Matthew 26 – The Nazarene’s Commentary: The Last days of Jesus Christ #13 Matthew 26:59-68 – False Witnesses and the Charge of Blasphemy

Matthew 26:59-68 – False Witnesses and the Charge of Blasphemy

|| Mark 14:55-65; Luke 22:63-71

MT26:59 But the religious hierarchy[1] and the entire Sanhedrin Court[2] were seeking false testimony against Jesus[3] so that they might execute him. MT26:60 They discovered none who would come forward as pseudo evidentiary.[4] But at last two ‘witnesses’ came forward. MT26:61 One person claimed, “[Jesus] said, ‘I can tear down this Sanctuary[5] of The God and within three days reconstruct[6] it.’” MT26:62 Now the chief priest Caiaphas rose and said to Jesus, “Have you no answer? What about these testimonies against you?” MT26:63 However, Jesus remained silent.[7] Then the chief priest Caiaphas told Jesus, “I put you under oath down here before the Living God[8] so that you should tell us if you are the Messiah, the Son of The God.”[9] MT26:64 Jesus said to the priest, “You said it.[10] Yet I tell all of you: In the future[11] all of you will see the Son of Humankind sitting on the right-hand[12] of the Power and returning[13] upon the clouds of the sky.” [Daniel 7:13; Psalm 110:1] MT26:65 At that the chief priest Caiaphas ripped his outer garments, screaming, “He blasphemed![14] Why do we need witnesses? See, you just heard the blasphemy! MT26:66 How does it seem to you?” But, these answered, ‘He is liable to death!’ MT26:67 Then they all spit into his face and hit him with their fists. Others slapped Jesus, MT26:68 asking, “Prophesy[15] to us, ‘Messiah’! Who just slapped you?”

*

[1] Religious hierarchy: The Greek is HARCHIEREIS from which “hierarchy” comes.

[2] Sanhedrin Court: Or, BECK: the whole Jewish court. Research Sanhedrin for notes elsewhere.

[3] Seeking false testimony against Jesus: Or, RIEU: were casting about for evidence against Jesus; NEB: some allegation against Jesus on which a death-sentence could be based.

[4] Pseudo evidentiary: The Greek is PSEUDO-MARTYRON. Or, KJV: false witnesses. Mark 14:59 adds, “But neither on these grounds was their testimony in agreement.”

[5] Sanctuary: The Greek is NAON a Divine Habitat and refers to the inner shrine of the Temple. Research temple or NAOS. Or, KJV: temple; RHM: shrine; GDSP: sanctuary.

[6] Reconstruct: Or, RIEU: build it. This charge is taken from John 2:19.

[7] Jesus remained silent: In fulfillment of Isaiah 53:7.

[8] I put you under oath down here before the Living God: This is the adjuration formula inferred in Leviticus 5:1. Or, KJV: I adjure you; RHM: I put thee on oath; NEB: I charge you.

[9] The Messiah, the Son of The God: The high priest has in mind Psalm 2:1, 7 and whether Jesus claims to be the Anointed One of that Psalm. Peter quotes this Psalm at Acts 4:24-26 and Paul refers to it in a Jewish synagogue (Acts 13:33-35).

[10] You said it: A Hebraism meaning “Yes.” In English it remains a positive statement to this day. Or, KNX: your own lips have said it; MON: I am he; GDSP: it is true. And, thus the response from the priest.

[11] In the future: Or, RIEU: the time has come; NEB: from now one, you will see; BER: shortly you shall see; MOF: in the future you will all see. It is possibly a Hebraism which means, “You will live to see…” or, “you will still be alive when such and such is fulfilled.”

[12] The Son of Humankind sitting on the right-hand: This is a conflate or compound paraphrase of Daniel 7:13 and Psalm 110:1 – a combination which appears several times. Note Daniel 7:13 refers to the ascension to heaven of “a son of man” and is seen from Daniel’s heavenly perspective (Daniel 7:15).

[13] Returning: The Greek word in both Daniel 7:13 (LXX) and here is a form of ERCHOMENON which may meaning coming, leaving, returning. It is virtually a synonym for PAROUSIA judging from the uses in Matthew 24, Mark 13, and Luke 21. It seems to some that it is possible Jesus is referring to his foretold ascension to heaven as Daniel 7:13 predicts. On these details see commentaries in Nazarene Apocalypse© under Daniel 7:13 or ERCHOMENON (Parousia). Compare the parallel readings at Mark 14:62 and Luke 22:69. See how this was fulfilled in Acts 7:54-57 and note who was present then (John 6:62; Acts 1:9-11).

[14] He blasphemed: The priest realizes the answer of Jesus is, “Yes.”

[15] Prophesy: Note that the word PROPHETEUSON may be used in a broader since of speaking rather than just predicting something. Mark 14:65 adds, “… to spit on him and to cover his whole face and hit him with their fists.” Luke 22:65 adds, “And they went on saying many other things in blasphemy against him.”

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Preceding

Matthew 26 – The Nazarene’s Commentary: The Last days of Jesus Christ #1 Matthew 26:1-2 – Two Days Before Execution

Matthew 26 – The Nazarene’s Commentary: The Last days of Jesus Christ #2 Matthew 26:3-5 – Plotting to Seize Jesus

Matthew 26 – The Nazarene’s Commentary: The Last days of Jesus Christ #3 Matthew 26:6-13 – A Woman to Be Remembered

Matthew 26 – The Nazarene’s Commentary: The Last days of Jesus Christ #4 Matthew 26:14-16 – The Price of Betrayal

Matthew 26 – The Nazarene’s Commentary: The Last days of Jesus Christ #5 Matthew 26:17-19 – Passover Preparations

Matthew 26 – The Nazarene’s Commentary: The Last days of Jesus Christ #6 Matthew 26:20-25 – The Last Passover

Matthew 26 – The Nazarene’s Commentary: The Last days of Jesus Christ #7 Matthew 26:26-30 – Keep Doing This in My Memory

Matthew 26 – The Nazarene’s Commentary: The Last days of Jesus Christ #8 Matthew 26:31-35 – How All Will Be Stumbled This Night

Matthew 26 – The Nazarene’s Commentary: The Last days of Jesus Christ #9 Matthew 26:36-39 – Garden Prayer

Matthew 26 – The Nazarene’s Commentary: The Last days of Jesus Christ #10 Matthew 26:40-47 – Two More Prayers for the Cup to Pass

Matthew 26 – The Nazarene’s Commentary: The Last days of Jesus Christ #11 Matthew 26:48-56 – Betrayal by Judas and Arrest of Jesus

Matthew 26 – The Nazarene’s Commentary: The Last days of Jesus Christ #12 Matthew 26:57-58 – To Caiaphas

Matthew 24:36-41 – The Nazarene’s Commentary: About That Day and Hour

Matthew 24:36-41 – About That Day and Hour

|| Mark 13:32, 33

MT24:36 “But, about that day and hour[1] no one knows[2] neither the angels of the heavens nor the Son[3] but only the Father. {MK13:33 Keep looking and remain awake[4] for you do not know when the appointed time is.[5]} MT24:37 For even as the days of Noah[6] so will be the Arrival of the Son of Humankind.[7] [Daniel 7:13, 22] MT24:38 For as in those days before the Cataclysm[8] [Genesis 7:17 LXX] they were eating and drinking, marrying and being given in marriage, until the day Noah entered the Ark.[9] [Genesis 7:13] MT24:39 And they knew not until the Cataclysm came and swept them away, so will be the Arrival of the Son of Humankind.[10] MT24:40 Then two will be in the field,[11] one will be taken along[12] and the other left behind.[13] MT24:41 Two women will be grinding in the mill,[14] one will be taken along and one will be left behind.

*

[1] That day and hour: An appointed time for what? Is it not the Arrival or parousia of Christ? It would seem so. The following context compares and contrasts the Parousia or Arrival with the Master’s return to judge his Household. The fact that the Nazarene uses “day and hour” would argue that he does not have some generational period in mind, but something which occurs in a single day.

[2] No one knows: The ignorance is absolute with the exception of the Father. This point is repeated to the disciples at Acts 1:7, ‘It is not yours to know times or appointed times which the Father put within His own authority.’ If the disciples’ original question inferred a “day and hour” then they asked a question Jesus could not answer. The Nazarene does answer within his own limitations and according to what is already written in the Prophets. With Luke 21:8 in mind how could some Bible student or evangelical prophet claim to know more than Christ, by having worked out some time chronology, which Jesus would have known had it really existed?

[3] Nor the Son: The Son’s ignorance here indicates his inferiority contrasted with his Father, God.

[4] Remain awake: There is a tension here between ignorance and expectation. Perhaps the expectation or hope is heightened by the ignorance. All the Saints hope the Parousia will occur in their lifetimes but they cannot go about predicting this would actually take place (Luke 21:8; Romans 13:11-14; 1 Thessalonians 5:1-11; Revelation 16:15).

[5] You do not know when the appointed time is: No professed disciple of Jesus Christ can claim to know “The Appointed Time is near!” as the Nazarene warns of it in Luke 21:8. It would be the height of arrogance and presumptuousness to assert one knew more than Christ! (Deuteronomy 18:20-22) No doubt because of human egocentricity, and a degree of self-importance, various persons have always assumed Christ must return because they are alive!

[6] Days of Noah: Is the point here to calculate some length to the “generation” before the Return of Christ, or is it merely to warn about the attitudes of persons before the Flood? At Luke 17:26-31, in discussing ‘the revealing of the Son of Man,’ the emphasis is on “that day” not a generational period preceding the Return of Christ.

[7] The Arrival of the Son of Humankind: This is the Nazarene’s second of three uses of the word PAROUSIA which means the arrival or visit of a royal or important person. Thayer’s, page 490 (Strong’s #3952): “… the advent, i.e. the future, visible, return from heaven of Jesus, the Messiah.” It can be translated “presence” but synonyms such as “came, coming, arrive, arrived, arrival” are used most often in Matthew ch 24, 25; Mark ch 13; Luke ch 21. “Parousia became the official term for a visit of a person of high rank… of Christ, and nearly always of his Messianic Advent in glory.” (Bauer, Ardnt, and Gingrich A Greek-English Lexicon of the New Testament, page 635)

[8] Cataclysm: This is exactly the Greek word normally translated “flood.” The Greek means to “wash (down) much” or a big deluge. The Nazarene points to those contemporaries of Noah who were preoccupied with everyday matters without any concern for Noah’s prediction of a Flood. Jesus clearly believes in the Flood account otherwise it would be absurd to use it as a parallel to his own Arrival. Interestingly, the Greek word CATACLYSM is used in Daniel 9:26 (LXX) in the context of Jerusalem’s foretold destruction or desolation.

[9] The day Noah entered the Ark: The “day” of the Flood parallels the parousia of Christ, that is that “day and hour” when the Master arrives or returns for his judgment on his own Household. Note the next phrase specifically likens the day of the flood to the Return of Christ. Luke 17:29 adds, ‘on the day Lot left Sodom.’

[10] The Arrival of the Son of Humankind: This is the last of three uses of PAROUSIA where it is compared to the day of the Flood, not that whole generational period before.

[11] In the field: In Luke 17:27-31 this is “on that day” of the “revealing of the Son of Man.” In these cases, approved persons in the field and at the mill are engaged in normal labors. This would have been a fine opportunity for the Nazarene to mention how these persons were zealously involved in some missionary activity, but he does not. This is a “day” and a limited period of time for workers, are in the field or at the mill only during the working “day” of twelve hours (Matthew 20:6).

[12] Taken along: In Greek this is PARALAUBANETAI and may be compared to the related word used at John 14:3, PARALEMPSOMAI, where Jesus seems to refer to the gathering of his Chosen. This word in John 14:3 is the same word at Luke 17:34. DDNT, Vol 3, page 747ff: “LAMBANO, originally grasp, seize [compare 1 Thessalonians 4:17 and HARPAGESOMETHA]… PARALAMBANO means to draw someone to oneself… Forms of the word (ANALAMBANO) are used of the ascension of Christ in Acts 1:11… ANALEMPSIS, lifting up high, being taken up in Luke 9:51 is generally interpreted of Christ’s ascension. PARALAMBANO to take someone with oneself, to choose out from a large number (John 14:3; Matthew 24:40).” The use of these words is so similar in thought to 1 Thessalonians 4:17 to imply being “taken along” in the Rapture.

[13] Left behind: There will be those who do not participate in the Rapture who are “left behind” or abandoned to the events to occur on earth (Note Revelation 11:12). As we shall see all is not necessarily lost by this abandonment but it does rule out any thought of heaven.

[14] Two women will be grinding in the mill: If one is “taken along” (grabbed or seized or received home to Christ) and the other is “left” it is obvious that the woman “left” is left at the mill as her fellow worker is “taken along.” In Luke 17:37 this is where the disciples ask, “Where, Lord?” and he answers with the cryptic similar to Matthew 24:28. Why does Jesus not give an example of two good women praying at the church or otherwise in the service of God?

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Preceding

Matthew 24 about temples or Houses of God and the end of the age

Matthew 24:1-2 – The Nazarene’s Commentary: Desolation, Oppression and the Parousia – The Setting

Matthew 24:3 – The Nazarene’s Commentary: Desolation, Oppression and the Parousia – The Apostles’ Question

Matthew 24:4-8 – The Nazarene’s Commentary: The Answer: Part One – Beware Being Misled

Matthew 24:9-14 – The Nazarene’s Commentary: The Answer: Part Two – The Acts of the Apostles Foretold

Matthew 24:15-28 – The Nazarene’s Commentary: The Answer: Sign 1: Encamped Armies. The Sign Great Oppression Is Near

Matthew 24:29-35 – The Nazarene’s Commentary: The Answer Part Two – Sign 2: The Parousia. A Sign after the Great Oppression

Left in the dark or being in the dark seeing light

Read also: Separation of local judgment regarding 70 CE from the global ultimate-coming prophecies of the Second Coming and Final Judgment

Matthew 24:29-35 – The Nazarene’s Commentary: The Answer Part Two – Sign 2: The Parousia. A Sign after the Great Oppression

Matthew 24:29-35 – Part Two – Sign 2: The Parousia. A Sign after the Great Oppression

|| Mark 13:24-31; Luke 21:25-33

MT24:29 “But immediately after the oppression[1] of those days {LK21:25 there will be signs in sun and moon and stars:} the sun will be darkened and the moon will not give its light[2] and the stars will fall from the heaven[3] and the heavenly dynamics will be shaken.[4] [Isaiah 13:10] {LK21:25 And upon the earth anguish of nations in perplexity (noise of an agitated sea)[5] LK21:26 men fainting from fear[6] and expectation of the things coming upon the inhabited earth.} MT24:30 And then there will appear[7] in the sky the sign of the Son of Humankind.[8] [Daniel 12:1; Isaiah 11:12] Then all the tribes of the earth will beat themselves in lamentation.[9] They will see the Son of Humankind[10] coming on the clouds of the sky[11] [Daniel 7:13, 22; 12:1] with power and much glory.[12] {LK21:28 But as these things start to occur[13] rise and look upward[14] because your deliverance is drawing near.[15]} MT24:31 And the Son of Humankind will send off his angels[16] with a great trumpet[17] and they will gather his Chosen Ones[18] from the four winds[19] {MK13:27 from the extremity of earth to heaven’s extremity} from one extreme of the sky to another extreme.[20] [Isaiah 11;12] MT24:32 {MK13:28} But learn from the fig tree,[21] {LK21:29 and all the trees,} this parable: when the branch becomes tender and the tender leaves begin to sprout you know that summer is already near. MT24:33 {MK13:29} So, also, when you see these things you will know that he is near at the doors.[22] {LK21:31 Know the Kingdom of God is near![23]} MT24:34 I tell you this truth: this generation will not pass away[24] until all these things occur. MT24:35 {LK21:33} The heaven and the earth will pass away[25] but my words will never pass away.[26]

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[1] Immediately after the oppression: An interesting and perplexing problem develops here which has been interpreted in various ways. Jesus has been dealing wholly with Jerusalem up to this point and what follows with regard to the Great Oppression can also apply to the years 66 to 70. Remembering Jesus admits to not knowing “the day and hour” when he says “immediately after” he may mean what occurs next in the prophetic stream of events, telescoping centuries or millenniums to the next important occurrence. Paul does something like this at 1 Corinthians 15:23, 24 where his words EPEITA (then) and EITA (next) may span more than a thousand years.

On the other hand, there may be an overlap as the Nazarene moves from the subject of Jerusalem’s “end” and now on to the Parousia. The events of Daniel 12:1, 2, 7 have not all been completely fulfilled. Precisely, there has been no resurrection or judgment. Thirty years after the destruction of Jerusalem the Apocalypse paraphrases Luke 21:24 with another application of three and a half years (Revelation 11:2; 13:5-7; see also Daniel 7:18-22). So there may a device used here as a transition or pivot of thought as Jesus uses this point of the Great Oppression to shift to the subject of the Parousia. Following the verse about the oppression Jesus never uses the word “end” as he has not used “arrival” (or, parousia) before the Great Oppression.

[2] The sun will be darkened and the moon will not give its light: One way for God to get everyone’s attention at once is to turn out the lights, something only He could do. Obviously when Christ returns as described in the following verses it will be night on one side of the planet where mankind would be in different degrees of sleep (Luke 17:34). If the moon and stars are bedarkened the news of this will flash like lightning. Certainly it will not be longer than a dozen hours or so (except above the Arctic Circle) before this phenomenon comes to the attention of virtually everyone. Such a dark background provides a perfect backdrop for the “sign” about to appear causing the entire globe to break out in great lamentation. Jesus draws this picture from various sources which may have to do with a gloomy or dark situation: the fire and smoke from a burning city, or literal sights (Compare Isaiah 13:10; 34:4; Joel 2:31; 3:15; Amos 8:9; Acts 2:20; Revelation 6:12, 13; 8:12; 9:2). Note Peter’s use of Joel 2:31, adding the paraphrased words “last days,” at Acts 2:20 applying this darkness and rising smoke to the “last days” of Jerusalem.

[3] The stars will fall from the heaven: The word for “stars” in Greek is ASTERES and might also include asteroids. The word OURANON (heaven) may also mean the sky or atmosphere.

[4] The heavenly dynamics will be shaken: Not just an earthquake but seismic activity in the celestialum. Events hard to miss by earth’s population and with startling reactions. Some have pointed to the Space Age with its rockets, moon visits, satellites, deep solar probes, and Star Wars technology as being part of this ‘shaking.’ But, the Nazarene places all of this “after the oppression.”

[5] Sea: Many would make this symbolic of mankind (Isaiah 57:20, 21), but since that is obviously already being discussed it may be more likely that agitation of the sea is a result of solar and lunar and possibly asteroids.

[6] Fainting from fear: The one major emotion from all of this is “fear” on the part of all those who do not understand what is occurring. The reaction to these sudden events, taking place within hours, affects the entire planet. They must actually have “seen” something.

[7] Appear: Interestingly, the Jewish Tanakh version by the JPS translated Daniel 12:1, ‘At that time, the great prince, Michael, will appear.’ The Hebrew here, amad; (Strong’s #5975), may be translated “appear” according to BDBG which lists Daniel 12:1 as an example. If this be the source for Jesus’ words now he was justified in making the statements which follow his mention of the “oppression.” Compare Isaiah 11:12 where SEMEION, the disciples’ word “sign” in their question, occurs in the LXX. The context of Isaiah deals with the gathering of Israel from ‘the four corners of the earth’! Could Matthew 24:30, 31 be a conflated paraphrase of Isaiah 13:10, Daniel 12:1, and Isaiah 11:12? This would be the compound paraphrase: ‘For the stars of heaven shall not give their light and it shall be dark at sunrise and the moon shall not give her light.… And Michael will appear.… and he will lift up a sign for the nations and he will gather the lost ones of Israel from the four corners of the earth.’

[8] The sign of the Son of Humankind: Nowhere is this “sign of the Son of Man” described but many assume it will be a vision like that of Daniel 7:13 only in reverse direction. Not an ascending Son of Man, but a descending one in harmony with Daniel 7:22 and the “arrival of Yahweh” to deliver the Saints following the “great oppression.” (Daniel 7:18-22)

[9] All the tribes of the earth will beat themselves in lamentation: The peoples of the earth would not all be lamenting if they had not seen something quite startling. Compare Revelation 6:12-17.

[10] They will see the Son of Humankind: The Parousia or Arrival of Christ is visible (Hebrews 9:28). To “see” something it must be visible in some form. The Greek for “see” here is OPSONTAI the same word as at Matthew 28:7 where the disciples “see” the Risen Christ; and Revelation 22:4 where the Saints are promised they will “see” God’s face. If the Nazarene meant the idea of “mentally seeing” he could have used a word similar to NOOUMEN in Ephesians 3:20 (NWT). Note OPSONTAI is used with regard to viewing the resurrected Jesus at Matthew 28:10. At Acts 10:42 Peter says that God gave Jesus the authority to become “visible” to witnesses appointed beforehand (John 14:19). Jesus was also seen (OPSTHE) by two non-believers after his ascension (1 Corinthians 9:1; 15:7). We have discussed this, when most will find it obvious, because some Bible students developed the idea of an “invisible presence” in which Jesus does not actually “return,” though Acts 1:9-11 and Acts 3:20, 21 would make it clear he does. Jesus came to the earth and his people (John 1:9-11) having “descended” (Ephesians 4:9). He promised to return or “come again” after his “ascension” (John 6:64; Ephesians 4:9) at John 14:3. In all of these cases he actually left heaven, and was thus absent, to come to the earth to be present; and, then he leaves earth to become absent from his disciples but promises them he will “come again” and thus become present once again. Does 1 Thessalonians 4:16, 17 state that our Lord “descends” (or, comes down) from heaven to the “air”?

[11] Coming on the clouds of the sky: This is a phrase from Daniel 7:13 but it should be noted in Daniel the idea is one of ascending (John 6:64) to the very Presence of God. Note Daniel’s position at Daniel 7:10, 16. However, according to the Nazarene’s own promise (John 14:3), as well as that of the angel (Acts 1:9-11), the Lord is to “return” in the same type of “clouds” in which he vanished heavenward upon his ascension. This is confirmed by Paul at 1 Thessalonians 4:16, 17 where the Lord descends into the “air” where clouds are formed. We have refrained from referencing Revelation 1:7 in this matter for reasons which will be explained later. We feel the words of Revelation 1:7 part of a hymnal praise, with Daniel 7:13 and Zechariah 12:10 as its theme, dealing with the ascension and not the return of Christ.

[12] With power and much glory: This is not a king who has come to receive his royal power, but one who already ‘rules as king waiting for his enemies to be made subject to him.’ (1 Corinthians 15:25; Psalm 110:1; Hebrews 10:12,13) He has waited ‘a long time’ to be reunited with his disciples (Matthew 25:19; Luke 19:12, 15). This phrase drawn from Daniel 7:13 and Psalm 110:1 is used at Matthew 10:23; 16:28; 26:64 where it likely means, “In your lifetime you will see the fulfillment of Daniel 7:13 and Psalm 110:1.” That is, upon the ascension of Jesus described in Acts 1:9-11, these disciples and those Jewish priests, would still be alive during this historical experience. Compare Matthew 26:57, 59, 64 with Acts 4:6; 7:1, 56, 57. In a very real sense these same priests were on hand to hear the martyr Stephen’s words, ‘Look! I behold the heavens opened and the Son of Man standing at the right hand of God.’ Surely, they remembered the Nazarene’s words of promise to them. The degree of power and glory is described by Daniel 7:14 and Ephesians 1:20-22.

[13] As these things start to occur: What “things”? The “great oppression”? The celestial darkness? The “sign” of the Son of Man? “These things” may include the “great oppression” itself if such an experience three and a half year period of oppression befell the Nazarene Saints, they would suspect the Arrival of the King is very near.

[14] Look upward: Or, “lift up your heads”; that is in the direction of the descending Lord in the atmospheric “air.” (1 Thessalonians 4:17)

[15] Is drawing near: It generally means imminent, at the doors, within days, if not hours (Matthew 26:18, 45; Luke 2:38; 22:1; John 2:13), though it can mean several years (Luke 21:20). With the forthcoming parable about ‘summer being near’ the nearness would seem to be a month or less.

[16] The Son of Humankind will send off his angels: Note that Christ does not mention any Saints alive in heaven beside him at this time. The Saints can expect to be raised, awaken, changed or resurrected at this moment of the angelic gathering (1 Corinthians 15:23). Compare 1 Thessalonians 4:17 and Revelation 7:1-4. It is interesting that in Matthew 25:31 the Son of Man comes with his “angels” but not with his Saints. One might expect that the very “judges” would be present with Christ if they were already in heaven with him. Would this be enough to indicate that this “arrival” is for the parousia-Judgment upon the Household of Faith and the reason the Saints are missing in Matthew 25:31 is because they have yet to be raised or raptured?

[17] A great trumpet: Note 1 Corinthians 15:50-52; 1 Thessalonians 4:17; Revelation 11:15, 18.

[18] Chosen Ones: The Elect gathered. Compare 1 Thessalonians 4:17 and 2 Thessalonians 2:1. “Chosen Ones,” or “the Elect,” may here be limited to the Christian Saints, both those dead and those alive at the Arrival or Parousia of Christ.

[19] Four winds: Note Revelation 7:1 and Isaiah 11:12. The parallels with Matthew 24:31 might establish that the 144,000 of Revelation 7:1-4 are sealed and delivered at this time.

[20] From one extreme of the sky to another extreme: If the Saints were all in one place this would make no sense. For example, if the vast majority were already with Christ in heaven why would the angels have to be sent out to gather what is already present with the King? However, if the living Saints were in fact scattered across the globe, some in the fields, some at work in the grinding mill, and some asleep (Matthew 24:40, 41; Luke 17:34), then it seems to be that “harvest” the Nazarene illustrates at Matthew 13:30, 40, 41.

[21] Fig tree: Some see Israel in this fig tree, but note the Nazarene mentions all the other trees.

[22] He is near at the doors: Extremely imminent as someone who has come to the house and now stands at the door ready to knock. Here it means within days if not hours, perhaps limiting the observable things to the darkening cosmos and the “sign of the Son of Man.”

[23] The Kingdom of God is near: Luke adds this and thus removes any notion that Jerusalem’s “end” is the subject. The Nazarene has shifted to his own Arrival or Parousia.

[24] This generation will not pass away: This has been applied to Jesus’ contemporaries or that race of Jews still alive at the parousia-Judgment. But, it may well be limited to those lamenting tribes of the earth, and those “Chosen Ones” about to be gathered, and thus still alive (1 Thessalonians 4:15-17) at the Return of Christ, who have observed the celestial phenomenon.

[25] The heaven and the earth will pass away: If this is understood to be the literal stellar universe and the planet Earth then it would seem to contradict texts like Psalm 104:5 and Ecclesiastes 1:4 (Psalm 72:8). Note 2 Peter 3:5-7, 10, 12, 13 and Revelation 21:1. This likely refers to that “heaven” and “earth” over which Satan had ruled for thousands of years (2 Corinthians 4:4; Ephesians 6:12; Isaiah 51:16).

[26] My words will never pass away: The Nazarene’s words will exist forever and thus be a beneficial guide throughout that “day of eternity.” (2 Peter 3:17)

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Preceding

Matthew 24 about temples or Houses of God and the end of the age

Matthew 24:1-2 – The Nazarene’s Commentary: Desolation, Oppression and the Parousia – The Setting

Matthew 24:3 – The Nazarene’s Commentary: Desolation, Oppression and the Parousia – The Apostles’ Question

Matthew 24:4-8 – The Nazarene’s Commentary: The Answer: Part One – Beware Being Misled

Matthew 24:9-14 – The Nazarene’s Commentary: The Answer: Part Two – The Acts of the Apostles Foretold

Matthew 24:15-28 – The Nazarene’s Commentary: The Answer: Sign 1: Encamped Armies. The Sign Great Oppression Is Near

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16. Today’s thought “And they feared greatly” (February 6)
17. Today’s Thought ” … the earth will be shaken” (May 23)
18. To be prepared and very well oiled
19. Preparing for his coming
20. Jesus … will come in the same way as you saw him go
21. Not about personal salvation but about a bigger Plan
22. God’s Plan, Purpose and teachings
23. What I Hope For Is What You Hope For
24. As you see the Day approaching
25. The Rapture Wars

Matthew 16:24-28 – The Nazarene’s Commentary: A Disciple Must Disown Self

Matthew 16:24-28 – A Disciple Must Disown Self

|| Mark 8:34-9:1; Luke 9:22-27

MT16:24 [Because of this] Jesus told his disciples: “If anyone wishes to follow me[1] they must disown ‘self,’[2] heft a personal cross,[3] and then keep following me constantly. MT16:25 For whoever wishes to preserve their soul[4] will forfeit it; and, whoever forfeits the soul because of me[5] will find it. MT16:26 For how will a person benefit if upon gaining the entire cosmos[6] forfeits the soul?[7] Or, what will a person give in exchange for the soul? MT16:27 For the Son of Humankind is about to return into the glory of his Father[8] – all his angels with him.[9] Thereafter everyone will be compensated according to their practices.[10] MT16:28 I tell you this truth: It is very likely that some of you standing right here will not taste death[11] before they see the Son of Humankind returning[12] into his kingdom.”

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[1] If anyone wishes to follow me: Or, KJV: if any man will come after me; KNX: has a mind to come my way; TCNT wishes to walk in my steps; RIEU: wishes to walk in my footsteps; NEB: wishes to be a follower of min; BER: to walk behind me. It is the call to discipleship. Compare 1 Peter 2:21; Revelation 14:4, 5.

[2] They must disown ‘self’: Or, KJV: deny himself; TCNT: renounce self; NEB: leave self behind; GDSP: must disregard himself; WMS: must say ‘No’ to self. Compare the example of Jesus at Philippians 2:5-7.

[3] Heft a personal cross: Or, KJV: take up his cross; WMS: put his cross on his shoulders. The Greek for “cross” is STAUROS and means a simple upright stake or pole. Jesus is yet to be nailed to a cross or stake so it is unlikely he predicts a particular type of cross. See notes on cross or stake elsewhere.

[4] Whoever wishes to preserve their soul: The Greek is PSUCHEN and appears over 1,000 times in the Greek Bible. The “soul” is the life of a person or the person itself. The meaning here is like: “the person who tries to save their own skin…” Research the key word soul or PSYCHE. Or, KJV: whosoever will save his life; KNX: the man who tries to save his life; NEB: whoever cares for his own safety is lost; WMS: whoever wants to save his higher life will have to give up his lower life (Compare the parable of the materialistic farmer in Luke chapter 12).

[5] Forfeits the soul because of me: Or, KJV: whosoever will lose his life for my sake; NEB: if a man will let himself be lost for my sake, he will find his true self. Compare Matthew 10:28.

[6] If upon gaining the entire cosmos: The Greek is KOSMON. Or, KJV: gain the whole world; GDSP: gains the whole world at the cost of his life. Here the word “world” may mean whatever is the most important and all consuming in a person’s life: “music was his whole world.”

[7] Forfeits the soul: Or, KJV: lose his own soul; KNX: at the cost of losing his own soul; NEB: at the cost of his true self.

[8] Is about to return into the glory of his Father: The word translated “return” is generally rendered “coming” and gives the wrong impression based on the root verse it is drawn from (Daniel 7:13). The idea is more like John 6:62 where the Son of Humankind returns (or, ascends) to is previous position and place in heaven (John 17:5). Or, KJV: the Son of man shall come in the glory of his Father with his angels; BER: is about to come. See commentary on Daniel 7:13 in Nazarene Apocalypse.

[9] Angels with him: Compare Daniel 7:13, 14 with Acts 1:9-11.

[10] Everyone will be compensated according to their practices: The phrase is nearly identical to 2 Corinthians 5:10. Or, KJV: shall reward every man according to his works; RHM: give back to… according to his practice; RSV: he will repay every man for what he has done; TCNT: then he will give to every man what his actions deserve. Compare Matthew 12:36 and research the words judgment and judgment day (Revelation 20:13).

[11] Some of you standing right here will not taste death: This will occur within their life times. Or, WMS: will live to see. Compare Matthew 10:23 and Matthew 26:64. The disciples would live to see the fulfillment of Daniel 7:13.

[12] Returning: The Greek is ERCHOMENON, Strong’s Exhaustive Concordance #2064 and is also defined as “1a1) to come from one place to another, and used both of persons arriving and of those RETURNING.” This thought is missed by most. The language of the Nazarene is drawn from Daniel 7:13 where “a son of man” (Jerome LATIN hominid) is seen returning or ascending to the Presence of the Ancient of Days – Daniel’s visionary location in heaven. The Aramaic (Hebrew) of Daniel 7:13’s “came” is athah (Strong’s Exhaustive Concordance ##858) and may also mean “arrive” as in become present.

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Preceding

Ezekiel 18:4 – What the Bible teaches about Soul and Spirit

Matthew 10:24-31 – The Nazarene’s Commentary: Do Not Fear – Preach!

Matthew 16 Asking for signs from heaven

Matthew 16 Calvin’s view

Matthew 16 Spurgeon’s view

Matthew 16:1-4 – The Nazarene’s Commentary: The Signs of the Times

Matthew 16:5-12 – The Nazarene’s Commentary: Watch Out for the Leaven of False Teaching

Matthew 16:13-20 – The Nazarene’s Commentary: Building a Hades-Proof Congregation

Matthew 16:21-23 – The Nazarene’s Commentary: Think God’s Thoughts

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Who wants to follow Jeshua, Jesus Christ the Messiah wherever he goes or wants us to bring?

Related

1. Bible Study Notes on Matthew 16:1-12 – 20180122
2. Bible Study Notes on Matthew 16:13-28 – 20180123
3. Don’t Miss the Signs of the Times
4. Matthew 16, the demand for a sign, the sign of Jonah, Peter’s confession of Christ, Jesus predicts his death.
5. their hearts right, their heads wrong
6. The Forsake All Principle
7. The Power of Human Denial
8. Scarcity and Genuine Jesus-Followers
9. God’s Will, Not Mine – Ouch, That’s Hard!
10. The former possessed man wants to go with Jesus (Mk 5:18-5:18)
11. Staying Power
12. Lifted as We Labor in the Gospel of Jesus
13. Why do we bother with Church?
14. Being a Jesus-Following Neighbor
15. Who is Most Worthy?
16. Witnesses
17. Just Keep Learning
18. “Listen to Him!”
19. Would you Gain the Whole World and Forfeit Your Soul?
20. Jesus’ Challenge To Follow Him
21. Following Jesus
22. Why Don’t We Just Follow Jesus? Well, For Starters…
23. Follow Me; Learning Under Jesus
24. 8 Commands of Christ
25. Self-Denial — Is it a requirement of following Jesus the Messiah?
26. Put The Devil Behind You (Matthew 16:21–28)
27. Call and Mission of the Cross
28. Cross-Bearing: Help Wanted (Mt 16:21-28, Rom 12:9-21)
29. Attempt 10 – Pick Up Your Cross
30. Take Up Your Cross
31. Take Up The Cross, a prayer based on Matthew 16.24-28
32. Laying Down Burdens, Part I
33. “You will have complete and free access to God’s kingdom, keys to open any and every door.” ~Jesus
34. Second Coming – What does Jesus the Messiah say about it?
35. Spiritual Focus – A Study in Matthew 16

Nazarene Acts of the Apostles Chapter 1

THE ACTS OF THE APOSTLES

[The history of the first three decades of the Christian Church]

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Acts 1:1-5 – A Second Account to Theophilus

AC1:1

In my first record, {1 Luke means his Gospel which ends with words that begin below in Acts, indicating

they could be a single volume. Luke was a Jewish physician and therefore educated. He has been

described in two primary ways: a] “the theologian of joy” for he uses such related words often, occurring

over 40 times in his two books; and, b] “the most accurate historian of ancient times.” His record in Acts

has been examined closely for over a century and a half by trained and scholarly archaeologists. It has

been found to be accurate in every sense.} O Theophilus, {2 See Luke 1:1. His name means “Loved By God” or “Friend of God.”} I wrote concerning everything that Jesus did and taught, from the very beginning,

AC1:2

until that day when he was received up,{3 Or, taken up, day of his ascension. Such was foretold by Daniel 7:13. The Greek is

ANELEMPHTHE [Strong’s Exhaustive Concordance #353, raise] and related to similar words that occur at Luke 17:34, 35; John 14:3; Acts 1:11, 22} after he had given orders to the apostles {4 The words of Matthew 28:18-20 and Luke 24:44-49 apply directly to the eleven apostles.} he had chosen by means of the holy Pneuma. {5 Or, Spirit. The word occurs 60 times as just “spirit” and 40 times as “holy spirit.” For details onthe subject see notes in Nazarene Commentary 2000© on 1 Corinthians 2:16. In English the word “spirit”has taken on a strong form indicating a person or ghost. The Greek is not so limiting and literal means breath or wind, an invisible pressure or force.}

 AC1:3

After he had suffered [and died], Jesus showed himselfalive to his apostles by many irrefutable proofs, {6 The Greek TEKMERIOS [Strong’s Exhaustive Concordance #5039, infallible] is also rendered: positive proofs [KIT], infallible proofs

[KJV], convincing manifestations [MON], sure tokens [RHM], sure proofs [WEY], convincing proofs [NAS], convincing demonstrations [AMP]. Compare notes on John 21:1 and Acts 10:40.} becoming visible to them throughout forty days, {7 Or, manifest, showed, presented, being seen, manifest. This is the only place where the length of the Nazarene’s post-resurrection period with his disciples is mentioned. Pentecost means “Fifty” and occurs that many days after Passover. Thus, there were about ten days between Christ’s ascension and Pentecost. It is during this period that the events of Daniel 7:13, 14 and Revelation chapter 5 take place.} during which he spoke to them about the Kingdom of The God. {8 As other Bible writers, Luke most often uses the designation “The God” [TOU THEOU, TON THEON, HO THEOS].

AC1:4

Now while eating with them he gave them instructions not to depart from Jerusalem, but “to wait for the promise of the Father that I told you about.

AC1:5

For John immersed in water, but you [apostles] will be immersed in the holy Pneuma {9 Compare Matthew 3:11 and Mark 1:8.} only days from now.”

Acts 1:6-11 – The Ascension

AC1:6

So when the apostles had gathered, {10 Some think this in the mountain s near Galilee. [Matthew 28:16] Others, the Mount of Olives. [Acts 1:12]} they asked Jesus, “Master, {11 Luke uses the designation “Master” [KYRIE] more often than any other writer, over 90 times. He uses the designation for both “The God” and Christ. When used of the Nazarene it is always “Master.”} are you restoring the Kingdom to Israel now?” {12 The Kingdom was never to be restored to Israel as Jesus said it would be taken from them. [Matthew 21:43] The apostles ask in error as they do as Matthew 24:3.}

 AC1:7

However, Jesus answered them: “It is not for you [apostles] to know times or seasons {13 Or, KIT: times and appointed times; WMS: times and dates; MOF: periods of time; NAS: times and epochs. Jesus had told his apostles that no one could know the time of his Return. [Matthew 24:36; Mark 13:32] The Nazarene warned that any who preached, “the time is at hand,” were not to be followed. [Luke 21:8]} which the Father has fixed within His own authority.

AC1:8

However, you [apostles] will receive power when the holy Pneuma comes upon you. {14 The word “power” comes from the Greek DYNAMIN. The thrust of the word here means authority. The holy PNEUMA is the mental force of God’s mind that exerts a pressure on the object of His will. See notes on 1 Corinthians 2:16. Compare the results at Acts 4:33 and elsewhere.} Also, you [apostles] will be my witnesses {15 Christian disciples are often called Jesus’ witnesses. [Revelation 17:6]} through Jerusalem, in all of Judea and Samaria, and to the ends of the earth.” {16 There are three divisions here: Judea, Samaria, and the non-Jewish world. The Nazarene told Peter he would give to him the “keys of the kingdom” and in the case of the Jews, the Samaritans, and the Non-Jews, it is Peter who initiates the Gospel with these three groups. [Acts 8:14; 10:24] Daniel 9:25-27 suggests that the “Jews first” would have a seven year period of special grace during which the Gospel was present solely to them. [Matthew 10:6; 15:24] This period covered 29-36 AD, following which the non-Jews were then giving the invitation. Compare notes on Matthew 22:1-14. It is thought by some that many of the apostles departed Jerusalem

before the year 66 and went to distant lands, including England and India. Peter himself writes from Babylon. [1 Peter 5:13}

AC1:9
Now when Jesus had said these things – just as they were watching – he began to ascend and a cloud took him up [Daniel 7:13] out of their sight. {17 Or, KJV: he was taken up, a cloud received him out of their sight; TCN: caught up; RSV: lifted up.  It is the cloud in the sky that finally obscures the Master from the vision of the apostles. It is likely the reference to the cloud is an allusion to Daniel 7:13 which foretold the ascension to heaven of someone “like a son of humankind.”}

 AC1:10

While Jesus was ascending {18 Or, KJV: as he went up; NOR: his departure. This is likely that moment described in Revelation 12:5.} – and the apostles were watching skyward – suddenly two humans in white robes stood beside them. {19 Or, men, males. Angels that materialized are often called “men.” That is, they appeared in a human-like form. Compare Genesis 18:1f. In these cases regarding the resurrection and ascension it is not the word ANTHROPOS which may mean a human in general, but ANDROS, meaning precisely a male. [Luke 24:4] In Mark 16:5 this is a “young man” [NEANISKON].}

 AC1:11

These said to the apostles: “Men of Galilee, {20 It should be noted that the eleven apostles were all from Galilee. This comes up again at Acts 2:7.} why do you standing watching toward the sky? {21 Or, heaven. If the apostles had understood Daniel 7:13 at this moment they would not have lingered watching the skies wondering what was going to happen.} This same Jesus, {22 Or, this Jesus. This is the Risen Master now in a spirit-like body. [1 Corinthians 15:40-50; 1 Peter 3:18] The former, fleshly body sacrificed on the Tree, has been accepted by God and used as a sin-offering. [Compare the notes on Hebrews 13:11, 12.] “This Jesus” is the one who will return at his Parousia. [John 14:1-3; 1 Thessalonians 4:16, 17]} who is departing from you into the sky, {23 Or, heaven. The Hebrew and Greek for “heaven” may be used of the atmosphere or Sky. [Note Genesis 1:8, 20; Revelation 14:6]} will return in the same manner as you watched him ascend into the sky.” {24 How did “this Jesus”

depart? It was visibly, until a cloud caught him from beneath out of the sight of the apostles. If this was like a film rewound backward, “this Jesus” would be seen visibly coming on the clouds, and so Jesus foretold. [Matthew 24:30, 31] In 1 Thessalonians 4:17 Christ appears in the “air.” In Revelation 11:12, 13 the raptured Saints are seen by their enemies as they ascend in clouds. [Note: some apply Zechariah 14:4, 5, and its mention of the Mount of Olives, as a reference to the Return of Christ as Yehowah’s representative.]}

Acts 1:12-14 – The Waiting Apostles

AC1:12

Now when the apostles returned to Jerusalem from the Mount of Olives {25 Whether this means Jesus ascended

from the Mount of Olives, or the apostles had paused there on their trip from Galilee, is a subject for personal choice.} – which is close to Jerusalem (about a Sabbath’s days distance) –

AC1:13

as they entered the city, they went into a room upstairs {26 Possibly the same place where the Master’s Supper was first observed. Some think this part of the home of John Mark’s mother. [Acts 12:12]} where they were staying. [These included] Peter, John, James, {27 Peter appears about 50 times but vanishes after Acts 15:7. The apostle John is named about a dozen times and then disappears after Acts 12:2. The apostle James is martyred at Acts 12:2. The apostle Andrew is only mentioned here, as are the other apostles. The apostles as a group did not leave Jerusalem when persecution broke out at Acts 8:1. However, after Acts 16:23 they disappear as a group. Indeed, following that it is “James [the disciple] and the elders” who seem in authority. It is possible the apostles dispersed to widespread areas to further the Gospel.} Andrew, Philip, Thomas,

Bartholomew, Matthew, James the son of Alphaeus, Simon the Zealot, and Judas the son of James.

AC1:14

All of these apostles were continually in devotional prayers {28 Or, KJV: with one accord; GDS: devoting themselves to; BER: engaged constantly and with one mind in prayer. This would be for about a weeklong period during which the apostles were obedient to Jesus and stayed put until they should receive the holy Pneuma.} along with certain women, {29 Only one is named, the mother of Jesus, but it is possible that it would include about a half dozen of those particular women who are mentioned in association with Jesus. [Luke 8:1-4] This would bring the group to about 18, or 22 including the Master’s brothers.} including Mary the mother of Jesus, as well as his [fleshly] brothers. {30 Jesus had four named brothers who were not his disciples during his lifetime. [Matthew 13:55; John 7:5] It I likely the resurrection of Jesus had a powerful affect on them. [1Corinthians 15:7] One in particular, James, becomes something of a presiding elder within the Church.

[Acts 12:17; 15:13; 21:18; Galatians 1:19; 2:9, 12] He also writes the epistle named after him. [James 1:1] This James is mentioned by the 1st Century Jewish historian Josephus, who reports, “[The high priest] convened the judges of the Sanhedrin and brought before them a man named James, the brother of Jesus who was called the Christ, and certain others. He accused them of having transgressed the law and delivered them up to be stoned.” [Jewish Antiquities, XX, 200 (ix, 1)]}

Acts 1:15-22 – The Replacement of an Overseer

AC1:15

Now during those days, Peter rose in the midst of the brothers {31 Still during this period of about a week, there is a conference to select a replacement for the apostle Judas Iscariot. The whole group was “about one hundred and twenty.” It is not likely they met in the previously mentioned upper room but in some other location. During the ministry of Jesus he had appointed twelve apostles and seventy special envoys. This would number 82, perhaps the bulk of those present at the conference. No women are mentioned as being present on this occasion, and judging from the agenda of the meeting, it is unlikely female disciples shared in this decision.} – the crowd was about one hundred and twenty in the same place – and he said:

AC1:16

“Men, brothers, {32 The Greek here is ANDRES, ADELPHOI, and means “males, brothers.” It indicates Paul is addressing only men. Though sometimes the designation “brothers” may include Christian women, never does ANDRES also include women. Compare Acts 2:29, 37 where a similar address includes only men.} it was necessary for the Scripture to be fulfilled {33 Formerly lacking in understanding of the Scriptures, Peter now shows a new comprehension, likely because of inspiration, for prophetic texts.} that the holy Pneuma foretold through David concerning Judas – who was the one who guided those who arrested Jesus –

AC1:17

for he had been numbered among us [apostles] and had received a portion of this [apostolic] ministry.”

AC1:18

(Now this person {34 Luke injects an editorial comment of his own to clarify certain background matters.} had gotten possession of a field from his unrighteous payment – he himself had fallen headfirst and when his belly burst open his

intestines spilled out of him –

AC1:19

[and this field] became known to all the inhabitants of Jerusalem, so the field was called in their own language “Akeldamai,” that is, “Field of Blood.”

AC1:20

This was so because it had been written in the book of Psalms: “Let his place of dwelling become desolate, and let no one come to live there.” [Psalm 69:25] And again, “Let another receive his office of overseer.” [Psalm 109:8]

AC1:21

“So it is necessary that from among the men who have accompanied us during all the time that the Master Jesus went in and went out among us –

AC1:22

beginning from John’s baptism until that day when Jesus was received up from us – one of these men must become a witness with us regarding the resurrection.”

Acts 1:23-26 – The Choice of Matthias

AC1:23

So they put forward two men – Joseph, the one called Barsabbas, and Matthias.

AC1:24

Then they prayed: “YHWH, {35 Or, Lord. It is possible the Tetragram originally occurred here.} You know the hearts of everyone. Reveal whom You chose of these two

AC1:25

to take the place of this ministry and apostleship from which Judas abandoned to follow his own course.”

AC1:26

Then they cast lots regarding the two, {36 The 120 male disciples were equally divided on two qualified men. This could have led to an early division in their midst. The apostolic solution will seem strange to some, but it likely represents the stated principle of Proverbs 16:33, “The lot is thrown into the lap, but every judgment belongs to YHWH.” The Hebrews and Jews were used to the lot for the Urim and Thummim of the Israelites’ high priest wore a pocket in his priestly apron in which there were divine lots. [Compare Exodus 28:30 MOF; Numbers 27:21]} and the lot fell upon Matthias, {37 According to the divine choosing, Matthias became the twelfth apostle, replacing Judas. Likely the Twelve had to be present at the outpouring of the Spirit as the Congregation or Temple was founded. [Ephesians 2:21, 22] Though some think Paul the replacement apostle there is no direct indication of such.} so he was numbered with the eleven apostles.

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Nazarene Commentary 2000©

21st Century Version of the Christian Scriptures© [NCMM]

Mark Heber Miller

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Compare: Hebraic Roots Bible Book of The Acts of the Apostles Chapter 1

The Acts Of The Sent Ones Chapter 1

Ministry of the Apostles, a complex multi-figure icon with a full-height image of Jesus Christ, surrounded by sectors with scenes of His disciples’ calling, ministry and martyrdom. Icon from the Yaroslavl Museum Preserve. (Photo credit: Wikipedia)

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Please do find also to read:

About Breath:

1. Fragments from the Book of Job #6: chapters 38-42
2. Creator and Blogger God 2 Image and likeness

Pentecost:

1. Seven full weeks or seven completed Sabbaths and ascension of Jesus
2. First Century of Christianity 1. The early days of Christianity
3. Is it wise to annul the Pentecostweekend

Ascension of Christ:

1. Hebraic Roots Bible Book of The Acts of the Apostles Chapter 2

Holy Spirit or Pneuma:

1. Did the Inspirator exist
2. The radiance of God’s glory and the counsellor
3. Christ begotten through the power of the Holy Spirit
4. Jesus begotten Son of God #19 Compromising fact
5. No prophecy of the scripture is of any private interpretation
6. Trusting, Faith, calling and Ascribing to Jehovah #3 Voice of God #6 Words to feed and communicate
7. Christ having glory
8. True riches
9. Followers with deepening
10. The Great Trinity Debate > Groot Drie-eenheidsdebat
11. How do trinitarians equate divine nature
12. The Soul not a ghost
13. Speaking in tongues
14. Pope Francis I on the Holy Spirit
15. Know Who goes with us and don’t try to control life
16. The manager and Word of God

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Related articles

• There were more than twelve apostles? What does it take to be an apostle? (newtheologicalmovement.blogspot.com)
  St. Barnabas is honored in the Church and in the Scriptures as an apostle. While not one of the twelve, he is given this title (together with St. Paul) in Acts 14:13 – The apostles Barnabas and Paul.
  +
  Solemnity of Pentecost > Were the Apostles confirmed at Pentecost?
  +
  Why was Matthias chosen by lots?
  If Matthias was selected in this manner, the critic might ask, “Why does the Church not employ this means in our own day for the selection of bishops?” The answer to this question reveals just how necessary Pentecost was.
• The Ascension of the Lord – Part 1 (friarmusings.wordpress.com)
  Acts tells how Jesus’ disciples received his Holy Spirit and continued his work after he ascended into heaven. Much of Acts is a travelogue, following the Christian missionaries, especially Paul, as they spread God’s word  outward from Jerusalem. Similarly, Luke’s Gospel had put a unique stress on Jesus’ journey to Jerusalem (Luke 9:51 to the end of the book.)
  +
  In the development of the church from a Jewish Christian origin in Jerusalem, with its roots in Jewish religious tradition, to a series of Christian communities among the Gentiles of the Roman empire, Luke perceives the action of God in history laying open the heart of all humanity to the divine message of salvation. His approach to the history of the church is motivated by his theological interests. His history of the apostolic church is the story of a Spirit-guided community and a Spirit-guided spread of the Word of God (Acts 1:8). The travels of Peter and Paul are in reality the travels of the Word of God as it spreads from Jerusalem, the city of destiny for Jesus, to Rome, the capital of the civilized world of Luke’s day.
• Names of the Holy Spirit (amenalways3.wordpress.com)
  Taken together this list of names reveals an amazing amount of information about the Holy Spirit. The first time He is mentioned in the Bible occurs in Genesis 1:2, and the last time is Revelation 19:10. Thus, the work of the Holy Spirit spans the entire Bible, from creation to the final redemption of God’s people.
• The Resurrection of Jesus, Did it happen? By Brendan Byrne (deisespirit.wordpress.com)
  In light of our contemporary society it makes the question, did Jesus rise from the dead? A more valid question.
• This is the Day (cbcirwin.wordpress.com)
  In killing God’s Son the religious leaders of Israel fulfilled the predestined plan of God. They were rejecting the very stone that would become the chief cornerstone. When Peter addressed the rulers and elders of Israel, he explained that Jesus Christ the Nazarene, whom you crucified, whom God raised from the dead…He is the stone which was rejected by you, the builders, but which became the very cornerstone. (Acts 4:10,11) Israel’s rejection was prophesied and it opened the door of salvation for the Gentiles. Paul addressed the issue this way, “But through their fall, to provoke them to jealousy, salvation has come to the Gentiles.” (Rom 11:1)
• Ebionites and Nazarenes: Tracking the Original Followers of Jesus (repostingforislam.wordpress.com)
  According to the book of Acts, which comes late in the 1st century, the followers of Jesus were called, or perhaps called themselves, “the Way” (Acts 9:2; 19:9, 23; 24:14, 22). The term “Christian” or “Christians” is mentioned twice, but presented as a newly minted designation, probably coming from outsiders, as the movement spread north to Antioch of Syria (Acts 11:26; 26:28). It is surely surprising for many to realize that the term “Christian” only occurs one other time in the entire New Testament, in one of our latest sources (1 Peter 4:16). This is, however, the name that apparently stuck as it shows up in our earliest Roman sources mentioning the movement, namely Suetonius, Tacitus, Pliny the Younger, Lucian, and Galen (see texts here.). It is a Greek name, not a Hebrew or Aramaic one, but unfortunately the English term veils what was likely the more original connotation of the term, which would translate roughly as something like “Messianist.”There is, however, a reference in the book of Acts to a Hebrew name for the Jesus movement that might have well been its earliest formal appellation. Paul, on trial before the Roman governer Felix, is referred to as being “the ring leader of the sect of the Nazarenes” (Acts 24:5). Whether this term was used by “outsiders” to label the group, or within the movement itself, is difficult to know. Associated with the term “Nazarenes” is a second Hebrew designation, namely Ebionites, that was also apparently used for the earliest mostly-Jewish followers of Jesus.This Ebionite/Nazarene movement was made up of mostly Jewish followers of John the Baptizer and later Jesus, who were concentrated in Palestine and surrounding regions and led by “James the Just” (the oldest brother of Jesus), and flourished between the years 30-80 C.E. Non-Jews were certainly part of the mix but the dominant ethos of the group was an adherence to what Paul calls ioudaizein–to live according to Jewish law (Galatians 2:14). They were zealous for the Torah and continued to observe the mitzvot (commandments) as enlightened by their Rabbi and Teacher. The non-Jews in their midst were apparently expected to follow some version of the Noachide Laws (Acts 15: 28-29). The term Ebionite (from Hebrew ‘Evyonim) means “Poor Ones” and was perhaps related to the teachings of Jesus: “Blessed are you Poor Ones, for yours is the Kingdom of God” based on Isaiah 66:2 and other related texts that address a remnant group of faithful ones. I am convinced that Nazarene comes from the Hebrew word Netzer (drawn from Isaiah 11:1) and means “a Branch”—so the Nazarenes were the “Branchites” or followers of the one they believed to be the Branch–that is the Davidic Messiah. It is often confused with a completely different word,  Nazirite or Nazir, that refers to individuals, male or female, not a group, who took on a special vow based on Numbers 6. The two terms can sound alike in English are spelled differently in Hebrew.
  > Ebionites & Nazarenes: Tracking the Original Followers of Jesus
  Like the group behind the sectarian writings of the Dead Sea Scrolls, the earliest followers of Jesus, apparently, did not use a dominant self-identifying label but preferred a variety of descriptive terms. Paul’s letters are our earliest sources, dating to the 50s CE, and he never “names” his followers or the movement as a whole, but uses phrases like “the believers” or those “in Christ” (1 Thessalonians 1:7, 2:10; 1 Corinthians 14:22; Romans 16: 3, 7, 9; 1 Thessalonians 4:16).
• “Nazarene Judaism” rebrands Jesus Christ according to their counterfeit gospel (revisionistreview.blogspot.com)
  Jesus didn’t free anyone from the Torah of Yahweh. True. He freed them from the spurious “Torah sheBeal Peh” of the man-made traditions of Babylon as encoded in the Mishnah, Gemara, Mishneh Torah, Shulchan Aruch, Tanya, Zohar etc. ad nauseum.
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  Jesus, Mary and the apostles were all Jews, so where is the anti-Jewish discourse? To the extent that first century Jews rejected the clear evidence that Jesus was the Moshiach (Messiah-Christ of Israel), they bore guilt for His crucifixion. The generations bearing that guilt are long dead, having largely perished in the Roman assaults on Jerusalem in 70 and 135 A.D.  Today the guilt for denying the doctrine and resurrection of the Son of God, Jesus Christ, is endemic not to people but to ideology, wherein is counseled rebellion against God; more specifically, in the continuation of the wicked ideology of the Pharisees, in the form of contemporary Orthodox Judaism.
• Tongues of Fire and the Fullness of God (fbcpadenok.wordpress.com)
  The power promised by Jesus in Acts 1:8 and Luke 24:49 is an extraordinary power.
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  This promise that the disciples would receive power when the Holy Spirit came upon them (Acts 1:8) and that they would be clothed with power from on high (Luke 24:49) was a promise given to sustain the completion of world evangelization, and all the ministry that supports it.
• Information, Revelation and Application (pastorkeithhodges.wordpress.com)
  The word of God is the foundation for all true preaching. Our goal is never to express an idea or a thought, our goal is to teach and preach the Word of God.
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  The word of God is alive, it speaks not only about what was happening but what is happening, this is the revelation of scripture. The quickened word that specifically addresses the issues of our day and the conditions of the hearts of men.
• When were the gospels written? (winteryknight.wordpress.com)
  the Acts of the Apostles (which post-dates Luke’s gospel) does not mention the destruction of the temple in AD 70, nor the death of Peter or Paul, nor for that matter the persecution of Christian martyrs under Nero in the 60?s or the Great Fire of Rome from which it resulted. If such events had already taken place by the time Luke wrote Acts, one would expect to find a pertaining description. But, instead, Acts leaves us hanging, by ending after Paul has been placed under house-arrest.