New Moon Meeting: December 2006, 3:20 EST
The Lexicon of A Pure Faith – Part 2
Zahakiel: All right. Luke, would you offer the opening prayer?
Qinael: Our most holy and
loving Father,
We thank you once more for
this monthly time of gathering, of cleansing, and of fellowship among the
saints. We thank you that you have
given us love, not as the world gives love. You have loved us enough to provide
a time of cleansing for us, that we may come ever closer to your character in
truth. We thank you for the opportunity
to so be cleansed, to so grow, and to so reflect you to the world.
We ask your Spirit and presence attend this meeting, and may all who are willing receive a special blessing from it. In the name of Yahshua we pray, amen.
Rita: Amen.
Zahakiel: Amen.
Jared: Amen.
Barb: Amen
Crystle: Amen
Kevin: Amen
Pastor “Chick”: Amen
Naraiel: Amen
Zahakiel: This is “The Lexicon of A Pure Faith – Part 2.” In our last meeting, we went through a number of words whose meanings are, if not usually misunderstood, at least very important for our spiritual vocabulary. Last time we went over some Scriptures explaining the need for a “pure speech” amongst Christians, and while we cannot use some of the words in some of the Bible translations we use and still be understood in modern English, it is important to at least know what they mean in context, so that we can study and understand the Word for ourselves.
Now at the close of last month’s study, which went up to the letter J, I asked for some words that some of you felt were important, and a number of entries that were missed came before the place at which we ended last time. We will discuss them here, and then I will insert them back into Part 1 of the Lexicon transcripts to preserve the alphabetical listing.
The words that were mentioned are: Dignity, Firstfruits and Haste. I have added another to it: Conversation.
Zahakiel: The first of the L-Z words is Law: This is another one of those extremely important words that may have a variety of meanings based upon the context. It can refer to all of the Old Testament, including the prophets and the Psalms, for we read that, “Yahshua answered them, ‘Is it not written in your law, I said, Ye are gods?’” (John 10:34) That is actually from Psalm 82:6. Sometimes the term means only the first five books, or the Pentateuch: “And He said unto them, ‘These are the words which I spake unto you while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me.” (Luke 22:44)
The “Law of Moses” is itself a tricky term, because it does not only refer to the law that Moses declared and recorded after his experience on Mount Sinai, but every instruction from Yahweh that Moses recorded, including those which preceded him, like circumcision. (John 7:23) This is important to the Sabbath question; some will say that since the 10 Commandments were part of the “law of Moses,” this automatically means it began and ended with the post-Exodus nation of Israel; but the “law of Moses” refers to even the everlasting covenants that were drafted before Moses, and those which continue into eternity. The Sabbath is certainly revealed to be one of these in Isaiah 66.
The “Law” can also be a general term for “instructions,” even temporary ordinances, or purely man-made rules that have no binding power on the righteous. The “law of commandments contained in ordinances” that was nailed to the cross (Eph 2:15) was clearly not the 10 commandments, as can be easily shown from the context. The law that was nailed to the cross contained those traditions and teachings that kept the Jews separated from the Gentiles (verses 11, 16) but the instructions given by Moses, particularly those in the Decalogue, were never intended to separate Jews from Gentiles but to bring them into one nation. (Isaiah 2:3, Mic 4:2)
Even the feasts were not exclusive, but “when a stranger shall sojourn with thee, and will keep the Passover to Yahweh, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land: for no uncircumcised person shall eat thereof.” (Exo 12:48) In Esther, “many of the people of the land became Jews,” (Est 8:17) and in the book of Acts the traditional teaching of the Pharisees and Sadducees was stripped from Peter, who testified, “in every nation he that feareth Him, and worketh righteousness, is accepted with Him.” (Acts 10:35) This was nothing new, nothing unique to the Christian age, as the Old Testament verses make plain.
By looking at the context, we can generally see what aspect of the “Law” is being discussed quite easily, and apply the principles correctly. Are there any questions about that word?
Rita: No.
Jared: I don’t have any.
Kevin: No.
Crystle: None here.
Naraiel: No.
Zahakiel: Love: Here is another word with a number of meanings. In the Old Testament, it is usually translated from the Hebrew word ahav, which means just about what it does in English, and can have emphasis on love between humans, love between man and God, and love for even objects and concepts, like a love of justice or a love of venison. (Gen 27:4)
The New Testament (Greek) term is a little more specific, depending on what word is used in the original language. There are several words for “love” in Greek, but two are generally used in Scripture.
There is a love that means brotherhood, familiarity, similarity, and is used usually when referring to earthly affection. For example, “If ye were of the world, the world would love his own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.” (John 15:19) “Be kindly affectioned one to another with brotherly love; in honour preferring one another.” (Rom 12:10) This word is phileo.
Then there is agape, that divine love that is impartial, but encompassing. This kind of love is not exclusive of other kinds. Two brothers, who share phileo, may also share agape, if they know the love of the Savior. Husbands are likewise told to have agape for their wives, (Eph 5:25) although their love would also include an intimacy unique to that couple.
This is the kind of love that Yahweh has for men, and that men who are redeemed have for Him. In translating the commandments into the common tongue of that day, this is the word that is used: “Yahshua said unto him, ‘Thou shalt love [have agape for] the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love [have agape for] thy neighbour as thyself.” (Mat 22:37-39)
The meaning is generally made clear to English readers by means of the context, and sometimes words based on phileo are simply translated into the phrase “brotherly love” (Rom 12:10, Heb 13:1) to avoid any ambiguity.
Any questions on this one?
Barb: no.
Crystle: None here.
Kevin: No, none here.
Rita: No.
Jared: I don’t.
Happy Rock: None.
Ye: No.
Zahakiel: Lust: This word, today, has a strictly negative connotation. It is one of the “seven deadly sins” of some Christian traditions. Originally, the word was morally neutral, and simply meant “to have a strong desire for.” There are occasions in the Bible when the word that is translated as lust (avah in Hebrew, epithumia in Greek) has completely positive connotations, such as here: “And thou shalt bestow that money for whatsoever thy soul lusteth after; for oxen, or for sheep, or for wine, or for strong drink, or for whatsoever thy soul desireth; and thou shalt eat there before Yahweh thy Elohim, and thou shalt rejoice, thou, and thine household.” (Deu 14:26) Another place is here: “And [Yahshua] said unto them, ‘With desire [epithumia] I have desired to eat this Passover with you before I suffer.’” (Luke 22:15)
Some feel condemned, and guilty, because the traditional meaning of “lust” is applied to Biblical passages that are thus given undue emphasis. Most famously, “Ye have heard that it was said by them of old time, ‘Thou shalt not commit adultery,’ but I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.” (Mat 5:27, 28)
This does not mean, as some have taken it to mean, that a man cannot find a woman attractive, or vice versa. It does not mean that natural desire between males and females is somehow less than pure. What the Scriptures condemn is termed in another place as “inordinate affection,” (Col 3:5) and addresses almost exactly what the 10th commandment already does – a desire that goes beyond mere attraction, but a consuming urge to possess. Control of the thoughts and the imagination is certainly a duty of the Christian, (2Cor 10:5) but we are no more to live in fear of condemnation for our thoughts as we are to live in fear of spiders, snakes or scorpions. (Luke 10:19)
Does everyone understand that definition?
Rita: Yes.
Crystle: Yes.
Naraiel: Yes.
Kevin: Yes.
Ye: Yes.
Jared: Yep.
Zahakiel: Mercy: Many confuse this term with leniency, when the latter word is used in a somewhat negative sense. Yahweh is merciful in that He is longsuffering, and provides every opportunity for men to find salvation. (Psa 86:15) He paid an infinite cost in the death of Yahshua to enable humanity to find repentance and acceptance. (2Cor 5:19, Rom 5:8) Yet the Scripture declares Him to be “longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation.” (Num 14:18)
The sins of men may be forgiven, but they are never overlooked. It is true that Yahweh will sometimes punish men “less than our iniquities deserve,” (Ezra 9:13) because it is the “goodness of God leadeth [that] thee to repentance.” (Rom 2:4) Yet while Yah is patient, and will not chastise us more than we can bear, He does not remove the consequences of our actions in most cases, and allows us to reap what we sow. (Gal 6:7) Does everyone understand the distinction between forgiveness and having wrongs overlooked?
Rita: Yes.
Jared: Mmm hmm.
Naraiel: Yes.
Crystle: Yes, we do.
Ye: Yes.
Kevin: Yes.
Zahakiel: Yahweh is interested in our characters. If, when we discover we have done wrong, we confess and repent of that action, the character is cleansed, and grows. But if our wrongs go unacknowledged, and there are no consequences, then exactly the opposite takes place: the soul is corrupted, and growth is stunted. The character of Christ is not developed by those who do not understand their responsibility as a child of the Most High, and they will not be able to stand before the Throne. (Isa 33:14)
Just as “love” is often confused with “sentimentality,” which consists to a large extent of positive feelings, so mercy is often relegated to an emotion rather than a principle. If we wish to be merciful as our Father in Heaven is merciful, it does not mean we must overlook the faults of others and let not only ourselves, but others, be abused in our presence. We must not allow those we love to abuse themselves either, by continuing unwarned in a wrong course of action… this is not true mercy. (Ezek 3:18) Yahshua loved the Pharisees whom He rebuked; Peter and Paul loved their former brethren whom they chastised for their rejection of the Messiah. These things were necessary for them to understand, if they had any hope of inheriting life. In the long run, the most merciful thing we can do for the world is to do just as we are called to do – to testify of Christ, and to hold up His character before the world, saying, “This is what the Almighty requires of His people, all who will be saved from the destruction to come.”
None/No one: The Bible uses this and other collective terms in some unusual ways. For example, collective terms are often used as a “representative set.” Here is one example: “we have before proved both Jews and Gentiles, that they are all under sin; as it is written, ‘There is none righteous, no, not one. There is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.’” (Rom 3:9-12)
Taken by itself, this passage and others like it is sometimes used to say that humans are not only depraved, but that this is the only possible situation for human beings, even after salvation. Thus, they conclude, a concept of “victory over sin” is an ideal at best, and a delusion that steals hope, at worst. But those who think this have simply never experienced true freedom before; and they compound their problem by using their past experience to judge not only the promises of Scripture, but also the experiences of others who have accepted those promises.
Zahakiel: Although Paul says “no one” in the passage from Romans 3, he does not mean “no one under any circumstances,” for we need only keep reading to see his own qualifier: “But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets, even the righteousness of God which is by faith of Yahshua the Messiah unto all and upon all them that believe; for there is no difference [between Jew and Gentile]. For all have sinned, and come short of the glory of God, being justified freely by His grace through the redemption that is in Christ Yahshua.” (verses 21-24) Paul goes on to explain that by the law all are guilty, and none may be made right by a decision now to keep the Law (if such a thing were even possible). It is only by faith that we may both be justified and obey.
Nevertheless, although none may be justified by the law, and none of themselves seek after Yah, the Scriptures do speak of those who seek the Almighty. “Afterward shall the children of Israel return, and seek Yahweh their Elohim, and David their king; and shall fear Yahweh and His goodness in the latter days.” (Hos 3:5) Promises are offered to those who seek, “for he that cometh to God must believe that He is, and that He is a Rewarder of them that diligently seek Him.” (Heb 11:6) Christ instructs us to “seek ye first the Kingdom of God, and His righteousness; and all these things shall be added unto you.” (Mat 6:33)
This is not a contradiction, it merely incorporates the idea of Grace, which we studied last month, and makes note of the fact that because of this gift we have the opportunity to be drawn to Yah’s character and seek Him.
Is everyone clear on this?
Rita: Yes.
Crystle: Yes.
Naraiel: Yes.
Ye: Yes.
Kevin: Yes.
Barb: Yes.
Zahakiel: Perfect: This word is well known to Creation Seventh Day Adventists, and we have encountered it very often in our work of teaching Righteousness by Faith to a wicked and perverse generation.
As we have seen in previous New Moon studies (and a number of articles focusing on other subjects) the word “perfect” may carry with it two well-defined meanings. In both the major languages of the Bible, Hebrew and Greek, these meanings come through.
The first meaning involves a standard that may vary according to an individual’s understanding and the light that he or she has received. But, and this is very important, do not confuse variable with subjective. An individual does not merely decide what he or she ought to do and then set out to attain a self-imposed goal. It is Yahweh who guides His people, as it is written, “the way of man is not in himself; it is not in man that walketh to direct his steps.” (Jer 10:23b) Based upon the leadings of Yah, each individual has a degree of righteousness that is expected. They have been permitted to know things about the character of the Almighty, and themselves, and there are tendencies to subdue and promises to claim.
This kind of perfection, which we rarely label “perfection” at all due to the possibility of confusion, is represented by the Hebrew word tam. We read that Job was “was perfect and upright,” (Job 1:1) because he was fulfilling all his known moral obligations, with nothing lacking and no defilement. The corresponding word for the New Testament is the Greek teleios, which is used in such verses as, “If any man offend not in word, the same is a perfect man; and able also to bridle the whole body.” (James 3:2b) It does not say the man may not have more to learn. Job certainly did; but as Christ instructed, (Mat 5:48) we are to have no moral lack.
Zahakiel: There is another word for perfection that men do not claim while they are yet undergoing the process of sanctification on earth. It means “completeness,” “perfection” in the absolute sense. Where this word appears in Hebrew, tamam, we find David praying, “Keep back thy servant also from presumptuous sins; let them not have dominion over me; then shall I be upright, and I shall be innocent from the great transgression.” (Psa 19:13) This result of being kept from presumptuous sins results in a condition of perfection that the Psalmist describes as “upright.” While already “upright” in the sense that he was “a man after [Yah’s] own heart,” (Acts 13:22) he had more to learn before being ready for Heaven. The Greek word teleioo fills this role in such New Testament passages as, “And these [heroes of faith] all, having obtained a good report through faith, received not the promise, God having provided some better thing for us, that they without us should not be made perfect.” (Heb 11:39, 40)
Paul uses both these terms in one passage, as most of us have already seen, to illustrate the growth process of the Christian. He writes, “Not [considering] as though I had already attained, either were already perfect [teleioo]; but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Let us therefore, as many as be perfect [teleios], be thus minded; and if in any thing ye be otherwise minded, God shall reveal even this unto you. Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing.” (Phil 3:12, 15, 16) While heading toward the degree of absolute perfection, we may claim to be among those who “be perfect” by putting away the past and reaching forward, by allowing Yah to continually show us the path ahead, and by standing fast in what we have already attained.
Are there any questions about this?
Rita: No.
Barb: No.
Crystle: None here.
Naraiel: No.
Kevin: No.
Ye: No.
Happy Rock: No.
Zahakiel: Here is another important one – Predestined: This word, and its older form “Predestinated,” is a source of much controversy in Christendom. Are some individuals destined to be saved, and some destined to be lost? The answer, interestingly enough, is “Yes,” but there is a very important qualification to attach to that answer.
What the question usually means, when it is asked, is, “Are some human beings arbitrarily chosen to be saved or lost?” The answer to that new, more specific, question becomes a very clear, “No.” The Bible absolutely refutes the idea that Yahweh chooses certain men for destruction even before their birth. But now, we must look at the verses that some will use to teach exactly that concept.
Here is one: “As it is written, ‘Jacob have I loved, but Esau have I hated.’” (Rom 9:13) Some take this verse, and much of Romans 9, to mean that Yah has chosen some individuals before their birth to be saved or lost. This is not the case at all. Romans 9 is not speaking of individuals, but of nations. The Almighty never said (so it is not “written”) about Jacob or Esau (the men) that he loved one or hated the other… Paul is not quoting from Genesis but from the prophet Malachi, who records a theoretical conversation between Yahweh and His people: “‘I have loved you,’ saith Yahweh. Yet ye say, ‘Wherein hast thou loved us?’ ‘Was not Esau Jacob’s brother?’ saith Yahweh, ‘yet I loved Jacob, and I hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness.’” (Mal 1:2, 3)
Clearly, this is speaking about the nation of Israel (named for Jacob) and the nation of Edom (named for Esau). The heads of the nations gave their character to the people of their land to a degree, and this is the reason why one was accepted and the other rejected. The individuals themselves were chosen or rejected based upon how they responded to the grace offered them, and we read that Esau lost his earthly inheritance, a symbol of the Heavenly, because he was a “profane person,” caring more about the comforts of this life than the dignity of the priesthood as it pertained to the next. (Heb 12:16)
Zahakiel: The word “predestinated” itself features heavily in an epistle of Paul. This is a long passage, so I will post it all, and let me know when you are finished:
“Blessed be the God and Father of our Lord Yahshua the Messiah, who hath blessed us with all spiritual blessings in heavenly places in Christ, according as he hath chosen us in Him before the foundation of the world, that we should be holy and without blame before Him in love, having predestinated us unto the adoption of children by Yahshua the Messiah to Himself, according to the good pleasure of His will, to the praise of the glory of His grace, wherein He hath made us accepted in the beloved.
“In whom we have redemption through His blood, the forgiveness of sins, according to the riches of His grace; wherein He hath abounded toward us in all wisdom and prudence; having made known unto us the mystery of His will, according to His good pleasure which He hath purposed in Himself:
“That in the dispensation of the fullness of times He might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in Him; in whom also we have obtained an inheritance, being predestinated according to the purpose of Him who worketh all things after the counsel of His own will, that we should be to the praise of His glory, who first trusted in Christ.
“In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation; in whom also after that ye believed, ye were sealed with that Holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of His glory.” (Eph 1:3-14)
Pastor “Chick”: Finished
Qinael: Finished.
Barb: Finished.
Rita: Done.
Crystle: Finished.
Kevin: Done.
Happy Rock: Done.
Naraiel: Finished.
Zahakiel: Clearly, Paul is focusing strongly on the idea that salvation is initiated by Yah, and not in the mind or heart of any human. He makes it plain that men are saved by the will of the Creator, and not by the merits of any human being. Men are “chosen” from the foundation of the world… but the question is, “Why are some men chosen and some men rejected?” That is the big question, and one we have in common with those who believe in an arbitrary election of grace.
Those who believe in absolute predestination in a Calvinistic sense say that God chooses based on some criteria we do not know, or on no criteria at all; He simply points His finger and says, “That one.” This is not what the Bible teaches. While Paul’s words are certainly profound, they are not in conflict with other passages that tell us that we may choose (by the gift of grace) to serve the Almighty. Mankind is “totally depraved,” as the phrase goes, which is why an additional factor – grace – must be provided that men should have a hope of Heaven. As Joshua said to the Israelites, “choose you this day whom ye will serve.” (Josh 24:15) Every book of the Bible provides men with a moral choice, either explicitly worded or implied by the content. Every book of the Bible affirms that men are free to choose, and Christ taught us to, “lay up for yourselves treasures in heaven,” because “no man can serve two masters.” (Mat 6:20, 24)
Yahweh is shown to “predestinate” those whom He “foreknows.” (Rom 8:9) The Almighty knows ahead of time who will be saved and who will be lost; it does not say that He predestinates those whom he “fore-saves,” or “fore-selects.” The selection itself (also called being “ordained before” in 1Cor 2:7) is based upon His knowledge, not His activity. Paul Himself tells us, in Ephesians 1, that those who are selected are those who hear the word and believe. These are the ones Yah draws to Himself but, and this is very important, He is seeking to draw all. He is “not willing that any should perish,” (2Pet 3:9) and this is spoken in the setting of not only the saints, but also the wicked. (verse 7) Christ intended that His sacrifice should “draw all” unto Himself; (John 12:32) and again this was not spoken in terms of only the elect, but for all who were present, even those who did not understand His ministry or work. (verse 29)
A lot more may be said on this topic, but what it boils down to is this: there IS an election of grace according to Yahweh’s purpose and pleasure, but it is not random. It is not based on some divine principle that is higher than the human mind can grasp, or else the vast number of moral lessons and instructions to reject evil and choose righteousness would be perfectly meaningless. While there is indeed an election, the apostle Peter tells us in no uncertain terms that the election is not based on nothing, and not based on factors over which we have no control, for he gives us clear instructions, saying, “Wherefore the rather, brethren, give diligence to make your calling and election sure; for if ye do these things [described above], ye shall never fall.” (2Pet 1:10) If this verse is seen in harmony with Paul’s statements, the matter becomes perfectly plain.
Are there any questions about this?
Rita: No.
Naraiel: No.
Ye: No.
Kevin: No.
Crystle: None here.
Happy Rock: No.
Zahakiel: Remember: This word joined the list because someone asked me a question to the effect of, “If the Scriptures teach that our sins will not be remembered, how will we know who we are in Heaven, and does this mean that God forgets some things?”
The word “remembered” in Scripture may be very simply explained as this: “considered,” or “contemplated.” After the Flood, Yah said, “The bow shall be seen in the cloud, and I will remember my covenant, which is between me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh.” (Gen 9:14, 15) This does not mean that He would literally forget (as we use the term today) not to flood the world until He saw a rainbow; it means that this would be a visible sign of the promise, something that may be contemplated as a “token” of the covenant. (verse 13)
We read also, “Remember not the sins of my youth, nor my transgressions; according to thy mercy remember thou me for thy goodness’ sake, O Yahweh.” (Psa 25:7) “I, even I, am He that blotteth out thy transgressions for mine own sake, and will not remember thy sins.” (Isa 43:25) “For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.” (Heb 8:12)
These verses do not mean that we will actually forget what happened on earth. A number of passages tell us that our knowledge will be increased, not decreased, as here: “But when that which is perfect is come, then that which is in part shall be done away. For now we see through a glass, darkly; but then face to face; now I know in part; but then shall I know even as also I am known.” (1Cor 13:10, 12)
The Book of Hebrews includes the passage, “Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us.” (Heb 12:1) Looking back at the previous chapter to see what the “wherefore” is about, we realize that the author is including also the number of the saints that died before Christ came. In the world to come, the followers of Christ and, in a special sense, the last generation of saints, will have much to teach those who have preceded us by way of the grave. In the resurrection (this passage is not addressing life after death, as some would hold) the 144,000 will have a special place, having followed the Lamb “whithersoever He goeth,” (Rev 14:4) and reflecting the light of His character most clearly.
Zahakiel: That these individuals who learn are called a “cloud of witnesses” is significant, for they will not know, by observation, things about us that we do not know about ourselves by experience. Paul writes, “Know ye not that we shall judge angels?” (1Cor 6:3) Clearly, we will have access to the events of even the spiritual plain as it pertains to this age.
A brief one – Replenish: This is a word that has some importance to the discussion of how literally the first chapters of Genesis are to be taken. The verse at the center of the matter is found generally in the older translations to read, “And Elohim blessed them, and Elohim said unto them, ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.” (Gen 1:28)
This is not an instruction to fill an earth that was once already full of life. Individuals who hold the gap theory, or other alternate view of Creation than is plainly revealed in Genesis, believe that dinosaurs and so on are the creatures of a previous age that was destroyed before men. We believe that “all things” pertaining to the physical universe were created in six days, as both Genesis and Exodus tell us.
The word for “replenish” in Hebrew comes from the word maleh, which means to simply “fill.” We need not even go to the original language for this if we understand that replenish comes from an older term replene, not re-plenish, or to “plenish again.” Replene comes from Latin to Old English by way of French… and in its earlier forms meant only “to fill,” even if it is the for the first time. Even today, when we say something is “replete,” we mean it is full, such as “replete with wisdom;” and there is no connotation there of having once been full, then emptied, then filled again.
Questions here?
Crystle: None here.
Naraiel: None.
Ye: No
Rita: No.
Happy Rock: No
Zahakiel: Salvation: While some people generally have a good grasp of what this word means, it is a good idea to clear up what this word ought not to mean to the Christian. Salvation should never have, as its primary meaning, “Going to Heaven,” or even worse, “Avoiding Hell.”
It is true that there are some Christians, and I have met a few, who believe that the reason a Christian is “good” is because he is seeking to avoid punishment. Such a person has never met Christ, because while the Bible says that fear of punishment may be necessary initially to wake an individual up from Babylonian stupor, (Jude 1:23) this is not enough to sustain an individual in justification.
If anyone wishes to understand the details of salvation, I would direct them the “Three Seals” series of New Moon studies, “The Bood Seal,” “The Spirit Seal,” and “The Water Seal.” These explain that salvation, or the state of being sealed, may refer to a process rather than an event (this depends to some degree on the context in which the term is used). Scripture uses salvation in three senses. One “was saved” when Christ was accepted. (Titus 3:5) Individuals “are saved,” by Christ as He keeps us in the walk of sanctification, (1Cor 15:2) and we “shall be saved” in a final, ultimate sense when the Messiah returns to glorify His people. (Mat 10:22)
The next entry is: Sin/Sinner: We have touched on the definition of “sin” a few times. Most will see it as “breaking a rule,” but the one verse that actually gives us a definition provides a meaning that is far deeper than this. If salvation, which we studied above, is based on faith and not works, then being condemned also must relate to something deeper than mere outward activities in the physical world.
The verse is this one, “Whosoever committeth sin transgresseth also the law, for sin is the transgression of the law.” (1John 3:4) As we have seen before, the phrase “transgression of the law” is a single word in Greek, anomia, and it does not mean “a breaking of the rules,” but rather, “a condition of lawlessness.” It is a state of being, rather than a guilty disposition due to actions taken or omitted. It is a matter of the heart and one’s faith, and this state naturally reveals itself outwardly in words and actions.
Zahakiel: Similarly, when Christ says, “that which cometh out of the mouth, this defileth a man,” (Mat 15:11) this means that the defilement made apparent is the existing condition of the heart, “for of the abundance of the heart his mouth speaketh.” (Luke 6:45) Furthermore, the words themselves have power, for what we testify becomes true… therefore if our hearts were initially upright, but we had not a testimony that we have overcome the world, our words will instruct our hearts, and our true condition will eventually match that which we speak outwardly, “For by thy words thou shalt be justified, and by thy words thou shalt be condemned.” (Mat 12:37)
We must see how a testimony of having overcome sin is vital to our growth, and those under inspiration have said, “Take the word of Christ as your assurance. Has He not invited you to come unto Him? Never allow yourself to talk in a hopeless, discouraged way. If you do you will lose much. By looking at appearances and complaining when difficulties and pressure come, you give evidence of a sickly, enfeebled faith. Talk and act as if your faith was invincible.” [Christ’s Object Lessons, page 146, paragraph 5] If even Adventists, who have had the benefit of these instructions, do not do this, what hope is there for the world? By our actions, the saints must show the on-looking universe what sin is, in precisely this way – by showing them the dignity of man when it is absent.
By implication, then, a “sinner” is one who, because of the condition of his heart and the weakness of his testimony, cannot apply the Blood of the Lamb to his life. Remember that the redeemed overcome the powers of the world by these three things: “by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death” (Rev 12:11) There is no way to recover or “improve” upon this condition… there is no way for a transgressor to evolve into a faithful servant any more than a snake can become a bird. But we may experience a transformation, which is a very different thing. A transformation is a creative act, and we become adopted (which is a formal procedure, not a gradual process) as “sons of God,” (John 1:12) and this results in an entirely new being, “Therefore if any man be in Christ, he is a new creature; old things are passed away; behold, all things are become new.” (2Cor 5:17)
Does anyone have questions about this word?
Rita: No. It was wonderful.
Crystle: None from here.
Ye: No.
Zahakiel: Torment: This expression only occurs in the New Testament. Some verses relating to humans that contain this word are: “And in hell [the rich man] lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.” (Luke 16:23)
“The same [who receive the Mark of The Beast] shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb; and the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.” (Rev 14:10, 11)
“And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.” (Rev 20:10)
As you can see, understanding this word is important for discussing the state of the dead and the ultimate fate of the sinners.
The word itself means just as one would expect based upon its modern, English use: pain or great discomfort.
The Luke 16 issue is a well-known one to Adventists, and it’s being thoroughly covered in the Baptismal guidebook that I am working on – as it has been covered in a number of other places. To go over it very briefly, we know that this is a parable, since it is said in several verses that when Christ was with a crowd He always spoke in parables, (Mat 13:34, Mark 4:34) and we know that the audience for the Luke 16 passage consisted of His disciples, some Pharisees, and perhaps various other onlookers. (Luke 16:14) We know that the name “Lazarus” appearing in the passage does not mean it is not a parable, since names do indeed occur in Biblical parables. (Num 23:7, 24:3)
Zahakiel: We know, further, that parables are intended to convey a moral lesson, and frequently involve scenarios that are not literally true. (Mark 4:31, Judges 9:8) The matter of the rich man’s “torment,” therefore, speaks of a moral condition that will meet its natural end in the lake of fire, when both death and hell are cast into this final place of destruction. (Rev 20:14)
The passage in Revelation 14 is not parabolic, but prophetic. While it does use symbols, they accurately reflect the events portrayed. What is important in that passage is that it is never said that a human’s torment goes on forever. The results are forever; and here the symbol of the “smoke of their torment” is used. The burning of sacrifices in the Bible is used in such a way in verses like Leviticus 2:16; and the smoke is referred to as “a sweet savour, an offering made by fire unto Yahweh.” (Exo 29:18) The destruction of sinners is the final revelation of the result of transgression to the universe, and this is a lesson that will never be forgotten. (Nah 1:9) The sinners themselves, however, “‘shall be stubble, and the day that cometh shall burn them up,’ saith Yahweh of hosts, that it shall leave them neither root nor branch.” (Mal 4:1)
Now in Revelation 20, it appears to be saying that Lucifer, a created being, is tormented for eternity along with the beast and the false prophet. This is another area where a little understanding of the original helps a bit. First, there is a comma issue. The passage in the King James version gives the impression that Lucifer is the subject of the phrase “tormented day and night for ever and ever.” If we move the comma, however, it reads:
“And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are and shall be tormented day and night for ever and ever.” (Rev 20:10)
In other words, the beast and false prophet, that are not creatures at all, but systems, suffer everlasting destruction akin to the “everlasting shame” that some in Daniel’s described judgment face. As I describe in the relevant The Highway of Holiness section in greater detail, this speaks of an eternal rejection of the principles espoused by these systems, and not the everlasting pain of those individuals involved in those systems.
But, is there justification for shifting the comma? There is… in the Greek language, the verb “shall be tormented” is plural; it refers not to Lucifer (singular) but to the beast and false prophet (plural). While it is linguistically possible to include Lucifer along with the beast and false prophet in this “torment,” to do so would be to come into conflict with the stated judgment of Satan as declared by the prophets in earlier books. “I bring forth a fire from the midst of thee, it shall devour thee, and I will bring thee to ashes upon the earth in the sight of all them that behold thee.” (Ezek 28:18b) Once again, by harmonizing all the verses that refer to a single incident, we can obtain a complete picture.
Two more words to go:) Any questions so far?
Rita: No.
Naraiel: No.
Ye: No.
Jared: Nope.
Crystle: None here.
Happy Rock: No.
Barb: No.
Zahakiel: Worship: This word is very important for our understanding of the Book of Revelation. When people read this word, they immediately get the idea of kneeling before someone or some thing and bowing with a visible sign of deep reverence. This is a reasonable conclusion, because the word for “worship” indeed comes from a root that means “to bow down,” in Hebrew or “to kiss the hand” in Greek, and in general this is how it is used in Scripture.
It does not only refer to outward signs of reverence, however. We read, “And the third angel followed them, saying with a loud voice, ‘If any man worship the beast and his image, and receive his mark in his forehead, or in his hand…” (Rev 14:9) We know that men do not generally “worship” kingdoms or organizations, but they give allegiance to them, and pledge themselves to be servants of the principles they espouse. In this sense, to “worship” a system means to become identified in philosophy with such a system, to come into a state of agreement. Idolaters “worship the work of their own hands” (Isa 2:8) not because they think their hands have any special power, but because they are in agreement with the power that their image supposedly represents.
Finally, Wrath: There is an earthly wrath and a divine wrath, just as there is a distinction between the earthly and heavenly in terms of such matters as love and jealousy. Knowing how to distinguish the two is a key element of reading the Bible for principle, and drawing from it an accurate picture of the character of Yah.
The Wrath of Yah does not involve hatred or unjust anger. It is a principle, like His love, that is impartial and always mitigated by as much mercy as possible. In many cases, as is stated explicitly, the “wrath” of the Almighty is simply His withdrawing His protection for a time so that we can reap the natural consequences of errors. We read, “‘For a small moment have I forsaken thee; but with great mercies will I gather thee. In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee,’ saith Yahweh thy Redeemer.” (Isa 54:7, 8)
Zahakiel: Toward His people, the wrath of Yahweh is a corrective force. We read that “No chastening for the present seemeth to be joyous, but grievous; nevertheless, afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.” (Heb 12:11) Christ also said, “As many as I love, I rebuke and chasten; be zealous, therefore, and repent.” (Rev 3:19)
Toward those that are not His people, the wrath of Yahweh is still a merciful act, but it is an active “pouring out,” and the mercy manifests itself differently. First, it ends the sinful life of those who would only continue to suffer spiritually under the power of the Tempter. We read of that here: “And Yahweh shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.” (Rev 21:4)
While this passage is referring primarily to the saints, we understand that there will be no more death, sorrow or crying anywhere; the redeemed have no need for sorrow, and the lost have no capacity for it, being destroyed. “We know that the whole creation groaneth and travaileth in pain together until now,” (Rom 8:22) but this is only a temporary state until the “new heavens and a new earth; and the former shall not be remembered [see the entry on this word above], nor come into mind.” (Isa 65:17)
In a secondary sense, the destruction of the wicked is a mercy to the rest of the creation. As long as there is suffering anywhere in the universe, the sympathy of the redeemed, who have hearts of perfect love, would be pricked by that suffering. Simply being “in Heaven” does not immunize one to the pain of others. Christ was in the Eternal Kingdom, and He could not bear the pain of men on earth; He came down in order to make atonement between us and the Father. (Rom 5:11) The idea, then, that there will be an eternal torture of the lost while the saved ones are either ignorant, insensitive, or comforted by some warped idea of “justice” is simply not a proper reflection of the facts of a holy character. But if we truly understand the “Wrath” of Yahweh, then all His dealings with humanity make sense, and reflect the perfection of His character.
Are there any questions about these words we have covered today?
Pastor “Chick”: None
Jared: Nope.
Crystle: No.
Kevin: No.
Happy Rock: No.
Ye: No.
Naraiel: No.
Barb: No.
Rita: None.
Zahakiel: Okay. Pastor, please offer a closing prayer.
Pastor “Chick”: OK.
Dear Father in Heaven,
We are thankful for the
ability to understand your Word. Thank
you for these studies that are helpful in our understanding of the “truth as it
is in YAHshua.”
Thank you for the souls that
have been able to attend this meeting. May we all be better informed as the
result of having come today.
All these things we pray in the blessed and holy Name of YAHshua, AMEN.
Zahakiel: Amen.
Rita: Amen.
Happy Rock: Amen
Barb: Amen.
Crystle: Amen.
Ye: Amen.
Qinael: Amen.
Kevin: Amen.
