bible Commentary, Grand Rapids, Zondervan.

FRANCE, R.T. (1985) Matthew, Grand Rapids, IVP, Eerdmans.

MARSHALL, ALFRED (1975)(1996) The Interlinear KJV-NIV, Grand Rapids, Zondervan.

Antichrist

Castle Conwy, 2001

My friend from Manchester, England, Mr. Richard McIntosh recently interviewed Dr. Gary Habermas concerning the resurrection: 

http://www.garyhabermas.com/audio/2008-03_manchester_radio.mp3 

Richard's blog:

http://destructionofgog.blogspot.com/ 

I like Firefox as a second browser, but I find it frustrating that unlike Internet Explorer, it does not present my longer URL addresses properly. I need                                             to fix them almost every time I post as they are cut off! Eschatology is quite a complex topic and this blog article is merely a brief overview of one aspect. It is not exhaustive, nor is it primarily speculating on whom in particular, or what in particular, is the Antichrist. I remember when I was a child that a certain television teacher, that I will not name, kept indicating that the Antichrist could be King Juan Carlos of Spain, and that now seems quite unlikely as Carlos is an older man and seemingly not in charge of a major power block. So, we need to be intellectually cautious and respectful in our speculations. Strong lists the Antichrist four times from the New Testament, and the term Antichrists once. The references are from First and Second John. Again as with previous scans, this is a scan using a small scanner and a huge volume and so the scan is not perfectly straight. 

My apologies. I cannot duplicate the information perfectly with my keyboard and so I use these scans, which are also imperfect. The above is from Strong (1986: 13). Strong's number 473 is noted as ἀντί, and therefore is anti, anglicised. Strong (1986: 13). The number 5547 is χριστός, which is Christ, which Strong's states is from 5548 which means the anointed, the Messiah, an epithet of Jesus. Strong (1986: 106). The beast from Revelation 11: 7 onward is figuratively described as θηρίον, which Strong defines as follows: The above is from Strong (1986: 47).

Robert Mounce is a well-known scholar on the Book of Revelation. In Revelation, the Antichrist is the beast and the enemy of the Church in the last days. Mounce states that this may be the beast of Daniel 7: 7. Mounce (1990: 225). David A. Hubbard writes that the term antichrist is found only in the Johannine letters. The concept is found in both Testaments and in intertestamental writings. Hubbard (1996: 55). Hubbard explains as Christ is not fully revealed in the Old Testament, the Antichrist is not either. Hubbard notes that in Daniel 7 the little horn symbolizes rebellion, and in eschatological terms seems to depict the defeat of God's final enemy, while Daniel 8 describes Antiochus IV who persecuted the Jews and their religion. Hubbard (1996: 55).

The description of the king of the north in Daniel 11 has helped shape the picture of the New Testament Antichrist, as he erected the abomination of desolation, exalted himself to a position of deity, and his helpless death points to Christ's slaying of the Antichrist. The beast from the sea in Revelation 13 points toward Daniel 7 and ties Daniel to the New Testament. Hubbard (1996: 55). In the Gospels of Matthew and Mark the abomination of desolation recalls Daniel's prophecy and this may be pointing to a single personality according to Hubbard. Hubbard (1996: 55). 

In Second Thessalonians, Paul describes the man of lawlessness and the lawless one (Second Thessalonians 2:3, 8-9). This man claims to be deity and according to Hubbard is not a pseudo-Messiah pretending to represent God, but a pseudo-God that viciously opposes all other religions. Hubbard (1996: 56). The Antichrist will do many amazing wonders with satanic power that will be attributed to God (Second Thessalonians 2: 9-10 and Matthew 24). Hubbard reasons that John, like Paul and Daniel, depicts a single Antichrist who demands personal worship. Hubbard (1996: 56). John adds to Paul's version by mentioning the false prophet, the second beast. This person will direct the political and religious workings of the Antichrist. Hubbard (1996: 56). If the Antichrist is a system as opposed to an actual person, the second beast, the false prophet, could also be an aspect of the system. Mounce writes that the beast has ten horns and seven heads. The ten horns are like Daniel's fourth beast from Daniel 7: 7. Ten kings come from the fourth kingdom. The seven heads can be connected to the seven-headed dragon of Revelation 12: 3. The number seven carries the idea of completeness. Mounce (1990: 250). The beast is given divine permission to rule for forty-two months. Mounce (1990: 254). The beast blasphemes God in a way similar to Antiochus in Daniel's day, and the Roman Empire in John's day. This means the Antichrist is likely a secular authority. Mounce (1990: 254). The beast will overcome the saints and put them to death, and this too will echo the times of both Antiochus and the later Roman Empire. Mounce (1990: 255). 

But, as Mounce points out, there is victory in martyrdom for Christians in this era. Mounce explains that the entire world will worship this beast, apart from those written in the Lamb's book of life and the beast will be a type of false Christ described in Matthew 24. Mounce (1990: 255). So, on this last point he appears to differ from Hubbard. To demonstrate how careful one should be in dealing with eschatology and the issue of the Antichrist, consider the following: Mounce notes that the preterist position understands the apocalypse from a first-century setting. The events and book of Revelation are not relegated to the future, but are understood to have occurred by the fall of Jerusalem in AD 70, or the fall of the Roman Empire in AD 476. Mounce (1990: 41). Mounce explains that a major problem with this position is that the decisive victory over evil described in Revelation is not achieved. John views the overthrow of evil occurring with the defeat of Antichrist. Mounce (1990: 42). 

The futurist view is more common among scholars and understands that Revelation describes a final victory over evil. Some scholars regard everything after Revelation 4:1 as taking place in the future. But, Mounce sees this as problematic as the book still needs to be relevant for the first-century reader. Mounce (1990: 42). Mounce reasons that no single approach is sufficient. The preterist is correct that the book of Revelation must be understood in a first-century context. The futurist is correct that the book is centrally eschatological describing how this age will come to an end. Mounce (1990: 44). 

Mounce also explains the value of the historist approach which sees the importance of specific fulfilment in history. A problem which this view is that it is quite subjective in connecting certain historical events to Scripture. Mounce (1990: 42). 

The benefits of the idealistic approach are that God can be seen as guiding the events. But, Mounce notes that the idealitic approach may lack a distinct consummation of events. Mounce (1990: 43). Its allegorical method tends to lessen the historical nature of future events. Mounce (1990: 43). W.R.F. Browning writes that the lawless one is expected before the Second Coming of Christ and has been identified with the Roman Empire and Nero. Beyond the historical dimension, Antichrist is a symbol for a final revolt against Christ, although the revolt is embodied in a historical person such as Judas Iscariot. Browning (1997: 17). By the use of Judas, I reason Browning means that the Antichrist will act as a representative of God and Christ, but in reality represents satanic powers. 

I reason North America, Western Europe, and the entire West, is heading toward moral collapse, without some type of revival, and although I am not an economist, an economic collapse seems possible since there is tremendous debt in some Western countries and loss of means of production to Asia in some cases. I have no idea when the Antichrist will arrive, but if we have moral collapse and economic collapse in the Western world, plus a very major disaster or disasters, such as nuclear war, I can see the Antichrist possibly arising in that situation. I reason billions of people largely ignorant of the Biblical God would worship a man and/or system with supernatural powers and the ability to temporarily solve many of the world's evils. The fact that this Antichrist will not be able to raise the long dead and provide persons with everlasting life will be a crucial sign that Almighty God is not represented by the Antichrist, but sadly I reason billions of persons will miss this truth in pursuit of temporal happiness, fulfilment, and survival. Sadly, the conclusion for these persons upon death is the lake of fire in Revelation Chapter 20. The lake may be described figuratively, but the idea of everlasting punishment is indicated in 20: 10.

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

HUBBARD, DAVID A.(1996) ‘Antichrist’, in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books.

MOUNCE, ROBERT H. (1990) The Book of Revelation, Grand Rapids, William B. Eerdmans Publishing Company. STRONG, J. (1986) Strong’s Exhaustive Concordance of the Bible, Pickering, Ontario, Welch Publishing Company.

Strong 500, page 13

Strong 2342, page 87