[caption id="attachment_6" align="aligncenter" width="300" caption="Colosseum in Rome"][/caption]

INTRODUCTION

ROMANS 1:1-7

 

            The prologue of Romans 1:1 and 1:7 follows a common pattern of ancient Hellenistic letters that included the name of the sender, the intended recipient, and any greetings. Most of the other Pauline epistles follow this same form in the prologue, but in this one, Paul is identified as the only sender here. Paul includes his credentials and a greeting that is rich in theological terms. He relates both himself and the recipients to Christ Jesus.

 

Text: 1:1. Παῦλος, δοῦλος Χριστοῦ ᾿Ιησοῦ, κλητὸς ἀπόστολος, ἀφωρισμένος εἰς εὐαγγέλιον Θεοῦ            

 

Translation: 1:1. “Paul, a servant of Jesus Christ, called as an Apostle, appointed for the gospel of God,”

 

Commentary: 1:1.

The author immediately identifies himself as “Paul.” The passage begins by stating who this letter is being sent from. Unlike the letters and messages commonly sent in present day, where the author usually identifies himself only in the closing part, the letters sent in the ancient world started out by announcing who the sender was. This practice made clear at the start who was writing, instead of requiring the readers to wait and find out who the author was near the end. Especially in Biblical epistles, this practice provides confidence to the readers that the message which follows is substantiated by the author himself. Here Paul identifies himself in three ways that provide some specific credentials.

            a servant of Jesus Christ - First, Paul says that he is “a servant” or “a bond-servant” of Jesus Christ, making it very clear to whom he belongs. He is in his entirety under the mastership of Jesus. This title leaves no doubt with the reader that he is subjected to a master and that he is not acting as his own master, because a servant is one who does the will of another.

            called as an Apostle - Secondly, he identifies himself as one who was called as an apostle. In the simplest use of the word, an apostle (ἀπόστολος) means “a delegate, messenger, one sent forth with orders” (Thayer, TDNT: 1:407, 67, e-Sword 7.9.8). Paul was called to be sent, and this can be demonstrated by tracing the life of Paul in the book of Acts. From the choosing of Paul and Barnabas at Antioch (Acts 13) for the gospel to Paul’s three missionary journeys, Paul was constantly being sent out time and again.

            appointed for the gospel of God - Thirdly, Paul identifies himself as one who was set apart for the gospel of God. The word used here for appointed (ἀφορίζω) is one that means “to separate, to appoint, set apart for some purpose, or to exclude as disreputable” (to excommunicate) (Thayer, TDNT: 5:454, 728, e-Sword 7.9.8). It implies a strong difference between himself and others because he was specifically appointed by God (Acts 9) for the gospel. This gospel is not from man or any other created being, but from God Himself. It is this gospel that Paul is about to unveil through the rest of his Letter to the Romans.

Text: 1:3. περὶ τοῦ υἱοῦ αὐτοῦ τοῦ γενομένου ἐκ σπέρματος Δαυῒδ κατὰ σάρκα,             

Translation: 1:3. “concerning His Son, who came out of the seed of David according to the flesh,”

Commentary: 1:3.

            Paul uses a preposition “concerning” to provide more detail about the “gospel of God.” He begins to provide a little foretaste of what will follow in the next chapters of Romans. The clause that contains this preposition explains what this “gospel” mentioned in verse 1 is about. Paul had not yet addressed the subject matter of the gospel, but he provides a peek into the message of the Good News.

            concerning His Son - The pronoun “His” used here refers back to God in verse 1. The word for “Son,” “υἱός͂,” is “used very widely of immediate, remote or figurative kinship” (Strong’s #5207, Strong, e-Sword 7.9.8). This person, the “Son,” is related in some way to God, but what the relationship is does not get fully developed here in this verse. At this point it is good to note that that they are related though. The preposition “concerning” denotes a subject for the preceding “gospel” The subject of the “gospel of God” from verse 1 is God’s Son. The gospel is about this whole person and is concerned with all of Him. Paul makes a side note here in this verse and in the next verse to address the two natures of the Son, the humanity and the divinity.

            who came - When the word for “came,” “γίνομαι,” is used in the context of “the seed of David,” it has a meaning of “to be made, to become, i.e. to come into existence, begin to be, receive being” (Thayer, TDNT: 1:681, 117, e-Sword 7.9.8). The sense here has to do with being born. Paul first addresses the humanity of God’s Son or His human nature. This Son was born, he had a human birth. He did not come from nothing, but He was made from something. Things that are made have some form or substance that they are made from, otherwise they would be created and not made. Unlike the earth, which was created from nothing at a word from God (Genesis 1:1ff.), this person was made from an existing substance. This is similar to how God formed the first man, Adam, from the dust of the earth. Adam was literally made from that substance. Likewise part of God’s Son was also made from an existing substance. The other part of His Son that was not made, the divinity or his divine nature, is addressed in the following verse.

            out of the seed of David according to the flesh - This One “came out of” or issued forth from. This relates to the origin of the Son. The origin here is not the total origin, but again reflects the human nature, the fact that He was born “according to the flesh.” The word for “seed” is “σπέρματος” which carries the meaning of “something sown, that is, seed (including the male “sperm”); by implication offspring” (Strong’s #4690, Strong, e-Sword 7.9.8). It is the product of this “seed” or the offspring or progeny that is being referred to. Whose seed was the Son of God from? Paul states simply “of David.” This does not mean that it was David’s direct offspring, but that David was an ancestor or that he was in the lineage of this Son. This Son had an earthly father, but it can also be seen that He was also related to God, which refers to His divine nature. The Son humbly became flesh (see Philippians 2:8), it is this humbling that Paul describes. This is what it means by “according to the flesh,”

            In order to understand who this “David” is that is being spoken about, we need to know who this Son of God is. By looking forward in verse 4, we will find the answer as Jesus Christ. In Matthew 1 we find the genealogy of Jesus, as verse 1 says “The record of the genealogy of Jesus the Messiah, the son of David, the son of Abraham.” This genealogy traces the lineage of Jesus from Abraham through King David all the way down to Jesus. Jesus was not the direct son of David, but by following the names it can be seen that He was part of David’s family, part of the ancestral offspring. It was to King David, who ruled over Israel, that God promised in 2 Samuel 7:12ff. to “raise up your descendant after you, who will come forth from you, and I will establish his kingdom…” and “…Your house and your kingdom shall endure before Me forever; your throne shall be established forever." While this passage referred to David’s direct descendant, Solomon, it was also a type for Jesus in whom this prophesy was ultimately to be fulfilled. David understood this would be fulfilled in the future when he said in 2 Samuel 7:19 “And yet this was insignificant in Your eyes, O Lord GOD, for You have spoken also of the house of Your servant concerning the distant future.” This Son was of a royal line that could be traced clear back to King David of Israel. David knew that someone would come from his offspring and that his throne would be established forever by God. Again, something promised beforehand by God is fulfilled.

Text: 1:4. τοῦ ὁρισθέντος υἱοῦ Θεοῦ ἐν δυνάμει κατὰ πνεῦμα ἁγιωσύνης ἐξ ἀναστάσεως νεκρῶν, ᾿Ιησοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν,

Translation: 1:4. “Who was declared the Son of God in power according to the Spirit of holiness by the resurrection of the dead, Jesus Christ our Lord,”

Commentary: 1:4.

            Paul continues his side note by now addressing the exaltation of Jesus and the proof of the divine nature of the Son of God. The Good News is concerned with the whole person of this Son. In verse 3 the humiliation and humanity of Christ was discussed, which included that He was born according to the “flesh” from the line of David and that He had a royal earthly heritage. Now His divine nature and relationship to God is filled out a little.

            Who was declared the Son of God in power - The One Paul is speaking about is again said to be the “Son of God.” He was “declared,” shown or marked out (see Word Study on “Declared”), as having this relationship to God. It was something that was already true and now was shown to be true. It came about as an action promised previously by God (see verse 2) and now was had been done by Him. This happened with power. The Greek word for “power” is “δύναμις”, which can mean “strength, power, ability; i.e. inherent power, power residing in a thing by virtue of its nature, or which a person or thing exerts and puts forth” (Thayer, TDNT: 2:284, 186, e-Sword 7.9.8).

The Son of God has power residing in Himself because of His divine nature. It is and always has been inherent in Him because He is God, being a part of the trinity. Before He came to earth, He existed with and as God. John 1:1-2 confirms this when it says, “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God.” Then in Philippians 2:5ff. it says that He set aside His exercise of that power, and humbled Himself by becoming a man taking on the human nature through the incarnation. While the Son limited His exercise of power to a few miracles while He lived on the earth, that exercise of power came fully to light again at one point.

according to the Spirit of holiness - The “Spirit of holiness” is another way of speaking about the Holy Sprit (the third member of the trinity). This declaration of the Son mentioned previously came about in direct accordance with the Holy Spirit. The “Spirit” is the direct converse to the “flesh” in verse 3. The Son was humbled “according to the flesh” and then exalted “according to the Spirit.” These to things two things relate to the humiliation and the exaltation of the Son of God. The exaltation of the One as the Son of God came about in conjunction with or because of the Holy Spirit.

by the resurrection of the dead - The One was shown to be Son of God as a direct result of “the resurrection of the dead.” While “the dead” is a plural form, it only specifically relates to the resurrection of the One, the Son of God, in this verse and not to any others. It does not relate to the resurrection of Lazarus or even any others from the dead (Matthew 27:52-53), though it may possibly hint at the coming resurrection of the dead in Christ, which is yet to come. But, it specifically relates to this One, who was declared the Son of God. This relationship is shown in that He was raised back to life from death. It is after His death on the cross, that God raised Him from the dead and He was glorified. It was at this point that He again exhibited the full exercise of His inherent power. The exaltation of the Son is more fully described in Philippians 2:9-11.

Jesus Christ our Lord – Paul finally states who this Son of God is that is the subject of the gospel. It is “Jesus Christ” Himself. The gospel of God concerns none other than Jesus Christ, His Son. It encompasses the human and divine natures; the humiliation and exaltation; the pre-existence, incarnation, life, death, resurrection and glorification; and the person and actions of Jesus Christ. This is the One who is called both “the son of Man” and “the Son of God.” The “our Lord” relates to all those who have Christ as their master. While it can specifically mean here those who willing submit to Him and are saved by Him, it also refers to everyone else. As Philippians 2:10-11 says, “so that at the name of Jesus EVERY KNEE WILL BOW, of those who are in heaven and on earth and under the earth, and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father.”

It is this gospel of God, whose subject is Jesus Christ our Lord, that Paul is about to unfold.

... TO OTHER CHRISTIANS!

.

Here's my ill-considered overstatement of the issue:  Our problem is not that we aren't telling the gospel to our pagan friends.  It's that we don't tell the gospel to our Christian friends! 

When's the last time you looked another Christian in the eye and said 'Mate you're a sinner.  I know you have struggles, I know you're tired but, deep down you're wicked!  That's your real problem.  But Mate - you're clothed in the righteousness of Christ, carried on His heart before the Father, rejoiced over in the presence of the angels.' 

I don't mean, When's the last time you talked about the toughness of the Christian life, or the state of the nation's morals or the soundness of certain bible teaching etc etc.  I'm talking about eye-balling your brother or sister and speaking God's word direct to them - His blood was for you, you are clean!

We all struggle to muster up the courage to evangelise non-Christian friends and family.  But I wonder whether a significant part of our difficulty is that we're not even used to speaking the gospel to people who should welcome it!

.

Well, it depends on what you mean by nuances. If you mean the distinction between being judged according to works and being judged on the basis of works, that's a huge and significant difference.

That's because the Bible is so clear—and our own consciences bear witness—that if our acceptance with God is grounded finally in our performances of the law, in doing good deeds, then I'm not going to have any security here and I'm not going to be accepted with God in the end. God demands a perfect righteousness, which is what Christ provides for us in his own obedience; and he demands that we be forgiven for our sins, which is what Jesus' blood provides for us on the cross.

Click below for Piper's whole answer.

How important is it to understand the details of how God saved me?

Matthew:

Mark:

Luke:

John:

(Thanks, Wordle!)

Romans 10:14-17

14 How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching? 15 And how are they to preach unless they are sent? As it is written, “How beautiful are the feet of those who preach the good news!” 16 But they have not all obeyed the gospel. For Isaiah says, “Lord, who has believed what he has heard from us?” 17 So faith comes from hearing, and hearing through the word of Christ. (ESV)

If the Church could grasp these verses, I think churches would look a little different from the way they look now. As it stands today, a really common model for conducting church services is to make the church building into the evangelism hub for the Church body. The congregation is told, "just invite your friends to church, and we'll do the rest." Then church services are aimed to be made as palatable and culturally relevant as possible, so the people that come as a result of the congregation's invitations to church will continue to come. Other sermons will then harp on how important it is to invite friends to church. Nearly every service will end with an invitation for people to, "accept Jesus Christ as your personal savior," with a pastor-guided prayer of acceptance. A church is then deemed 'successful' if the congregation grows rapidly and there is a large number of people that made acceptance decisions.

What is the problem here? There are people who are not getting saved, believing that they are, and repeating the cycle. Is it fair for me to say that some who think they are saved aren't actually getting saved? I think so because this is what the Bible teaches.

The issue gets even more fundamental here. What saves a person according to the Bible? Is it "accepting Jesus as personal savior" or is it believing with saving faith? It is faith. Of course, a saved person would make professions of faith, but arbitrary decisions do not always come from saving faith. The common model I described above is excellent at producing decisions of acceptance, but it is bad at developing saving faith. This pans out into seriously high fall-away rates that often lead people to denouncing Christianity. Among college students, the fall-away rate is over 80%. A faith that saves is a faith that sustains.

The solution to this problem is found in Romans 10:14-17.

In order for a person to be saved, they must have saving faith. Where does faith come from? Hearing the words of Christ. Where is the word of Christ recorded? The Bible. Where does the non-Bible-reading world hear the words of Christ? Through preachers preaching the word of Christ!

To save souls, we need the words of Christ proclaimed, not new programs, not added cultural relevance, not emotionalized decisions for Christ. Faith comes by hearing, and hearing by the word of Christ.

With the advent of a new school year, each day has been an adventure with the kids coming home with one more “need” for yet another class.  Now don’t get me wrong.  We picked up the “necessities” list for the kids and made sure they had everything on it, but unfortunately, everything they needed wasn’t listed there.  So each day after school, with one more revelation of something they needed, we traipsed up to the store to pick it up.

Life is kind of like that, isn’t it?  We think we’ve done everything on the list, that we’ve figured everything out and are ready to sail on, only to find out that the rules seem to change, that there is something else we didn’t count on.

We like to think of ourselves as put together, prepared, ready for whatever comes our way, that we have our chores done.  And life would be a lot easier if we could be “ready” for whatever, if we had a list of things to do and could complete them and move on.  But life isn’t that way, and neither is faith.  In today’s passage, Jesus challenges the status quo, the religious life, the human way of thinking. 

Yes, we talk about our crosses.  “So-and-so is my cross to bear,” we quip about a neighbor, relative, or co-worker.  But these are not the crosses Jesus presents this day. 

As we explore this passage, I want us to recognize three truths.

1. Our understanding and outlook live well beneath God’s will and plan.
2. God’s way requires the cross
3. Only what God saves will last

Matthew 16:21-28

I.  Our understanding and outlook are well beneath God’s will and plan.

(The Easy Way)  I like the story of the young man, eager to make it to the top, who went to a well-known millionaire businessman and asked him the first reason for his success. The businessman answered without hesitation, "Hard work." After a lengthy pause the young man asked, "What is the SECOND reason?"

We love Peter because he is such a wonderful picture of us, ready to step forward, ready to speak, but always speaking before he understands.  He was a big man with big fisherman’s hands a big heart to match.  He loved Jesus and wanted to follow Jesus wherever He went.  But he didn’t understand God’s will.

Isaiah 55: 8-9
8 "For my thoughts are not your thoughts, neither are your ways my ways," declares the LORD. "As the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts.

http://wwwstaff.murdoch.edu.au/~loader/MtPent16.htm

Peter has failed to understand Jesus' leadership and lowliness. He is espousing the common values of the time about power and worth and not espousing God's values.

To be a disciple it is first necessary that we understand the difference between the teacher and the disciple.  We are merely learning.  God’s will, God’s plan is so often foreign to our thinking that like Peter we come off half-cocked with our ideas and plans, only to find we are holding back the plan of God.

II.  God’s Way Requires the Cross

Deny yourself and take up your cross.  What is your cross today?  For most of us we consider our crosses those things that cause us pain, a chronic condition a chronic relative or co-worker, or maybe just the daily grinding routine.  And so these make up the daily cross, but only when they are a part of self-denial, of denying the selfish will and seeking God’s will forus.  Jesus speaks of something more than just the earthly things that meet us each day. 

“Deny yourself and take up your cross and follow me.”

From Wesley’s Notes on the Bible, Christian Classics Ethereal Library

http://www.ccel.org/ccel/wesley/notes.i.ii.xviii.html

Should we not consider all crosses, all things grievous to flesh and blood, as what they really are, as opportunities of embracing God's will at the expense of our own? And consequently as so many steps by which we may advance toward perfection? We should make a swift progress in the spiritual life, if we were faithful in this practice. Crosses are so frequent, that whoever makes advantage of them, will soon be a great gainer. Great crosses are occasions of great improvement: and the little ones, which come daily, and even hourly, make up in number what they want in weight. We may in these daily and hourly crosses make effectual oblations of our will to God; which oblations, so frequently repeated, will soon amount to a great sum.

So the purpose in denying ourselves is something far more than just “putting up with” them, but an exercise in self-denial, in seeking God’s will for our lives.

http://wwwstaff.murdoch.edu.au/~loader/MtPent16.htm

“Denying myself and taking up the cross is abandoning the project of the constructed self and allowing myself to be real and vulnerable, to be loved and loving, also to the point of suffering and death. These texts are not calling us away from what it means to be a human being, but calling us to be truly human, to find our true selves in God, but abandoning our false selves.”

WARNING:  This text does not call us to devalue ourselves and become kind of a doormat to the world.  That was not Jesus’ role, nor is it ours.  In fact, denying our value in God’s eyes is actually not carrying the cross, it is taking the easy way. 

To choose not to “eat, drink, and be merry”—that is the hard way.

To stand up to the bully—that is the hard way.

To call a friend to account—that is the hard way.

To speak up for righteousness when a friend or family member wants to live his or her own way, to risk rejection and loss—that is the hard way, the way of the cross.

When we choose the easy way, we love ourselves more than God. 

No men do more harm to themselves, than they that love themselves more than God.  From the Geneva Notes http://www.ccel.org/g/geneva/notes/Matthew/16.html

Self denial is not the opposite of self-fulfillment.  We don’t give up on things.  That just causes emptiness.  Rather, Carrying my cross is not giving up on things, but it is a lack of emphasis on self.  It is not self-esteem or self-abasement, self-fulfillment or self-emptying.  It is a denial of, a turning away from self and turning toward God.

III. Only what God saves will last

Finally, Jesus gives us the formula, the truth we don’t always long to hear:  If I save my own life, my own self, all is lost.  BUT, if I let go of self, my plan, my ideas, my life, I will find so much more than I ever considered possible.  What a conundrum!

We are not all called to be martyrs.  Here in this country there are very few martyrs for their faith, although around the world many give their lives for Christ.  So how can I lose my life for Christ?

“To the Hebrew, the soul [OT:5315  nephesh] was also the very essence of the living being but also the root of a person’s passion and desires. That is what Jesus says we must offer to him if we are to find the fullness of meaing; our very passions and desires.

“From the root of self comes all worship and all selfishness. Christ is inviting us to liberate ourselves from ourselves so that we might be completely free to love selflessly.

“It is to this freedom of humble service that Jesus calls us; the freedom that only occurs when we no longer live to take but to give; we live forgiving.”  Copied from http://onefamilyoutreach.com/bible/Matthew/mt_16_21-28.html

The gospel calls us to lay down our lives, our futures, our hopes and our dreams—daily, moment-by-moment, for the gospel, for the truth. 

Whether she is a good candidate for president or not, I strongly respect Governor Sarah Palin’s ability to stand for what she believes is right.  In a country where expedience is often the defining line, she chose to continue her pregnancy, knowing her child would be born with Down’s Syndrome, that he would most likely always be a child mentally.  She believed that God gave life, and she refused to take it away. 

What in your world, in your life, are you trying to save?  It takes commitment and faith to speak the hard words, to make the heavenly choices.  I know of one minister who had a choice to make.  A wealthy member of the congregation routinely advised this young minister on his sermons, telling him what to preach and how.  One day in prayer, the young man felt a conviction that it was time to preach a simple gospel sermon, one that convicted of sin and called the hearers to repentance.  He knew it would most likely mean his job, but he was sure this was the way to go.

The young pastor preached the sermon, called for repentance, and prayed his closing prayer.  He found peace in his soul, knowing he had done God’s will.  As the people filed out of the church, one by one, he noticed a difference in many of the handshakes, a firmer grip, eye contact.  Some eyes were even damp, it would seem. 

I wish I could tell you everyone in the congregation jumped on board and the young man’s  ministry prospered.  It did, but not at that church.  The wealthy man withdrew his support, which caused the board to reconsider the pastor’s employment.  It was a hard-fought battle, but eventually the young pastor’s employment was terminated.  He moved on, broken-hearted but fulfilled because he had done as God requested. 

What good will it be for a man if he gains the whole world, yet forfeits his soul?

What good is it if we have our families, our friends, our community, and yet we have nothing else, nothing eternal.

Again, what good is being self-satisfied when we know we could be God-satisfied? 

Most of the time we live well below even our own self-expectations.  We take the easy road, because we know God will understand.  But Jesus called His disciples, and calls us today, to a life of self-less-ness.  A life that reflects the truths and callings of God rather than the lies and teasings of the world. 

A life that denies my self-ish desires and wants to seek that for which God created me.

How can we life such a life? 

By recognizing that our thoughts are not God’s thoughts, but seeking out, through the Word of God and prayer, God’s will.

By taking up our cross, that is, by turning over our selves to God and allowing God to grant us the desires of our heart., and finally,

By living our lives to save not our reputations or ourselves, but by walking forward with determination and hope, knowing that God is with us, and speaking the words of truth that others may be saved from lives of desperation and loss.

Let us pray.

http://www.comedycentral.com/videos/index.jhtml?videoId=184086

Check out Democracy Now, right on their front page, and you will see the kind of crazy harrassement that their reporters are going through.  Now DN is clearly a left-leaning news outlet, and thats ok, they tell you their perspective right up front.  They are very honest with their bias which, for me, is so refreshing when compared to most of the rest of the media that wants to appear objective.  come on, no one is objective!  Each person on this planet has things that they want to accomplish and ways that they want you to think.  Christ came with an agenda, he put it right out front, 'repent for the Kingdom of God is at hand.'

By the way, it really annoys me when people (who should know better) want to say that Jesus did not ask anything of anybody.  What gospel are you reading?  The obvious answer is the amalgamated gospel that has been put together over a lifetime of hearing it.  The personal gospel (that all Christians work off of) which includes or excludes as preference and memory dictate.  This gospel is susceptible to the extreme of a Jesus who accepts all with unlimited affection and has only affirming and non-offensive things to say or of a Jesus who demands absolute moral perfection.  Either extreme is distasteful.

I think though that the Jesus in the middle of those two extremes probably would not have been welcome at either convention.  Both conventions were very much based on the appearance of the candidate.  This is not as opposed to reality but rather is a substitution for it.  We do not have the opportunity to start to understand the personal reality of an individual because the projected appearance gets in the way.  Chris Rock talks about the representative that you meet on a date with someone.  We have been dating Obama and McCain for a couple months now but I dont think we will get to know them beyond the representative until after one is elected and starts to make decisions.  Any yes, that is a little disconcerting.

If it means anything it seems that Obama (or at least his senate office) has been continuing to do his job because he (really an intern, I'm sure) sent me a letter about a petition I signed to preserve net neutrality.  Thats a good sign, our potential president cares about preserving net neutrality and minority participation in media.  That sending of a letter as a normal part of what he would do as my senator means more to me than his saying that he believes in those things from a campaign stage.

I dont know about McCain, he is not my senator.

(1: 14) "His head and His hairs were white like wool, as white as snow; and His eyes were as a flame of fire;"

  This reminds us of Daniel's description of the Ancient of Days: "Whose garment was white as snow, and the hair of His head like pure wool: His throne was like the fiery flame, and His wheels as burning fire" (Dan. 7: 9). There Daniel spoke of the purity and splendor of God the Father. Here John reveals the Divinity of Christ. Once before he saw the Lord's glory, when he and Peter and James stood on the Mount of Transfiguration. Then the fashion of Christ's countenance was altered, His raiment was white and glistering (Luke 9: 29); and He revealed to His disciples the glory which He had with the Father before the world was (John 17: 5). Now, having ascended to heaven, His Divine glory is again manifested to John.

   The whiteness of wool implies purity and cleanness. It signifies that Christ is without sin--that of all men, the Redeemer alone is holy and pure. We too will one day be partakers of the Divine nature (2 Peter 1: 4). At the marriage supper of the Lamb, the saints shall be arrayed in white--that is, shall be cleansed from all sin. While on earth, we are sprinkled with the blood of Christ, that we may attain that heavenly whiteness; that when Christ comes, the church may be presented to Him without spot or blemish (Eph. 5: 27).

   "His eyes were as a flame of fire."--This may denote the judicial scrutiny with which the Lord beholds things on earth. David writes: "The Lord is in His holy temple, the Lord's throne is in heaven: His eyes behold, His eyelids try the children of men" (Psalm 11: 4). The imagery is parallel to that of Daniel 10: 6.

   (1: 15) "And His feet like unto fine brass, as if they burned in a furnace; and His voice as the sound of many waters."

   Once again, this description is similar to that furnished by Daniel. Both Daniel and John were chosen to receive visions of transcendent glory. In Daniel 10: 6, we have the key to unlocking John's vision. Speaking of the man clothed in linen, Daniel writes: "His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in color to polished brass, and the voice of his words likle the voice of a multitude."

   Daniel's vision was preparatory to his being told things that must befall his people in the latter days. John is vouchsafed a similar vision, preparatory to his being told things that are at hand.

   The Apocalyptic judgments were at hand when John wrote. But because of the increase of faith and proliferation of the Gospel among all nations, judgment was put off to a later time, and that through the mercy and grace of God (see Genesis 18: 23-32). The wickedness of the world, so prevalent during the days of Domitian, was countebalanced by the power and spread of the gospel. This has resulted in a gracious postponement of Divine judgments which will only take place when the world has sunk into conditions similar to those which brought on the desolations of the old world, and of Sodom and Gomorrha (Luke 17: 26-30).

   As we understand it, the predictions made to Daniel contain one of the great keys to interpreting the Apocalypse, for both Daniel and John write of the same events. There is one difference, however, in their repective visions. While both concern the destiny of Israel, John prophesies in light of the knowledge that the church has been grafted into Israel. From what we can tell, Daniel was not aware of this. John's understanding will of course come into play as we advance further into the book.

   "His voice as the sound of many waters."--This is parallel to Ezekiel's vision of Messiah's glorious advent. "And behold, the glory of the God of Israel came from the way of the east: and His voice was like the noise of many waters: and the earth shined with His glory" (Ezekiel 43: 2). Ezekiel prophesied the coming of Christ to take up His abode in the temple he had described (Ezek. 40-43). His prediction will be found to bear correspondence with the Apocalyptic visions, in which Christ brings the New Jerusalem down from heaven. Like the prophecies of Daniel 7, Ezekiel's coming of the Son of Man is understood to be Jesus Christ's rule and reign over all the kingdoms of the world.

   (1: 16) "And He had in His right hand seven stars; and out of His mouth went a sharp two-edged sword: and His countenance as the sun shineth in his strength."

   The seven stars will be interpreted in v. 20. The mention of a two-edged sword proceeding from the Savior's mouth is a reference to Isaiah 49: 2: "And He hath made my mouth like a sharp sword; in the shadow of His hand hath He hid me, and made me a polished shaft; in His quiver hath He hid me." The Son of Man has been hidden in the Divine quiver; that is, Christ's office as Judge of all mankind has not yet been manifested. In the present dispensation of grace, judgment is deferred and mercy held out to all. The Lord is not judging; He is saving (John 12: 47).

   But the divine economy will be changed when He returns. The He shall rule all nations with a rod of iron (see Psalm 2: 8-9). The two edged-sword denotes the precepts and commandments of Jesus Christ, in their capacity to convict and condemn transgressors. "He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day" (John 12: 48). Those who obey not the Gospel will be punished with everlasting destruction from the presence of the Lord (2 Thess. 1: 8), even as Antichrist will be destroyed with the Spirit of His mouth and with the brightness of His coming (2 Thess. 2: 8).

   "And His countenance as the sun shineth in his strength." --This brings to mind the inspired predictions of the prophet Malachi: "But unto you that fear my name, shall the Sun of righteousness arise with healing in His wings; and ye shall go forth, and grow up as calves of the stall" (Mal. 4: 2)-- a verse understood by Tertullian as pointing to the resurrection of the just. See De Resurrectione Carnis, xxxi. The same sun which burns up the wicked (Mal. 4: 1) shall restore the righteous to life.

   Christ is also likened to the sun, for He brings a new dispensation down to men, even the "seventh day," or perfect Sabbath. The perfection of that day was frustrated by the sin of the First Adam. As sin entered on the sixth day, so Christ was crucified on Friday to take away the sins of the world. Now during this remainer of the sixth day, He stands in the holy place making reconciliation for the sins of His people. This sixth day/age is compared to an evening which is far spent (Romans 13: 12; 1 John 2: 8). It will be succeeded by the perfect day, or antitypical Sabbath. This is the Millennium, otherwise known as the "Day of the Lord," in contradistinction to "man's day," which is rapidly drawing to a close.

Sunday September 7: 

First Reading: Ez 33:7-9

Responsorial Psalm: Ps 95:1-2, 6-7, 8-9

Second Reading: Rom 13:8-10

Gospel: Mt 18:15-20

To see the readings in full for this day click here.

Monday September 8:

First Reading: Mi 5:1-4a or Rom 8:28-30

Responsorial Psalm: Ps 13:6ab, 6c

Gospel:  Mt 1:1-16, 18-23 or 1:18-23

To see the readings in full for this day click here.

Tuesday September 9: 

First Reading: 1 Cor 6:1-11

Responsorial Psalm: Ps 149:1b-2, 3-4, 5-6a and 9b

Gospel: Lk 6:12-19

To see the readings in full for this day click here.

Wednesday September 10:

First Reading: 1 Cor 7:25-31

Responsorial Psalm: Ps 45:11-12, 14-15, 16-17

Gospel: Lk 6:20-26

To see the readings in full for this day click here.

Thursday September 11:

First Reading: 1 Cor 8:1b-7, 11-13

Responsorial Psalm: Ps 139:1b-3, 13-14ab, 23-24

Gospel: Lk 5:1-11

To see the readings in full for this day click here.

Friday September 12:

First Reading: 1 Cor 9:16-19, 22b-27

Responsorial Psalm: Ps 84:3, 4, 5-6, 12

Gospel: Lk 6:39-42

To see the readings in full for this day click here.

Saturday September 13: 

First Reading: 1 Cor 10:14-22

Responsorial Psalm: Ps 116:12-13, 17-18

Gospel: Lk 6:43-49

For the readings in full for this day click here.

About the sources used. The readings on this site are not official for the Mass of Roman Rite of the Catholic Church in the USA, but are from sources free from copyright. They are here to present the comparable readings alongside traditional Catholic commentary as published in the Haydock Bible for your own personal study. Readings vary depending on your local calendar.

Official Readings of the Liturgy at – http://www.usccb.org/nab/090708.shtml

Ezekiel 33:7-9
DR Challoner

So thou, O son of man, I have made thee a watchman to the house of Israel: therefore thou shalt hear the word from my mouth, and shalt tell it them from me. When I say to the wicked: O wicked man, thou shalt surely die: if thou dost not speak to warn the wicked man from his way: that wicked man shall die in his iniquity, but I will require his blood at thy hand. But if thou tell the wicked man, that he may be converted from his ways, and he be not converted from his way he shall die in his iniquity: but thou hast delivered thy soul.

Responsorial Psalm 94:1-2, 6-9 (Ps 95 NAB/Hebrew)
DR Challoner Text Only

Come let us praise the Lord with joy:
let us joyfully sing to God our saviour.
Let us come before his presence with thanksgiving;
and make a joyful noise to him with psalms.
Come let us adore and fall down:
and weep before the Lord that made us.
For he is the Lord our God:
and we are the people of his pasture
and the sheep of his hand.
To day if you shall hear his voice,
harden not your hearts:
As in the provocation,
according to the day of temptation in the wilderness:
where your fathers tempted me,
they proved me, and saw my works.

Romans 13:8-10
Haydock New Testament

Owe no man any thing, but to love one another: for he that loveth his neighbour, hath fulfilled the law. For thou shalt not commit adultery: Thou shalt not kill: Thou shalt not steal: Thou shalt not bear false witness: Thou shalt not covet: and if there be any other commandment, it is comprised in this word: Thou shalt love thy neighbour as thyself. The love of the neighbour worketh no evil. Love, therefore, is the fulfilling of the law.

The Holy Gospel of Jesus Christ According to Saint Matthew 18:15-20
Haydock New Testament

Jesus said:

But if thy brother shall offend against thee, go, and reprove him between thee and him alone. If he shall hear thee, thou shalt gain thy brother. But if he will not hear thee, take with thee one or two more, that in the mouth of two or three witnesses every word may stand. And if he will not hear them: tell the church. And if he will not hear the church, let him be to thee as the heathen and the publican.

Amen, I say to you, whatsoever you shall bind upon earth, shall be bound also in heaven: and whatsoever you shall loose upon earth, shall be loosed also in heaven. Again I say to you, that if two of you shall agree upon earth, concerning any thing whatsoever they shall ask, it shall be done for them by my Father, who is in heaven. For where there are two or three gathered together in my name, there am I in the midst of them.

Haydock Commentary Ezechiel 33:7-9
Notes Copied From Haydock Commentary Site

• Ver. 8. Surely die a temporal, (Theod.) or rather an eternal death. S. Jer.

Haydock Commentary Romans 13:8-10

• Ver. 8-9. But that you love one another. This is a debt, says S. Chrys. which we are always to be paying, and yet always remains, and is to be paid again. — He that loveth his neighbour, hath fulfilled the law. Nay, he that loves his neighbour, as he ought, loves him for God's sake, and so complies with the other great precept of loving God: and upon these two precepts (as Christ himself taught us, Matt. xxii. 40.) depends the whole law and the prophets. Wi.
• Ver. 10. Love of the neighbour worketh no evil.[2] This, by the Latin, is the true construction; and not, love worketh no evil to the neighbour, as it might be translated from the Greek. Wi.

Haydock Commentary Matthew 18:15-20

• Ver. 15. Offend against thee. S. Chrysostom, S. Austin, and S. Jerom understand from this verse, that the injured person is to go and admonish his brother. Other understand against thee, to mean in they presence, or to thy knowledge, because fraternal correction is a duty, not only when our brother offends us, but likewise when he offends against his neighbour, and much more when he offends God. It is moreover a duty not peculiar to the injured, but common to all. When the offence is not personal, our advice will be less interested. This precept, though positive, in only obligatory, when it is likely to profit your brother, as charity is the only motive for observing it. Therefore, it not only may, but ought to be omitted, when the contrary effect is likely to ensue, whether it be owing to the perversity of the sinner, or the circumstances of the admonisher. Jans.
• Ver. 17. Tell the church. This not only shews the order of fraternal correction, but also every man's duty in submitting to the judgment of the Church. Wi. — There cannot be a plainer condemnation of those who make particular creeds, and will not submit the articles of their belief to the judgment of the authority appointed by Christ. A.
• Ver. 18. Whatsoever you shall bind, &c. The power of binding and loosing, which in a more eminent manner was promised to S. Peter, is here promised to the other apostles and their successors, bishops and priests. Wi. — The power of binding and loosing, conferred on S. Peter, excelled that granted to the other apostles, inasmuch as to S. Peter, who was head and pastor of the whole Church, was granted jurisdiction over the other apostles, while these received no power over each other, much less over S. Peter. T. — Priests receive a power not only to loose, but also to bind, as S. Ambrose writeth against the Novatians, who allowed the latter, but denied the former power to priests. Lib. i. de pœnit. c. ii. B.
• Ver. 19. That if two of you. From these words, we learn how superior is public to private prayer. The efficacy of the former is attributed to the presence of Christ in those assemblies. The Father, for his Son's sake, will grant petitions thus offered. Jans. — The fervour of one will supply for the weakness and distractions of the other.
• Ver. 20. There am I in the midst of them. This is understood of such assemblies only, as are gathered in the name and authority of Christ; and in unity of the Church of Christ. S. Cyprian, de Unitate Ecclesiæ. Ch. — S. Chrysostom, Theophylactus, and Euthymius explain the words in his name, thus assembled by authority received from Christ, in the manner appointed by him, or for his sake, and seeking nothing by his glory. Hence we may see what confidence we may place in an œcumenical council lawfully assembled. T. S. Greg. lib. vii. Regist. Epist. cxii.

]]> http://trinitypastor.wordpress.com/?p=675 Sat, 06 Sep 2008 23:53:15 +0000 limabean03 http://trinitypastor.wordpress.com/?p=675 Now, my hearers, "the Bible alone is the religion of Protestants;" but whenever I find a certain book much held in reverence by our Episcopalian brethren, entirely on my side, I always feel the greatest delight in quoting from it. Do you know I am one of the best churchmen in the world; the very best, if you will judge me by the articles, and the very worst, if you measure me in any other way. Measure me by the articles of the Church of England, and I will not stand second to any man under heaven's blue sky in preaching the gospel contained in them; for if there be an excellent epitome of the gospel, it is to be found in the articles of the Church of England. Let me show you that you have not been hearing strange doctrine. Here is the 9th article, upon Original or Birth Sin: "Original Sin standeth not in the following of Adam; (as the Pelagians do vainly talk); but it is the fault and corruption of the nature of every man, that naturally is engendered of the offspring of Adam; whereby man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lusteth always contrary to the spirit; and, therefore, in every person born into this world, it deserveth God's wrath and damnation. And this infection of nature doth remain, yea, in them that are regenerated; whereby the lust of the flesh, called in the Greek, phronema sarkos, which some do expound the wisdom, some sensuality, some the affection, some the desire, of the flesh, is not subject to the Law of God. And although there is no condemnation for them that believe and are baptized, yet the apostle doth confess, that concupiscence and lust hath of itself the nature of sin." I want nothing more. Will any one who believes in the Prayer Book dissent from the doctrine that "the carnal mind is enmity against God?"

Interested in reading the 39 Articles for yourself? Check them out here

Articles IX onward will be of particular interst to those of you who hold to the Reformed tradition

THE GREAT I AM! THE GREAT I AM!
THE GREAT I AM! THE KING!
If you who are chosen hold your tongue
The rocks of the earth will sing.
Oh God have your way with us!
We have not chosen you!
My God have your way with those you love
We need to love you too.
The wrath that your grace has withheld
Soon will be set free
For you, Oh God, are Righteous and Just
You alone are King.
Do with us as you will
To turn our hearts back to you.
May your Glory be fulfilled
In what is your plan to do.
Tear down the idols that defile your name
Tear down what man has made.
My soul is grieved with longing
I stand lonesome and unashamed
For the world to know the Glory
The Glory in your name.
Let those who bear a witness
Gather together to call on you
Let those who truly seek your face
Be ambassadors of the truth.
May we join in numbers,
May we speak the truth
Singing a jubilant song
Sharing the joy we find in you.
Let us be persecuted in your name
For gospel sake
Let us face trials of many kinds
To bring your Glory Fame
Let the blood that was shed on the cross
Incarnadine the earth,
Come what may let us see
A revival a rebirth!

You alone are God
For you alone are God.
One day every knee will bow
For you alone, Our God.

And each day what I seek to do, from the outset of the day, is position myself as close to the gospel as possible so that I might experience the effects of the gospel. One pronounced effect of preaching the gospel to my soul is joy.

I am the worst sinner I know. And given the countless sins I have been forgiven of, as I contemplate the Savior’s substitutionary sacrifice on the cross for my sins, the effect of that contemplation in my life is joy.

So from the outset of each day I seek to “survey the wondrous cross on which the Prince of glory died.” I seek to study the doctrines of grace. I seek to prepare my heart to discern evidences of grace throughout the day. And as I devote myself to those practices at the outset of each day and throughout the day, the effect upon my soul is joy.

read it all here

The bible itself does not order us to read the text literally.  The literal reading of the text is a possible reading and sometimes the best reading of a text, but it is not the only possible way to read the text.  In contrast to a literal reading of the text, biblical scholars often rely on a historical-critical reading of the text, which is another interpretive method in which the reader attempts to discern what the original context of the scripture was and what the original author/editor of the text was thinking and trying to convey.  It actually is another form of literalism, but often comes to a very different conclusion about the text's meaning than does pure literalism.

If we study the hermeneutic of the various New Testament writers in their use of and comments on the Old Testament (hermeneutic = the method of interpretation), we discover that the authors of the New Testament did not follow only a literal reading of the Old Testament, nor did they follow the norms of the historical-critical method in their use of or interpretation of the Old Testament.   Take for example St. Paul's comments in Romans 15:3-4:

"For Christ did not please himself, but as it is written, ‘The reproaches of those who reproached you fell on me.'  For whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we might have hope."

First St. Paul is making a moral exhortation to the Roman Christians about love - taking care of the other before yourself.  He then points to Jesus as the primary example of love, of one who did not please Himself, but did what was good for others first.  In this St. Paul is clearly contrasting love (which is always other oriented) and self love (which always places the "I" or "me" or "mine" before the other).  His commentary is moralism and he is trying to shape the attitude and behavior of his readers.

Second, St. Paul quotes from Psalm 69:9 as a scriptural reinforcement of the principle of love which he is promoting.  Paul takes a verse from Psalm 69 which in its own context has a particular reading and meaning and he uses the verse as if the words were said by Christ.  Psalm 69 is a lamentation of David as he speaks about his own life and situation and sorrows and problems.  One can read the Psalm literally and historical-critically and have them make perfect sense without reference to Christ.  However Psalm 69 is frequently quoted throughout the New Testament and is used as one of the prophetic psalms of the suffering servant of God.  It is used in the New Testament as a prophecy about and testimony to the Messiah.  The Psalm is interpreted as applying not to David but to the Lord's Christ.  This is a Christological interpretation of the Psalm.  The verse is not being taken out of context, as many modern scholars might argue, for I think St. Paul uses the verse because he wants the reader to call to mind the entire Psalm.  He is not proof text, but rather using a verse to call to mind a large context.   By referring the verse to Christ, he is referring the entire Psalm to Christ - to interpret the Psalm and to reveal the Christ.

Third, St. Paul then describes his hermeneutic - his interpretive principle in vs. 4: "For whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we might have hope."   St. Paul is saying that it is not the literal meaning of the text nor its historical-critical meaning which are most important.  The ancient texts "were written for our instruction" - not mostly to record a factual history, but to shape our understanding of the present - "that we might have hope."   The ancient scriptures were written to encourage us through our present problems and situation.  Additionally the texts were written not merely to inform us, but more to form us: not mere information, but formation and even transformation.   This of course does not deny the literal or historical meaning of the text, but only and rather says that the text has a more important meaning for us than a mere literal reading of the text can give us.  And that meaning both reveals Christ to us and is revealed by Christ to us.  David in writing Psalm 69 does not tell us the text is really about the Messiah and not about himself.  But applying the text to Christ becomes the interpretive principle which guides St. Paul.

Once again it brings to mind Christ's own words in John John 5:39-40: "You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me, yet you refuse to come to me that you may have life."

Reading the Bible, which is an essential part of being a Christian, of being a disciple of Christ, requires us to be able to read the scriptures, to see them with apostolic eyes, and to have the mind of Christ (1 Corinthians 2:16). 

See also my Reading the Old Testament to Reveal the Truth

Two years ago I was at a Fall retreat camp with a group of high school students. There was a speaker who was invited to come to the retreat and speak to the students twice a day during the weekend. On one of the days, he began to tell a story of something that occurred one day in his high school classroom, where he taught at back at home.

A girl was struggling with Christian assurance and the following questions were gnawing at her: "Do I love Jesus?" and "How do I know that I love Jesus?"

Let me tell you of the dangerous response that this speaker gave to his student.

He began to tell her the story of the women caught in adultery found in John 8. After re-telling her the story of the woman caught in adultery and how Jesus had mercy on her, he responded to her question with a question himself, "Do you love this man in the story?"

She responds, "Well, of course I do"

He then concludes with his antinomian (!) syllogism, "Well, then you love Jesus!"

Now, what's wrong with this antinomian syllogism (If you love the man in the story, you love Jesus. You love the man in the story, therefore, you love Jesus)?

Everyone loves mercy
The first problem with this response is that everyone loves mercy when the outcome can either be mercy or justice. After all, what is one of the main complaints about God sending unbelievers to hell or electing some for salvation?: It's not fair! That's unjust! If this is the standard of how we began doing our evangelism, everyone would be saved by that standard!

Telling a story != Telling the story
The second problem with his response is that he is only telling part of the story and treating it as if it is the whole story. In logic this is called the fallacy of equivocation. This occurs when someone is using a word or idea in more than one way, thus rendering it ambiguous. I remember a few years back (prior to this incident) when an atheist approached me and, being fascinated by some of the teachings/sayings of Jesus, asked me whether a non-Christian can accept some of Jesus' teachings/sayings as true while rejecting others. In the same way, this person wanted to pick and choose stories and sayings and treat them as that person's own "whole" of the story.

Can we say that the story in John 8 is the same story in Mark 9?:

"And if your hand causes you to sin, cut it off. It is better for you to enter life crippled than with two hands to go to hell, to the unquenchable fire. And if your foot causes you to sin, cut it off. It is better for you to enter life lame than with two feet to be thrown into hell. And if your eye causes you to sin, tear it out. It is better for you to enter the kingdom of God with one eye than with two eyes to be thrown into hell, 'where their worm does not die and the fire is not quenched.'"

I wonder how she would have responded if this story was told instead? On a side note, contrary to common assumptions (and what you were taught in Sunday school), Jesus taught and spoke more on hell than He did on heaven in the four Gospels!

The reason why so many churches are filled with unregenerate people, who believe they are going to heaven but live like hell, is a result of bad preaching and bad teaching, as show in this story. In the next post, I want to dig deeper into the question, "How do I know that I love Jesus?"

Until next time, I strongly encourage you to invest an hour of your time and watch/listen to the following message by Paul Washer, and you will see where I am going with this:

Jejum e oração são disciplinas espirituais de extrema importância na vida de um cristão. Jesus foi o primeiro a dar o exemplo e orava e jejuava sempre. Através dessas práticas voluntárias, somos fortalecidos espiritualmente e temos mais intimidade com Deus.

Para a religião islâmica, entretanto, esta é uma prática sagrada e todos os seus adeptos são convocados anualmente a exercê-la com rigor. O ramadã é um mês no qual os muçulmanos observam o jejum. Uma vez que o calendário islâmico é lunar, o ramadã não é celebrado todos os anos na mesma data, podendo passar por todas as estações do ano. Neste ano, vai de 1 a 30 de setembro.

Durante este mês, todo muçulmano que tenha alcançado a puberdade deve jejuar enquanto o sol brilhar. Isso quer dizer que eles ficam sem comer do nascer ao pôr do sol. Ao término de cada dia, o jejum é finalizado com uma oração e uma refeição especial tomada em comum, chamada iftar.

Ore e jejue também!
Para os cristãos que vivem em países islâmicos, o ramadã é um mês de intensa batalha espiritual. Sem a proteção de Deus, a batalha pose ser até mesmo física.
A Igreja no mundo muçulmano também corre risco de morte, já que, nessa época, radicais sentem-se honrados em matar cristãos ou queimar igrejas. Algumas linhas do islamismo acreditam que fazer essas ações no primeiro dia do ramadã dará lugar garantido no paraíso. Em certos países, pais não deixam seus filhos, especialmente meninas, saírem de casa durante o ramadã, pois temem que possam sofrer abusos por parte de algum extremista.
Por causa da grande batalha espiritual, os cristãos devem intensificar os períodos de jejum e oração. Não apenas os que vivem naqueles países, mas também nós. Vamos pedir a Deus que proteja nossos irmãos em Cristo durante o ramadã. Convidamos todos os Amigos de Oração do Brasil e em outros países a orar r jejuar durante este mês em favor dos nossos irmãos, para que eles sejam instrumentos do amor de Deus usados para alcançar muitas almas para o Reino.

CURIOSIDADES
• Em alguns países, pessoas não engolem nem saliva durante o ramadã. Por isso, passam o dia cuspindo no chão.
• Mulheres grávidas ou menstruadas não precisam jejuar. Os enfermos também não, mas os mais religiosos não abrem mão da prática, mesmo tomando medicamentos fortes. Os dias de jejum não praticados devem ser cumpridos em outros dias antes do próximo ramadã.
• Em países mais abertas, alguns cristãos usam a quebra de jejum (iftar) dos muçulmanos para demonstrar amizade e amor. Eles oferecem a seus amigos islâmicos uma refeição feita para partilhar desse momento de comunhão.
• Durante o ramadã é proibido fumar e ter relação sexual.
• Jogadores de futebol também devem observar o jejum, mesmo que tenham de jogar uma partida importante. A natação também é proibida, pois a possibilidade de engolir água pode quebrar o jejum.

Veja alguns países muçulmanos
*2° - Arábia Saudita
3° - Irã
4° - Maldivas
6° - Iêmen
7° - Afeganistão
9° - Uzbequistão
12° - Somália
13° - Turcomenistão
14° - Comores
15° - Paquistão
16° - Catar
18° - Chechênia
19° - Egito
20° - Zanzibar
21° - Iraque
22° - Azerbaijão
23° - Líbia
24° - Mauritânia
26° - Sudão (Norte)
27° - Omã
31° - Argélia
32° - Nigéria (Norte)
33° - Djibuti
34° - Turquia
35° - Kuwait
37° - Tadjiquistão
38° - Emirados Árabes Unidos
39° - Jordânia
40° - Marrocos
42° - Palestina
44° - Síria
45° - Barein
46° - Tunísia
47° - Indonésia
48° - Bangladesh
49° - Quênia (Nordeste)

* O número ao lado dos países mostra sua posição na classificação de países por perseguição, que indica o grau de intolerância para com os cristãos no mundo. A classificação traz 50 países e sua atualização é feita anualmente pela Portas Abertas – www.portasabertas.org.br

:: Fonte: Revista Portas Abertas, Edição: Setembro de 2008

Antônio, morador da comunidade Jolitontic, no Estado de Chiapas, reuniu sete amigos para matar a família do vizinho.

Depois da meia-noite de 23 de agosto, eles invadiram o casebre da família e mataram René, 32 anos, o filho mais velho. Depois feriram a mãe, Marcela Hernandez Giron Gomez, e o pai, Pedro Gomez Diaz.

Os gritos de Pedro deixaram o resto da família em alerta, mas os assassinos conseguiram ferir seriamente mais seis pessoas: Esteban, 4; Ernesto, 6; Anita, 7; Maria, 14; Petrona, 16; e Martin, 18.

Todos foram levados ao hospital público de San Cristobal de las Casas, município vizinho, e dois deles tiveram de passar por cirurgia.

O quadro de Petrona é o pior. O hospital se recusou a dar mais informação à agência de notícias Compass Direct, mas tudo indica que ela teve uma fratura exposta e um dos dedos amputado.

Ernesto e Anita receberam alta do hospital no dia 25. No dia seguinte, foram para a casa de sua avó, em outra cidade.

Agressores encontrados

As autoridades disseram ter encontrado três facões que foram usados no ataque. Eles estavam escondidos em um arbusto.

A polícia enterrou o corpo das três vitimas fatais em uma cova rasa atrás da casa da família, por não haver outros parentes na cidade.

:: Fonte: Portas Abertas - www.portasabertas.org.br

(continued from previous post)

A second point is less subtle and involves our direct response to Jesus. Further, it is this very response that determines just about everything else that follows in its wake. It involves a clear-cut decision. When confronted with Jesus, his life, his resurrection, and his teachings and his claims, we are basically put in the position of answering perhaps the most significant question of our existence: Was Jesus who he said he was? Was and is Jesus the Son of God?

Some of us evade this question through claiming that he never said that he was the Son of God, but scripture really doesn’t back up that argument, no matter how cleverly we try to make it do so. And the whole idea that the disciples added those claims at a later date holds no water, either. Historical analysis doesn’t support that argument, nor does even rudimentary reason. For the disciples to go to their deaths, often painful, humiliating executions, for sake of a hoax is too ridiculous to even consider.

No, friends, we are confronted with the question as to whether or not Christ was who he said he was. How we answer that question decides everything that comes later. If we decide that he was not, then we can move on to other things and forget the claims of Christianity. However, if we answer that Jesus was, indeed, exactly who and what he said he was, then we are dealing with a life-transforming issue.

If Jesus was the Son of God, and we accept that he was, then the whole issue of exclusivity is resolved. If he is the Son of God and if he said he was the only way, then he was the only way. No argument can withstand his claim for those who believe Jesus was the Son of God. It may not seem fair; it may not seem to be the way we think it should be; it may not be how, if we were God, we would have set things up; however, it is the truth. And guess what? The truth doesn’t have to be fair. The whole idea that if something is unfair it can’t be true doesn’t withstand the test of reason and logic.

At least to my way of looking at it, the whole issue of exclusivity rests upon whether or not we accept Christ as the Son of God. To repeat, if he was the Son of God and he said no one comes to the Father, except through him, then no one does.

For years I didn’t want to accept the exclusivity of Christ. I tried to ignore the issue, put it on the back burner, and let it simmer. However, the Holy Spirit turned up the heat when I wasn’t looking and eventually I was forced to deal with this issue once and for all. And, thanks be to God, the Holy Spirit taught me the truth about Jesus, just as Jesus said he would. For me, Jesus is exactly who he said he was and he still is and always will be.

It is my prayer that if you have avoided dealing with this central question, that the Holy Spirit turn up the heat. When you resolve this vital question, many other issues are resolved as well.

© L.D. Turner 2008/All Rights Reserved

Mark 8:27-30 -- And Jesus went on with his disciples to the villages of Caesarea Philippi. And on the way he asked his disciples, "Who do people say that I am?" 28 And they told him, "John the Baptist; and others say, Elijah; and others, one of the prophets." 29 And he asked them, "But who do you say that I am?" Peter answered him, "You are the Christ." And he strictly charged them to tell no one about him. -- ESV

There are so many opinions about Jesus today.  Who do the people at your work place say He is?  Who do the people at your family reunions say He is?  Who does your spouse say He is?  Who does the media say He is?  Who do the TV shows say He is?  Who does Hollywood say He is?  Who does the other major religions say He is?  There are so many opinions about Jesus today.  Can they all be true?  Obviously not.  Do the opinions even matter when it comes to who He really is?  I hope it is obvious that they do not.  He is who He is.  He is who He is regardless of who people say He is.

What does matter for you is who you say He is.  The answer to that question, for you, rings eternal.

It’s interesting... the larger part of the Scriptures is narrative. Most of the Bible began life as oral storytelling. The very DNA of the Scriptures are narrative units designed to be memorized. 

In Jesus’ day, Jewish boys between the age of 6 & 11 yrs, would go to their local Synagogue for school and t