Who was Yeshua?
According to Isaiah, the seer prophet, he was and still is Emmanuel the God Man who is with us (Isaiah 7: 11-17). Where did Emmanuel Yeshua come from and who witnessed his coming into the world?
The angel Gabriel was sent to Miriam, Yeshua's mother, to bring the good news of her being with child. The child would be called Emmanuel the Saviour (healer) of the World. The angel Gabriel also brought the name Yeshua to Miriam from Elyon, Yeshua's eternal Father, to be given to their son (Luke 1:26-38). Other witnesses included the shepherds and the angel of Yahweh Elyon who was visiting them in the countryside delivering the good news that the Saviour of Mankind was about to come into the world, and glorifying Him (Luke 2: 1-20). The angel Gabriel who came to Miriam and the angel who brought the good news to the shepherds about Emmanuel Yeshua's birth both referred to His father as the Most High(Elyon) or the Highest.
Emmanuel Yeshua of Nazareth grew up like all Jewish boys of his time.
He was socialized into the Judean Jewish way of life and went through the various temple rituals. He showed his brilliance when it came to Hebrew knowledge at twelve years of age when He confounded the wise men and prudent teachers of His day. Elyon's Son, Emmanuel Yeshua came to teach humanity about life, agape love and the rebirth of man's spirit. He taught Nicodemus, a noble leader of Israel, that all those who would enter his Father's Kingdom must be born of the Spirit of the Most High from above (John 3: 1-8).
Through his divine and profound teachings He enlightened them to the fact that the Kingdom of Elyon is a community of highly spiritual people, who are born from above, born of the Great Spirit of the Most High--Elyon. Hence, we should never forget the birth of the great Elect One who came from above to give us a new beginning, the Renaissance of Hope. To many brothers and sisters He has been their first experience of such a resurrection or transformation. His transformation is likened to the metamorphosis a caterpillar undergoes in becoming a big, beautiful, butterfly.
Emmanuel Yeshua left this plain or realm of existence to make a new Heaven (Sky) and Earth in the material and spirit worlds of the Kosmos but He shall be revealed again to his elect and righteous ones with a complete plan or design for the future of Elyon's children (Revelations 19: 11-21). He shall reveal himself when and how He pleases because He is an autocrat and this Earth belongs to his Father.
In closing, I wish you much agape love; have an enlightened and happy celebration of the birth of Emmanuel Yeshua. (TNDL)
Copyright 2015 TNDL
Tuesday, December 22, 2020
HISTORY OF PONTIUS PILATE'S JUDGEMENT OF YESHUA OF NAZARETH
TNDL: "THIS IS THE HISTORY OF PONTIUS PILATE'S JUDGEMENT OF YESHUA OF NAZARETH, THE LAMB OF GOD MOST HIGH! YESHUA SAID TO PILATE THAT HE IS A KING; HOWEVER, HIS KINGDOM IS NOT OF THIS WORLD. HE ALSO EXPLAINED TO HIM THAT HE CAME TO SPEAK THE TRUTH, AND THAT EVERYONE WHO EMBRACED THE TRUTH LISTEN. MY QUESTION IS, DID PILATE LOVE THE TRUTH AND LISTEN TO YESHUA, THE KING OF HEAVEN? LOOK AT THIS HISTORIC LIFE AND YOU BE THE THE JUDGE."
The Roman Ways
Jesus was born about 4 B.C. (see Anno Domini). You may remember that after the wise men announced the birth of Jesus to King Herod I, the king ordered that all baby boys in Bethlehem, who were two years of age or less, should be destroyed. Ironically, Herod himself died shortly after issuing this malicious decree.
Augustus Caesar honored Herod's will that stated that his kingdom was to be divided between his three surviving sons. The will gave Antipas a quarter of the realm, (the territory around Galilee), Philip a quarter of the realm (the area around Traconitis and later, Ituraea), and Archelaus the remaining half of the realm (Judea and Samaria). Each son that governed a quarter of the realm was called a "tetarch" (or a ruler of a fourth, see Luke 3:1), and Archelaus was called an "ethnarch" (a ruler of a province).With the passage of time, Augustus did not think Archelaus was fit to be a king, so he removed Archelaus from his throne about ten years later. Archelaus was exiled and the province of Judea became a third-world Roman province that governors ruled. From A.D. 6 to the Jewish revolt in A.D. 66, governors that came from Rome's middle class ruled Judea. (The exception to this was the brief reign of Herod Agrippa I. (A.D. 41-44))
The first duty of a Roman governor was to maintain order and keep the peace according to the provisions of Roman law. Governors typically had a contingency of Roman soldiers at their command and they used them when necessary to keep order. Governors were also responsible for imposing and collecting taxes for Caesar which was no small task given the intense animosity between the occupied territories and the heavy hand of Rome.
Then as now, people who had political ambitions coveted the office of governor, and yet, with all its trappings, the office was not very glamorous. A Roman governor walked a very fine line. He was trapped between keeping peace in a province who hated to pay taxes to Rome, while simultaneously, meeting all of Caesars demands. If the governor offended the people, it often caused an uprising. When this occurred, Caesar would hear about it and question the governors ability to keep the peace.
If the governor tried to please the people by softening Rome's demands, Caesar would fire him in a heart beat and put him to death for insubordination. So, to be a governor in Jesus day may have been a powerful job, but it required a delicate political balance.
Pontius Pilate
History says that Pilate was the fifth governor of Judea. Most governors served two to four years, but Pilate served as governor of Judea for about eleven years. (A.D. 26-36) We have no information about Pilate before he arrived in Judea as governor. If it were not for a few hours with Jesus on one fateful morning, Pilate would have disappeared long ago into the silent hallway of history. Josephus indicates that Pilates career in Judea ended abruptly when he agitated his subjects one time too many. (Antiquities 18:85-89)
As the story goes, a messianic figure rose in Samaria and formed a group of enthusiastic followers. Problems became serious when they armed themselves in an attempt to deliver their people from the hands of the Romans and establish Gods kingdom. To prove his assumed identity as the Messiah, the messianic figure invited his followers to follow him to the summit of Mt. Gerizim, a mountain the Samaritans considered a holy site. (See Deuteronomy 11:29.)He claimed that Moses had buried sacred vessels on top of the mountain and he knew where they were. (Evidently he believed if the sacred vessels were revealed, it would legitimize his messianic claims.) Pilate learned of this development and sent a platoon of Roman soldiers to block their ascent up the mountain. This led to a bloody confrontation and the Romans killed several Samaritans in the melee that followed.
The Samaritan Council formally complained to Caesar about Pilate�s abusive use of power and Tiberius summoned Pilate to Rome. Pilate left for Rome, but reached the city after Tiberius had died. The new emperor, Gaius, did not send Pilate back to Judea and Pilate suddenly disappeared from the radar screen of history.Eusebius, a spiritual counselor to Emperor Constantine in the fourth century A.D., supports a legend that Pilate committed suicide during the reign of Gaius. The legend maintains that Pilate committed suicide due to his remorse for what he did to Jesus. (Hist. Eccl. 2.7.1)
History does not reveal if Pilate became a born-again Christian. However, it is interesting that Christian churches in northern Africa years later declared Pilate a saint. In fact, Tertullian claims that Pilate was a Christian at heart in a letter he wrote to Tiberius. (Apology 21) I believe that Pilate had a complete change of heart after meeting Jesus, and his actions in the drama you are about to read are quite revealing, when put in context.......
The Roman Ways
Jesus was born about 4 B.C. (see Anno Domini). You may remember that after the wise men announced the birth of Jesus to King Herod I, the king ordered that all baby boys in Bethlehem, who were two years of age or less, should be destroyed. Ironically, Herod himself died shortly after issuing this malicious decree.
Augustus Caesar honored Herod's will that stated that his kingdom was to be divided between his three surviving sons. The will gave Antipas a quarter of the realm, (the territory around Galilee), Philip a quarter of the realm (the area around Traconitis and later, Ituraea), and Archelaus the remaining half of the realm (Judea and Samaria). Each son that governed a quarter of the realm was called a "tetarch" (or a ruler of a fourth, see Luke 3:1), and Archelaus was called an "ethnarch" (a ruler of a province).With the passage of time, Augustus did not think Archelaus was fit to be a king, so he removed Archelaus from his throne about ten years later. Archelaus was exiled and the province of Judea became a third-world Roman province that governors ruled. From A.D. 6 to the Jewish revolt in A.D. 66, governors that came from Rome's middle class ruled Judea. (The exception to this was the brief reign of Herod Agrippa I. (A.D. 41-44))
The first duty of a Roman governor was to maintain order and keep the peace according to the provisions of Roman law. Governors typically had a contingency of Roman soldiers at their command and they used them when necessary to keep order. Governors were also responsible for imposing and collecting taxes for Caesar which was no small task given the intense animosity between the occupied territories and the heavy hand of Rome.
Then as now, people who had political ambitions coveted the office of governor, and yet, with all its trappings, the office was not very glamorous. A Roman governor walked a very fine line. He was trapped between keeping peace in a province who hated to pay taxes to Rome, while simultaneously, meeting all of Caesars demands. If the governor offended the people, it often caused an uprising. When this occurred, Caesar would hear about it and question the governors ability to keep the peace.
If the governor tried to please the people by softening Rome's demands, Caesar would fire him in a heart beat and put him to death for insubordination. So, to be a governor in Jesus day may have been a powerful job, but it required a delicate political balance.
Pontius Pilate
History says that Pilate was the fifth governor of Judea. Most governors served two to four years, but Pilate served as governor of Judea for about eleven years. (A.D. 26-36) We have no information about Pilate before he arrived in Judea as governor. If it were not for a few hours with Jesus on one fateful morning, Pilate would have disappeared long ago into the silent hallway of history. Josephus indicates that Pilates career in Judea ended abruptly when he agitated his subjects one time too many. (Antiquities 18:85-89)
As the story goes, a messianic figure rose in Samaria and formed a group of enthusiastic followers. Problems became serious when they armed themselves in an attempt to deliver their people from the hands of the Romans and establish Gods kingdom. To prove his assumed identity as the Messiah, the messianic figure invited his followers to follow him to the summit of Mt. Gerizim, a mountain the Samaritans considered a holy site. (See Deuteronomy 11:29.)He claimed that Moses had buried sacred vessels on top of the mountain and he knew where they were. (Evidently he believed if the sacred vessels were revealed, it would legitimize his messianic claims.) Pilate learned of this development and sent a platoon of Roman soldiers to block their ascent up the mountain. This led to a bloody confrontation and the Romans killed several Samaritans in the melee that followed.
The Samaritan Council formally complained to Caesar about Pilate�s abusive use of power and Tiberius summoned Pilate to Rome. Pilate left for Rome, but reached the city after Tiberius had died. The new emperor, Gaius, did not send Pilate back to Judea and Pilate suddenly disappeared from the radar screen of history.Eusebius, a spiritual counselor to Emperor Constantine in the fourth century A.D., supports a legend that Pilate committed suicide during the reign of Gaius. The legend maintains that Pilate committed suicide due to his remorse for what he did to Jesus. (Hist. Eccl. 2.7.1)
History does not reveal if Pilate became a born-again Christian. However, it is interesting that Christian churches in northern Africa years later declared Pilate a saint. In fact, Tertullian claims that Pilate was a Christian at heart in a letter he wrote to Tiberius. (Apology 21) I believe that Pilate had a complete change of heart after meeting Jesus, and his actions in the drama you are about to read are quite revealing, when put in context.......
PRAISE THE LORD YAHWEH ELYON YESHUA MICHAEL
TNDL: “FOR SHOWING GRATITUDE TO THE MOST HIGH GOD OF ISRAEL, PRAISE THE LORD, YAHWEH ELYON YESHUA MICHAEL, THE NEW DIVINE LOGOS WORD, AND LIVING LIGHT. REVELATION 19:11-22.!”
Psalm 100 New International Version (NIV)
Psalm 100
A psalm. For giving grateful praise.
1 Shout for joy to the Lord, all the earth.
2 Worship the Lord with gladness;
come before him with joyful songs.
3 Know that the Lord is God.
It is he who made us, and we are his[a];
we are his people, the sheep of his pasture.
4 Enter his gates with thanksgiving
and his courts with praise;
give thanks to him and praise his name.
5 For the Lord is good and his love endures forever;
his faithfulness continues through all generations.
Footnotes:
Psalm 100:3 Or and not we ourselves
Psalm 100 New International Version (NIV)
Psalm 100
A psalm. For giving grateful praise.
1 Shout for joy to the Lord, all the earth.
2 Worship the Lord with gladness;
come before him with joyful songs.
3 Know that the Lord is God.
It is he who made us, and we are his[a];
we are his people, the sheep of his pasture.
4 Enter his gates with thanksgiving
and his courts with praise;
give thanks to him and praise his name.
5 For the Lord is good and his love endures forever;
his faithfulness continues through all generations.
Footnotes:
Psalm 100:3 Or and not we ourselves
GOOD NATURED PEOPLE
TNDL: "Yes indeed, there are some good people who have not lost humanity to care, and when the apportunity comes to help others out of a deadly situation, they jump to the occatiom. Therefore, we still have good natured people who love to give a helping hand when it is needed."
The Good Samaritan by Jacob Jordaens, c. 1616
The parable of the Good Samaritan is told by Jesus in the Gospel of Luke.[Lk 10:25–37] It is about a traveler who is stripped of clothing, beaten, and left half dead alongside the road. First a Jewish priest and then a Levite comes by, but both avoid the man. Finally, a Samaritan happens upon the traveler. Samaritans and Jews despised each other, but the Samaritan helps the injured man. Jesus is described as telling the parable in response to the question from a lawyer, "And who is my neighbour?". The conclusion is that the neighbour figure in the parable is the one who shows mercy to the injured fellow man—that is, the Samaritan.
Some Christians, such as Augustine, have interpreted the parable allegorically, with the Samaritan representing Jesus Christ, who saves the sinful soul.[1] Others, however, discount this allegory as unrelated to the parable's original meaning[1] and see the parable as exemplifying the ethics of Jesus.[2]
The parable has inspired painting, sculpture, satire, poetry, photography, and film. The phrase "Good Samaritan", meaning someone who helps a stranger, derives from this parable, and many hospitals and charitable organizations are named after the Good Samaritan..
The parable of the Good Samaritan is told by Jesus in the Gospel of Luke. It is about a traveler who is stripped of clothing, beaten, and left half dead alongside the road. First a Jewish priest and then a Levite comes by, but both avoid the man. ... The phrase "Good Samaritan", meaning someone who helps a stranger, derives .....
The Good Samaritan by Jacob Jordaens, c. 1616
The parable of the Good Samaritan is told by Jesus in the Gospel of Luke.[Lk 10:25–37] It is about a traveler who is stripped of clothing, beaten, and left half dead alongside the road. First a Jewish priest and then a Levite comes by, but both avoid the man. Finally, a Samaritan happens upon the traveler. Samaritans and Jews despised each other, but the Samaritan helps the injured man. Jesus is described as telling the parable in response to the question from a lawyer, "And who is my neighbour?". The conclusion is that the neighbour figure in the parable is the one who shows mercy to the injured fellow man—that is, the Samaritan.
Some Christians, such as Augustine, have interpreted the parable allegorically, with the Samaritan representing Jesus Christ, who saves the sinful soul.[1] Others, however, discount this allegory as unrelated to the parable's original meaning[1] and see the parable as exemplifying the ethics of Jesus.[2]
The parable has inspired painting, sculpture, satire, poetry, photography, and film. The phrase "Good Samaritan", meaning someone who helps a stranger, derives from this parable, and many hospitals and charitable organizations are named after the Good Samaritan..
The parable of the Good Samaritan is told by Jesus in the Gospel of Luke. It is about a traveler who is stripped of clothing, beaten, and left half dead alongside the road. First a Jewish priest and then a Levite comes by, but both avoid the man. ... The phrase "Good Samaritan", meaning someone who helps a stranger, derives .....
THE ALPHA AND AMEGA END TIMES MESSAGE
TNDL: "THE ALPHA & OMEGA. THE ALPHA AND THE OMEGA IS SENDING A STERN MESSAGE TO THE END TIMES CHURCH OF EPHESUS, BECAUSE HIS MODERN CHURCHES ARE DEPARTING FROM THEIR FIRST LOVE OF CHRIST AND COMPROMISING WITH THE WORLD. THEREFORE, THE LORD YESHUA THE CHRIST, IS SAYING REPENT, AND COME UNTO ME AND GET BACK YOUR FIRST LOVE, OR ELSE I WILL SPIT YOU OUT OF MY MOUTH ONLESS YOU REPENT! READ REVELATION 2."
, according to revelation 2.
UBF Resources : What Christ Says to the Churches (Rev 2:1-3 .
Feb 1, 2020 — On what basis does Jesus commend or rebuke each church? ... chapters 1-3 of Revelation, which portrayed the glorified Christ and includes What Christ Says to the Churches (Rev 2:1-3:22)
by HQ Bible Study Team 02/01/2020 543 reads
Question
WHAT CHRIST SAYS TO THE CHURCHES
Authored by HQ Bible Study Team: Teddy Hembekides, Mark Yang, Ron Ward, Augustine Suh, and Paul Koh
Revelation 2:1-3:22
Key Verses: 2:4-5a; 3:20
Survey Jesus’ messages to the seven churches and for each, answer the following (see chart on page 2):
To whom is it addressed?
How is Jesus portrayed?
On what basis does Jesus commend or rebuke each church?
What commendation is given, if any?
What rebuke is given, or problem addressed, if any?
How does Jesus counsel or warn the church?
Is the church unified or divided in its obedience or disobedience?
What purpose or goal does Jesus have for the church?
What reward is promised?
What exhortation is repeated for each church?
In these two chapters, what can we learn about how Jesus relates to his church as a whole? (Consider such things as: his presence, knowing, judgment, reward, etc.)
What can we discover about what pleases or displeases Jesus in his church? Why is this important to us today?
How would Jesus see the spiritual condition of his church today? What would he commend or rebuke? In light of this study, what prayer topic can you find for his church, locally, nationally and globally?.Message
WHAT CHRIST SAYS TO THE CHURCHES
Revelation 2-3
Key Verses: 2:4-5a, “Yet I hold this against you: You have forsaken the love you had at first. Consider how far you have fallen! Repent and do the things you did at first.”
3:20, “Here I am! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with that person and they with me.”
Thus far we have studied chapters 1-3 of Revelation, which portrayed the glorified Christ and includes his messages to seven churches. Christ spoke clearly and directly to real churches in real places in real time. These messages also apply to all churches of all time. They are also the basis for understanding and properly interpreting the rest of the book of Revelation.
Until now, we have studied each individual church. Today we want to step back and see Christ and all seven churches as a whole. We will review who Christ is, how Christ sees the church, and what Christ says to his church. How Christians see the church is important. How those outside the church see it is also important. But far more important is how Christ sees his church and what he says to it, because Christ is the founder, head and judge of the church. So, let’s listen to what Christ says to his church.
First, who Christ is. In chapter 1 John saw the vision of the glorified Christ. He appeared so differently than John had seen him before. When Christ was on earth, John was so comfortable with him that he leaned his head on Christ’s bosom. But before the glorified Christ, who was awesome and transcendent, John fell down as though dead. Then Christ commanded him to write down and send to the seven churches what he had seen, what was then, and what would take place later (1:19). In these letters, Christ revealed himself to each church in a unique way. We can see that Christ knew each church well–their struggles, their city and the environment they lived in, and their political and economic situations. Moreover, Christ knew their spiritual condition.
Christ begins each letter: “These are the words of him…” followed by a unique revelation of himself. Who is Christ? To the church in Ephesus, Christ was “…him who holds the seven stars in his right hand and walks among the seven golden lampstands” (2:1b). Christ knew that the influence of the Ephesian church was great; it was the mother church. They were probably concerned about the other churches. But Christ was concerned about them. Christ wanted them to know that he is among the churches, walking with them, nourishing them, protecting and guiding them as the head of the church. All the Ephesian church needed to do was restore their first love for him and trust his guidance.
To the church in Smyrna, Christ was “…him who is the First and the Last, who died and came to life again” (8b). Christ understood that this church was afflicted, poor and undergoing severe persecution. He wanted them to know that he is the eternal and infinite God, and that he is the living God who has authority to give life. Knowing this Christ strengthened them to persevere through trials and persecution. To the church in Pergamum, Christ was “…him who has the sharp, double-edged sword” (2:12). This sword represents the power of Christ’s word to judge and purify his church. Pergamum was a center for worshiping the emperor, as well as four of the greatest Roman and Greek gods. Satan’s power was very strong in that city. But Christ is more powerful than Satan. Christ’s word, like a sharp, double-edged sword, could judge and destroy idols and false teachings, like those of the Nicolaitans. When they trusted in Christ’s word, they could overcome the power of Satan in their culture.
To the church in Thyatira, Christ was “…the Son of God, whose eyes are like blazing fire and whose feet are like burnished bronze.” In that church, most people tolerated Jezebel, a false prophet. Outwardly, their activity was amazing; they were doing more than they did at first. But they condoned sexual immorality and idolatry. Christ, who is the Son of God, saw through their activity to the motives of their hearts, and he was about to judge them with his mighty power. Christ sees the motives of our hearts and never condones sin.
To the church in Sardis, Christ was “…him who holds the seven spirits of God and the seven stars” (3:1). The church in Sardis had a reputation for being alive, but Christ said they were dead. Who can help the dead? Let us see. In one hand, Christ holds the seven spirits of God–the Holy Spirit–and in the other hand he holds the seven stars, which are the messengers of the churches. Christ sends the Holy Spirit to inspire and empower his messengers to proclaim the gospel boldly. Through the Spirit-filled words of God, Christ brings the dead church back to life. Only Christ can make the spiritually dead alive. The church in Sardis had to hear Christ’s words and wake up. To the church in Philadelphia, Christ was “…him who is holy and true, who holds the key of David. What he opens no one can shut, and what he shuts no one can open” (3:7). False Jews were spreading lies that Jesus was not God and not the Christ. Satan could use these lies to plant doubt which undermined the believers’ faith and made them shrink back. Christ identified himself to them as “holy and true,” which means that he is God, and the true Christ, who holds the key of David. Christ can open the door of salvation for people, even the Jews. The unbelieving Jews would come and fall at the believers’ feet.
To the church in Laodicea, Christ was “…the Amen, the faithful and true witness, the ruler of God’s creation” (14). This church was influenced by early Gnostics who taught that Christ is a created being–just one of the great teachers. This view of Christ made them degenerate spiritually until they became lukewarm. But Christ is “the Amen,” the truth of God incarnate. He is trustworthy; his testimony is reliable. He is not a created being, but the Creator God. Knowing Christ truly is the foundation of the church.
UBF Resources : What Christ Says to the Churches (Rev 2:1-3 .
Feb 1, 2020 — On what basis does Jesus commend or rebuke each church? ... chapters 1-3 of Revelation, which portrayed the glorified Christ and includes What Christ Says to the Churches (Rev 2:1-3:22)
by HQ Bible Study Team 02/01/2020 543 reads
Question
WHAT CHRIST SAYS TO THE CHURCHES
Authored by HQ Bible Study Team: Teddy Hembekides, Mark Yang, Ron Ward, Augustine Suh, and Paul Koh
Revelation 2:1-3:22
Key Verses: 2:4-5a; 3:20
Survey Jesus’ messages to the seven churches and for each, answer the following (see chart on page 2):
To whom is it addressed?
How is Jesus portrayed?
On what basis does Jesus commend or rebuke each church?
What commendation is given, if any?
What rebuke is given, or problem addressed, if any?
How does Jesus counsel or warn the church?
Is the church unified or divided in its obedience or disobedience?
What purpose or goal does Jesus have for the church?
What reward is promised?
What exhortation is repeated for each church?
In these two chapters, what can we learn about how Jesus relates to his church as a whole? (Consider such things as: his presence, knowing, judgment, reward, etc.)
What can we discover about what pleases or displeases Jesus in his church? Why is this important to us today?
How would Jesus see the spiritual condition of his church today? What would he commend or rebuke? In light of this study, what prayer topic can you find for his church, locally, nationally and globally?.Message
WHAT CHRIST SAYS TO THE CHURCHES
Revelation 2-3
Key Verses: 2:4-5a, “Yet I hold this against you: You have forsaken the love you had at first. Consider how far you have fallen! Repent and do the things you did at first.”
3:20, “Here I am! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with that person and they with me.”
Thus far we have studied chapters 1-3 of Revelation, which portrayed the glorified Christ and includes his messages to seven churches. Christ spoke clearly and directly to real churches in real places in real time. These messages also apply to all churches of all time. They are also the basis for understanding and properly interpreting the rest of the book of Revelation.
Until now, we have studied each individual church. Today we want to step back and see Christ and all seven churches as a whole. We will review who Christ is, how Christ sees the church, and what Christ says to his church. How Christians see the church is important. How those outside the church see it is also important. But far more important is how Christ sees his church and what he says to it, because Christ is the founder, head and judge of the church. So, let’s listen to what Christ says to his church.
First, who Christ is. In chapter 1 John saw the vision of the glorified Christ. He appeared so differently than John had seen him before. When Christ was on earth, John was so comfortable with him that he leaned his head on Christ’s bosom. But before the glorified Christ, who was awesome and transcendent, John fell down as though dead. Then Christ commanded him to write down and send to the seven churches what he had seen, what was then, and what would take place later (1:19). In these letters, Christ revealed himself to each church in a unique way. We can see that Christ knew each church well–their struggles, their city and the environment they lived in, and their political and economic situations. Moreover, Christ knew their spiritual condition.
Christ begins each letter: “These are the words of him…” followed by a unique revelation of himself. Who is Christ? To the church in Ephesus, Christ was “…him who holds the seven stars in his right hand and walks among the seven golden lampstands” (2:1b). Christ knew that the influence of the Ephesian church was great; it was the mother church. They were probably concerned about the other churches. But Christ was concerned about them. Christ wanted them to know that he is among the churches, walking with them, nourishing them, protecting and guiding them as the head of the church. All the Ephesian church needed to do was restore their first love for him and trust his guidance.
To the church in Smyrna, Christ was “…him who is the First and the Last, who died and came to life again” (8b). Christ understood that this church was afflicted, poor and undergoing severe persecution. He wanted them to know that he is the eternal and infinite God, and that he is the living God who has authority to give life. Knowing this Christ strengthened them to persevere through trials and persecution. To the church in Pergamum, Christ was “…him who has the sharp, double-edged sword” (2:12). This sword represents the power of Christ’s word to judge and purify his church. Pergamum was a center for worshiping the emperor, as well as four of the greatest Roman and Greek gods. Satan’s power was very strong in that city. But Christ is more powerful than Satan. Christ’s word, like a sharp, double-edged sword, could judge and destroy idols and false teachings, like those of the Nicolaitans. When they trusted in Christ’s word, they could overcome the power of Satan in their culture.
To the church in Thyatira, Christ was “…the Son of God, whose eyes are like blazing fire and whose feet are like burnished bronze.” In that church, most people tolerated Jezebel, a false prophet. Outwardly, their activity was amazing; they were doing more than they did at first. But they condoned sexual immorality and idolatry. Christ, who is the Son of God, saw through their activity to the motives of their hearts, and he was about to judge them with his mighty power. Christ sees the motives of our hearts and never condones sin.
To the church in Sardis, Christ was “…him who holds the seven spirits of God and the seven stars” (3:1). The church in Sardis had a reputation for being alive, but Christ said they were dead. Who can help the dead? Let us see. In one hand, Christ holds the seven spirits of God–the Holy Spirit–and in the other hand he holds the seven stars, which are the messengers of the churches. Christ sends the Holy Spirit to inspire and empower his messengers to proclaim the gospel boldly. Through the Spirit-filled words of God, Christ brings the dead church back to life. Only Christ can make the spiritually dead alive. The church in Sardis had to hear Christ’s words and wake up. To the church in Philadelphia, Christ was “…him who is holy and true, who holds the key of David. What he opens no one can shut, and what he shuts no one can open” (3:7). False Jews were spreading lies that Jesus was not God and not the Christ. Satan could use these lies to plant doubt which undermined the believers’ faith and made them shrink back. Christ identified himself to them as “holy and true,” which means that he is God, and the true Christ, who holds the key of David. Christ can open the door of salvation for people, even the Jews. The unbelieving Jews would come and fall at the believers’ feet.
To the church in Laodicea, Christ was “…the Amen, the faithful and true witness, the ruler of God’s creation” (14). This church was influenced by early Gnostics who taught that Christ is a created being–just one of the great teachers. This view of Christ made them degenerate spiritually until they became lukewarm. But Christ is “the Amen,” the truth of God incarnate. He is trustworthy; his testimony is reliable. He is not a created being, but the Creator God. Knowing Christ truly is the foundation of the church.
THE POSSESSOR OF ALL THINGS
TNDL: "EL-ELYON IS THE POSSESSOR OF ALL THINGS, ACCORDING TO MELCHIZEDEK, HIGH PRIEST OF THE MOST HIGH GOD!"
Genesis 14New International Version
Abram Rescues Lot
14 At the time when Amraphel was king of Shinar,[a] Arioch king of Ellasar, Kedorlaomer king of Elam and Tidal king of Goyim, 2 these kings went to war against Bera king of Sodom, Birsha king of Gomorrah, Shinab king of Admah, Shemeber king of Zeboyim, and the king of Bela (that is, Zoar). 3 All these latter kings joined forces in the Valley of Siddim (that is, the Dead Sea Valley). 4 For twelve years they had been subject to Kedorlaomer, but in the thirteenth year they rebelled.
5 In the fourteenth year, Kedorlaomer and the kings allied with him went out and defeated the Rephaites in Ashteroth Karnaim, the Zuzites in Ham, the Emites in Shaveh Kiriathaim 6 and the Horites in the hill country of Seir, as far as El Paran near the desert. 7 Then they turned back and went to En Mishpat (that is, Kadesh), and they conquered the whole territory of the Amalekites, as well as the Amorites who were living in Hazezon Tamar.
8 Then the king of Sodom, the king of Gomorrah, the king of Admah, the king of Zeboyim and the king of Bela (that is, Zoar) marched out and drew up their battle lines in the Valley of Siddim 9 against Kedorlaomer king of Elam, Tidal king of Goyim, Amraphel king of Shinar and Arioch king of Ellasar—four kings against five. 10 Now the Valley of Siddim was full of tar pits, and when the kings of Sodom and Gomorrah fled, some of the men fell into them and the rest fled to the hills. 11 The four kings seized all the goods of Sodom and Gomorrah and all their food; then they went away. 12 They also carried off Abram’s nephew Lot and his possessions, since he was living in Sodom.
13 A man who had escaped came and reported this to Abram the Hebrew. Now Abram was living near the great trees of Mamre the Amorite, a brother[b] of Eshkol and Aner, all of whom were allied with Abram. 14 When Abram heard that his relative had been taken captive, he called out the 318 trained men born in his household and went in pursuit as far as Dan. 15 During the night Abram divided his men to attack them and he routed them, pursuing them as far as Hobah, north of Damascus. 16 He recovered all the goods and brought back his relative Lot and his possessions, together with the women and the other people.
17 After Abram returned from defeating Kedorlaomer and the kings allied with him, the king of Sodom came out to meet him in the Valley of Shaveh (that is, the King’s Valley).
18 Then Melchizedek king of Salem brought out bread and wine. He was priest of God Most High, 19 and he blessed Abram, saying,
“Blessed be Abram by God Most High,
Creator of heaven and earth.
20 And praise be to God Most High,
who delivered your enemies into your hand.”
Then Abram gave him a tenth of everything.
21 The king of Sodom said to Abram, “Give me the people and keep the goods for yourself.”
22 But Abram said to the king of Sodom, “With raised hand I have sworn an oath to the Lord, God Most High, Creator of heaven and earth, 23 that I will accept nothing belonging to you, not even a thread or the strap of a sandal, so that you will never be able to say, ‘I made Abram rich.’ 24 I will accept nothing but what my men have eaten and the share that belongs to the men who went with me—to Aner, Eshkol and Mamre. Let them have their share.”
Footnotes
Genesis 14:1 That is, Babylonia; also in verse 9
Genesis 14:13 Or a relative; or an ally
Genesis 14New International Version
Abram Rescues Lot
14 At the time when Amraphel was king of Shinar,[a] Arioch king of Ellasar, Kedorlaomer king of Elam and Tidal king of Goyim, 2 these kings went to war against Bera king of Sodom, Birsha king of Gomorrah, Shinab king of Admah, Shemeber king of Zeboyim, and the king of Bela (that is, Zoar). 3 All these latter kings joined forces in the Valley of Siddim (that is, the Dead Sea Valley). 4 For twelve years they had been subject to Kedorlaomer, but in the thirteenth year they rebelled.
5 In the fourteenth year, Kedorlaomer and the kings allied with him went out and defeated the Rephaites in Ashteroth Karnaim, the Zuzites in Ham, the Emites in Shaveh Kiriathaim 6 and the Horites in the hill country of Seir, as far as El Paran near the desert. 7 Then they turned back and went to En Mishpat (that is, Kadesh), and they conquered the whole territory of the Amalekites, as well as the Amorites who were living in Hazezon Tamar.
8 Then the king of Sodom, the king of Gomorrah, the king of Admah, the king of Zeboyim and the king of Bela (that is, Zoar) marched out and drew up their battle lines in the Valley of Siddim 9 against Kedorlaomer king of Elam, Tidal king of Goyim, Amraphel king of Shinar and Arioch king of Ellasar—four kings against five. 10 Now the Valley of Siddim was full of tar pits, and when the kings of Sodom and Gomorrah fled, some of the men fell into them and the rest fled to the hills. 11 The four kings seized all the goods of Sodom and Gomorrah and all their food; then they went away. 12 They also carried off Abram’s nephew Lot and his possessions, since he was living in Sodom.
13 A man who had escaped came and reported this to Abram the Hebrew. Now Abram was living near the great trees of Mamre the Amorite, a brother[b] of Eshkol and Aner, all of whom were allied with Abram. 14 When Abram heard that his relative had been taken captive, he called out the 318 trained men born in his household and went in pursuit as far as Dan. 15 During the night Abram divided his men to attack them and he routed them, pursuing them as far as Hobah, north of Damascus. 16 He recovered all the goods and brought back his relative Lot and his possessions, together with the women and the other people.
17 After Abram returned from defeating Kedorlaomer and the kings allied with him, the king of Sodom came out to meet him in the Valley of Shaveh (that is, the King’s Valley).
18 Then Melchizedek king of Salem brought out bread and wine. He was priest of God Most High, 19 and he blessed Abram, saying,
“Blessed be Abram by God Most High,
Creator of heaven and earth.
20 And praise be to God Most High,
who delivered your enemies into your hand.”
Then Abram gave him a tenth of everything.
21 The king of Sodom said to Abram, “Give me the people and keep the goods for yourself.”
22 But Abram said to the king of Sodom, “With raised hand I have sworn an oath to the Lord, God Most High, Creator of heaven and earth, 23 that I will accept nothing belonging to you, not even a thread or the strap of a sandal, so that you will never be able to say, ‘I made Abram rich.’ 24 I will accept nothing but what my men have eaten and the share that belongs to the men who went with me—to Aner, Eshkol and Mamre. Let them have their share.”
Footnotes
Genesis 14:1 That is, Babylonia; also in verse 9
Genesis 14:13 Or a relative; or an ally
Sunday, December 20, 2020
REVELATION 7; 144,000 SEALED SERVANTS
TNDL: "WHAT HAPPENS AFTER THE CHURCH OF CHRIST IS OVER AND THE CHURCH OF GOD, THE ETERNAL HEAVENLY FATHER'S CHURCH OF THE 144000 SEALED TAKES OVER THE SCENE, EACH HAVING THE FATHER'S NAME ON THEIR FOREHEADS?"
SEE REVELATION 7.
7King James Version
7 And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree.
2 And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea,
3 Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads.
4 And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel.
5 Of the tribe of Juda were sealed twelve thousand. Of the tribe of Reuben were sealed twelve thousand. Of the tribe of Gad were sealed twelve thousand.
6 Of the tribe of Aser were sealed twelve thousand. Of the tribe of Nephthalim were sealed twelve thousand. Of the tribe of Manasses were sealed twelve thousand.
7 Of the tribe of Simeon were sealed twelve thousand. Of the tribe of Levi were sealed twelve thousand. Of the tribe of Issachar were sealed twelve thousand.
8 Of the tribe of Zabulon were sealed twelve thousand. Of the tribe of Joseph were sealed twelve thousand. Of the tribe of Benjamin were sealed twelve thousand.
9 After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands;
10 And cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb.
11 And all the angels stood round about the throne, and about the elders and the four beasts, and fell before the throne on their faces, and worshipped God,
12 Saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever. Amen.
13 And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they?
14 And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.
15 Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them.
16 They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat.
17 For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.
THE GREAT COMMAND
TNDL: "THE GREAT COMMAND OF THE RISEN AND GLORIFED LORD OF GLORY!"
28King James Version
28 In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre.
2 And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it.
3 His countenance was like lightning, and his raiment white as snow:
4 And for fear of him the keepers did shake, and became as dead men.
5 And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified.
6 He is not here: for he is risen, as he said. Come, see the place where the Lord lay.
7 And go quickly, and tell his disciples that he is risen from the dead; and, behold, he goeth before you into Galilee; there shall ye see him: lo, I have told you.
8 And they departed quickly from the sepulchre with fear and great joy; and did run to bring his disciples word.
9 And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him.
10 Then said Jesus unto them, Be not afraid: go tell my brethren that they go into Galilee, and there shall they see me.
11 Now when they were going, behold, some of the watch came into the city, and shewed unto the chief priests all the things that were done.
12 And when they were assembled with the elders, and had taken counsel, they gave large money unto the soldiers,
13 Saying, Say ye, His disciples came by night, and stole him away while we slept.
14 And if this come to the governor's ears, we will persuade him, and secure you.
15 So they took the money, and did as they were taught: and this saying is commonly reported among the Jews until this day.
16 Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them.
17 And when they saw him, they worshipped him: but some doubted.
18 And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth.
19 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:
20 Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world. Amen
28King James Version
28 In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre.
2 And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it.
3 His countenance was like lightning, and his raiment white as snow:
4 And for fear of him the keepers did shake, and became as dead men.
5 And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified.
6 He is not here: for he is risen, as he said. Come, see the place where the Lord lay.
7 And go quickly, and tell his disciples that he is risen from the dead; and, behold, he goeth before you into Galilee; there shall ye see him: lo, I have told you.
8 And they departed quickly from the sepulchre with fear and great joy; and did run to bring his disciples word.
9 And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him.
10 Then said Jesus unto them, Be not afraid: go tell my brethren that they go into Galilee, and there shall they see me.
11 Now when they were going, behold, some of the watch came into the city, and shewed unto the chief priests all the things that were done.
12 And when they were assembled with the elders, and had taken counsel, they gave large money unto the soldiers,
13 Saying, Say ye, His disciples came by night, and stole him away while we slept.
14 And if this come to the governor's ears, we will persuade him, and secure you.
15 So they took the money, and did as they were taught: and this saying is commonly reported among the Jews until this day.
16 Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them.
17 And when they saw him, they worshipped him: but some doubted.
18 And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth.
19 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:
20 Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world. Amen
THE FISRT DAY OF THE WEEK, SUNDAY
TNDL: "WHAT IF CHRIST WAS NOT RISEN FROM THE DEAD, WOULD THERE BE ANY CHRISTIAN CHURCH OR FOLLOWERS IN THE NATIONS OF THE EARTH TODAY?
WHY WAS THE FIRST DAY OF THE WEEK, SUNDAY, SO SIGNIFICANT TO THE EARLY CHURCH OF THE RISEN LORD, YESHUA OF NAZARETH?"
Old Testament Laws: The Origins of Sunday Worship in the Early Church
Introduction
This article examines the evidence that some Christian communities began meeting on the first day of the week after Jesus’ resurrection as worship shifted from the seventh day to the first day of the week. We begin with a discussion of the main groups that made up first century Christianity: Jewish Christians from Judea and Galilee, the Hellenistic Jewish Christians represented by Stephen, and the Pauline churches. We will then look at references Paul made to the sabbath and Sunday worship. Then we will look at how the Gospel writers (including Luke-Acts) referred to the sabbath and the first day of the week. The recurring charge we will see against Jesus is breaking the sabbath. Next, we will move on to post-apostolic writings into the second century to look at the shift from worship on the sabbath to worship
on Sunday.
The early Christian communities
The apostolic faith took on many forms of expression in the first decades of its life as it responded to cultural, social, political and religious pressures.1 We see in Luke’s writing of Acts that the first Christians were Jews, and the earliest church is classifiable as a messianic sect within Judaism. The disciples are frequently found in the temple (Acts 2:46; 3:1-3; 5:21, 25, 42), and since they were held in high regard by the people (Acts 2:47; 5:13), it can be assumed that they continued to observe the law, circumcision, sabbath worship and the food laws.2
Those who met in Jerusalem for Pentecost were Jews and proselytes (Acts 2:10). Those Jews and proselytes who became believers were firmly attached to the temple, attending the daily hours of prayer (Acts 2:46; 3:1). Luke’s account of the earliest period of the life of the new community ends with them not having stirred from Jerusalem and still largely focused on the temple (Acts 5:42).
In Acts 21:20 the Jewish Christian members, led by James, tell Paul: “You see, brother, how many thousands of believers there are among the Jews, and they are all zealous for the law.” Paul’s act of fulfilling the vow in the temple shows the continuing role of the temple in the lives of the conservative Jerusalem Christians.
However, Jewish Christianity was anything but a single, unified phenomenon. It was present in many locations throughout the Mediterranean world, and expressed itself in orthodox and heretical forms.
Following are other examples of Jewish Christianity.
The Judean Christian community in James
Paul calls James one of the pillars of the Jerusalem church (Gal. 2:9), and he notes that “certain people came from James,” by their continued observance of circumcision and ritual purity, undermined the gospel of his Gentile mission in Antioch (Gal. 2:11-15).3 Acts does not record that any of the Jerusalem church came to help Paul when he was arrested.
James and the elders gave this description of Jewish Christians: “how many thousands of believers there are among the Jews, and they are all zealous for the law” (Acts 21:20).
Hellenistic-Jewish community (Stephen’s circle and Antioch)
When Stephen, a Hellenist, came on the scene in Acts 6:1-5, the church began to broaden while still within the confines of Judaism. Stephen was accused by what are referred to as “false witnesses” of speaking against the temple and the law (Acts 6:13). The speech Luke records in Acts 7 shows that this accusation was not entirely untrue. Stephen castigated the ancestors for not obeying Moses (7:39), a charge that they had leveled against him (6:11). Stephen said that the temple had limited importance and that “the Most High does not dwell in houses made with human hands” (Acts 7:48).
Stephen’s speech led to his martyrdom and ignited the first persecution of the church, of Jews by Jews. That the twelve apostles were able to remain in Jerusalem while the Hellenist members were forced to flee indicates that the persecution was not directed at the apostles, probably because they dissociated themselves from the views of the Hellenistic Jewish Christians.4 As the persecuted Christians fled Jerusalem, they preached the gospel (8:4, 11:19-20), eventually reaching Antioch, the church that launched the Pauline mission to the gentiles (Acts 13:1-3).
When the church remained in the confines of Judaism, we see no evidence in Acts of sabbath controversies. It is assumed that Jewish Christians kept the sabbath. However, as the church moved out of the confines of Jerusalem and into Gentile areas, the sabbath became a matter of concern, as noted by references made by Paul in his writings.
Part I: Pauline churches—conflicts concerning the sabbath and
Judaizers
We will now look at several places in which Paul discussed the sabbath and Jewish holy days.
WHY WAS THE FIRST DAY OF THE WEEK, SUNDAY, SO SIGNIFICANT TO THE EARLY CHURCH OF THE RISEN LORD, YESHUA OF NAZARETH?"
Old Testament Laws: The Origins of Sunday Worship in the Early Church
Introduction
This article examines the evidence that some Christian communities began meeting on the first day of the week after Jesus’ resurrection as worship shifted from the seventh day to the first day of the week. We begin with a discussion of the main groups that made up first century Christianity: Jewish Christians from Judea and Galilee, the Hellenistic Jewish Christians represented by Stephen, and the Pauline churches. We will then look at references Paul made to the sabbath and Sunday worship. Then we will look at how the Gospel writers (including Luke-Acts) referred to the sabbath and the first day of the week. The recurring charge we will see against Jesus is breaking the sabbath. Next, we will move on to post-apostolic writings into the second century to look at the shift from worship on the sabbath to worship
on Sunday.
The early Christian communities
The apostolic faith took on many forms of expression in the first decades of its life as it responded to cultural, social, political and religious pressures.1 We see in Luke’s writing of Acts that the first Christians were Jews, and the earliest church is classifiable as a messianic sect within Judaism. The disciples are frequently found in the temple (Acts 2:46; 3:1-3; 5:21, 25, 42), and since they were held in high regard by the people (Acts 2:47; 5:13), it can be assumed that they continued to observe the law, circumcision, sabbath worship and the food laws.2
Those who met in Jerusalem for Pentecost were Jews and proselytes (Acts 2:10). Those Jews and proselytes who became believers were firmly attached to the temple, attending the daily hours of prayer (Acts 2:46; 3:1). Luke’s account of the earliest period of the life of the new community ends with them not having stirred from Jerusalem and still largely focused on the temple (Acts 5:42).
In Acts 21:20 the Jewish Christian members, led by James, tell Paul: “You see, brother, how many thousands of believers there are among the Jews, and they are all zealous for the law.” Paul’s act of fulfilling the vow in the temple shows the continuing role of the temple in the lives of the conservative Jerusalem Christians.
However, Jewish Christianity was anything but a single, unified phenomenon. It was present in many locations throughout the Mediterranean world, and expressed itself in orthodox and heretical forms.
Following are other examples of Jewish Christianity.
The Judean Christian community in James
Paul calls James one of the pillars of the Jerusalem church (Gal. 2:9), and he notes that “certain people came from James,” by their continued observance of circumcision and ritual purity, undermined the gospel of his Gentile mission in Antioch (Gal. 2:11-15).3 Acts does not record that any of the Jerusalem church came to help Paul when he was arrested.
James and the elders gave this description of Jewish Christians: “how many thousands of believers there are among the Jews, and they are all zealous for the law” (Acts 21:20).
Hellenistic-Jewish community (Stephen’s circle and Antioch)
When Stephen, a Hellenist, came on the scene in Acts 6:1-5, the church began to broaden while still within the confines of Judaism. Stephen was accused by what are referred to as “false witnesses” of speaking against the temple and the law (Acts 6:13). The speech Luke records in Acts 7 shows that this accusation was not entirely untrue. Stephen castigated the ancestors for not obeying Moses (7:39), a charge that they had leveled against him (6:11). Stephen said that the temple had limited importance and that “the Most High does not dwell in houses made with human hands” (Acts 7:48).
Stephen’s speech led to his martyrdom and ignited the first persecution of the church, of Jews by Jews. That the twelve apostles were able to remain in Jerusalem while the Hellenist members were forced to flee indicates that the persecution was not directed at the apostles, probably because they dissociated themselves from the views of the Hellenistic Jewish Christians.4 As the persecuted Christians fled Jerusalem, they preached the gospel (8:4, 11:19-20), eventually reaching Antioch, the church that launched the Pauline mission to the gentiles (Acts 13:1-3).
When the church remained in the confines of Judaism, we see no evidence in Acts of sabbath controversies. It is assumed that Jewish Christians kept the sabbath. However, as the church moved out of the confines of Jerusalem and into Gentile areas, the sabbath became a matter of concern, as noted by references made by Paul in his writings.
Part I: Pauline churches—conflicts concerning the sabbath and
Judaizers
We will now look at several places in which Paul discussed the sabbath and Jewish holy days.
Saturday, December 19, 2020
WHAT WILL HAPPEN TO THE SOUL
TNDL: "YESHUA SPEAKS ABOUT WHAT WILL HAPEN TO THE SOUL, AND WHO SHOULD WE FEAR!"
Matthew 10:28 KJV: And fear not them which kill the body, but . Darby Bible Translation ... Rather, fear him who is able to destroy both soul and body in Gehenna. Young's Literal Translation 'And be not afraid of those killing the body, and are not able to kill the soul, but fear ... But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; 18
Matthew 10:28 KJV: And fear not them which kill the body, but . Darby Bible Translation ... Rather, fear him who is able to destroy both soul and body in Gehenna. Young's Literal Translation 'And be not afraid of those killing the body, and are not able to kill the soul, but fear ... But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; 18
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