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Saturday, October 14, 2023

Wuest Word Studies in the Greek New Testament Vol 3 page 60






Verses one and two. Heb 6:1-2 We now come to a careful study of the two Greek words translated “leaving” and “let us go on.” A correct understanding of these is absolutely essential to the proper exegesis of the passage we are treating. The word translated “leaving” is a verb meaning “to put or place,” with a preposition prefixed which means “off” or “away.” The preposition implies separation and is used with a case in Greek which implies separation. The case speaks not only of the literal removal of one object from the vicinity of another, but also of the departure from antecedent relations such as derivation, cause, origin, and the like. It contemplates an alteration in state from the viewpoint of the original situation. It comprehends an original situation from which the idea expressed is in some way removed. Thus, the basic idea in the verb is that of an action which causes a separation. The various meanings of the word are as follows: “to send away, to bid go away or depart, to let go, to send from one’s self, to let alone, to let be, to disregard.” It is used of teachers, writers, and speakers when presenting a topic, in the sense of “to leave, not to discuss.” In manuscripts of the Koine period, we have as reported in Moulton and Milligan’s Vocabulary of the Greek Testament, the sentence, “Let the pot drop,” and the clause, “not to leave me to be neglected in a strange land;” also an appeal from a   V 20, p 60  forsaken girl to her lover, “Oh, lord, do not leave me.” In Matthew 13:36 and Mark 4:36 this word is used of the sending away of the multitudes. Expositor’s Greek Testament translates it here, “Let us abandon.” Alford explains it in the words, “Leaving as behind and done with in order to go on to another thing.” To use the word “leaving” in the sense that a superstructure of a house leaves the foundation and yet builds on it, as is done by some expositors, is a case of English eisegesis (reading into the text what is not there). But such a usage will not stand the scrutiny of the Greek exegesis of this word (taking out of the text what is there), nor is it in accord with the historical background and the analysis of the book.
The word is an aorist participle. Greek grammar tells us that the action of the aorist participle precedes the action of the leading verb in the sentence, which in this case is “let us go on.” The aorist tense speaks of a once for all action. We could translate, “Therefore, having abandoned once for all the principles of the doctrine of Christ, let us go on to perfection.” The act of abandoning is the pre-requisite to that of going on. One cannot go on without first separating one’s self from that to which one is attached. The word translated “let us go on” is first person plural subjunctive, which is used for hortatory purposes in Greek. That is, we have an exhortation here. Another way of exhorting one in Greek is to use the imperative mode. There is a classification of the participle in Greek which is designated, “the participle used as an imperative.” Our word “abandoning” is an imperative participle. It gives a command.
We come now to the word translated “let us go on.” The verb means “to carry or bear.” Moulton and Milligan report its use as “bring” and “carry,” in such sentences from early Greek manuscripts as: “Her tunic, the white one which you have, bring when you come, but the turquoise one do not bring,” and “Return from where you are before someone fetches you,” the words “bring” and “fetch” being the translations of this word. The word is in the passive voice, which means that the subject is passive or inactive itself and is being acted upon by some outside agent. Thus we could translate, “abandoning once for all … let us be carried along.”  V 20, p 61  
Now what does the writer exhort these Hebrews to abandon, and to what does he urge them to allow themselves to be borne along? Well, what does a mariner do when he is at a loss as to exactly where he is? He checks his position by his instruments. The aviator in a similar situation checks his course by the radio beam. An exegete in a similar situation will consult the historical background and analysis of the book. And that is exactly what we will do. We found that the writer proves twice over that the New Testament in Jesus’ Blood is superior to and takes the place of the First Testament in animal blood. After proving this, he shows that faith is the only way of appropriating the salvation which the High Priest procured for sinners at the Cross. In the light of this demonstration, he warns them against falling away. He exhorts them to go on to faith in the New Testament Sacrifice. Having left the temple sacrifices, and having identified themselves with the visible Church, from what could they fall away but from their profession of Christ as High Priest, and to what could they fall back to but First Testament sacrifices?
Thus the words, “the principles of the doctrine of Christ,” must refer to the First Testament sacrifices, for these Jews are exhorted to abandon them. Likewise, the word “perfection” must speak of the New Testament Sacrifice to which they are exhorted to allow themselves to be borne along. Our analysis has guided us to the correct interpretation.
A study of the Greek text here will substantiate this. The words, “the principles of the doctrine of Christ” are literally, “the word of the beginning of the Christ.” The phrase “of the beginning” does not modify “Christ,” for He had no beginning. It therefore modifies “word.” The phrase, “the beginning word of the Christ” refers to that teaching concerning Him which is first presented in the Bible. And what is that but the truth concerning His Person and work found in the symbolism of the Levitical sacrifices. The tabernacle, priesthood, and offerings all speak of Him in His Person and work. And this interpretation is in exact accord with the argument of the book. All dependence upon the Levitical sacrifices is to be set aside in order   V 20, p 62  that the Hebrews can go on to “perfection,” as we have it here. That the word “perfection” speaks of the New Testament Sacrifice, the Lord Jesus, and the Testament He inaugurated by His work on the Cross, is seen from the use of the Greek word here, referring to that which is complete, and in Heb. 7:11 where the writer argues that if perfection (same Greek word) were under the Levitical priesthood, then there would be no further need of another priesthood. But since God has brought in a priestly line after the order of Melchisedec, it logically follows that completeness obtains under the New Testament which He brought in. He states in Heb. 7:19 that the law of Moses, namely the sacrificial law, made nothing perfect. That is, the Levitical offerings were not complete in that the blood of bulls and goats could not pay for sin. Neither was their completeness in what they could do for the offerer. But “this Man (the Lord Jesus), after He had offered one sacrifice for sins, sat down in perpetuity on the right hand of God” (Heb. 10:12). His sacrifice was complete. Thus, the writer exhorts these Hebrews to abandon the type for the reality, that which is incomplete for that which is complete. Before leaving this point, the English reader should know that the expressions, “the first principles of the oracles of God” (Heb. 5:12), and “the principles of the doctrine of Christ” (Heb. 6:1), are quite different in the Greek. The word “principles” in these verses comes from two different Greek words. The expression in Heb. 5:12 refers to the elementary teachings in New Testament truth, and the one in Heb. 6:1, to the teaching of the First Testament where Christ was first spoken of.
But the question arises, if these Hebrews had left the First Testament sacrifices and had made a profession of Christ, why does the writer exhort them to abandon these? The answer is that the Holy Spirit had enlightened them (Heb. 6:4) so that they saw that the sacrifices had been done away with at the Cross, and that the New Testament sacrifice was the only way of salvation. They had acted upon that and had abandoned their dependence upon these, and had made a profession of faith in the New Testament sacrifice. Their former dependence upon the sacrifices had not resulted in their salvation for either one of the following two reasons. In the case of those Hebrews   V 20, p 63  who lived before the Cross, that dependence was a mere intellectual assent such as they were giving now to the New Testament. And in the case of those who were born since the Cross, their dependence upon the sacrifices was of no avail since these had been set aside by God at the Cross. But under stress of persecution (Heb. 10:32–34) they were absenting themselves from the New Testament assemblies (Heb. 10:25), and were wavering (Heb. 10:23), literally “leaning,” that is, they were leaning toward the Levitical system again, and letting New Testament truth slip away (Heb. 2:1). The result was that their spiritual perceptions were dulled, had become sluggish (Heb. 5:11), and they themselves had become immature in their thinking along spiritual lines. This growing dependence upon First Testament sacrifices, they were exhorted to abandon, and abandoning these, they would be in that place where the Holy Spirit could carry them along in His pre-salvation work to the act of faith. We must be careful to note that these Hebrews had not yet finally and irrevocably discarded New Testament truth. The tendency was that way. The writer was attempting to reach them before it was too late.
If they would go back to the First Testament sacrifices, they would be laying again the foundation of the First Testament, and building upon it again. This foundation is given us in Heb. 6:1, 2. “Repentance from dead works” is First Testament teaching, was preached by John the Baptist, and is in contrast to New Testament teaching of repentance toward God (Acts 20:21). “Faith toward God” is First Testament teaching, and is contrasted to the New Testament teaching of faith in our Lord Jesus Christ (Acts 20:21). “The doctrine of baptisms” (same Greek word translated “washings” in Heb 9:10) refers to the ceremonial ablutions or washings of Judaism, and is typical of the New Testament cleansing of the conscience from dead works to serve the living and true God by the washing of regeneration and renewing of the Holy Ghost (Titus 3:5). The “laying on of hands” refers to the imposition of the offerer’s hand upon the sacrificial offering of the Levitical system (Lev. 1:4), and is typical of the act of a sinner today laying his hand of faith upon the sacred head of the Lamb of God. “The resurrection of the dead,” an Old Testament   V 20, p 64  doctrine, is more fully developed in the doctrine of the out-resurrection from among the dead (Phil. 3:11 Greek) which indicates that there are two resurrections, one of the saints, the other of the lost “Eternal judgment” of the old dispensation is in contrast to the “no judgment for the believer in Christ” of the new. Thus, these Hebrews are exhorted not to return to First Testament teaching, but to go on to faith in the New Testament Sacrifice.
Verse three. But coupled with this exhortation is an ominous hint, as Vincent calls it. It is in the words, “And this will we do if God permit.” Here are his words: “An ominous hint is conveyed that the spiritual dullness of the readers may prevent the writer from developing his theme, and them from receiving his higher instruction. The issue is dependent on the power which God may impart to his teaching, but His efforts may be thwarted by the impossibility of repentance on their part. No such impossibility is imposed by God, but it may reside in a moral condition which precludes the efficient action of the agencies which work for repentance, so that God cannot permit the desired consequence to follow the word of teaching.” All of which goes to say that while there is such a thing as the sovereign grace of God, yet there is also such a thing as the free will of man. God never in the case of salvation violates man’s free will. The choice must be made by these Hebrews between going back to the sacrifices or on to faith in Christ as High Priest. But their spiritual declension if persisted in, would result in their putting themselves beyond the reach of the Holy Spirit. This is implied in Heb. 3:7, 8 where they are warned that if they desire to hear the voice of the Holy Spirit, they should not harden their hearts, the implication being clear that they could harden their hearts to the extent that they would have no more desire to hear the voice of the Holy Spirit. This shows that the “impossibility” of Heb. 6:4, 6 resides in the condition of their hearts, not in the grace of God. The translation of Heb. 6:1–3 is as follows: “Therefore, having put away once for all the beginning instruction concerning the Messiah, let us be borne along to that which is complete, not laying again a foundation of repentance from dead works,   V 20, p 65  and of faith toward God, of instruction concerning washings, imposition of hands, the resurrection of the dead, and eternal judgment. And this will we do, if only God permits.”


Kenneth S. Wuest, Wuest’s Word Studies from the Greek New Testament: For the English Reader, vol. 20 (Grand Rapids: Eerdmans, 1997), 59–65.

The Bible Knowledge Commentary: An Exposition of the Scriptures



  d.      The delegation among the Gentiles (Acts 15:30–35).

Acts 15:30–35. The contingent from Jerusalem together with Judas and Silas went down to Antioch (Antioch is on a lower elevation than Jerusalem) and delivered the letter. The brothers in Antioch were encouraged by the letter, and also by Judas and Silas, the prophets, who encouraged the church still further and strengthened them by a lengthy message.
The saints in Antioch appreciated the ministry of Judas and Silas and sent them off with blessings. The word peace expressed a desire for well-being in all areas of their lives.
Verse Acts 15:34 is omitted by several important Greek manuscripts. Perhaps a scribe added it later to explain the choice of Silas (v. Acts 15:40).
In the following months Paul and Barnabas continued to minister to the saints in Antioch.

  4.      THE CONFIRMATION OF THE CHURCHES IN ASIA MINOR (Acts 15:36–16:5). [SECOND MISSIONARY JOURNEY, Acts 15:36–18:22]


  a.      The contention between Paul and Barnabas (Acts 15:36–41).


15:36–41. Later when Paul proposed to Barnabas a return trip to confirm the churches established on their first journey, Barnabas wanted to take … Mark with them. Paul disagreed with this suggestion because Mark had deserted them earlier, in Pamphylia (cf. Acts 13:13). The argument became such a sharp disagreement (paroxysmos, “provoking, stirring up, arousing,” the root of the Eng. “paroxysm”) that they parted company. The Lord overruled in this dissension for through it two missionary journeys instead of one were formed—one to Cyprus with Barnabas and Mark, and the other to Syria and Cilicia and ultimately Europe with Paul and Silas. Probably both Paul and Barnabas were right in their assessments of Mark. It may have been too soon for Mark to venture out with such a pro-Gentile apostle as Paul, but Barnabas certainly and correctly saw good raw material in his cousin Mark (cf. Col. 4:10; 2 Tim. 4:11; Phile. 24; 1 Peter 5:13). Paul later spoke of Barnabas in positive terms (1 Cor. 9:6; Col. 4:10). The Apostle Paul owed much to Barnabas and it appears they remained friends despite their contention over Mark.
Neither Mark nor Barnabas are seen again in the Book of Acts; the same is true of Peter following the Jerusalem Council (Acts 15).
Paul’s choice of Silas, whose Roman name (in Gr.) was Sylvanus (2 Cor. 1:19; 1 Thes. 1:1; 2 Thes. 1:1; 1 Peter 5:12), was a wise one: (1) He was an official representative of the Jerusalem church in taking to Antioch the decree of the Jerusalem Council (Acts 15:22). (2) He was a Roman citizen (Acts 16:37). (3) He was a prophet (Acts 15:32). (4) The church at Antioch knew him well, so both Paul and Silas were commended by the brothers to the grace of the Lord. (5) Because Silas served as Peter’s amanuensis, it may be concluded he was skilled in the Greek language (cf. 1 Peter 5:12). The ministry of Paul and Silas involved their strengthening the churches (cf. Acts 14:22; 15:32).

  b.      The conscription of Timothy (Acts 16:1–5).

Eng. English

Stanley D. Toussaint, “Acts,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 396–398.

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Jesus is now the mediator between God and all humanity

A great mediator. Moses was the mediator between God and Israel. But Jesus is now the mediator between God and all humanity. First Timothy 2:5,6 says, ‘For there is one God and one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all men” (NIV).


John Ankerberg and John Weldon, Knowing the Truth about Jesus the Messiah (Chattanooga, TN: ATRI Publishing, 2011).


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Heaven




 Heaven. There are four Hebrew words thus rendered in the Old Testament which we may briefly notice. 1. Râkı̂˒a, Authorized Version, firmament. [Firmament.] 2. Shâmayim. This is the word used in the expression “the heaven and the earth,” or “the upper and lower regions.” Gen. 1:1. 3. Mârôm, used for heaven in Ps. 18:16; Isa. 24:18; Jer. 25:30. Properly speaking it means a mountain, as in Ps. 102:19; Ezek. 17:23. 4. Shechâkı̂m, “expanses,” with reference to the extent of heaven. Deut. 33:26; Job 35:5. St. Paul’s expression “third heaven,” 2 Cor. 12:2, has led to much conjecture. Grotius said that the Jews divided the heaven into three parts, viz., 1. The air or atmosphere, where clouds gather; 2. The firmament, in which the sun, moon, and stars are fixed; 3. The upper heaven, the abode of God and his angels, the invisible realm of holiness and happiness, the home of the children of God.


William Smith, Smith’s Bible Dictionary (Nashville: Thomas Nelson, 1986).




 

US sends Air Force ‘Warthogs’ to Middle East as conflict in Gaza intensifies"

US sends Air Force ‘Warthogs’ to Middle East as conflict in Gaza intensifies"



 

Foxe’s Book of Martyrs article on John Bunyan

Chapter XIX

An Account of the Life and Persecutions of John Bunyan


This great Puritan was born the same year that the Pilgrim Fathers landed at Plymouth. His home was Elstow, near Bedford, in England. His father was a tinker and he was brought up to the same trade. He was a lively, likeable boy with a serious and almost morbid side to his nature. All during his young manhood he was repenting for the vices of his youth and yet he had never been either a drunkard or immoral. The particular acts that troubled his conscience were dancing, ringing the church bells, and playing cat. It was while playing the latter game one day that “a voice did suddenly dart from Heaven into my soul, which said, ‘Wilt thou leave thy sins and go to Heaven, or have thy sins and go to Hell?’ ” At about this time he overheard three or four poor women in Bedford talking, as they sat at the door in the sun. “Their talk was about the new birth, the work of God in the hearts.
They were far above my reach.”
In his youth he was a member of the parliamentary army for a year. The death of his comrade close beside him deepened his tendency to serious thoughts, and there were times when he seemed almost insane in his zeal and penitence. He was at one time quite assured that he had sinned the unpardonable sin against the Holy Ghost. While he was still a young man he married a good woman who bought him a library of pious books which he read with assiduity, thus confirming his earnestness and increasing his love of religious controversies.
His conscience was still further awakened through the persecution of the religious body of Baptists to whom he had joined himself. Before he was thirty years old he had become a leading Baptist preacher.
Then came his turn for persecution. He was arrested for preaching without license. “Before I went down to the justice, I begged of God that His will be done; for I was not without hopes that my imprisonment might be an awakening to the saints in the country. Only in that matter did I commit the thing to God. And verily at my return I did meet my God sweetly in the prison.”
His hardships were genuine, on account of the wretched condition of the prisons of those days. To this confinement was added the personal grief of being parted from his young and second wife and four small children, and particularly, his little blind daughter. While he was in jail he was solaced by the two books which he had brought with him, the Bible and Foxe’s “Book of Martyrs.”
Although he wrote some of his early books during this long imprisonment, it was not until his second and shorter one, three years after the first, that he composed his immortal “Pilgrim’s Progress,” which was published three years later. In an earlier tract he had thought briefly of the similarity between human life and a pilgrimage, and he now worked this theme out in fascinating detail, using the rural scenery of England for his background, the splendid city of London for his Vanity Fair, and the saints and villains of his own personal acquaintance for the finely drawn characters of his allegory.
The “Pilgrim’s Progress” is truly the rehearsal of Bunyan’s own spiritual experiences. He himself had been the ‘man cloathed in Rags, with his Face from his own House, a Book in his hand, and a great Burden upon his Back.’ After he had realized that Christ was his Righteousness, and that this did not depend on “the good frame of his Heart”—or, as we should say, on his feelings—”now did the Chains fall off my legs indeed.” His had been Doubting Castle and Sloughs of Despond, with much of the Valley of Humiliation and the Shadow of Death. But, above all, it is a book of Victory. Once when he was leaving the doors of the courthouse where he himself had been defeated, he wrote: “As I was going forth of the doors, I had much ado to bear saying to them, that I carried the peace of God along with me.” In his vision was ever the Celestial City, with all its bells ringing. He had fought Apollyon constantly, and often wounded, shamed and fallen, yet in the end “more than conqueror through Him that loved us.”
His book was at first received with much criticism from his Puritan friends, who saw in it only an addition to the worldly literature of his day, but there was not much then for Puritans to read, and it was not long before it was devoutly laid beside their Bibles and perused with gladness and with profit. It was perhaps two centuries later before literary critics began to realize that this story, so full of human reality and interest and so marvelously modeled upon the English of the King James translation of the Bible, is one of the glories of English literature. In his later years he wrote several other allegories, of which of one of them, “The Holy War,” it has been said that, “If the ‘Pilgrim’s Progress’ had never been written it would be regarded as the finest allegory in the language.”
During the later years of his life, Bunyan remained in Bedford as a venerated local pastor and preacher. He was also a favorite speaker in the non-conformist pulpits of London. He became so national a leader and teacher that he was frequently called “Bishop Bunyan.” In his helpful and unselfish personal life he was apostolic. His last illness was due to exposure upon a journey in which he was endeavoring to reconcile a father with his son. His end came on the third of August, 1688. He was buried in Bunhill Fields, a church yard in London.
There is no doubt but that the “Pilgrim’s Progress” has been more helpful than any other book but the Bible. It was timely, for they were still burning martyrs in Vanity Fair while he was writing. It is enduring, for while it tells little of living the Christian life in the family and community, it does interpret that life so far as it is an expression of the solitary soul, in homely language. Bunyan indeed “showed how to build a princely throne on humble truth.” He has been his own Greatheart, dauntless guide to pilgrims, to many.


John Foxe, Foxe’s Book of Martyrs (WordSearch, 2011).

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United States Center for World Mission

United States Center for World Mission. An evangelical foreign missions center in Pasadena, California. Begun in 1976 by Ralph (a professor at Fuller Seminary’s School of World Mission) and Roberta Winter, the United States Center for World Mission (USCWM) was conceived as a strategic center from which the world’s 17,000 distinguishable people groups would be reached with the gospel. In order to provide facilities for the Center, the Winters negotiated the purchase of the thirty-five-acre campus of the former Pasadena College for $15 million.

An innovative plan called for one million people to donate $15 each, thus avoiding competition with donations to mission agencies and creating a wide base of support for the vision of the USCWM. The down payment for the property was raised and soon dozens of evangelical mission agencies had bases at the Center, carrying on research and training and mobilizing people for missions. By 1986 there were three hundred full-time workers on campus representing more than seventy mission agencies. By 1988 Winter’s fund-raising plan, adjusted to solicit 8,000 pledges of $1,000 “advances” against later small donors, had virtually paid for the property. With renewed dedication, the dozens of specialized mission agencies based at USCWM were sparking efforts to engage the whole church in the task of establishing reproducing congregations in every people group on the planet by the year 2000.

BIBLIOGRAPHY. R. H. Winter, I Will Do a New Thing (1987).

D. G. Tinder

D. G. Tinder   D. G. Tinder Tinder, Donald G., Ph.D., Yale University. Christian Missions in Many Lands, Belgium.

Daniel G. Reid et al., Dictionary of Christianity in America (Downers Grove, IL: InterVarsity Press, 1990).

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Explanation of BDAG and Free Logos Training Videos

 

 


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I'm just a nobody
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If you are wondering where the pages that contained the words "excerpt", "Introducing" or other words indicating I was quoting a book have all gone, I migrated all of them over to Posts and Posted them all on August 18 and August 19 2024. I did that so you could use the search widget that is built in to the blog on the upper right hand corner. You will be happy to know that there are more of them than just the batch that were migrated, there were also lots of posts that contained the same words that did not have to be migrated over, they were there all along. I am really enjoying doing introductions and excerpts because it really makes for powerful and fascinating reading when I do them. You get the feeling you are in a bookstore holding a book in your hand looking at the table of contents and deciding whether or not to buy the book.


The following website is called Indie Reader and the founder is Amy Edelman . it is an Arts & Humanities Website (the company is called Edelman Books/Media)
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Dallas Theological Seminary Fighting Human Trafficking video on youtube

Bibles.com

Human Trafficking Victims Program Introduction


She said two urls that are no longer the urls to use.
The first one, www.dhs.gov/humantrafficking automatically becomes www.dhs.gov/blue-campaign
The facebook site was the old site which does not automatically update to the following, the new facebook site is http://facebook.com/dhsbluecampaign
Click this link to search all of the DHS site for mentions of the Blue Campaign


The Ultimate Summary of C.S. Lewis

Kevin Livermore embedded Podcast Till We Have Faces. CS Lewis’ favorite book that he wrote

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Sky Spills Over


2,380,500 views May 27, 2015 This song is on the album "Sovereign" From Michael W. Smith
Sky Spills Over · Michael W. Smith
Sovereign
℗ 2014 The MWS Group, under exclusive license to Sparrow Records
Released on: 2014-01-01
Producer: Christopher Stevens
Composer Lyricist: Michael W. Smith
Composer Lyricist: Christopher Stevens
Composer Lyricist: Ryan Smith

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Training for Azure

The list of training opportunities below are similar to the example youtube videos above

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Wow. You must be kidding me! This is a way for the blog to really begin to pay commissions!


This email to the blog is dated 6/16/2024 but I did not read the email until today 7/30/2024

Sun, Jun 16, 12:12 PM

Consumer Cellular
Dear Richard,
Welcome to the Consumer Cellular Affiliate Program! We are excited to have you become a part of our very successful program.
CONTENT
Please reach out with any questions. 
Thanks,

The Affiliate Management Team
As a result of the above acceptance letter I have generated the following ads and information links:

Consumer Cellular

Switch Today and Save

When Freedom Calls, We're Here to AnswerWhen Freedom Calls, We're Here to Answer 

The following is the Consumer Cellular individual program:
Coupon code: None needed



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