Luke 12:43-56 (NET)
12:43 Blessed is that slave107 whom his master finds at work108 when he returns. 12:44 I tell you the truth,109 the master110 will put him in charge of all his possessions. 12:45 But if111 that112 slave should say to himself,113 ‘My master is delayed114 in returning,’ and he begins to beat115 the other116 slaves, both men and women,117 and to eat, drink, and get drunk, 12:46 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, and will cut him in two,118 and assign him a place with the unfaithful.119 12:47 That120 servant who knew his master’s will but did not get ready or do what his master asked121 will receive a severe beating. 12:48 But the one who did not know his master’s will122 and did things worthy of punishment123 will receive a light beating.124 From everyone who has been given much, much will be required,125 and from the one who has been entrusted with much,126 even more will be asked.127
12:43 Blessed is that slave107 whom his master finds at work108 when he returns. 12:44 I tell you the truth,109 the master110 will put him in charge of all his possessions. 12:45 But if111 that112 slave should say to himself,113 ‘My master is delayed114 in returning,’ and he begins to beat115 the other116 slaves, both men and women,117 and to eat, drink, and get drunk, 12:46 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, and will cut him in two,118 and assign him a place with the unfaithful.119 12:47 That120 servant who knew his master’s will but did not get ready or do what his master asked121 will receive a severe beating. 12:48 But the one who did not know his master’s will122 and did things worthy of punishment123 will receive a light beating.124 From everyone who has been given much, much will be required,125 and from the one who has been entrusted with much,126 even more will be asked.127
Not
Peace, but Division
12:51 Do
you think I have come to bring peace on earth? No, I tell you, but rather
division!132 12:52 For from now on133
there will be five in one household divided, three against two and two against
three. 12:53 They will be divided,134
father against son and son against father, mother against daughter and daughter
against mother, mother-in-law against her daughter-in-law and daughter-in-law
against mother-in-law.”
**Note: The word finished here is the Greek word G5055, defined
as“…5055. τελέω teléō; contracted telṓ, fut. telésō, from télos
(5056), end, goal. To make an end or to accomplish, to complete something, not
merely to end it, but to bring it to perfection or its destined goal, to carry
it through. Trans.:
(I) Generally with the acc.
(Matt. 13:53; 19:1; 26:1; Luke 2:39; 2 Tim. 4:7; Rev. 11:7; Sept.:
Ruth 2:21). In the pass. (Luke 12:50; John 19:28, 30, “it is finished,” meaning
the whole work of salvation, the purpose for which Jesus came into the world;
Rev. 10:7; 15:1, 8). See Matt. 11:1, “when Jesus had finished commanding”
(a.t.). With the part. implied (Matt. 10:23, “Ye shall not have finished the
cities of Israel” [a.t.], meaning not to have finished fleeing or passing
through them). Of time in the pass. meaning to be ended, fulfilled (Rev. 20:3,
5, 7).
(II) To accomplish, fulfill, execute
fully a rule or law, with the acc. (Rom. 2:27; Gal. 5:16; James 2:8). Of
declarations, prophecy (Luke 18:31; 22:37; Acts 13:29; Rev. 17:17; Sept.: Ezra
1:1).
(III) By implication, to pay off or
in full, such as taxes, tribute, which is also the meaning of télos (5056). A tax, toll, custom (Matt.
17:24; Rom. 13:6)…” [5]
[We
continue in Luke 12…]
Reading
the Signs
12:54
Jesus135
also said to the crowds, “When you see a cloud rising in the west,136
you say at once, ‘A rainstorm137 is coming,’ and it does. 12:55
And when you see the south wind138 blowing, you say, ‘There will be
scorching heat,’ and there is.
12:56 You hypocrites!139 You know how to interpret the appearance of the earth and the sky, but how
can you not know how140 to interpret the present time? [6]
John 17:1-5 (NASB95)
1 Jesus spoke these things; and alifting up His eyes to heaven, He said, “Father, the hour has come; bglorify Your Son, that the Son may glorify You,
1 Jesus spoke these things; and alifting up His eyes to heaven, He said, “Father, the hour has come; bglorify Your Son, that the Son may glorify You,
2 even as aYou gave Him authority over all flesh, that bto 1all
whom You have given Him, cHe may give eternal life.
3 “This is eternal life, that they may know You, athe only true God, and Jesus Christ whom bYou have sent.
5 “Now, Father, aglorify Me together with Yourself, with the glory which I had bwith
You before the world was. [7]
*Note: The word, translated in the Net Bible® as “accomplished”
is the Greek word τελείωσις (τελειόω) or ‘eteleiosa’, defined thusly: “…In the NT τελειόω means a. “to fulfil,” “to carry out,”
e.g., a required course (→ τρέχω)
in the sense of a received commission, Ac. 20:24.13 It also
occurs in this sense in Jn. Dt. 8:3 (cf.
Mt. 4:4) is reconstructed in Johannine fashion in Jn. 4:34 and referred to
Jesus. The life of Jesus consists in doing the will of God (→ III, 55, 17 ff.), i.e., in carrying out the work of salvation (→ II, 642, 37 ff.), in doing this in
the works, the preaching and the deeds which are given Him by the Father and
the performing of which is witness that He is sent by the Father, 5:36. In the
execution of “the” historical work by Jesus there thus takes place the
glorifying of the Father on earth, 17:4. Jn. stresses that Jesus fulfils only
that which is assigned to Him by God, cf. δείκνυμι (→ II, 28, 9 ff.), βλέπω
(5:19) and διδάσκω (8:28 cf. 5:30; 8:38).[8]
Author’s note: It is not often I respond to a particular post on
Facebook, but this one caught my eye… and the reason I am responding is because
I know a lot of the people that that this young man know – in fact we are
related through marriage. While I do not know Chen personally, I felt I had to
respond because there is such a misunderstanding in the mission of Yeshua
Ha’Machiach (Jesus the Messiah) that it affects their understanding of what
they read – and more importantly – what they believe.
Chen Selifis posted
this:
“…The easy way to
know if something is old covenant or new covenant is by following these
templates. Everything that is old Covenant, take the shape of “If… Then… But.”
For instance, If you do something, Then God will do something, But if you don’t
do that something, then God won’t do anything either. Under the Old Covenant,
God is always responding to man according to his efforts.
Under the New
Covenant, it always take the form of “I Will… It is Finished.” The New Covenant
has nothing to do with your efforts, it is an Inheritance to humanity, that we
access by faith, not effort. In fact to try and receive it by effort is to try
and access the New by using the Old…” ~
Brook Potter
Now, we need to “unpack” this so to
speak – for there is just so much wrong in all of Mr. Potter’s statement here
(not to malign Mr. Potter – but one has to be careful in teaching that the word
of God doesn’t mean what God intended it to mean…) – that we need to carefully AND prayerfully approach the Scriptures with teachable and
correctable (if need be) eyes. So I will respond to each statement inline, and
hopefully we can see exactly what it is that YHVH intended us to know….
Misunderstanding #1
“…The
easy way to know if something is old covenant or new covenant is by following
these templates…”
May I
inject Scripture here:
2 But who can endure the day of His coming? And who
will be able to stand when He appears? e For He will be like a refiner’s
fire f
and like cleansing lye. g 3 He will be like a refiner and
purifier of silver; He will purify the sons of Levi and refine them like gold
and silver. h
Then they will present offerings to the Lord
in righteousness. 4 And the offerings of Judah and Jerusalem will please
the Lord as in days of old i and years
gone by.
5 “I will come to you in judgment,
and I will be ready to witness against sorcerers and adulterers; against those
who swear falsely; against those who oppress the widow and the fatherless, and
cheat the wage earner; and against those who deny ⌊justice to⌋ the foreigner. j They do
not •fear
Me,” k
says the Lord of Hosts.
(Robbing God)
7 “Since the days of your fathers,
you have turned from My statutes; you have not kept ⌊them⌋. n Return to Me, o and I will
return to you,” p
says the Lord of Hosts.
But you ask: “How can we return?”
You ask: “How do we rob You?”
“⌊By not making the payments⌋ of 10 percent and the
contributions. r
9 You are suffering under a curse, yet you—the whole nation—are ⌊still⌋ robbing Me. 10 Bring the full 10
percent into the storehouse s so that there may be food in My
house. t
Test Me in this way,” u says the Lord of Hosts. “See if I will not open the floodgates of
heaven v
and pour out a blessing for you without measure. w
11 I will rebuke the
devourer x
for you, so that it will not ruin the produce of your ground, and your vine in
your field will not be barren,” says the Lord
of Hosts. 12 “Then all the nations will consider you fortunate, for you
will be a delightful land,” says the Lord
of Hosts.
(The Righteous and the Wicked)
Yet you ask: “What have we spoken
against You?”
14 You have said: “It is useless
to serve God. What have we gained by keeping His requirements z and
walking mournfully a
before the Lord of Hosts?
15 So now we consider the arrogant b to be fortunate. c Not only
do those who commit wickedness prosper, they even test God d and
escape.” e
16 At that time those who feared
the Lord spoke to one another. The
Lord took notice and listened. So
a book of remembrance f was written before Him for those who
feared Yahweh and had high regard for His name. 17 “They will be Mine,”
says the Lord of Hosts, g “a special
possession on the day I am preparing. I will have compassion on them as a man
has compassion on his son who serves him. h
18 So you will again see
the difference between the righteous and the wicked, between one who serves God
and one who does not serve Him. [9]
Two considerations must be given
here:
1.
God does not change.
2.
There is a difference between the
righteous and the wicked.
There is a covenant that we desire
– one that is made with God, on God’s terms. To call His covenant “old” or
“new” is to misunderstand what it is God is talking about. We need to see what
is truly being spoken of before we declare God changed; before we in presumption
say that God is a liar.
Harsh words? To say that those who
believe the “old covenant” is gone are calling God a liar? Yes, because it is
true; if you hold to the position that God changed His mind and gave us a new
and different way to come unto Him, then you have said that God has changed,
and He clearly states in His word that He
does not change. So what is really going on here?
Consideration #1: When does
God first mention a “new” Covenant and did He “change”?
Jeremiah 31:27-40 (Tanakh)
27See, a time is coming—declares the Lord—when I will sow the House of Israel and the House of Judah with seed of men and seed of cattle; 28and just as I was watchful over them to uproot and to pull down, to overthrow and to destroy and to bring disaster, so I will be watchful over them to build and to plant—declares the Lord.
27See, a time is coming—declares the Lord—when I will sow the House of Israel and the House of Judah with seed of men and seed of cattle; 28and just as I was watchful over them to uproot and to pull down, to overthrow and to destroy and to bring disaster, so I will be watchful over them to build and to plant—declares the Lord.
29In those days, they shall no longer
say, “Parents have eaten sour grapes and children’s teeth are blunted.”k 30But every one shall die for his own sins:
whosoever eats sour grapes, his teeth shall be blunted.
31See, a time is coming—declares the Lord—when I will make a new[10]
covenant with the House of Israel and the House of Judah.
32It will not be like the covenant I made
with their fathers, when I took them by the hand to lead them out of the land
of Egypt, a covenant which they broke, though I espousedl
them—declares the Lord. 33But
such is the covenant I will make with the House of Israel after these
days—declares the Lord: I will put
My Teaching into their inmost being and inscribe it upon their hearts. Then I
will be their God, and they shall be My people.
34No longer will they need to teach one
another and say to one another, “Heed the Lord“;
for all of them, from the least of them to the greatest, shall heed Me—declares
the Lord.
For I will forgive their iniquities,
And remember their sins no more.
35Thus said the Lord,
Who established the sun for light by day,
The laws of moon and stars for light by night,
Who stirs up the sea into roaring waves,
Whose name is Lord
of Hosts:
36If these laws should ever be annulled
by Me
—declares the Lord—
Only then would the offspring of Israel cease
To be a nation before Me for all time.
37Thus said the Lord: If the heavens above could be measured, and the
foundations of the earth below could be fathomed, only then would I reject all
the offspring of Israel for all that they have done—declares the Lord.
38See,
a time is coming—declares the Lord—when
the city shall be rebuilt for the Lord
from the Tower of Hananel to the Corner Gate; 39and the measuring
line shall go straight out to the Gareb Hill, and then turn toward Goah. 40And
the entire Valley of the Corpses and Ashes, and all the fields as far as the
Wadi Kidron, and the corner of the Horse Gate on the east, shall be holy to the
Lord. They shall never again be
uprooted or overthrown. [11]
When The Almighty spoke of a “new” covenant, the word he
used was חָדָשׁ
(ḥādāš). In its usual sense,
it means to renew, repair; as used here it is defined thus:
“…ḥād̠āš: An
adjective meaning new, fresh. It is used to describe many different items as renewed or fresh: king over Egypt (Ex. 1:8); house (Deut. 20:5);
covenant (Jer.
31:31); heaven and earth (Isa. 65:17);
wife (Deut. 24:5);
harvest of grain (Lev.
23:16); garment (1 Ki. 11:29, 30);
vessel (2 Ki. 2:20).
It is used to indicate something new in an obsolete sense, never seen or done
before (Eccl.
1:9, 10). It refers to a new song of praise God's people will sing to Him (Ps. 33:3; 40:3[4]; 96:1; 98:1; 144:9; 149:1); and to a
new spirit that God implants within them (Ezek. 11:19; 18:31; 36:26)… [emphasis mine]”[12]
So the Almighty had in mind not a
replaced covenant, not a canceled “old” covenant, but a “renewed” covenant. And
in what sense would a “renewed” covenant be? It would be in the form of “…restore
to good condition; restart, resume; refresh, revive; extend for an additional
period of time; be restored to good condition; be extended for an additional
period of time…”[13];
that is to say, “a covenant that is restored to good condition for an extended
period of time”. Not a replaced covenant, not a done away with covenant, but a
restored covenant. The only thing that changed was the location of God’s
teachings – His Torah – from tablets of stone to the flesh of the believers
heart…
God does not change.
Consideration #2: What about the difference between the righteous
and the wicked,
the Sacred and the
profane?
What separates the righteous from the wicked?
Malachi 3:5 (HCSB)…The Wicked
5 “I
will come to you in judgment, and I will be ready to witness against sorcerers and adulterers;
against those who swear falsely;
against those who oppress the widow
and the fatherless, and cheat
the wage earner; and against those
who deny ⌊justice to⌋ the foreigner. j
Malachi 3:16 (HCSB)…The Righteous
16 At that time those who •feared• the Lord
spoke to one another.
The Lord
took notice and listened.
who ••feared••
Yahweh and had high regard for His name.[15]
In these two verses, two different Hebrew words are
introduced and translated as “fear” or “feared”.
In verse 5, the word used for •fear is the
Hebrew word (Strong’s # H3372).
יָרֵא yārēʾ, a verb, defined as (to fear,
to be afraid, see also yārēʾ [3373])[16]. Some scholars say that there is no
single English word conveys every aspect of the word fear in this
phrase. The meaning can also include worshipful submission, reverential awe,
and obedient respect to the covenant-keeping God of Israel. [17]
R. Laird Harris says this:
“…In this discussion, biblical
usages of yārē˒ are divided into five general categories:1) the emotion of
fear, 2) the intellectual anticipation of evil without emphasis upon the
emotional reaction, 3) reverence or awe, 4) righteous behavior or piety, and 5)
formal religious worship. Major OT synonyms include pāḥad, ḥātat, and ḥārad as
well as several words referring to shaking or quaking as a result of fear…
In several passages,
“fearing” and proper living are so closely related as to be virtually
synonymous ideas (Lev 19:14; 25:17; II Kgs 17:34; Deut 17:19). It is plausible
that this usage of “to fear” as a virtual synonym for righteous living or piety
grew out of viewing “fear”—in any of the senses above—as the motivation which
produced righteous living. This practical, active fear is the kind of fear for
which God rewarded the Egyptian midwives (Ex 1:17, 21). This kind of fear was
most appropriately learned by reading the Law (Deut 31:11–12). One righteous
deed repeatedly and emphatically associated with “fearing” God is kindness to
the stranger or resident alien (e.g. Deut 10:18–20; 25:18)… The
clearest example of “fearing” as formal religious worship occurs in describing
the religious syncretists of the northern kingdom who “feared” the Lord in
respect to cultic worship (II Kgs 17:32–34), while not “fearing” the Lord in
respect to righteous obedience to his law. The formal cultic elements mentioned
in Deut 14:22–23 suggest that this is the kind of fear to be learned in that
context. In light of the above discussion and of the context of Josh 22, the RSV
is probably correct in translating “fear” as “worship” there (v. 25)…
The discussion of yārē˒
is complicated by the need to distinguish between those examples which are
genuinely substantival—and therefore discussed in this section—and those
examples which are involved in periphrastic verbal form and thus discussed
above with the verb. This distinction is not always clearly made in
translation; and often need not be made. The most frequent usage of the
substantive is to refer to the “God-fearer” (different names or expressions for
God may be used). Clearly substantival examples which show fear as an emotion
(1 above) or as an anticipation of evil (2 above) are found (e.g. Ex 9:20; Deut
20:8; Jud 7:3). More frequently the emphasis is upon awe or reverence rather
than terror (Ps 112:1; Eccl 8:12).
The “God-fearer” will
implement his fear in practical righteousness or piety. Job, as a God fearer,
avoids evil (Job 1:1). In Ps 128:1 the “fearer” of the Lord walks in his ways.
The fear-ers of the Lord may be those whose particular piety is evidenced by a
response to God’s message. The “fearer” of God is contrasted with the wicked
(Eccl 8:13). It is desired that office holders be fearers of God (Neh 7:2).
Blessings are provided for fearers of God: happiness (i.e. “blessed”; Ps
112:1), goodness from God (Ps 31:19 [H 20]), provision of needs (Ps 34:9 [H
10]), protection (Ps 33:18–19 [H 19–20]), overshadowing mercy (i.e. ḥesed;
Ps 103:11), and promise of fulfilled desires (Ps 145:19). ” [18]
Now this explanation covers a wide range of definition, also
fitting for the other words in our examples [•feared• is
the word יָרֵא yārēʾ,
translated as “respected “ in the Net®Bible, Or "fear" (so NAB); NRSV "revered"; NCV
"honored” ; ••feared•• is the wordלְיִרְאֵ֣י H3372 le·yir·'Ei –
defined as “respect”; “honor” or “service”]. Yet it is clear that fear of God is paramount in determining
the difference between the righteous and the wicked.
Allow me to repeat something I have previously shared for it
ties directly to this idea of “fear”.
“…It is summed up in one word…
Honor. A
subject, a concept that is not taught or even spoke of much today. To a certain
degree military personnel know of this word; those who have fought and bled on
the battlefields know this word. But this percentage of people is small
compared to the myriad of those that have lived and live on this small planet
of ours. It is safe to say that our culture has no clue about honor; in fact,
the body of Messiah as a whole has no inkling or idea what honor is. It is paid
lip service to, but the heart remains closed to its true meaning. “Kavod” or
honor is the single greatest Hebrew concept, and the single one that is the least
understood and practiced.
What is
honor? In our world today it is as if nothing is sacred anymore; it seems that
there is nothing that cannot be bought, that even what the world holds to as
“honor” comes with a price tag attached. Yet at the heart of the word “kavod”
the true definition of what honor really is comes through: it is the attaching
of weight to a person, place or thing – in other words, substance and meaning.
Honor brings forth kvod Shamayim or the glory of Heaven….”[19]
Kavod or honor is simply
the weight we attach to an ideal, or to a belief. How we view God, whether or
not we fear Him out of a sense of punishment, or our “fear” is a reverence, an
awe of who and what He is, determines the weight we attach to Him. This kavod
then separates those who are wicked from those who are righteous. If you fear
God – honor Him with reverence and yes, with a touch of primal fear, the awe
one gets for something more powerful than ourselves, then you will honor His
word –from Genesis to Revelation – with the only thing that you can do to show
that you honor, that you love Him: your obedience. You do not discount His
word, you do not take the attitude that you can set aside any part of it, you
live for Him in obedience. Then, you are considered righteous. Yes, I know this
sounds like works, and truly, it is, because the true regenerated life that is
saved from the snares of sin will produce these works – Yakov (James) tells us
faith without works is dead. A faith that allows you to continually defy God, by
breaking His statues, ordinances, commandments and precepts is no faith at all,
for you use your slavish devotion to a “sloppy grace” as license to sin –
always demanding that God excuse your sin simply because you say you are a
“believer”. But what sort of believer is that? Either you believe that Yahveh
does not change, as He said, or you believe what man has taught you – that God
changed – He lowered His standards for a set-apart people, for those who were
to pursue righteousness and holiness, for those who practice lawlessness and
unrepentant intentional sin – of which the Bible says there is no remedy, no
salvation from.
So I ask, which are
you? Righteous or wicked?
Misunderstanding #2
“…Everything that
is old Covenant, take the shape of “If… Then… But.” For instance, If you do
something, Then God will do something, But if you don’t do that something, then
God won’t do anything either. Under the Old Covenant, God is always responding
to man according to his efforts…”
I’m sorry Pastor
Potter: you need to take another look in the Bible.
Here are all the
matches for “if...then…but” in the King James Version:
|
Most of these occurrences deal with relations between
people: That is what the Torah of God is all about – how to come before a Holy
God and live, and how to relate to one another in peace and respect. Yes, IF
THEN BUT is an important concept to God, but think about it this way:
You have a child, who approaches you while you are cooking
on the stove. What are you going to tell them?
“IF you come near the stove while I’m cooking, THEN don’t touch anything; BUT
if you don’t listen,
you could get burnt
because it is hot.”
You are instructing
your child in WHAT is good for them,
and the CONSEQUENCES of
disobedience, just like God did and does to all of His children. The concept
really isn’t that hard to understand. God was not responding to man – He was
warning them of the things that go wrong if they refuse to listen and obey His
words. All He wanted was this simple act of trusting Him, believing Him, and
letting Him set before them a good, moral and just way to live. If no one broke
the law, there was no consequence, except the rewards for obedience. If you
tell your child not to play in the street, and then allow it, if they get hurt,
who is to blame? The child or you? If God was to tell His people not to do
something and then allow them to do so without consequence, who was to blame
for the lawlessness of a people? God, or them? Consequences are the natural
outbreak of disobedience. But even if we obey, does that mean that bad things
do not or will not happen to us? No. All that happens does so for a reason – we
are constantly under test, under review if you will. The question before us is,
can we remain faithful even in trying times? Will we trust God, or lean to our
own understanding? That is the problem with looking at God’s teachings and
instructions as if they are some sort of “law” we can break with impunity. The
“Law” of God, the Torah, is based upon the 10 commandments, of what I call the
10 Realities. [20]
You can break a law, but break a reality? It then breaks you.
Misunderstanding #3
“…Under the New Covenant, it
always take the form of “I Will… It is Finished.” The New Covenant has nothing
to do with your efforts, it is an Inheritance to humanity, that we access by
faith, not effort. In fact to try and receive it by effort is to try and access
the New by using the Old…”
The “New” Covenant, or by better
translation, The Covenant that is restored to a good condition, or its original
condition, does seem to consist of a lot of “I WILL” statements:
337 verses found, 1008 matches
|
Matthew
|
57
verses found
|
151
matches
|
|
Mark
|
20
verses found
|
55
matches
|
|
Luke
|
48
verses found
|
141
matches
|
|
John
|
46
verses found
|
141
matches
|
|
Acts
|
25
verses found
|
76
matches
|
|
Romans
|
18
verses found
|
61
matches
|
|
1
Corinthians
|
21
verses found
|
69
matches
|
|
2
Corinthians
|
20
verses found
|
74
matches
|
|
Galatians
|
1
verse found
|
2
matches
|
|
Ephesians
|
1
verse found
|
2
matches
|
|
Philippians
|
5
verses found
|
11
matches
|
|
Colossians
|
3
verses found
|
6
matches
|
|
1
Thessalonians
|
2
verses found
|
5
matches
|
|
2
Thessalonians
|
1
verse found
|
2
matches
|
|
1
Timothy
|
3
verses found
|
6
matches
|
|
2
Timothy
|
4
verses found
|
10
matches
|
|
Titus
|
1
verse found
|
3
matches
|
|
Philemon
|
1
verse found
|
6
matches
|
|
Hebrews
|
20
verses found
|
65
matches
|
|
James
|
3
verses found
|
10
matches
|
|
1
Peter
|
5
verses found
|
10
matches
|
|
2
Peter
|
3
verses found
|
7
matches
|
|
3
John
|
2
verses found
|
7
matches
|
|
Jude
|
1
verse found
|
2
matches
|
|
Revelation
|
26
verses found
|
86
matches
|
|
|
||
I will leave it up to you, dear
reader to find these verses – but if you cannot, message me and I’ll send the
list to you.
But, let us take a look at just
a couple, and see if they fit the test of Pastor Potter…
Pastor Potter stated: “…The New Covenant has nothing to do with your
efforts…”
I agree that as defined by
Scripture, the “New Covenant” has nothing to do with what we do, but it has
everything to do with what God does…
Jeremiah 31:31-33
31See, a time is coming—declares the Lord—when I will• make a new[21]
covenant with the House of Israel and the House of Judah.
32It will not be like the covenant I made
with their fathers, when I took them by the hand to lead them out of the land
of Egypt, a covenant which they broke, though I espousedl
them—declares the Lord.
33But such is the covenant I will make with the
House of Israel after these days—declares the Lord:
I will put My Teaching into their inmost being and inscribe it
upon their hearts.
Then I will be their God, and
they shall be My people. [22]
Four times Yahveh says He will
do something – each time the word in Hebrew is different, denoting a specific
action:
וְכָרַתִּ֗י H3772
ve·cha·rat·Ti, that I will make
הַיָּמִ֤יםH3117 hai·ya· I will make
נָתַ֤תִּי H5414 na·Tat·ti I will put
לֵֽאלֹהִ֔ים H430 le·lo·Him, and will be their God
How does this look in the NT?
Matt 4:9 – ποιέω poieō poy-eh'-o
– to make or do
Matt 7:24 - ὁμοιόω homoioō hom-oy-o'-o
– to be (or make) like; resemble
Matt 8:3 - θέλω,
ἐθέλω or thelō ethelō - thel'-o, eth-el'-o -Either
the first or the second form may be used. In certain tenses θελέω theleō thel-eh'-o (and ἐθέλέω etheleō eth-el-eh'-o) are used, which are
otherwise obsolete; apparently strengthened from the alternate form of G138; to determine (as an active voice option
from subjective impulse; whereas G1014
properly denotes rather a passive voice acquiescence in objective
considerations), that is, choose or prefer (literally or
figuratively); by implication to wish, that is, be inclined to
(sometimes adverbially gladly); impersonally for the future tense, to be
about to; by Hebraism to delight in: - desire, be disposed
(forward), intend, list, love, mean, please, have rather, (be) will (have,
-ling, -ling [ly]).
Matt 8:7 -ἔρχομαι
erchomai er'-khom-ahee - Middle voice of a primary verb (used only
in the present and imperfect tenses, the others being supplied by a kindred
[middle voice] word, ἐλεύθομαι eleuthomai or ἔλθω
elthō; which do not otherwise occur); to come
or go (in a great variety of applications, literally and figuratively):
- accompany, appear, bring, come enter, fall out, go, grow, X light, X next,
pass, resort, be set.
I can go on and
on with this, but I think you see the pattern here: what we in English render
as “I will” is not necessarily a cut and dried translation. We have to look at
the original language, and in the context of the writings, find the most
appropriate way to transliterate the word in a way that best keeps the author’s
original intent. To do otherwise is to force
a meaning upon the text that isn’t there, and then force a doctrine out of whatever
fanciful interpretation we have arrived at, just as long as we can make it fit
OUR particular bent or take on the Scriptures. If you take Scripture in context
though, you cannot manipulate the word into saying what you want it to – you are
forced to take Scripture as it is written, and let it, the Holy Word of God,
dictate the doctrine and theology, not just make something up to fill books and
sell to those who don’t know better.
Let me be clear
to you on one count: it is only the sacrifice of Yeshua the Messiah that set us
free. We don’t get to choose Him: remember what He said to His disciples;
John 15:15-16 (NET)
15:15 I no longer call you slaves,38 because the slave does not understand39 what his master is doing. But I have called you friends, because I have revealed to you everything40 I heard41 from my Father.
15:15 I no longer call you slaves,38 because the slave does not understand39 what his master is doing. But I have called you friends, because I have revealed to you everything40 I heard41 from my Father.
15:16 You did not choose me, but I chose you42 and
appointed you to go and bear43
fruit, fruit that remains,44
so that whatever you ask the Father in my name he will
give you. [23]
Also
remember this:
And this:
John 14:5-7 (NET)
14:5 Thomas said,12 “Lord, we don’t know where you are going. How can we know the way?”
14:5 Thomas said,12 “Lord, we don’t know where you are going. How can we know the way?”
14:6 Jesus replied,13 “I am the way, and the truth, and the life.14 No one comes to the Father except
through me.
14:7 If you
have known me, you will know my Father too.15 And from now on you do know him and
have seen him.” [25]
No one comes to Yehusa unless the Father draws them, and no comes to
the Father except through Yeshua.
So yes, I agree
that it is nothing we do that draws us to God – it is all His choice. He chooses
His family – not the other way around. But once we are chosen – ah, that is a
completely different story, one that we will tackle next.
Friends, don’t build on sand – stand upon the rock of the
word of God, stand upon the Word made Flesh. Test Everything you read and see
against the word of God – don’t let man’s pretty words persuade you into
believing a lie. The word of God is from Genesis to Revelation: remember what
Paul said:
2 Timothy 3:12-17 (NASB95)
12 Indeed, all who desire to live godly in Christ Jesus awill be persecuted.
12 Indeed, all who desire to live godly in Christ Jesus awill be persecuted.
14 You,
however, acontinue
in the things you have learned and become convinced of, knowing from whom you
have learned them,
15 and
that afrom
childhood you have known bthe sacred writings which are able to cgive you
the wisdom that leads to dsalvation through faith which is in eChrist
Jesus.
16 aAll Scripture is 1inspired
by God and profitable for teaching, for reproof, for correction, for 2training
in righteousness;
Hold fast to this truth; All Scripture is profitable, and man lives not
by bread alone,
but by every word that comes from the mouth of God – every word.
One final note:
as Yeshua hung on the cross that day, so long ago, it came to be the ninth
hour, or what we would know as 3:00 in the afternoon. Down below the Mount of
Olives where Yeshua was crucified, in the Temple, the High Priest had taken the
final Passover Lamb and bound it to the Altar. As he struck the lamb with the
knife, this lamb that was meant as the atonement for the nation of Israel, as
the blood flowed, he uttered these words:
“It is Finished.”
On the Mount of Olives, on His execution stake, Yeshua raised Himself
up for the last time…
John 19:26-30
26 When
Jesus then saw His mother, and athe disciple whom
He loved standing nearby, He *said to His mother, “bWoman, behold, your
son!”
27 Then
He *said to the disciple,
“Behold, your mother!”
From
that hour the disciple took her into ahis own household.
28 After
this, Jesus, aknowing that all things had already
been accomplished, bto fulfill the Scripture, *said,
“cI am thirsty.”
29 A
jar full of sour wine was standing there; so athey put a sponge
full of the sour wine upon a branch of hyssop and brought it up
to His mouth.
30 Therefore
when Jesus had received the sour wine, He said,
“aIt is finished!”
The True Passover Lamb was slain.
He fulfilled His duty that day as the Lamb of God and as High Priest
With those words;
Do not shame Him by not hearing all His words today.
…May God Richly Bless you all this day my beloved, Amein…
[1] I BEGIN WITH MY COMMON DISCLAIMERS. Why do I use these on every
epistle I write? It is for one, to be sensitive to those resources I use,
especially those of Jewish context that might find my using their work in a
Messianic document objectionable. It is also to provide useful information that
you, my readers, I hope find useful. Mainly though, I am just trying to be
accountable and if there are objections, we can deal with them honestly and
upfront.
[2] Authors note: Use
of information from Jewish-themed websites should not be construed as these
sites endorsing or confirming any thesis introduced by the author of this
epistle. I present the information from their respective sites for instructional
purposes only and/or to aid in the readers understanding of the subjects
discussed.
[3]Author’s
note:
Throughout this study I’ll be using the Net® Bible and the Net® Notes: within the notes you’ll see symbols like this: ( א B Ψ 892* 2427 sys).
These are abbreviations used by the NetBible© for identifying the principal
manuscript evidence that they (authors and translators of the NetBible©) used in translating the New Testament. Please
go to https://bible.org/netbible/ and see their section labeled “NET Bible
Principals of Translation” for a more complete explanation on these symbols and
other items pertinent to the way the NET Bible uses them.
[4] Author’s Note: In
these studies I have used the notes that come along with the passages I cite
from the sources that I cite: these need a bit of a disclaimer though. As in
all things, not everything that is footnoted is something that I necessarily
agree with, especially if it contradicts what I believe pertains to any matters
of the Torah or the commandments of God. I give you the notes as they are written by the authors of the
material I cite from, so that you can see the information contained within
them. It truly is not my place to edit or correct them; if they state anything
that is in opposition to what I teach, then so be it. I will address these
issues if requested, but for the sake of brevity (as if any of these posts of
mine are brief ☺ ) I insert them and let them stand
as they are. If I don’t agree with them, why do I include them you might ask? I
don’t believe in censuring anyone’s opinions or scholarship; as I would not
want mine censured, so I will not do to that to another. As Rabbi Hillel once
stated, “What is hateful to you, do not do to another. That is the whole Torah.
Go and learn it.” Torah leads me to respect others, even if I disagree; it leads
me to present both sides of the coin, even if it could mean I’d lose part of
the argument. That is not to say I should not challenge something I believe
contradicts the truth of God’s word; that I will do in the main body of my
epistles; that is where my gentle dissent belongs. Most (but not all) of the
differences will come when I quote from the NET® Bible (but not exclusively);
it has a decidedly Western/Greek mindset to it, but as a wise man once said
“How do you eat chicken? Swallow the meat and spit out the bones..” I do though
want to present the NET® notes because there is a wealth of information and
research contained within them that I hope you find helpful.
·
[The following notes are taken from the NET Bible® footnotes,
copyright (c) 1996-2006 by Biblical Studies Press L.L.C. All rights reserved.
Used by permission from www.bible.org, n.d. Numbering system is unique to NET®
Notes.. For more information see
footnote #3 and 4.]
107 tn See the note on the word “slave” in 7:2.
108 tn That is, doing his job, doing what he is
supposed to be doing.
110 tn Grk “he”; the referent (the master) has
been specified in the translation for clarity. See also Luke 19:11–27.
111 tn In the Greek text this is a third class
condition that for all practical purposes is a hypothetical condition (note the
translation of the following verb “should say”).
112 tn The term “that” (ἐκεῖνος, ekeinos) is used as a catchword to list out, in the form of a
number of hypothetical circumstances, what the possible responses of “that”
servant could be. He could be faithful (vv. 43–44) or totally unfaithful (vv.
45–46). He does not complete his master’s will with knowledge (v. 47) or from
ignorance (v 48). These differences are indicated by the different levels of
punishment in vv. 46–48.
113 tn Grk “should say in his heart.”
114 tn Or “is taking a long time.”
115 sn The slave’s action in beginning to beat the
other slaves was not only a failure to carry out what was commanded but
involved doing the exact reverse.
116 tn The word “other” is not in the Greek text, but
is implied.
117 tn Grk “the menservants and the
maidservants.” The term here, used in both masculine and feminine grammatical
forms, is παῖς (pais), which can refer to a slave, but also to a slave who is
a personal servant, and thus regarded kindly (L&N 87.77).
118 tn The verb διχοτομέω (dichotomeō) means to cut an object into two parts (L&N 19.19).
This is an extremely severe punishment compared to the other two later
punishments. To translate it simply as “punish” is too mild. If taken literally
this servant is dismembered, although it is possible to view the stated
punishment as hyperbole (L&N 38.12).
119 tn Or “unbelieving.” Here the translation employs
the slightly more ambiguous “unfaithful,” which creates a link with the point
of the parable - faithfulness versus unfaithfulness in servants. The example of
this verse must be taken together with the examples of vv. 47–48 as part of a
scale of reactions with the most disobedient response coming here. The fact
that this servant is placed in a distinct group, unlike the one in vv. 47–48,
also suggests ultimate exclusion. This is the hypocrite of Matt 24:51.
121 tn Grk “or do according to his will”; the
referent (the master) has been specified in the translation for clarity. This
example deals with the slave who knew what the command was and yet failed to
complete it.
122 tn Grk “did not know”; the phrase “his
master’s will” is not in the Greek text, but is implied. Direct objects were
frequently omitted in Greek when clear from the context, but must be supplied
for the contemporary English reader.
123 tn Grk “blows.”
124 tn Grk “will receive few (blows).”
125 tn Grk “required from him”; but the words
“from him” are redundant in English and have not been translated.
126 sn Entrusted with much. To be gifted with
precious responsibility is something that requires faithfulness.
127 tn Grk “they will ask even more.”
128 sn This mission statement, “I have come to
bring fire on the earth,” looks to the purging and division Jesus causes:
See Luke 3:9, 17; 9:54; 17:29 for fire, 5:32; 7:34; 9:58; 12:51 for the topic
of mission.
130 sn The figure of the baptism is variously
interpreted, as some see a reference (1) to martyrdom or (2) to inundation with
God’s judgment. The OT background, however, suggests the latter sense: Jesus is
about to be uniquely inundated with God’s judgment as he is rejected,
persecuted, and killed (Ps 18:4, 16; 42:7; 69:1–2; Isa 8:7–8; 30:27–28; Jonah
2:3–6).
131 tn Grk “to be baptized with.”
133 sn From now on is a popular phrase in
Luke: 1:48; 5:10; 22:18, 69; see Mic 7:6.
134 tn There is dispute whether this phrase belongs
to the end of v. 52 or begins v. 53. Given the shift of object, a connection to
v. 53 is slightly preferred.
[5] Zodhiates, S.
(2000). The complete word study
dictionary: New Testament (electronic ed.). Chattanooga, TN: AMG
Publishers.
·
[The following notes are taken from the NET
Bible® footnotes, copyright (c) 1996-2006 by Biblical Studies Press L.L.C. All
rights reserved. Used by permission from www.bible.org, n.d. Numbering system
is unique to NET® Notes.. For more
information see footnote #3 and 4.]
135 tn Grk “He”; the referent (Jesus) has been
specified in the translation for clarity. Here καί (kai) has been translated as “also” and δέ (de) has not been translated.
136 sn A cloud rising in the west refers to
moisture coming from the Mediterranean Sea.
138 sn The south wind comes from the desert,
and thus brings scorching heat.
139 sn In Luke, the term hypocrites occurs
here, in 6:42, and in 13:15.
140 tc Most mss
(P45 A W Ψ f1, 13 M lat) have a syntax here that reflects a slightly
different rhetorical question: “but how do you not interpret the present time?”
The reading behind the translation, however, has overall superior support: P75
א B L Θ 33 892 1241 pc.
·
End NET® Bible Notes
[6] Biblical
Studies Press. (2006; 2006). The NET
Bible First Edition; Bible. English. NET Bible.; The NET Bible. Biblical
Studies Press.
a
John 11:41
NT New Testament.
13
The
apostle gives his life to this. Cf. δρόμον τελέω (→ 69, 19 ff.), 2
Tm. 4:7 and πληρόω, Ac. 13:25 → VI, 297, 9 f.
[8]Theological
dictionary of the New Testament. 1964-c1976. Vols. 5-9 edited by Gerhard
Friedrich. Vol. 10 compiled by Ronald Pitkin. (G. Kittel, G. W. Bromiley &
G. Friedrich, Ed.) (electronic ed.) (8:81). Grand Rapids, MI: Eerdmans.
• Military forces
consisting of God’s angels, sometimes including the sun, moon, and stars, and
occasionally, Israel
• No single English
word conveys every aspect of the word fear in this phrase. The meaning
includes worshipful submission, reverential awe, and obedient respect to the
covenant-keeping God of Israel.
[10] See also : Jer 32:40; 33:14; Ezek
37:26; Luke 22:20; 1 Cor 11:25; 2 Cor 3:6; Heb 8:8–12; 10:16, 17
[11] Jewish Publication Society. (1997, c1985). Tanakh:
The Holy Scriptures : A new translation of the Holy Scriptures according to the
traditional Hebrew text. Philadelphia: Jewish Publication Society.
[12] Warren Baker with Gene Carpenter. The Complete Word Study
Dictionary – Old Testament. First edition. Word Study Series. AMG
Publishers, ©2003, pg 317
[13] Babylon Translation Software: Babylon English (version 10.3.0.14). Source: Concise Oxford English
Dictionary and Thesaurus. Oxford University Press; 12 edition (August 1, 2011);
©Babylon Software Ltd., n.d.
• No single English
word conveys every aspect of the word fear in this phrase. The meaning
includes worshipful submission, reverential awe, and obedient respect to the
covenant-keeping God of Israel.
• No single English
word conveys every aspect of the word fear in this phrase. The meaning
includes worshipful submission, reverential awe, and obedient respect to the
covenant-keeping God of Israel.
[16]
Baker, W. (2003). The complete word study
concordance: Old Testament (p. 1616). Chattanooga, TN: AMG Publishers.
[17] The Holy Bible : Holman Christian
standard version.
2003, marginal footnotes. Nashville: Holman Bible Publishers.
[18]Harris, R. L.,
Archer, G. L., & Waltke, B. K. (1999, c1980). Theological Wordbook of
the Old Testament (electronic ed.) (399). Chicago: Moody Press.
[20]
Concept of the 10 Realities is loosely taken from the work of Dr. Frank
Seekins, Living Word Pictures Inc., ©1994, 2003 Frank T. Seekins
[21] See also : Jer 32:40; 33:14; Ezek
37:26; Luke 22:20; 1 Cor 11:25; 2 Cor 3:6; Heb 8:8–12; 10:16, 17
[22] Jewish Publication Society. (1997,
c1985). Tanakh: The Holy Scriptures : A new translation of the Holy
Scriptures according to the traditional Hebrew text. Philadelphia: Jewish
Publication Society.
·
[The following notes are taken from the NET
Bible® footnotes, copyright (c) 1996-2006 by Biblical Studies Press L.L.C. All
rights reserved. Used by permission from www.bible.org, n.d. Numbering
system is unique to NET® Notes.. For
more information see footnote #3 and 4.]
38 tn See the note on the word “slaves” in 4:51.
39 tn Or “does not know.”
40 tn Grk “all things.”
41 tn Or “learned.”
42 sn You did not choose me, but I chose you. If
the disciples are now elevated in status from slaves to friends, they are
friends who have been chosen by Jesus, rather than the opposite way round.
Again this is true of all Christians, not just the twelve, and the theme that
Christians are “chosen” by God appears frequently in other NT texts (e.g., Rom
8:33; Eph 1:4ff.; Col 3:12; and 1 Pet 2:4). Putting this together with the
comments on 15:14 one may ask whether the author sees any special significance
at all for the twelve. Jesus said in John 6:70 and 13:18 that he chose them,
and 15:27 makes clear that Jesus in the immediate context is addressing those
who have been with him from the beginning. In the Fourth Gospel the twelve, as
the most intimate and most committed followers of Jesus, are presented as the
models for all Christians, both in terms of their election and in terms of
their mission.
43 tn Or “and yield.”
44 sn The purpose for which the disciples were
appointed (“commissioned”) is to go and bear fruit, fruit that remains.
The introduction of the idea of “going” at this point suggests that the fruit
is something more than just character qualities in the disciples’ own lives,
but rather involves fruit in the lives of others, i.e., Christian converts.
There is a mission involved (cf. John 4:36). The idea that their fruit is
permanent, however, relates back to vv. 7–8, as does the reference to asking
the Father in Jesus’ name. It appears that as the imagery of the vine and the
branches develops, the “fruit” which the branches produce shifts in emphasis
from qualities in the disciples’ own lives in John 15:2, 4, 5 to the idea of a
mission which affects the lives of others in John 15:16. The point of transition
would be the reference to fruit in 15:8.
110 tn Grk “And he said”; the referent (Jesus)
has been specified in the translation for clarity.
111 tn Grk “unless it has been permitted to
him by the Father.”
·
End NET® Bible Notes
23 Biblical Studies Press. (2006; 2006). The
NET Bible First Edition; Bible. English. NET Bible.; The NET Bible.
Biblical Studies Press.
[24]
Biblical Studies Press. (2006; 2006). The
NET Bible First Edition; Bible. English. NET Bible.; The NET Bible.
Biblical Studies Press.
·
[The following notes are taken from the NET
Bible® footnotes, copyright (c) 1996-2006 by Biblical Studies Press L.L.C. All
rights reserved. Used by permission from www.bible.org, n.d. Numbering
system is unique to NET® Notes.. For
more information see footnote #3 and 4.]
12 tn Grk “said to him.”
13 tn Grk “Jesus said to him.”
14 tn Or “I am the way, even the truth and the
life.”
15 tc There is a difficult textual problem here: The
statement reads either “If you have known (ἐγνώκατε, egnōkate) me, you will know (γνώσεσθε, gnōsesthe) my Father” or “If you had really known (ἐγνώκειτε, egnōkeite) me, you would have known (ἐγνώκειτε ἄν or ἂν ἤδειτε [egnōkeite an or an ēdeite]) my Father.” The division of the external evidence is
difficult, but can be laid out as follows: The mss
that have the perfect ἐγνώκατε in the protasis (P66 [א D* W] 579 pc it) also have, for the most part, the future indicative γνώσεσθε in the apodosis (P66 א D W [579] pc sa bo), rendering Jesus’ statement as a first-class condition.
The mss that have the pluperfect ἐγνώκειτε in the protasis (A B C D1 L Θ Ψ f1, 13 33 M) also have, for the most part, a pluperfect in the
apodosis (either ἂν ἤδειτε in B C* [L] Q Ψ 1 33 565 al, or ἐγνώκειτε ἄν in A C3 Θ f13 M), rendering Jesus’ statement a contrary-to-fact
second-class condition. The external evidence slightly favors the first-class
condition, since there is an Alexandrian-Western alliance supported by P66.
As well, the fact that the readings with a second-class condition utilize two
different verbs with ἄν in different positions suggests that these readings are
secondary. However, it could be argued that the second-class conditions are
harder readings in that they speak negatively of the apostles (so K. Aland in TCGNT 207); in this case, the ἐγνώκειτε…ἐγνώκειτε ἄν reading should be given preference. Although a decision
is difficult, the first-class condition is to be slightly preferred. In this
case Jesus promises the disciples that, assuming they have known him, they will
know the Father. Contextually this fits better with the following phrase (v.
7b) which asserts that “from the present time you know him and have seen him”
(cf. John 1:18).
- End NET® Bible Notes
[25] Biblical Studies Press. (2006; 2006). The NET Bible First Edition; Bible. English.
NET Bible.; The NET Bible. Biblical Studies Press.
a John
13:23
* A
star (*) is used to mark verbs that are
historical presents in the Greek which have been translated with an English
past tense in order to conform to modern usage. The translators recognized that
in some contexts the present tense seems more unexpected and unjustified to the
English reader than a past tense would have been. But Greek authors frequently
used the present tense for the sake of heightened vividness, thereby
transporting their readers in imagination to the actual scene at the time of occurrence.
However, the translators felt that it would be wise to change these historical
presents to English past tenses.
b John
2:4
a Luke
18:28; John 1:11; 16:32; Acts 21:6
a John
13:1; 17:4
b John
19:24, 36f
c Ps
69:21
a John
19:29, 30: Matt 27:48, 50; Mark 15:36f; Luke 23:36
a John
17:4
b Matt
27:50; Mark 15:37; Luke 23:46
[27]New American Standard Bible : 1995 update.
1995 (Jn 19:26-30). LaHabra, CA: The Lockman Foundation.
