"Technicalities" by Dave Miller, Ph.D.

http://apologeticspress.org/APContent.aspx?category=11&article=1258

"Technicalities"

by	Dave Miller, Ph.D.

“Are you telling me that just because I don’t belong to your church, or just because I haven’t been baptized into the remission of sins, or just because I use the instrument when I worship God, or just because I don’t attend every worship service, or just because I don’t partake of the Lord’s Supper every Sunday—that I can’t make it to heaven? I can’t believe that God would condemn me on a technicality! Besides, that’s legalistic!”

Many, many religious people are characterized by this attitude. Their perceptions of God and His grace serve to minimize the necessity of being overly concerned about strict obedience to every command of God. This attitude is manifested in the idea that arriving at correct doctrine is irrelevant to establishing a right relationship with God. But this is precisely what the Bible teaches. Doctrinal purity does not necessarily guarantee a right relationship with God, but a right relationship with God is impossible without doctrinal purity. Both “spirit and truth” (i.e., proper attitude and proper adherence to truth—John 4:24) are essential to a right relationship with God. Even if some religious individuals give the impression that they have gone “overboard” on truth, yet with insufficient attention to proper attitude, no solution is achieved by abandoning, compromising, or softening adherence to truth in an effort to accept those who are determined to remain unconformed to truth.

The very nature of God and truth is at stake in this discussion. Truth, by its very definition, is narrow, specific, fixed, and technical. God is a God of truth Who operates within the parameters of truth. Since He is God, He does not, and cannot, vary from truth and right. Man’s definition of what constitutes a “technicality” rarely matches God’s definition. More often than not, the very items that humans brush aside as unimportant and trivial, are those things upon which God lays great importance. Herein lies the crux of man’s problem. We decide what we think is important, and then proceed to structure our religion around those self-stylized premises, assuming divine sanction and “grace.” Never mind the fact that “it is not in man who walks to direct his own steps” (Jeremiah 10:23). Never mind the fact that “the wisdom of this world” is foolish to God (1 Corinthians 1:20). And never mind the fact that such an attitude and approach betrays great arrogance.

In everyday living, we understand very well the principle that those things that appear to be trivial or mere technicalities can be crucial to survival. The incorrect dosage of medicine in a medical emergency—even milligrams—can mean the difference between life and death. One or two miles over the speed limit can secure the offender a ticket. Accidentally putting gasoline into a diesel engine can ruin an automobile. I suppose one could label each of these examples as “technicalities,” but doing so does not alter the magnitude of their importance or the extent to which they impact reality.

In biblical history, the same principle holds true. Adam and Eve were expelled from the Garden of Eden for eating from one piece of fruit from one tree (Genesis 3). Nadab and Abihu—the right boys, at the right place, at the right time, with the right censers and the right incense—nevertheless were destroyed for incorporating foreign fire into their incense offering (Leviticus 10:1-2). Moses was excluded from entrance into the Promised Land because of his one mistake at Kadesh—striking a rock instead of speaking to it (Numbers 20:7-12). Saul was deposed as king for sparing the best sheep and cattle, and the life of one individual out of an entire nation (1 Samuel 15). Uzzah was struck dead for merely reaching out and steadying the Ark of the Covenant (2 Samuel 6:6-7). God rejected Uzziah because he entered the temple, merely to burn incense (2 Chronicles 26).

Many more examples could be considered. These are no more “technical” or “trivial” than New Testament regulations pertaining to vocal (as opposed to instrumental) music in worship (Ephesians 5:19), unleavened bread and fruit of the vine at the Lord’s Table (Matthew 26:26-29), and the qualifications of elders and deacons (1 Timothy 3:1-13). We must refrain from attempting to second-guess God, or deciding for ourselves what we think is important to Him—“that which is highly esteemed among men is abomination in the sight of God” (Luke 16:15). We need to be attentive to “all the counsel of God” (Acts 20:27)—even those portions that humans deem unimportant or peripheral. When people are clamoring, “Those matters are not salvation issues,” we need to reaffirm the words of Jesus, “These you ought to have done, without leaving the others undone” (Matthew 23:23).

From Mark Copeland... The Death And Burial Of Jesus (Mark 15:33-47)

                          "THE GOSPEL OF MARK"

                The Death And Burial Of Jesus (15:33-47)

INTRODUCTION

1. Following a night and morning of torture and ridicule, Jesus was
   crucified - Mk 14:53-15:25

2. For six hours as He hung on the cross, the mockery continued 

   - Mk 15:26-32

[We come in our study of the gospel of Mark to the time of our Lord’s
death and burial.  Let us use this time to reflect upon the details of
those events, beginning with...]

I. THE DEATH OF JESUS

   A. THE DARKNESS...
      1. Lasting from the sixth hour (noon) to the ninth hour (3pm) - Mk 15:33
      2. The significance?  Several possibilities:
         a. A sign of mourning
         b. A sign of judgment
         c. A veil covering the shame of the crucifixion

   B. THE CRY OF AGONY...
      1. "My God, My God, why have You forsaken Me?" - Mk 15:34
      2. A proverbial expression of distress from Ps 22:1 - ZIBBC
      3. It is possible that citing the first verse of the psalm refers
         to the entire psalm - ibid.
      4. Psalms 22 begins with bitter despair, but ends with supreme
         confidence - ibid.
      5. This interpretation does not deny the real anguish that Jesus
         experiences but understands his cry as an expression of trust
         that God will intervene and ultimately vindicate him - ibid.

   C. THE MOCKERY AND SYMPATHY...
      1. The mockery seen earlier continues - Mk 15:35-36; cf. Mk 15:29-32
      2. Yet one offers a gesture of sympathy (sponge full of sour wine)
         - Mk 15:36

   D. THE DEATH...
      1. Jesus cried out with a loud voice, and breathed His last - Mk 15:37
      2. "Father, into Your hands I commit My spirit" - Lk 23:46
      3. He "yielded up" His spirit (suggesting a voluntary death) - Mt 27:50
      4. Some suggest He died from a ruptured heart, others that it was
         dehydration and loss of blood

   E. THE CURTAIN OF THE SANCTUARY...
      1. The veil of the temple torn in two from top to bottom - Mk 15:38
      2. Likely the veil separating the Holy Place and the Most Holy
         Place
      3. Perhaps indicating the end of the Old Covenant, and beginning
         of the New - He 10:19-20

   F. THE CENTURION...
      1. Observing the manner in which Jesus died, confessed faith in
         Jesus
      2. "Truly this Man was the Son of God!" - Mk 15:39

   G. THE MINISTERING WOMEN...
      1. Looking from afar - Mk 15:40-41
         a. Mary Magdalene
         b. Mary (wife of Clopas) the mother of James the Less and Joses
            - Jn 19:25
         c. Salome - the mother of the sons of Zebedee (James and John)
            - cf. Mt 27:56
         d. Many other women - including Mary the mother of Jesus - Jn 19:25
      2. Women who had followed Jesus
         a. Ministering to Him in Galilee - cf. Lk 8:1-3
         b. Coming with Him to Jerusalem

[Jesus is now dead, His body mangled as it hung on the cross.  Mark now
records for us in his gospel...]

II. THE BURIAL OF JESUS

   A. THE TIME OF THE BURIAL...
      1. "when evening had come", likely late afternoon - Mk 15:42
      2. "the Preparation Day, that is, the day before the Sabbath",
         i.e., Friday - Mk 15:42

   B. THE REQUEST FOR THE BODY...
      1. Made by Joseph - Mk 15:43
         a. From Arimathea (the city of Ramah, city of Samuel)
         b. Prominent member of the council (Sanhedrin)
         c. Who himself was waiting for the kingdom of God
         d. A rich man - Mt 27:57
         e. A disciple of Jesus, but secretly for fear of the Jews - Mt 27:57; Jn 19:38
      2. Together with Nicodemus - Jn 19:38
         a. A ruler of the Jews who came to Jesus by night - Jn 3:1-2
         b. Also a member of the council - Jn 7:50
         b. Who brought a mixture of myrrh and aloes, about a hundred
            pounds

   C. THE CONFIRMATION AND RELEASE...
      1. To convince Pilate that Jesus was dead - Mk 15:44
      2. Confirmed by the centurion, the body was released - Mk 15:45

   D. THE BURIAL...
      1. The body was wrapped in fine linen - Mk 15:46
      2. Laid in a new tomb hewn out of rock, located in a garden - Jn 19:40-42
      3. A stone rolled against the door of the tomb

   E. THE WOMEN...
      1. Mary Magdalene and Mary of Joses observed where He was laid
         - Mk 15:47
      2. They left, prepared spices and fragrant oils, then rested on
         the Sabbath - Lk 23:55-56

CONCLUSION

1. Thus Jesus, the Son of God, gave His life for our sins and was buried;
   but the story is not over, in our next lesson we will read of His
   amazing resurrection from the dead...

2. Until then, remember what we should learn from this death of
   Jesus... - cf. He 12:2-3; 1Pe 2:21-25

Executable Outlines, Copyright © Mark A. Copeland, 2011

 

From Gary... About more than just water

Did you every buy something, bring it home and realize what you bought was a big waste of money? This "Diet Water" is a good example. Those who deceive will eventually pay for what they do... and here is an example from the book of Acts...

Acts, Chapter 8

5 Philip went down to the city of Samaria, and proclaimed to them the Christ.  6 The multitudes listened with one accord to the things that were spoken by Philip, when they heard and saw the signs which he did.  7 For unclean spirits came out of many of those who had them. They came out, crying with a loud voice. Many who had been paralyzed and lame were healed.  8 There was great joy in that city. 

  9  But there was a certain man, Simon by name, who used to practice sorcery in the city, and amazed the people of Samaria, making himself out to be some great one,  10 to whom they all listened, from the least to the greatest, saying, “This man is that great power of God.”  11 They listened to him, because for a long time he had amazed them with his sorceries.  12 But when they believed Philip preaching good news concerning the Kingdom of God and the name of Jesus Christ, they were baptized, both men and women.  13 Simon himself also believed. Being baptized, he continued with Philip. Seeing signs and great miracles occurring, he was amazed. 

  14  Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them,  15 who, when they had come down, prayed for them, that they might receive the Holy Spirit;  16 for as yet he had fallen on none of them. They had only been baptized in the name of Christ Jesus. 17 Then they laid their hands on them, and they received the Holy Spirit.  18 Now when Simon saw that the Holy Spirit was given through the laying on of the apostles’ hands, he offered them money, 19 saying, “Give me also this power, that whomever I lay my hands on may receive the Holy Spirit.”  20 But Peter said to him, “May your silver perish with you, because you thought you could obtain the gift of God with money!  21 You have neither part nor lot in this matter, for your heart isn’t right before God.  22 Repent therefore of this, your wickedness, and ask God if perhaps the thought of your heart may be forgiven you.  23 For I see that you are in the gall of bitterness and in the bondage of iniquity.” 

  24  Simon answered, “Pray for me to the Lord, that none of the things which you have spoken happen to me.” 

Simon thought he was somebody, but even he recognized true power when he saw it. But, instead of just submitting to God, he wanted to buy his way into God's power.  And he was condemned for it. Fortunately, he had enough sense to realize his stupidity to the point of repentance, with his statement of verse 24 being proof of this. The point of all this is... be honest in all that you do- and be careful how you act towards God, for HE holds your eternal destiny in his hands.

"Radical" Distortion of the Scriptures by Caleb Colley, Ph.D.

http://apologeticspress.org/APContent.aspx?category=11&article=1319

"Radical" Distortion of the Scriptures

by	Caleb Colley, Ph.D.

The As Good As New version of the Bible, translated by former Baptist minister John Henson, and subtitled “A Radical Retelling of the Scriptures,” was released in June 2004 by an English group of self-confessed radicals who call themselves “One.” As Good As New might have gone largely unnoticed by the religious community, had England’s archbishop of Canterbury, Dr. Rowan Williams (the leader of the Anglican church) not given the translation his enthusiastic stamp of approval (see “New Bible Translation...,” 2004). A press release from “Ekklesia,” a London-based theological think tank that supports the “One” translation, revealed the following:

The translation by John Henson from the organization “One” aims at a “new, fresh and adventurous” translation of the early Christian scriptures. It is designed both for mature Christians and for those who have limited experience of traditional Christianity or “may have found it a barrier to an appreciation of Jesus” (“The One Translation,” 2004).

However, it is apparent that Henson’s focus was not on giving his readers an accurate translation, but on making his radical readers feel comfortable, even if it compromises the real meaning of the Scriptures. One retailer wrote of As Good As New:

It also follows the cultural translation, where for instance “demon possession” becomes what it is as understood today, “mental illness.” It follows “contextual translation,” following the sense over longer sections. It is also “inclusive,” following the principles which Jesus adopted in relation to his culture. It is women, gay, and sinner friendly. Other radical departures reflect the need to demythologize in order to translate adequately into our own culture. For instance “Kingdom of God” thus becomes “God’s New World” (“A Radical and Readable...,” 2004).

The archbishop has praised Henson for replacing “the stale, the technical, the unconsciously exclusive words and policies” of the Bible, with modern phrasing (not to mention modern teachings, which differ from the plain teaching of the original Bible authors) [“New Bible Translation...,” 2004]. Few have a problem with those who merely want the Bible to be understandable (though it certainly is understandable in more traditional versions), but after considering the lengths to which Henson went to morph the Bible into something he considers “readable,” reasonable readers will reject it. Keep in mind that a “community” of random religionists, who happened to take interest in Henson’s translation process, provided contributions to this work. Apparently, the group of contributors in translation was not composed strictly of Greek or Hebrew scholars, but of “whoever” happened to contribute.

Henson and company have not given readers merely an English “translation” from the original Bible languages. (As Good As New is a translation only in the sense that “One” calls it a translation. Henson did not seem concerned about the actual original words themselves [see “The One Translation,” 2004], but only the “sense” of various collections of those words, so “paraphrase” would better describe what “One” has produced.) In short, Henson has attempted to rewrite the Bible.

For example, in an attempt to include only what “One” deems to be “the selection of books which were held in the highest esteem by the early Church in the first two centuries,” the book of Revelation has been excluded, and has been replaced by the apocryphal Gospel of Thomas (“A Radical and Readable...”, 2004). In their efforts to eliminate all “big words” from scripture, this vaguely defined group of translators has given modern nicknames to many of the Bible’s characters. For example, the apostle Peter is “Rocky,” Mary Magdalene is “Maggie,” John the Baptizer is “John the Dipper,” Aaron’s name is shortened to “Ron,” and Nicodemus becomes, simply, “Nick.”

“One” has subverted plain Bible texts in order to make the Gospel more politically correct. According to London Times religious correspondent Ruth Gledhill, “Instead of condemning fornicators, adulterers, and ‘abusers of themselves with mankind’ [as Paul did, through inspiration, when he wrote 1 Corinthians 6:9—CC], the new version of Paul’s first letter to Corinth has Paul advising Christians not to go without sex for too long, in case they get ‘frustrated’ ” (as quoted in “New Bible Translation...,” 2004). Instead of properly translating Paul’s command (recorded in 1 Corinthians 7:1-2) that, to avoid fornication, every man should have his own wife, and every woman should have her own husband, As Good As New has Paul writing: “My advice is for everyone to have a regular partner” (quoted in “New Bible Translation,” 2004).

The perversion does not stop there. “Heaven” becomes, in the new translation, “a world without time and space.” “Parables” are called “riddles.” In an effort to find favor with women, the contributors to As Good As New chose to render “Son of Man,” a title Jesus often called Himself, as “The Complete Person,” and “Father,” one of God’s scriptural titles, as “All Loving God.” Also in order to please women, Jesus is not called the “Son of God,” but rather “God’s Likeness.”

Such perversion is what one might expect from an organization that lists in its top five priorities, not to teach or defend the truth, but to “challenge oppression, injustice, exclusion and discrimination,” to “accept one another, valuing their diversity and experience” (“Who We Are,” 2003). Members of “One” commit themselves to accepting one another “in Christ,” to “support actively those doing Christ’s workinside or outside this institutional church,” and to combating “poverty, racism, and oppression through social and political action” (“Who We Are,” 2003, emp. added). One does not have to examine much of the “One’s” published material before he realizes that the primary purpose of the group is not to teach people how to be saved, but rather to push a leftist agenda down the throats of religious people. For “One,” a major step toward accomplishing that purpose would be widespread acceptance of As Good As New.

Accordingly, archbishop Williams hopes the new translation will spread “in epidemic profusion through religious and irreligious alike.” However, reasonable people will realize what As Good As New is: a twisted perversion of the Holy Scriptures. Henson, Williams, and the members of “One” and “Ekklesia” should fear for their souls, because they not only are teaching things that are contrary to plain Bible teaching (even though they do so by attempting to deceive people into thinking just the opposite), but also promoting exactly what the inspired apostle John forbade: “For I testify to everyone who hears the words of the prophecy of this book: If anyone adds to these things, God will add to him he plagues that are written in this book; and if anyone takes away from the words of the book of this prophecy, God shall take away his part from the Book of Life, from the holy city, and from the things which are written in this book” (Revelation 22:18-19).

The truth is that we can know, without a doubt, what books belong in the Bible (see A.P. Staff, 2003) and that the Bible is understandable. Because of the work of respected Greek and Hebrew scholars, we can understand, in English, just what God wants us to know. For example, the King James Version is on a 12^th grade reading level, the New American Standard Bible is on a 10^th or 11^th grade level, and the New King James Version on an 8^th or 9^th grade level (“English Bible Translation...,” 2004; “Reading Levels of Various...,” n.d.). Religious people do not need a dangerous distortion of the Bible in order to overcome a perceived problem in comprehending the Gospel. People have been reading, understanding, and obeying the Bible for almost 2,000 years, with no help from John Henson or his makeshift group of translators.

REFERENCES

“A Radical and Readable New Translation” (2004), John Hunt Publications, [On-line], URL: http://www.o-books.net/goodasnew.htm.

“English Bible Translation Comparison” (2004), International Bible Society, [On-line], URL: http://www.gospelcom.net/ibs/bibles/translations/index.php.

“New Bible Translation Promotes Fornication” (2004), [On-line], URL: http://www.worldnetdaily.com/news/article.asp?ARTICLE_ID=39114.

“Reading Levels of Various Bible Translations,” (n.d.), [On-line], URL: http://www.bridgebuilders.4mg.com/bibles_reading_levels.htm.

A.P. Staff (2003), “The Canon and Non-Canonical Writings,” [On-line], URL:http://www.apologeticspress.org/articles/1972.

“The One Translation” (2004), [On-line], URL: http://one.gn.apc.org/Translation.htm.

“Who We Are” (2004), The “One” Council, [On-line], URL: http://one.gn.apc.org/whoweare.htm.

From Mark Copeland... The Crucifixion Of Jesus (Mark 15:21-32)

                          "THE GOSPEL OF MARK"

                  The Crucifixion Of Jesus (15:21-32)

INTRODUCTION

1. Thus far in Mark’s account of the passion of Christ, we have seen...
   a. The agonizing prayer in the garden of Gethsemane - Mk 14:32-42
   b. The betrayal of Judas and arrest in the garden - Mk 14:43-50
   c. The beating and mocking at Caiaphas’ house - Mk 14:65
   d. The denial by Peter - Mk 14:66-72
   e. The scourging, beating, and mocking by Roman soldiers 

      - Mk 15:15-20

2. By this time Jesus would have been physically exhausted...
   a. Awake for more than 24 hours
   b. Suffering from the beatings and scourging already inflicted

[But the worse was yet to come; condemned to death by crucifixion, the
Roman soldiers led him to the place where He would be crucified (Mk
15:20).  With the aid of Mark’s text, let us follow Him...]

I. LEADING TO THE CRUCIFIXION

   A. SIMON COMPELLED TO BEAR HIS CROSS...
      1. Jesus started out bearing His cross - cf. Jn 19:17
         a. Likely the wooden crosspiece (patibulum), weighing 30-40
            pounds
         b. But it proved too much for Him
      2. Simon of Cyrene compelled to bear it for Him - Mk 15:21
         a. Mark identifies him as the father of Alexander and Rufus
         b. The latter possibly known to the church in Rome - cf. Ro 16:13

   B. BROUGHT TO GOLGOTHA...
      1. A place near (outside) the city - cf. Jn 19:20
      2. Golgotha a modified transliteration of the Aramaic word for
         "skull" - Mk 15:22
      3. Calvary comes from the Latin word for "skull" - cf. Lk 23:33

   C. WINE AND MYRRH OFFERED BUT REFUSED...
      1. A narcotic drink was sometimes offered to criminals to deaden
         the pain of crucifixion
      2. Jesus was offered such a drink, but refused - Mk 15:23
      3. Perhaps choosing to experience the ordeal of crucifixion with
         His full senses

[Next we read of...]

II. THE CRUCIFIXION OF JESUS

   A. AS DESCRIBED BY MARK...
      1. "They crucified Him" - Mk 15:24,25
      2. Amazingly restrained, as are the other gospel writers! - Mt 27:35; Lk 23:33; Jn 19:18
      3. Especially when it was "the cruelest and most hideous
         punishment possible" - Cicero

   B. AS DESCRIBED BY A DOCTOR...
      1. Simon is ordered to place the cross beam on the ground, and
         Jesus is quickly thrown backwards with His shoulders against
         the wood. The legionnaire feels for the depression at the front
         of the wrist. He drives the heavy, square, wrought-iron nail
         through the wrist and deep into the wood. Quickly, he moves to
         the other side and repeats the action, being careful not to
         pull the arms too tightly, but to allow some flexion and
         movement. The cross beam is then lifted in place at the top of
         the vertical beam The left foot is pressed backward against
         the right foot, and with both feet extended, toes down, a nail
         is driven through the arch of each, leaving the knees
         moderately flexed. The Victim is now crucified. As He slowly
         sags down with more weight on the nails and the wrists,
         excruciating, fiery pain shoots along the fingers and up the
         arms to explode in the brain--the nails in the wrists are
         putting pressure on the median nerves.
      2. As he pushes Himself upward to avoid this stretching torment,
         He places His full weight on the nail through His feet. Again
         there is searing agony of the nail tearing through the nerves
         between the metatarsal bones of the feet. At this point,
         another phenomenon occurs. As the arms fatigue, great waves of
         cramps sweep over the muscles, knotting them in deep,
         relentless throbbing pain. With these cramps comes the
         inability to push Himself upward. Air can be drawn into the
         lungs, but cannot be exhaled. Jesus fights to raise Himself in
         order to get even one small breath. Finally carbon dioxide
         builds up in the lungs and in the blood stream and the cramps
         partially subside. Spasmodically He is able to push Himself
         upward to exhale and bring in the life-giving oxygen.
      3. Hours of this limitless pain, cycles of twisting, joint-rending
         cramps, intermittent partial asphyxiation, searing pain as
         tissue is torn from His lacerated back as He moves up and down
         against the rough timber. Then another agony begins. A deep
         crushing pain deep in the chest as the pericardium slowly fills
         with serum and begins to compress the heart. It is now almost
         over--the loss of tissue fluids has reached a critical level--
         the compressed heart is struggling to pump heavy, thick,
         sluggish blood into the tissues--the tortured lungs are making
         a frantic effort to gasp in small gulps of air. The body of
         Jesus is now in extremis, and He can feel the chill of death
         creeping through His tissues His mission of atonement has been
         completed. Finally He can allow His body to die. - C. Truman
         Davis, "The Crucifixion of Jesus. The Passion of Christ from a
         Medical Point of View," Arizona Medicine 22, no. 3 March 1965:
         186-87, as quoted in The Expositor's Bible Commentary Vol. 8,
         ed. by Frank Gaebelein ([1984] pp. 779-80.

[Even the doctor’s description cannot adequately express what suffering
Jesus endured on the cross for our sins.  Before we close, let’s
summarize what else is revealed surrounding the crucifixion...]

III. SUMMARY OF OTHER DETAILS

   A. THE GARMENTS...
      1. When they crucified Him, they divided His garments, casting
         lots - Mk 15:24
      2. As foretold by David - Ps 22:18

   B. THE TIME...
      1. Mark says it was the "third hour" - Mk 15:25
      2. This would be 9am in the morning

   C. THE INSCRIPTION...
      1. Pilate had the charge or accusation made against Jesus posted
         on the cross
      2. It was written in Hebrew, Greek, and Latin - Jn 19:20
      3. Each of the gospel writers record the inscription slightly
         different
         a. Mark:  "The King of the Jews" - Mk 15:26
         b. Matthew:  "This is Jesus the King of the Jews" - Mt 27:37
         c. Luke:  "This is the King of the Jews" - Lk 23:38
         d. John:  "Jesus of Nazareth, the King of the Jews" - Jn 19:20
      4. Reconciling the apparent discrepancy
         a. The full inscription may have been "This is Jesus of
            Nazareth the King of the Jews"
         b. Written in three languages, it may have been abbreviated,
            and each gospel writer simply chose that which reflected
            his purpose in his gospel

   D. THE TWO THIEVES...
      1. Two robbers were crucified with Jesus - Mk 15:27-28
      2. Possibly co-insurrectionists with Barabbas who had been
         released

   E. THE BLASPHEMY AND MOCKERY...
      1. Those who passed by, with the false charge made against him -
         Mk 15:29; 14:57-58
      2. The chief priests and scribes, taunting Jesus to make them
         believe - Mk 15:31-32
      3. Even the two thieves, though one later recanted - Mk 15:32; cf.
         Lk 23:39-43

CONCLUSION

1. Thus begins the six hours that will result in the death of Jesus...
   a. An excruciating death in of itself
   b. Made worse by the beatings and scourging, the mocking before and
      during

2. What can we learn from this terrible event...?
   a. The terribleness of the guilt of sin - Ro 3:23; 6:23
   b. The greatness of God's love for man - Ro 5:6-9; 1Jn 4:9-10
   c. The inspiration of Jesus' sacrifice - 1Pe 2:21-25

In our next lesson, we shall consider Jesus’ death and burial that
followed this terrible crucifixion.  But as you reflect on what Jesus’
endured, have you considered what you should do...? - cf. Ac 2:36-41

Executable Outlines, Copyright © Mark A. Copeland, 2011

 

From Gary.... One

Misleading messages

False Messages

True messages

Inspiring messages

Fact: we live in a world of media overflow. Each and EVERY day we are bombarded with information, MORE information and EXCESS INFORMATION. From information in newsprint to television to computers and smartphones, we are constantly being given messages.  A few of those messages are really important, but most are not. Most are misleading or just plain wrong, but a few are true and genuinely worthwhile. And only a select few of them are inspiring. It is to this last "category" that I would like to address my thoughts today. Jesus said... 

Matthew, Chapter 7

 13  “Enter in by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and many are those who enter in by it.  14  How narrow is the gate, and restricted is the way that leads to life! Few are those who find it. 

John, Chapter 14

 6  Jesus said to him, “I am the way, the truth, and the life. No one comes to the Father, except through me.

Like it or not, those who own the media DO NOT have a godly agenda. Just the opposite. And their efforts are bearing fruit. Think, just think of the content of the vast majority of TV programs (to take just one medium of that is available). Godlessness has become the norm since the 1960's and the effect is a degradation of the basic structure of society.

Then there is the age-old message of Jesus; HE says that HE is the way, the truth and the life. Most people will just not get this, but it is true. And the thing is- eternal life depends upon what you do with these words.

Be inspired, be motivated, to be that one person who will listen to Jesus and follow the teachings found in the Bible. Follow Jesus- live!!!

"This Is the Law and the Prophets" by Eric Lyons, M.Min.

http://apologeticspress.org/APContent.aspx?category=11&article=526

"This Is the Law and the Prophets"

by	Eric Lyons, M.Min.

Most people who are familiar with the Bible would agree that Matthew chapters 5-7, often referred to as the Sermon on the Mount, contain some of the most memorable sayings in the world. Jesus’ list of beatitudes (5:3-12), His instruction to “do to others what you would have them do to you” (7:12, NIV), and His parable of the wise man and the foolish man (7:24-27) often are recalled even by those who rarely (if ever) read the Bible. When people implement these principles and rules that Jesus taught nearly 2,000 years ago, individuals grow stronger, families become more united, and society becomes a better place in which to live.

Sadly, however, the most famous “sermon” in the world also has become one of the most misunderstood and most abused sermons ever delivered. “Judge not, that you be not judged” (7:1) is quoted to “prove” that we never can judge anyone at anytime (cf. John 7:24). The narrow and difficult way to heaven that few will find often is discounted by the idea that nearly everyone will have eternal life (7:13-14). And millions of people have changed Jesus’ statement, “Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven” (7:21), to “Just accept Jesus into your heart and you will be saved.”

Another misconception of the Sermon on the Mount revolves around some of the contrasts Jesus made. Six times in Matthew 5 it is recorded that Jesus contrasted what “was said” to what “I say.” Many believe that Jesus was contrasting the old law of Moses (what “was said”) with the new law of Christ (what “I say”). Whereas Jesus taught that it was wrong to be angry with a brother without a cause (5:22-26), many contend that the old law taught only murder as being wrong and not the emotions (such as anger) that lead to murder (5:21). Supposedly the law of Christ went a step further than the Law of Moses. According to this line of thinking, the old law taught individuals to take personal retribution on those who wronged them (5:38) and to hate their enemies (5:43), while the new law taught to resist retaliation (5:39-42) and to love your enemies (5:44). In contrasting the Law of Moses and the righteousness of the kingdom that Jesus would require, the point frequently is made that the old law was concerned only with the actions of man, whereas the new law is concerned about the heart of man.

The first problem with this line of thinking is that Jesus never said He was contrasting His teachings with the old law. Instead, Jesus made statements such as: (1) “you have heard that it was said to those of old” (5:21,27); (2) “furthermore it has been said” (5:31); (3) “again you have heard that it was said to those of old” (5:33); and (4) “you have heard that it was said” (5:38,43). If Jesus were referring to what Moses had commanded in the old law itself, likely a different wording would have been used. For example, at other times, when Jesus definitely was referring to what the law actually said, He made such statements as “it is written” (Matthew 4:4,7,10) and “Moses commanded” (Matthew 8:4). [Notice that these phrases occur in the chapters immediately before and after the Sermon on the Mount.] Instead of using phrases like these to show that He was referring to the Law of Moses, Jesus repeatedly spoke about what “was said.” He never mentioned who said it, only that it had been said.

Another dilemma that arises when one teaches that Jesus merely was contrasting the old law with the new law is that Jesus referred to some statements that simply are not to be found in the Old Testament. For instance, in Matthew 5:21 He said, “You have heard that it was said to those of old, ‘You shall not murder,’ and whoever murders will be in danger of the judgment.” The phrase “and whoever murders will be in danger of the judgment” is found nowhere in the Old Testament. Likewise, when Jesus stated, “You have heard that it was said, ‘You shall love your neighbor and hate your enemy,’ ” He could not have been quoting from the old law because the old law never said to “hate your enemy.”

So what was Jesus doing if He was not contrasting the old law with the new law? The answer to this question is found in the immediate context of this passage where Jesus stated: “Do not think that I came to destroy the Law or the Prophets, I did not come to destroy but to fulfill…. I say to you, that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven” (Matthew 5:17,20). The comparisons Jesus made throughout the rest of the chapter were between the traditional/oral interpretation and application of the Law of Moses (not the revealed written Law of Moses) and the righteousness of the kingdom that Jesus would require of His disciples (under the new law). In the Sermon on the Mount, Jesus expounded the real meaning of the original law as it was intended. He applied it correctly, and “the people were astonished at His teaching, for He taught them as one having authority, and not as the scribes” (Matthew 7:28-29). The scribes and Pharisees had failed in their attempts to explain the law correctly, whereas Jesus explained and applied its real meaning and exposed the error of the “learned.” This point is illustrated perfectly by one of Jesus’ statements recorded in chapter 7: “Therefore, whatever you want men to do to you, do also to them, for this is the Law and the prophets” (v.12, emp. added). Jesus was not instituting a new commandment; rather He was explaining that doing “to others what you would have them do to you” is a summary expression of all that the Old Testament required (Barnes).

Although many people in the religious world teach that in His oft’-quoted sermon Jesus simply was contrasting the old law with the new law, the context indicates that Jesus actually was reacting, not to the law itself, but to the way the law had been misinterpreted and abused. The Old Testament did not encourage or allow a person to be angry with his brother without a cause or to covet another’s wife (cf. Proverbs 6:18; Exodus 20:17), but, sadly, many of the Jews had interpreted the law in such a way. In His masterful explanation of the law, Jesus exposed the error of the scribes and Pharisees and preached the righteousness demanded of those who wish to enter the kingdom of heaven. Even though we no longer are under the old law today (Hebrews 8:7-13; Colossians 2:14; etc.), what a blessing it is read it (cf. Romans 15:4) and to learn from the Master’s perfect interpretation of it. Like Ezra and others from long ago, Jesus “gave the sense [of the law], and helped them to understand the reading” (cf. Nehemiah 8:8).

REFERENCE

Barnes, Albert (1997), Barnes’ Notes (Electronic Database: Biblesoft).