7/30/14

From Jim McGuiggan... Creation and animal suffering


Creation and animal suffering

Petra wonders why God created the world so that animals have to suffer. We eat them, many of them eat each other, some of them are used for medical studies and some of them are butchered so that vain people can wear the exotic. And in the Old Testament we have the God-appointed sacrifice of animals.

As the biblical record presents it, in the beginning when God created humans and animals they ate vegetation and not each other (Genesis 1:29-30). It is only subsequent to our sinful rebellion that animals became a source of food for humans and (apparently) for one another (Genesis 9:3-6). I’m certain in light of that, as a beginning, and the development of the redemptive Story that we should view animal death as well as human death in connection with the arrival of sin and God's redeeming purpose. As Genesis 9:5 seems to imply, a tension is to be seen between the animal world and the humans.

I’m not suggesting that animals thoughtfully developed enmity against humans but I am suggesting that the peaceful relationship between them that’s reflected in Genesis 2:19-20 and 1:29-30 deteriorated. The mechanisms involved in that would be another discussion but I’m sure we should take the whole curse narrative of Genesis 3:14-19 into account and see it as the outworking of God’s will. That will is never to be separated from God’s redemptive purpose, which embraces the entire creation (see Romans 8:18-23). And if we hear the scriptures teach that God knew about our coming rebellion—as I’m sure he did—and that he prepared the creation for that eventuality this might ease our concerns about animals that are structured as carnivores. (They didn't grow flesh-tearing teeth after we sinned though the appetite may have arrived at that point.)

Whatever we are to make of the texts there are those (like Isaiah 11:6-9) that speak of peace in the animal world when the Messiah completes his glorious work of restructuring human society in justice, love and mercy. I think the least we should take from such texts is this: that the peace of the animal world was disrupted in light of sinful rebellion and spiritual anarchy. When all this is done away then the entire creation finds peace. So the texts as they sit present peace in the animal world arriving with the spiritual restructuring of the human world.

I believe there are aspects of the suffering of the animal world that serve the purposes of God by convicting us of our sin. I believe that the whole sacrificial system of the Old Testament, while it certainly runs deeper than this, sets before us the suffering of the innocent that sinful humans can be granted fellowship with the Holy Father. These sacrificial animals certainly shadow forth the coming of the Lamb of God but in themselves and their loss they bear witness to our sin and the depth of God’s love toward us. To puzzle over such questions is right and to refuse to settle for glib "explanations" is also right but what is not right is to forget that God looked at his entire creation and whispered, "Good!" Not a sparrow dies, said Jesus, but that the Holy Father doesn’t take note of it.

We usually speak as if Christ's work of reconciliation embraced only humans and it's perfectly right that we should do so. But Colossians 1:19-20 and other texts should remind us that the effect of Christ's work is cosmic.  

What is the “Fruit of the Vine”? by Kyle Butt, M.A.

http://apologeticspress.org/APContent.aspx?category=11&article=1262

What is the “Fruit of the Vine”?

by  Kyle Butt, M.A.

In the 21st century, scientific names and designations of certain fruits and vegetables often disagree with commonly accepted notions of the produce. For example, is a tomato a fruit or a vegetable? What about a cucumber? Although most people see these two foods as vegetables, technically they are viewed in scientific circles as fruit. Furthermore, both cucumbers and tomatoes grow on vines, which would, in the strictest sense of the word, classify them as “fruits of the vine.” Other fruits that grow on vines include melons, such as watermelon and cantaloupe, as well as grapes.
In light of the fact that there are many different “fruits of the vine,” how are we to understand the New Testament phrase, “the fruit of the vine,” that Jesus used during the Last Supper just before His death. Is it possible to identify which “fruit of the vine” was used to produce the drink of the last Supper? And if so, how does the identification of that specific fruit affect the observation of the Lord’s Supper today?
The phrase “the fruit of the vine” is used in only three places in the New Testament:
Then He took the cup, and gave thanks, and gave it to them, saying, “Drink from it, all of you. For this is My blood of the new covenant, which is shed for many for the remission of sins. But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father’s kingdom” (Matthew 26:27-29).
Then He took the cup, and when He had given thanks He gave it to them, and they all drank from it. And He said to them, “This is My blood of the new covenant, which is shed for many. Assuredly, I say to you, I will no longer drink of the fruit of the vine until that day when I drink it new in the kingdom of God” (Mark 14:23-25).
Then He took the cup, and gave thanks, and said, “Take this and divide it among yourselves; for I say to you, I will not drink of the fruit of the vine until the kingdom of God comes” (Luke 22:17-18).
In order to identify the specific “fruit of the vine” referred to by Jesus, we must analyze the words of the phrase in light of how the first-century audience would have understood them. The Greek word translated “vine” in these three instances is ampelos. Arndt, et al., define the term as “vine, or grapevine” (1979, p. 46). In virtually every instance in the Bible when the term is used, it refers to a grapevine. For instance, in James 3:12 several Bible translations render the word ampelos as “grapevine.” The New King James version reads: “Can a fig tree, my brethren, bear olives, or a grapevine bear figs?”. In Revelation 14:18, we read: “And another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying, ‘Thrust in your sharp sickle and gather the clusters of the vine of the earth, for her grapes are fully ripe.’” Notice that the term “vine” is used, then modified by the phrase “for her grapes...,” obviously referring to a grapevine.
Another Greek term relevant to this discussion is ampelōn, deriving from the same word as ampelos. Arndt, et al., give as its almost universal meaning, “vineyard” (p. 47). References in the New Testament using the term to denote a vineyard filled with grapes include Matthew 21:33-41, Mark 12:1-11, and Luke 20:9-16. In fact, the only reference in the New Testament where the term might mean anything other than a vineyard of grapes is Luke 13:6, where the term could possibly mean “orchard” (Arndt, et al., p. 47), specifically an orchard of figs. Since figs, however, are never referred to as the “fruit of the vine,” nor would a fig tree be classified as a vine, then this possible exception to the term “vineyard” has no bearing on the definition of the “fruit of the vine.”
Indeed, the terms “vine” and “vineyard” are so universally associated with grapes and wine made from grapes, that William Smith, under the entry for the word “vine,” wrote: “The vines of Palestine were celebrated both for luxuriant growth and for the immense clusters of grapes which they produced” (1870, 4:3446, emp. added). In Vine’s Expository Dictionary of Old and New Testament Words, W.E. Vine included the following statement with his definition of “wine”: “In instituting the Lord’s Supper He [Jesus—KB] speaks of the contents of the cup as the ‘fruit of the vine.’ So Mark 14:25” (1997, p. 1232). In The Expositor’s Greek Testament, A.B. Bruce summarized Jesus’ statement in Matthew 26:29 in the following words: “It is the last time I shall drink paschal...wine with you. I am to die at this Passover” (2002, 1:312).
It is an absolutely established fact that Jesus’ disciples, as well as the broader first-century readership of the gospel accounts, understood Jesus’ phrase “fruit of the vine” to refer to juice from grapes [NOTE: There is ongoing debate as to whether the grape juice was fermented or unfermented. For a brief, but trenchant discussion of this debate, see Jackson, 2000).
If Christians today want to follow the example that Jesus set during the Lord’s Supper, and the apostles followed throughout their ministry, then they will drink juice from grapes during their observance of the communion. Although we today might technically view products such as tomatoes, cucumbers, and melons as “fruits of the vine,” they were not referred to as such by Christ, the New Testament writers, or the greater Greek-speaking community at large during the time of Christ.

REFERENCES

Arndt, William, F.W. Gingrich, and Frederick W. Danker (1979), A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago, IL: University of Chicago Press), second edition revised.
Bruce, A.B. (2002 reprint), The Expositor’s Greek Testament, ed. W. Robertson Nicoll (Peabody, MA: Hendrickson).
Jackson, Wayne (2000), “Was the ‘Fruit of the Vine’ Fermented?,” Christian Courier, [On-line], URL: http://www.christiancourier.com/articles/224-was-the-fruit-of-the- vine-fermented.
Smith, William (1870), Smith’s Dictionary of the Bible, ed. H.B. Hackett and Ezra Abbot (New York: Hurd & Houghton).
Vine, W.E. (1997), Vine’s Complete Expository Dictionary of Old and New Testament Words (Nashville, TN: Thomas Nelson).

From Mark Copeland... Paul Before Festus And Agrippa (Acts 25:1-27)

                          "THE BOOK OF ACTS"

               Paul Before Festus And Agrippa (25:1-27)

INTRODUCTION

1. While Felix remained governor, Paul remained in Caesarea...
   a. Though he did enjoy some privileges - Ac 24:23
   b. But he was imprisoned for two years - Ac 24:27

2. Finally, Felix was succeeded by Porcius Festus... - Ac 24:27
   a. Who assumed the office by Nero's appointment in A.D. 60 - HIBD
   b. Who held the office until his death in A.D. 62 - ibid.
   c. Josephus describes Festus as prudent and honorable governor - ISBE,
      Revised

[We catch a glimpse of Festus' character in his handling of Paul's case
inherited from Felix's own procrastination...]

I. PAUL BEFORE FESTUS

   A. THE JEWS PETITION FESTUS...
      1. Shortly after arriving, Festus traveled from Caesarea to 
         Jerusalem - Ac 25:1
      2. The high priest and chief men informed Festus of Paul - Ac 25:2
      3. They petitioned him to bring Paul back to Jerusalem - Ac 25:2-3
      4. Meanwhile the Jews plotted to ambush and kill Paul - Ac 25:3
      5. Festus answered that Paul should be kept in Caesarea - Ac 25:4
      6. He invited the Jews in authority to Caesarea to accuse Paul
         there - Ac 25:5

   B. PAUL'S DEFENSE BEFORE FESTUS...
      1. After ten days in Jerusalem, Festus returned to Caesarea - Ac 25:6
      2. The next day he commanded Paul brought before the judgment seat
         - Ac 25:6
      3. The Jews from Jerusalem laid serious but unproved complaints
         against Paul - Ac 25:7
      4. Paul replied, "Neither against the law of the Jews, nor against
         the temple, nor against Caesar have I offended in anything at 
         all." - Ac 25:8

   C. PAUL'S APPEAL TO CAESAR...
      1. Festus asked Paul if he would go to Jerusalem with him - Ac 25:9
         a. Festus wanted to do the Jews a favor
         b. He suggested that he would judge Paul there
      2. Paul objected to being taken to Jerusalem - Ac 25:10-11
         a. He stood at Caesar's judgment seat where he ought to be 
            judged
         b. He had done no wrong to the Jews, as Festus knew
         c. Paul was willing to die if he had committed anything worthy
            of death
         d. But there was nothing in the charges of which he was accused
      3. Paul therefore appealed to Caesar - Ac 25:11-12
         a. As a Roman citizen he had the right to appeal his case before
            Caesar - ESVSB
         b. Caesar at that time was the emperor Nero - ibid.

[Conferring with his council Festus answered, "You have appealed to
Caesar? To Caesar you shall go!" (Ac 25:12).  Before sending Paul to
the Roman Caesar, Festus took advantage of a visit by a Jewish king...]


II. PAUL BEFORE AGRIPPA

   A. FESTUS PRESENTS PAUL'S CASE TO KING AGRIPPA...
      1. After some days, King Agrippa and Bernice came to Caesarea to 
         greet Festus - Ac 25:13
         a. Agrippa was Agrippa II - HIBD
            1) Son of Herod Agrippa I, who killed James - Ac 12:1
            2) Great-grandson of Herod the Great, who killed the babies
               - Mt 2:1-18
         b. Bernice was the half-sister of Agrippa - AYBD
            1) She married Marcus Julius Alexander in A.D. 41
            2) After Marcus' death, she married her uncle Herod of 
               Chalchis in A.D. 44
            3) After Herod died in A.D. 48, she became Agrippa's constant
               companion (some think it was an incestuous relationship)
            4) Because of such regarding her brother, she eventually
               married Polemo king of Cilicia
            5) She finally became the mistress of the Roman emperor Titus 2.

            Festus laid Paul's case before Agrippa - Ac 25:14-21
         a. He noted that Felix had left Paul a prisoner
         b. The chief priests and elders of the Jews informed Festus
            about Paul
         c. He told the Jews that it was not Roman custom to deliver the
            accused for "destruction" without the accused having the 
            opportunity to answer the charges
         d. Festus had Paul come before the judgment seat
         e. Festus discovered nothing wrong, other than there were
            questions about "their own religion and about a certain 
            Jesus, who had died, whom Paul affirmed to be alive"
         f. Festus asked Paul to go to Jerusalem, since he was uncertain
            about these matters
         g. Paul then appealed to Caesar
      3. Agrippa wanted to hear Paul, and Festus promised a hearing the
         next day - Ac 25:22

   B. PAUL BEFORE AGRIPPA AND BERNICE...
      1. The next day Festus commanded Paul brought forth - Ac 25:23
         a. Following the arrival of Agrippa and Bernice with great pomp
         b. Before an audience of commanders and prominent men of the 
            city
      2. Festus explained the situation to Agrippa and the men gathered
         - Ac 25:24-27
         a. In Jerusalem and Caesarea the Jews claimed Paul was not "fit
            to live any longer"
         b. Festus had found that Paul committed nothing deserving death
         c. Paul had appealed to Caesar, and Festus was going to send him
         d. But he had nothing to write to Caesar about Paul
         e. He hoped after Agrippa's examination of Paul, he may have
            something to write
         f. For he thought it unreasonable to send a prisoner to Caesar
            without specifying charges

CONCLUSION

1. At this point, King Agrippa permitted Paul to speak for himself...
   a. Paul's defense before Agrippa is covered in the next chapter - Ac 26:1-32
   b. Which we shall consider in our next study

2. Luke detailed account of these events may have been for a particular
   reason...
   a. There is good reason to believe that Theophilus was a Roman 
      official - Lk 2:1-4; Ac 1:1
   b. Some suggest Theophilus may have been in charge of Paul's case at
      Rome
   c. Which might be why the book of Acts ends so abruptly with Paul
      awaiting trial - Ac 28:30-31
   d. With such detailed accounts of Paul's trials, it may have helped
      Paul's release after his first imprisonment in Rome

Of course, with the Holy Spirit inspiring Luke and preserving his two
books for our benefit, we can see the providence of God at work as
Jesus' promises regarding Paul are fulfilled...

   "...he is a chosen vessel of Mine to bear My name before Gentiles,
   kings, and the children of Israel."
                                                           - Ac 9:15

   "But the following night the Lord stood by him and said, "Be of
   good cheer, Paul; for as you have testified for Me in Jerusalem,
   so you must also bear witness at Rome."
                                                           - Ac 23:11

Executable Outlines, Copyright © Mark A. Copeland, 2013

From Gary.... When your world is all shook up


Acts 16:22-26 NASB
(22)  The crowd rose up together against them, and the chief magistrates tore their robes off them and proceeded to order them to be beaten with rods.
(23)  When they had struck them with many blows, they threw them into prison, commanding the jailer to guard them securely;
(24)  and he, having received such a command, threw them into the inner prison and fastened their feet in the stocks.
(25)  But about midnight Paul and Silas were praying and singing hymns of praise to God, and the prisoners were listening to them;
(26)  and suddenly there came a great earthquake, so that the foundations of the prison house were shaken; and immediately all the doors were opened and everyone's chains were unfastened.

Some things are hard for me to understand. It took decades for me to adopt the attitude that Snoopy so gleefully espouses.  Even when my day is difficult, I try to keep a good attitude. However, I have not yet arrived to the level of Paul and Silas.  Imagine, being beaten with rods, imprisoned and chained for what you believe- and then being able to sing praises to God (even at midnight).  Yet, things like this are happening in our world, even now!!!  The thing is- most of the time you get shook up by the events of the day and the earth does not.  I wonder if I will ever have such faith in the face of adversity? And how would my life be changed by God's response to such a faith? I guess I will just have to play wait and see!!!  Its all about one's heart toward God, isn't it???? May God give us all the faith to face whatever the future may hold!!!!