What Does "Salt" Mean in Matthew 5:13?

Light or Persecution?

Brian Davidson over at LXXI blogged about Matthew 5:13
In light of verses 11-12, perhaps we are to read “of the earth” as a genitive of possession or a “genitive which expresses relations merely external” (Robertson, Grammar of the Greek New Testament, p 234). That is, in the eyes of the world, disciples of Jesus still belong to the world. Yet, disciples, people who resemble the beatitudes of verses 3-12, have “lost their salt.” They no longer fit it. They’ve become “foolish” (μωρανθῇ). They are good for nothing but trampling (καταπατεῖσθαι), and should expect to be “cast out” (βληθὲν ἔξω).
Read the rest here.

If You Have to Choose Between An All-Powerful God and an All-Loving God, Choose the All-Loving One

Suffer Little Children 4

The Tragic Events at Sandy Hook Elementary Bring God's Nature Into Question Once Again

When studying at Trinity International University, I became good friends with one of the students there. He was gifted in philosophy and theology and we had many great conversations. I transferred to Biola University and He want on to seminary. We lost touch but reconnected about 10 years later. A number of tragic events had happened in his life and he had become a chain smoker, borderline alcoholic and borderline atheist. Even with the difference in world views, we still had great conversations - conversations that were stimulating and challenging for both of us. One of the issues we discussed was the problem of evil. How can an all-powerful God be loving if He allows evil in the world. "God can't be omnipotent and loving", he said. I knew he had heard all of the various arguments in order to solve that problem and for my friend, they all came up short. "Why don't you just start with with a loving God and go from there?", I replied. "Why would I want to?", he answered.

His question reflects a common feeling among Christians and unbelievers alike: If there is a God, then He must be all-powerful, or else he isn't God. I heard theologian R.C. Sproul say something very similar and the sentiment is echoed on Toby Jones' blog by his atheist friend, regarding the recent shooting:
Seriously, if god can’t intervene to prevent a senseless such as what occurred today, what the hell good is he?
My purpose in this post is not to debate the omnipotence of God, but to point out that this line of thinking reveals a disturbing relationship with God. Even if God is not all-powerful, I think He still qualifies as the most powerful force in the universe. Why wouldn't you want Him on your side? However, the answer I gave to my friend's question was, "Because of His love!" If your relationship with God relies solely on His ability to control all things, then you are missing out.

Being part of a charismatic church, I get to see God intervene in people's lives on a regular basis. When you have an encounter with God, you realize His love is incredible - not because of what He did but because of who He is. There are those who warn against the dangers of "experience" and those warnings have their place but with out experience, any relationship, whether with God or your spouse or your children, would only be abstract. The interesting thing that I have found, is when you encounter God's love, His power tends to show up as well.

My Feeble Attempt to Cast Out a Demon


Come out in the name of Jesus!....Please?

It always upset me when I would watch Hollywood movies that portrayed priests struggling to cast out demons. Doesn't Hollywood know how powerful God is? I daydreamed of movies that showed "real" Christians nonchalantly casting out demons. After all, that's how it was done in the Bible - wasn't it?

When I was in the seventh grade, I attended a Christian school. We had Bible class every morning. Most of us had grown up in the Church and had heard the typical Bible stories and lessons ad nauseum. So every morning most of the students would either sleep or do their homework during Bible class. Then one day we had a substitute teacher. She taught Bible class from her own personal life and experiences. She ended with a story about how she had cast a demon out of a guy. Every one of us were on the edge of our seats, listening to every word. At the very end she pointed at us with a super serious face and said, "Remember, as Christians, you have power!" Those words sank deep into my soul and I carry them with me to this day.

Several years ago I was part of a small church plant. I was praying for people after the service. I saw an old Latino woman walk in the back of the room. I knew who she was. We had been to her house and had ministered to her before. Although late, it was the first time she had come to one of our church services. She came up for prayer and the pastor's wife and I began praying for her. As we were praying for her, she fell to the floor. This was not unusual. People often fell out "in the Spirit" when we prayed for them. But then she let out a little moan - nothing dramatic but my spidey senses were uneasy. Then another moan, this one loud and guttural. The pastor's wife told it to come out and then it was on. This old lady's face contorted, her eyes rolled back into her head and she began growling and laughing. It was the first time I had encountered a demon and it was...well...scary. The pastor's wife kept telling it to come out but with no effect. I mustered up some courage and the words "Come out in the name of Jesus" softly tumbled off my lips. It continued to growl, apparently not even noticing my quiet command.

It began to get frustrating. No matter what we did, the thing wouldn't come out. The pastor said, "let her up!" An ex-con and former kickboxer, the pastor was truly a work of God. He was a violent criminal that had been transformed by God into a loving and kind man. The pastor's wife let the old lady go. The pastor went into a fighting stance as she shot up off the ground and was preparing to charge him. In any other situation, my money would have been on the pastor, but I wasn't sure who would win this fist fight. The pastor's wife stepped back in before they came to blows and guided the old lady with surprising ease back down to the floor.

Eventually, we were able to get the old lady to say the name of Jesus and the demon went away but it was more of a subsiding than being cast out. We called it a draw and I was glad it was over but that experience changed my theology of casting out demons.

In his book "Biblical Foundations of Freedom", Art Mathias writes about a similar (but more successful) experience casting demons out of a woman:
She refused to look me in the eye, so I gently took her chin and turned her head toward me. Then I commanded all the unclean, foul spirits to leave. Nothing happened.

Then I demanded in Jesus' name that the spirit tell me its name. The most guttural voice I have ever heard said, "hatred."

I was on uncharted ground, but with a Holy boldness I commanded "hatred" to leave in the name of Jesus. The voice retorted. "no, I don't have to, I"m justified."

Wow! What a statement! What did it mean? "No, you are not justified; leave her now in the name of Jesus," I demanded.

"She hates everybody," the demon growled.

I ordered the demon to be quiet, and we carefully led Joan through forgiveness of everybody that had ever abused her. It took more than an hour. We commanded the principality of bitterness and all its supporting demons of unforgiveness, resentment, retaliation, anger, hatred, violence, and murder to leave in the name of Jesus. They did.
Well, that worked well, not only for Mathias, but I have personally talked to others who have had success casting out demons using that methodology. However, the story violates my top two rules for dealing with demons:

Rule #1 - Don't believe what demons say
Rule #2 - See Rule #1

It just seems like we should have more authority than that. Is there a better way? Maybe I'm too much of an idealist and "Come out in the name of Jesus" is too simple like "Be healed in the name of Jesus".

The God of Cracked Tile

Tiles 8

Hardships or an Opportunity to Pray?

At one of the small groups I used to go to, the small group leader taught on hardships in life. He used an example of one of his friends, who had just installed new tile in his home. Shortly after the new tile had been laid, the house settled and cracked the tile across the floor. The small group leader told his friend, it was just part of life and that we shouldn't be surprised by such events. He then quoted this Scripture:
Dear friends, do not be surprised at the painful trial you are suffering, as though something strange were happening to you. -1 Pet 4:12-13a (NIV)
There are a couple problems I have with this. First, the context of the verse quoted is that of being persecuted for the Christian faith. It is not referring to the regular crappy events that we experience from time to time in life. The same goes for all the verses in the New Testament that talks about hardship. They all refer to persecution.

Second, and this is what really got me, was the acceptance of the cracked tile. This small group leader is of a charismatic denomination. He believes in miracles. He believes in healings. If his friend had come to him and told him he had cancer instead of cracked tile, then the small group leader would have prayed for him - no questions asked. For crying out loud, if you believe God can heal cancer then drop to your knees and pray over the cracked tile! I'm reminded of this verse:
Is God the God of Jews only? Is he not the God of Gentiles too? Yes, of Gentiles too - Romans 3:29
Is God the God over cancer only? Is he not the God over cracked tile too? Yes, over cracked tile too!

I have a lot of respect for that small group leader and there was some truth in what he was trying to teach, but I just didn't agree with his response to the cracked tile.

Sometimes I Don't Like Praying for People to be Healed

Smith Wigglesworth praying for a sick woman

Here's Why:

I just want to say "Be healed in the name of Jesus" and be done with it. Plain and simple. But that doesn't seem to be proper prayer etiquette. People expect longer prayers (maybe more than they expect to be healed?). So longer prayers are given. Some like to pray over the details of the ailment, using medical terms to define their specificity. Some like to take to control over the evil spirits causing the ailment. The more charismatically inclined will pray in tongues. Some will just be silent, seeking direction from the Holy Spirit.

I can't say any of that is bad. In fact, I've prayed for people that way and saw them healed. Honestly, I like those longer prayers when I'm the one receiving those prayers. However, I'd rather be healed with a short prayer rather than not healed with a long prayer.

Sometimes I'll be praying for someone and they will assume I'm praying silently, but really, I'm just standing there, thinking to myself, "How much longer should I stand here before they feel I've prayed for them long enough?" Why can't my prayers to heal be like the quality meat I buy at the supermarket - 100% Beef, No Fillers.

It wasn't always this way. Before I learned how I was "supposed" to pray, I kept my prayers short. I had read in the Bible how Peter and Paul prayed for the sick. Their prayers seemed rather to the point. True, I'm no Peter or Paul but it seemed like the way to go when praying for healing. When I was at Trinity International University, I walked into the Student Center to find one of my friends. She told me her head hurt. I asked her if she wanted me to pray for her to be healed. "Seriously?", she responded. I was serious. I asked her where it hurt, put my hand there and said "Be healed in the name of Jesus". "Does it feel any better?" I asked. "Actually, I think it does a little bit". "Cool", I said, and was on my way. Later, I would become immersed in the charismatic movement and would receive training in healing. Suddenly my simple prayers seemed insufficient.

I would occasionally balk at the idea of longer prayers. One time a couple asked me to pray for their sick daughter. "Look", I said, "I'm just going to say 'Be healed in the name of Jesus' and be done with it". "We don't care." they replied, "Just pray for her." I set the 3 year old girl on my lap and put my hand on her back. She seemed uninterested and was engrossed in a program on the TV. "Be healed in the name of Jesus", I said. She gasped and then whipped her head around to look at me as if I had just shocked her with a cattle prod. Her reaction even startled me a bit. We saw no improvement in her that night, but the next day she awoke, completely healed. Was she healed naturally while she slept? Maybe. But I can't deny that "something" happened when I prayed those simple words over her.

So my prayer policy is to just pray "Be healed in the name of Jesus", and I'll pray it 3 times if you're not healed before then. If you're not healed by the third time, come see me again in a week and I'll do the same thing. But that's an ideal and I hardly ever adhere to it. Instead, I find myself "silently praying" for people, while in the back of my mind I'm thinking: Be healed in the name of Jesus....Next!

Commentary on Ephesians 1:1

A New Post on My Ephesians Revealed Blog

The word "apostle" literally means "sent one" and although it can be used in a political sense, it's use in the New Testament is more geared toward the Jewish religious sense. If there was a prominent Rabbi, he sometimes would send out some of his students as apostles to teach others the teachings he had taught them. This makes sense when we see Jesus pick 12 apostles in the Gospels to carry on his teachings. False teachers in Ephesus were saying Paul was not an apostle of Christ like the other apostles but had made himself one by his own will.
Read the rest

Ephesians and Saints

A New Post on My Ephesians Revealed Blog

The word often translated as "saints" literally means "holy ones" or further yet "set apart ones". There were different reasons that one might become a holy one. Israel was set apart from the world as God's nation and so they were all considered "holy ones". Those who were set apart for ministering to God were called "holy ones" and so angels were referred to as "holy ones" as well as priests (Ezekiel 44:11, Psalm 16:3, Maccabees 7:17).

The concern during the time of Paul's letter to the Ephesians was, who would be considered "holy ones" when the Christ in the Flesh came? False teachers in Ephesus were saying that certain categories of people would not be holy ones:
Read the rest here.

The Book of Enoch and the Bible

Here are some words/phrases that are similar in both the Book of Enoch and the Bible. See here for more.

Enoch 5:7
But for the elect there shall be light and joy and peace, And they shall inherit the earth.

Matthew 5:5
Blessed are the meek, for they will inherit the earth.
Enoch 14:3
As He has created and given to man the power of understanding the word of wisdom, so hath He created me also and given me the power of reprimanding the Watchers, the children of heaven.

1 Corinthians 12:8
For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit;
Enoch 14:9
And I went in till I drew nigh to a wall which is built of crystals and surrounded by tongues of fire: and it began to affright me. And I went into the tongues of fire and drew nigh to a large house which was built of crystals: and the walls of the house were like a tesselated floor (made) of crystals, and its groundwork was of crystal.

Acts 2:3
They saw what seemed to be tongues of fire that separated and came to rest on each of them.
Enoch 14:15
And as I quaked and trembled, I fell upon my face. 15. And I beheld a vision, And lo! there was a second house, greater than the former,

Haggai 2:9
The glory of this present house will be greater than the glory of the former house,' says the LORD Almighty. 'And in this place I will grant peace,' declares the LORD Almighty."
Enoch 15:4
And though ye were holy, spiritual, living the eternal life, you have defiled yourselves with the blood of women, and have begotten (children) with the blood of flesh, and, as the children of men, have lusted after flesh and blood as those also do who die and perish.

Ephesians 6:12
For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms.
Enoch 17:3
And I saw the places of the luminaries and the treasuries of the stars and of the thunder and in the uttermost depths, where were a fiery bow and arrows and their quiver, and a fiery sword and all the lightnings.

Ephesians 6:16
In addition to all this, take up the shield of faith, with which you can extinguish all the flaming arrows of the evil one.
Enoch 41:2
And there I saw the mansions of the elect and the mansions of the holy, and mine eyes saw there all the sinners being driven from thence which deny the name of the Lord of Spirits, and being dragged off: and they could not abide because of the punishment which proceeds from the Lord of Spirits.

John 14:2
In my Father's house are many mansions; if it were not so, I would have told you; for I go to prepare a place for you.

Multi-Dimensional Scripture Part 2



I previously wrote a post on Multi-Dimensional Scripture and thought I would update my thoughts with a part 2.

Scripture is Multi-Dimensional. It may have more than one meaning. It may be literal AND symbolic. It may have predicted past events AND future events. It may have applied to Israel AND the Church. I was pleased to find the Bill Johnson agrees with this in his book “Dreaming with God”.

“The Word of God is living and active. It contains divine energy, always moving and accomplishing His purposes. It is the surgeon's knife that cuts in order to heal. It is balm that brings comfort and healing. But the point I wish to stress is that it is multidimensional and unfolding in nature. For example, when Isaiah spoke a word, it applied to the people he spoke to - his contemporaries. Yet because it is alive, much of what he said then has its ultimate fulfillment in another day and time. Living words do that.”
We must take this multi-dimensionality into account when interpreting Scripture. I believe there are three main methods of interpretation which I refer to as: Prophetic, Personal and Contextual.

Prophetic Interpretation

There are actually two levels of prophetic interpretation: Basic and Hidden. For example:
Isaiah 7:14-16
Therefore the Lord himself will give you a sign. Behold, the virgin will conceive, and bear a son, and shall call his name Immanuel. He shall eat butter and honey when he knows to refuse the evil, and choose the good. For before the child knows to refuse the evil, and choose the good, the land whose two kings you abhor shall be forsaken.
When this was written, two kings were plotting to destroy Jerusalem during the days of the prophet Isaiah but God said that by the time a virgin becomes married, has a son, and that son knows right and wrong, those two kings would be destroyed. That is the Basic Level. The Hidden Level is a reference to the Virgin Mary and the birth of Christ.

Again:
Hosea 11:1
When Israel was a child, I loved him, and out of Egypt I called my son.
At the Basic Level, "out of Egypt" refers to Israel's exodus out of Egypt, but at the hidden level it refers to when Jesus returned from Egypt to Galilee.

And again:
Isaiah 53:5
But he was pierced for our transgressions. He was crushed for our iniquities. The punishment that brought our peace was on him; and by his wounds we are healed.
To this day Jewish Rabbis argue that the “servant” in Isaiah 53 refers to the nation of Israel and not Jesus. I happen to agree with the Jewish Rabbis that it does refer to the nation of Israel – at the Basic Level. But at the Hidden Level, it is a reference to Jesus Christ.

As you can see, the Hidden Level may seem obvious when dealing with many Old Testament Scriptures but it was not that way when originally written. Furthermore, there may be meanings still undiscovered, especially in the New Testament. Biblical scholars tend to shy away from this type of interpretation because there is no real way to verify it if there are no other Scriptures that confirm it. However, the Hidden Level is a prominent characteristic of prophetic writings and is a feature of sacred texts. It is important to note that not just Scripture of the prophetic genre (such as Daniel and Revelation) can have hidden meanings but that all of Scripture has the potential to have a Hidden Level.

Personal Interpretation

Let’s say you’re a woman and you are having a hard time deciding whether to get your hair cut or let it grow out long (a common dilemma with my wife). And let’s say you take it to the Lord in prayer. Then, in your daily Scripture reading, you come to this verse:
1 Corinthians 11:15
“But if a woman has long hair, it is a glory to her, for her hair is given to her for a covering.”
And when you read this, the Holy Spirit speaks through it and applies it to your situation and you have assurance to grow your hair long. Now, obviously, you would not be taking into account the cultural or historic context of this verse but are using it out of context for your specific situation. It would not mean it is morally wrong to cut your hair but that it was simply used to encourage you to grow it longer. It does not apply to anyone else but only to you personally. The Holy Spirit could have spoken to you the same way through a billboard or a television commercial but He instead chose that verse. I would not advise making major life decisions using such Biblical interpretation, at least, not without further confirmation from the Lord.

Contextual Interpretation

The final method of interpretation is contextual interpretation and it will be the main method of interpretation used in this book. It takes a look at the context of when, where, and why it was written. It looks at historical context as well as cultural context. It looks at how it fits in with the surrounding text within the book of the Bible it was written as well as the Bible in its entirety. The theologian F.F. Bruce once said that reading the letters of Paul is like hearing one side of a telephone conversation. We need to reconstruct “the other side.” It’s important to realize that the words used in the New Testament are not abstract or flowery rhetoric but every sentence is tied into the “story”.

The Tower of Babel: How Tall Was It?

And was it about going up to God or bringing God down?



The Bible doesn't tell us how tall the tower was but two other ancient writings mention it.  In the Book of Jubilees, it says it was 5433 cubits and 2 palms. There are different types of cubits that vary slightly but if we assume the Babylonian long cubit (19.8 in), that would put the tower at about 8,964 feet (if I did my math right). That's over a mile and a half high! For comparison, the Sears Tower (now Willis Tower) is 1,729 feet. 3 Baruch(c 2nd century) puts is at a much smaller 463 cubits (roughly 763 feet).

Most assume the purpose of the tower was to go up to God but ancient history suggests a different answer. John H. Walton writes:
At the top of the ziggurat was the gate of the gods, the entrance into their heavenly abode. At the bottom was the temple, where hopefully the god would descend to receive the gifts and worship of his people. A similar mentality can be seen among the people of the American West, who picked up their towns and moved them into proximity with the newly laid railroad tracks, then erected a train station so that the train would stop there and bring economic benefits.

In summary, the project is a temple complex featuring a ziggurat, which was designed to make it convenient for the god to come down to his temple, receive their worship, and bless his people. The key for this passage is to realize that the tower was not built so that people could ascend to heaven, but so that deity could descend to earth.
and again:
Such background information may help give us alternatives for understanding the offense of the tower, for the building of it assumes certain concepts of God—that he wants to be provided a means for coming down into a temple to be worshiped. Likely the worship would also have had certain pagan elements to it (e.g., worship by providing for the deity’s needs—a common ancient concept). More than anything else, it is an attempt by the people to procure God’s presence in their midst—a benefit that had been lost when Adam and Eve were cast out of Eden.
You can read the rest of the article here.

Ephesians and Ages

A New Post on My Ephesians Revealed Blog

An "age" is a long period of time. It can be of varying lengths of time and there are various ages referred to in Biblical and ancient near east writings. However, the context of the New Testament suggests that New Testament writers are concerned primarily with two ages: The present age and the age to come.
Read the rest here.

Supernatural Childbirth



Last time I wrote about the curse that was directed at Eve in Genesis. This time, I just wanted to briefly mention this book that I read. It's called "Supernatural Childbirth" by Jackie Mize. The premise of the book is that Jesus revoked any curse when He died on the cross - that includes childbirth pains - and we need to put our faith in action to experience deliverance from the curse.

It's an interesting read and I personally know two women who experienced quick and painless deliveries after reading this book - although it hasn't worked for everyone that I know that has read the book.

Did God Cause Labor Pains When He Cursed Eve in Genesis?

John H. Walton offers an interesting explanation

Pregnant woman2

Last time, I posted about God's curse directed at Adam. This time, we'll look at the one directed towards Eve.

Here is the Scripture in question:
Genesis 3:16a
To the woman he said,
“I will make your pains in childbearing very severe;
with painful labor you will give birth to children."
In "Pain in Childbearing", John H. Walton writes about the noun translated “pains” [in childbearing] used in that verse:
What is important to note about this profile is that the root is not typically used to target physical pain, but mental or psychological anguish (though physical pain may accompany or be the root cause of the anguish). This is actually quite helpful, because despite NIV’s translation, “childbearing”, the Hebrew word in this first line is specifically concerned with conception, not with giving birth. Interpreters have understandably had trouble working out how conception is painful.
In ancient cultures, the ability to get pregnant was a major status issue. The anxiety about conception fits thematically well with the rest of Genesis. The stories of Sarah and Rachel deal with their inability to get pregnant. As I explained in my post on Adam, this all has to do with countering the idea that God was not a god of fertility. The author of Genesis shows that God can open wombs even at Sarah's age.

Looking at the larger picture of Genesis 3, we see that Adam and Eve violated God's law in the Garden of Eden - a place of great fertility. He then curses in a way that effects Adam and Eve regarding fertility: The land for Adam and the womb or Eve.

John H. Walton suggests a different translation of the verse:
The resulting paraphrase would be “I will greatly increase the anguish you will experience in the birth process, from the anxiety surrounding conception to the strenuous work of giving birth.” This cannot be viewed as an imposition of labor pains.
Regardless, the existence of labor pains still effects women today... but does it have to? I'll briefly write about that in my next post.

Did God Make Man's Work More Difficult When He Cursed Adam in Genesis?

Kind of, but that curse is later revoked in Genesis



Here is the Scripture in question:
Genesis 3:17-19
To Adam he said, “Because you listened to your wife and ate fruit from the tree about which I commanded you, ‘You must not eat from it,’ “Cursed is the ground because of you; through painful toil you will eat food from it all the days of your life. It will produce thorns and thistles for you, and you will eat the plants of the field. By the sweat of your brow you will eat your food until you return to the ground, since from it you were taken; for dust you are and to dust you will return.”
I was thinking about this after reading Creation Groans; But Why? (RJS) over at Jesus Creed. That post assumes (as do most Christians I think) that the curse leveled against Adam is a curse against all work for all men. So when men encounter a difficult job, they point to Genesis and say "You see, my work is cursed".

However, there are a few things to consider. God curses the ground, not the work specifically. The context of Genesis suggests that God does this by not providing water for the ground. There may even be a clever word play in Genesis 3. When God says, "By the sweat of your brow", He may be saying that the sweat will be the only water supply that the ground will get. In other words, when God curses the ground, it's referring to a drought.

Old Testament writer's often wrote to counter the idea that God was a great God of war but that the Israelites needed another god for fertility (Read about one instance here). Genesis may be countering that same idea. By creating the flood that occurs in Genesis, the author shows that God has full control over the water supply and that no other gods of fertility should be worshiped.

Lastly, in Genesis 8, we see God revoke the curse he spoke in Genesis 3. After the flood occurs, we read this:

Genesis 8:21
The LORD smelled the pleasing aroma and said in his heart: "Never again will I curse the ground because of man, even though every inclination of his heart is evil from childhood. And never again will I destroy all living creatures, as I have done.
So, the Genesis 3 curse is a temporary curse that only applied to the land and should not be taken as a curse on all of the jobs or vocations of men.

In my next post, I'll take a look at the curse directed at Eve in Genesis.

LOST Meets Love Wins

The controversial author Rob Bell is teaming up with LOST writer Carlton Cuse

The two great communicators will be working together on, not one, but two projects. One is a TV show called "Stronger" and the other is some kind of live event that I'm having a hard time finding details on.

Although I'm not a fan of Bell's work, I am a fan of LOST and think it was one of the greatest shows to hit TV in a long time. Regardless of how I feel about Bell, I will admit that he is creative and does know how to connect with people. I think the television show they are working on will most likely be successful.

Read the christianpost.com article

Get Baptized in Style!

"You could actually have it at a church..."

Ummm...I'm not really sure what to say about this:

Missionary Meets Cannibals 50 Years After Telling Them About Jesus

Watch this powerful video!

In 1962, missionary Don Richardson and his family came into contact with a remote tribe in West New Guinea known as the Sawi people. This short 15-minute film from Pioneers documents their return 50 years later.


I find it ironic that we are the ones that seem to be perpetually at war now.

Visit Pioneers.org for more information and check out the film's page on Facebook.

New Testament Allusions to the Book of Enoch

P. Chester Beatty XII, leaf 3, verso Connected?

I found some similarities between some passages in the Book of Enoch and New Testament Scriptures.  I don't know if any connection is justified (I haven't hand time to look closely at them yet) regarding the passages below but I do believe that the New Testament writers were countering false teachers who were misinterpreting, not only Old Testament Scriptures but non-canonical books as well - such as the Book of Enoch.

Enoch 95:7
Woe to you, sinners, for ye persecute the righteous; For ye shall be delivered up and persecuted because of injustice, And heavy shall its yoke be upon you.

Matthew 11:30
For my yoke is easy and my burden is light.
Enoch 93:13
And who is there of all men that could know what is the breadth and the length of the earth, and to whom has been shown the measure of all of them?

Ephesians 3:18
may have power, together with all the saints, to grasp how wide and long and high and deep is the love of Christ,
Enoch 101:4
And see ye not the sailors of the ships, how their ships are tossed to and fro by the waves, and are shaken by the winds, and are in sore trouble?

Ephesians 4:14
so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes.
Enoch 108:7
For some of them are written and inscribed above in the heaven, in order that the angels may read them and know that which shall befall the sinners, and the spirits of the humble, and of those who have afflicted their bodies, and been recompensed by God; and of those who have been put to shame by wicked men:

1 Peter 1:12
It was revealed to them that they were not serving themselves but you, when they spoke of the things that have now been told you by those who have preached the gospel to you by the Holy Spirit sent from heaven. Even angels long to look into these things.
Enoch 108:11-12
And now I will summon the spirits of the good who belong to the generation of light, and I will transform those who were born in darkness, who in the flesh were not recompensed with such honour as their faithfulness deserved. And I will bring forth in shining light those who have loved My holy name, and I will seat each on the throne of his honour.

1 Thessalonians 5:5
Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness.
There are more but I will post them at a later date.

Finding No Rest in the Arid Places - Part 2

Ravens in the Book of Jubilees

One of the most popular (surprisingly) posts that I've written that brings people to my site, is my first post on "Finding No Rest in the Arid Places". So I thought I'd follow it up with this post that highlights the use of ravens in the extra-Biblical "Book of Jubilees".

I'm not sure if it gives much further insight into Genesis 8:8-10 or Matthew 12:43-45, but it is interesting that it involves ravens that don't find rest and return to where they came from.

Book of Jubilees 11:10-20

And the prince Mastêmâ sent ravens and birds to devour the seed which was sown in the land, in order to destroy the land, and rob the children of men of their labours. Before they could plough in the seed, the ravens picked (it) from the surface of the ground.

And for this reason he called his name Terah because the ravens and the birds reduced them to destitution and devoured their seed.

And the years began to be barren, owing to the birds, and they devoured all the fruit of the trees from the trees: it was only with great effort that they could save a little of all the fruit of the earth in their days.

And in this thirty-ninth jubilee, in the second week in the first year, [1870 A.M.] Terah took to himself a wife, and her name was 'Edna, the daughter of 'Abram, the daughter of his father's sister. And in the seventh year of this week [1876 A.M.] she bare him a son, and he called his name Abram, by the name of the father of his mother; for he had died before his daughter had conceived a son.

And the child began to understand the errors of the earth that all went astray after graven images and after uncleanness, and his father taught him writing, and he was two weeks of years old, [1890 A.M.] and he separated himself from his father, that he might not worship idols with him.

And he began to pray to the Creator of all things that He might save him from the errors of the children of men, and that his portion should not fall into error after uncleanness and vileness.

And the seed time came for the sowing of seed upon the land, and they all went forth together to protect their seed against the ravens, and Abram went forth with those that went, and the child was a lad of fourteen years.

And a cloud of ravens came to devour the seed, and Abram ran to meet them before they settled on the ground, and cried to them before they settled on the ground to devour the seed, and said, ' Descend not: return to the place whence ye came,' and they proceeded to turn back.

And he caused the clouds of ravens to turn back that day seventy times, and of all the ravens throughout all the land where Abram was there settled there not so much as one.

And all who were with him throughout all the land saw him cry out, and all the ravens turn back, and his name became great in all the land of the Chaldees.

Who is the god of this world (2 Corinthians 4:4)?

Satan or God?

I came across this paper by Donald E. Hartley, Ph.D. entitled "2 Corinthians 4:4: A Case for Yahweh as the ‘God of this Age.'" I think it's very interesting:

The phrase “the god of this age/world” (2 Cor 4:4), according to most scholars, designates Satan or the devil.1 Appreciation of this near consensus begins with an awareness of the historical development and considering additional evidence marshaled to support it. This paper will address the meaning of the passage as it relates to its context, point out its sapiential background, and link it with Isa 6:9-10. The goal will be to show that Yahweh is the “god of this age” and that “hardening,” mentioned in 2 Cor 3:14, is a non-transformational withholding of salvific wisdom (in regeneration) designed to perpetuate the spiritual blindness mentioned in 2 Cor 4:4.2
You can read the PDF here

The Apostle Paul and Spongebob

Paul Image Sourced via Stuff Christians Like
read more

What really was Paul's thorn in the flesh?
 Find out here

Wives, Obey Your Husbands?

Why Egalitarians and Complementarians Are Wrong About Marriage

With the recent release of Rachel Held Evan's book, "A Year of Biblical Womanhood", the fires of debate over women in marriage have been stoked. However, today, I want to refer to her blog post "Submission in Context: Christ and the Greco-Roman Household Codes". In her post, she argues that since our culture is not the ancient culture of that time, Paul's commandments don't apply to marriages today:

The question modern readers have to answer is whether the Greco-Roman household codes reflected upon in Ephesians, Colossians, and 1 Peter are in and of themselves holy and divinely instituted, or if their appearance in Scripture represents the early church’s attempt to blend Christianity and culture in such a way that it would preserve the dignity of adherents while honoring prevailing social and legal norms of the day.
But I think she's missing something...

It's not about culture or commandments, it's about a contract

On my Ephesians Revealed blog, I write about "Honoring the Contract":
Marriages in ancient times were different than they are today. They were usually based on written contracts that both families agreed to before the marriage took place. The most common Roman marriage contract was called "Conventio in Manum" and it made the wife subject to the husband. This is most likely the type of marriages that Paul was dealing with in Ephesus. We no longer have written contracts in marriages today and so Paul's words no longer apply to marriages in that respect.
Although the contracts were part of that culture, the issue is not centered on the culture but on keeping one's word and not breaking the contract.

Of course, we don't have marriage contracts today. We have "vows" spoken verbally. Check out these "wedding vows that everyone is talking about":



They're in love. The vows express that love. I get it. But those vows don't address the conflict that may arise when they have to make hard financial decisions or when they disagree on an aspect of raising their children. In the ancient world that was resolved by putting the husband in charge of everything. The problem is most marriages haven't replaced that system with anything else. I know two business owners that share a business and each owns 50%. When they disagree, things get ugly. Wise business owners know that they need to establish a conflict resolution process or specify a mediator in writing before going into business together. How much more important is a marriage than a business? I think it would be prudent to counsel those about to be married to talk about how they will resolve conflicts. It doesn't have to be a contract but it might be a good idea to write it down.

Now there are those that might say a marriage isn't a contract but a unconditional covenant. Well, I would say that covenants are NOT unconditional and are very similar to contracts.

Why Weren't They Submitting?

I think most would assume that the wives in the New Testament weren't submitting because they simply wanted equality (egalitarian) or that they simply being sinful (complimentarian). However, I believe the context suggests that false teachings were causing them to not submit for theological reasons, specifically dealing with Lordship. In other words, in some instances, the authority of Christ was trumping the authority of their husband. Paul responds by saying they are both "Lord" in different senses and in a way that doesn't conflict with each other. We see hints of the master/slave relationships having the same problem in the New Testament e.g. "no man can serve two masters".

A Polite Bribe

This movie looks really engaging and uses my favorite method of communicating the Bible by recreating the situation it was written to. Unfortunately, I'm not sure if it has recreated it accurately but I am still looking forward to seeing it.

The Whole Sweep of Scripture

I thought this was pretty good:

Thematic Evidence for a Post-Exile Authorship of Genesis

The Theme of Brotherly Reconciliation Could Offer a Clue As To When Genesis and the Pentateuch Was Written

Although the theme of exile is common in Genesis (Adam and Eve exiled from the Garden, Cain exiled to the land of Nod, Jacob exiled by his feud with Esau, and Joseph exiled by his brothers), there is another theme that is closely related and that is brotherly reconciliation. Three of the exile themed stories in Genesis also involve brotherly relationships.

When Jacob returns to Canaan, he fears his brother Esau is still angry with him, but we read in Genesis what happens:

Esau ran to meet him, embraced him, fell on his neck, kissed him, and they wept.

Genesis 33:4-5
It's interesting that the non-canonical Book of Jubilees recounts how Esau's sons later provoked Esau to war with Jacob, but there is no mention of it in Genesis.

And again, Joseph overcomes any bitterness he may have had against his brothers for selling him into slavery:
And now, do not be distressed and do not be angry with yourselves for selling me here, because it was to save lives that God sent me ahead of you. For two years now there has been famine in the land, and for the next five years there will be no plowing and reaping. But God sent me ahead of you to preserve for you a remnant on earth and to save your lives by a great deliverance.

Genesis 45:5-7

He kissed all his brothers, and wept on them. After that his brothers talked with him.

Genesis 45:15
In contrast, the story of Cain an Abel shows the opposite with negative effects:
Cain said to Abel, his brother, “Let’s go into the field.” While they were in the field, Cain rose up against Abel, his brother, and killed him.

Genesis 4:8
Cain was eventually exiled to Nod, never to return.

So in light of these stories, we should ask this question: At what time in Israel's history would Genesis have been written to address issues with their brethren returning from exile? I think the best answer to that would be when the Jewish exiles were returning from Babylon.

The issue of brotherly reconciliation is also hinted as elsewhere:
You shall not take vengeance, nor bear any grudge against the children of your people; but you shall love your neighbor as yourself. I am Yahweh.

Leviticus 19:18
In the Hebrew, it's literally "love your brother as yourself".

I've also previously written some brief thoughts about the Pentateuch dating/authorship.