TOPICAL BIBLE STUDIES
ARCHIVE T

These outlines are intended as "teaching guides" to the study of any particular topic. The outlines may leave many unanswered questions as to details since those details would be answered in the process of teaching from the scripture references provided. In addition, there may be vocabulary references and subject references that are unfamiliar. Hopefully before too long, all the necessary topics will be available to provide a balanced and complete theology.

Pronunciation guide

GREEK: Verbal Orientation

Hebrew Verbal Orientation

Index

Tartarus

Temple Mount

TEMPTATION

THE TEN C0MMANDMENTS: Introduction

The Commandments: One through Ten

TEN LOST TRIBES OF ISRAEL THEORY

TESTING

THANKSGIVING: George Washington's Proclamation

The 144,000 bond servants of God
The 144k as evangelists

Theophany

Thunders: 7 of Revelation 10

TIBERIUS: year 15 

JACOB’S TROUBLE: Jeremiah 30

Times of the Gentiles

TIMING

TITHING

TITUS

Tongues: Biblical view of the gift of languages (Book)

TONGUES: The Greek Mystery Cults

Tongues: Spiritual Gift

Topheth (Gehenna)

Transfiguration of Jesus

THE TRIALS OF CHRIST

THE TRIBULATION: ITS NATURE AND DURATION

THE TRINITY (or The Godhead)

TRUMPET: last Trumpet
Feast of Trumpets Theory

Trumpets and Bowls contrasted

The Two Witnesses

THE 2300 DAYS OF DANIEL 8

TEMPTATION

1. Temptation is solicitation to express independence form God through violation of His standards.

A. peiradzō-to test for the purpose of failure or to find something negative.

B. peirasmos: testing or examination to find something negative.

2. From the standpoint of solicitation to evil, God is not the source. Jas 1.13

3. Temptation comes from 2 sources:

A. The tempter: Mt. 4.3 - peiradzō - present active participle (Luke 4.1-13)

1. 1 Thes. 3.5 2. 2 Cor. 11.3 (deceived and led astray)

3. 1 Peter 5.8

4. 1 Cor. 7.5

5. Acts 5.3

6. Luke 22.31-32

7. 2 Cor. 12.7 8.

8. Old Testament: Job 1-2; David - 1 Chron.21.1

B. The lusts of the sin nature: Jas 1.14

(taken in tow and enticed-cf. Jer.17.9-deceitful)

4. The attack of the sin nature:

A. Gal. 5.17

B. 1 Peter 2.11

C. 2 Tim. 2.22

5. The philosophy of darkness: 1 Jn. 2.15

A. sensuality: 2 Peter 2.18 with 1 Pet. 4.3

B. Covetousness: 1 Tim. 6.9-10

C. Creature arrogance: 1 Tim. 3.6

(pride, conceit, self-righteousness - Gal. 6.1-5

6. The defense against temptation.
See SPIRITUAL DEFENSE MANEUVERS

A. Attitude of the fear of the Lord: Proverbs 16.6b

B. Appeal to Jesus as our victorious high priest. Heb. 2.18 with 4.15

He provides what we need through the word and the Holy Spirit.

C. The Word: Ps. 119.11; Jn. 15.15-17;1 Jn. 2.24 with 3.6 (Lk 8.13 - failure)

D. The Holy Spirit: Gal. 5.16

E. Integrity: Pr. 11.3, 6

F. Application of faith-rest prayer:

1. Mt. 26.41

2. Jude 20-21

G. The armor of God: Eph. 6.10-18 with 2 Cor. 10.3-6
THE ARMOR OF GOD

H. Apply doctrine of separation:

1. Avoidance of temptation situations: Pr. 27.12; 14.16

2. Proverbs: 4.25-27; 7.6-8; 13.20; 14.7; 20.19; 22.3; 24.25

7. Resist the devil:

A. 1 Peter 5.8-9 - in (by means of) the FAITH. The whole body of truth

B. James 4.7 - humility attitude of dependence on God

8. Temptation and the growth process: James 1.2-4; Rom. 5.3-5

9. Endurance of temptation is evidence of the believer's love for God. Jas. 1.12

index

THE TEN C0MMANDMENTS: Introduction

1. The 10 commandments were given to the nation of Israel as their code of freedom. It is God's covenant with them which establishes their national status and Divine responsibility.
Ex. 19:5-6; 34:27-28; Deut. 5:2-21

2. The code of freedom deals with both spiritual and moral value.

A. Its practical purpose is to establish and protect the basic freedoms of the individual and of society.

B. Its national purpose is to set Israel apart from other nations as unique and special because of adherence to these Divine standards. Deut. 7:6-11

3. The code represents the principle of the natural "moral" design that God places in man's soul.
Ec. 7:29; Rom. 2:14-15

A. The moral standards were given to Adam and Eve from the beginning. This is reflected in just a couple of places.

1. The issue of monogamy was taught: Gen. 2:20-25
2. The prohibition against murder was taught: Gen. 9:6
3. Abraham had received specific guidelines (probably from Melchizedek) as how God wanted man to live, (Gen. 26:5).

B. This moral code was not designed as a way to gain God's favor or as a means of salvation.

C. But as a guide to conform the overt expressions of the soul, to the natural design in the soul for human existence.

D. The blessings that result are natural, not earned. Deut. 5:32-33; 28:1-14

E. The consequences for disobedience fall into two categories. Deut. 28:15-35

1. Natural: since violations are not "beneficial" to the person's soul (indirect consequences).

2. Applied - or direct from God through various judgments.

F. Since God designed the soul, he knows best what type of thinking and doing will allow the soul to function properly. That is the purpose of the 10 commandments.

4. The code was given specifically to Israel as a "theocratic nation," but applies to all societies from the perspective of preserving freedom and stability.

5. The code is divided into two parts.

A. Spiritual commandments: #1-4, Ex. 20:1-11
B. Moral commandments: #5-10, Ex. 20:12-17

6. The 10 Commandment code is a basic outline. Both the spiritual and moral are amplified in great detail through the further teachings of Moses.

7. The spiritual code is the basis for true soul freedom through relationship with God. It serves as an evangelistic thrust to unbelievers and as a spiritual life guide to believers.

8. The moral code teaches overt freedom in society for both believer and unbeliever, and accordingly provides order and stability.

9. The spiritual code of the first 4 commandments establishes the principle that it takes a maximum number of believers following Divine design in order to promote and preserve Divine morality in society.

10. When man rejects relationship (or fellowship) with God, the morality breaks down and society begins to lose its freedoms. Rom. 1:18-32

11. When a nation rejects the principles of the 10 commandments to a maximum degree, that nation is ripe for total destruction both internally and externally. Pr. 29:2, 4, 18

12. Once again, the 10 commandments, the book of the covenant, is a code given specifically to God's chosen nation of Israel.
As such, it carries severe penalties for disobedience based on the mutual covenant that was made. Ex. 19:5-8

A. Applied consequences on Israel: The 5 cycles of discipline as outlined at Lev. 26:14-33.

B. Outside the nation of Israel, disobedience is dealt with by natural consequences rather than applied. Rom. 1:18-32

C. Applied consequences on other nations is based on Ez. 14:12-14.
Unfaithfulness refers to failure to preserve freedom and stability by adherence to God's moral standards, which includes the general attitude of creature humility (the attitude that recognizes the existence of God). When violations of these standards reaches a "boiling" point, God's own wisdom and timing determines when and how to remove a nation or society.

13.For application to the believer in the Church age, we must relate the principles of the spiritual and moral code to all the character qualities of Love and our personal ambassadorship.

A. The spirit of the law as Jesus taught is not even found in the 10 commandments (Mat. 22:37-40), but embraces the spiritual and moral principles represented in the commandments.

B. They are embodied in the simple "love" commands of Deut. 6:5 and Lev. 19:18.

C. Likewise, Paul put the commandments under the umbrella of love as he wrote at Romans 13:8-10.

14.The church is not under the "covenant" of the 10 C's either as individuals or as a nation, because that covenant was made with the nation of Israel only - and embraces the entirety of God's instructions to them, not just the ten.
Principle of Galatians 4:3, "And I testify again to every man who receives circumcision, that he is under obligation to keep the whole law."

15. However, the principles taught by the covenant do apply and as such are restated and amplified throughout the NT.

1. One God: 1 Tim. 2:5 1 Cor. 8:4-6
2. Idolatry: 1 Cor. 10.7, 14; 1 Jn. 5:21
3. The hypocritical oath: Col. 3:8; Mat. 6:9
4. Sabbath: Gal. 4:10-11; Col. 2:16-17; Rom. 14:5
5. Honor parents: Eph. 6:2
6. Murder: 1 Jn. 3:14-15
7. Adultery: Eph. 5:3-5; Gal. 5:19; Mat. 5:27-28
8. Stealing: Eph. 4:28
9. False witness: Eph. 4:25;
10. Covetousness: Eph. 5:3; 1 Tim. 6:7-10

16. To summarize, the standards represented in the ten C's deal with recognizing God as Creator first, and then Lord (for salvation relationship), and then moral character.
This has always been an issue for every individual since the fall of Adam in the garden.

But when God "called" Israel to be His special evangelistic agent to the world, He now required of them "national" consistency in order to draw attention to the "spiritual" teachings about the coming Messiah-Savior, represented in the Levitical code.

God required obedience to the OVERT behavior code AND rituals of the law to make Israel appear as a unique and different nation. Deut. 4:5-8

For believers today, there is no "ritual" code that needs to be followed. Our testimonial is not "national" in focus, but individual in focus. And the impact of our testimony is centered around love, righteousness, peace and joy. (Rom. 13:8; 14:17-18).
However, the spiritual and moral standards presented in the Ten C's, are still binding for the believer today.
That includes the sabbath memorial, but not the sabbath ritual.

17. Discussion on each individual commandment follows.

index

This commandment cultivates the attitude that recognizes God as the only sovereign authority and power in the universe. It is the number one priority in a Theocratic nation.

1. It establishes the sovereignty of God. Isaiah 46:8-11; Dan. 4:17; 1 Cor. 8:5-6

See Topic: GOD: Sovereignty of God

2. But it recognizes also the possibility that man might express a negative attitude toward God. Isaiah 46:12.
So it recognizes the existence of human volition right along side of divine sovereignty. Acts 17:27

3. Even though man may choose alternatives to God, his only source of true peace and happiness is through relationship with God.
Isaiah 57:21; John 10:10

4. The first commandment is a warning against SOUL idolatry.
The attitude of creature arrogance which replaces God with a substitute based on human logic and emotion. Rom. 1:22-23.

5. The 6 commandments of the moral code depend on the first commandment of Divine sovereignty.
Even though morality is designed to provide freedom and stability in human society, true happiness only comes through relationship and fellowship with God. Psalm 1:1-3

6. The nation of Israel as a whole has just been delivered from physical slavery in Egypt.
But they are still in slavery in their soul (Acts 7:39).

7. The formal commandments are designed to teach them the principle of spiritual growth and true inner freedom. And that begins with orientation to God's character and plan.

8. As the nation develops, it will have both believers and unbelievers among its citizenry. The Book of the Covenant and especially Commandment #1 at the top of the list, establishes the fact that the only basis for proper adjustment to God and for true freedom in society is recognition of God's sovereignty.
He is the absolute authority in the universe by virtue of His absolute POWER (demonstrated first in His creative act of bringing volitional life forms into existence). And His sovereign power establishes the policy for how His creatures are to live. Daniel 4:34-35; Isaiah 29:16

9. The sovereignty of God must be viewed differently concerning each of the three types of people on the earth (1 Cor. 10:32).

A. The Jew: Specifically, as a member of the nation given the responsibility of evangelism, when he rejects divine policy, he comes under the natural consequences and specific discipline within the nation. Specific penalties for over rebellion. Although the nation as a whole, may also come under a "collective" discipline as outlined at Lev. 26:14-33.

B. The Gentile: When he rejects Divine policy, he falls under the natural consequences of Romans 1:18-32. His social "collective" may also come under judgment from God as per Ezekiel 14:12-20.

C. The church: The church is the replacement evangelistic body since Israel has been temporarily set aside as that body (Mat. 21:43).
Accordingly, as a "spiritual house" (1 Pet. 2:5), the church is not given punitive instructions. Instead, individuals fall under both natural and direct consequences.

1. Natural consequences from the law of sowing and reaping: Galatians 6:7-8

2. Direct consequences through divine discipline.
Whom the Lord loves, He disciplines (Heb. 12:4-11).

COMMANDMENT #2,
Only God is to be Worshipped

1. Exodus 20:4-6
Since a "national" leadership cannot look into the soul and see whether one recognizes God as the Sovereign One or not, the 2nd commandment prevents any OVERT expression of the rejection of commandment #1.

2. Broken down into three clauses.
The first clause deals with the physical existence of idols.

Verse 4

A. You shall not make: qal imperfect + negative of AsAh
B. an idol: means a graven image. Pesel, comes from the verb pAsal and means to shape or sculpt from stone.
So literally a stone image.

C. Or any likeness: temunAh refers to any image other than stone. wood, clay, pictures, symbols

D. In the sky: birds on the earth: animals/insects in the water: fish

E. Deut. 4:15-19 gives us a summary:

"So watch yourselves carefully, since you did not see any form on the day the LORD spoke to you at Horeb from the midst of the fire, lest you act corruptly and make a graven image for yourselves in the form of any figure, the likeness of male or female, the likeness of any animal that is on the earth, the likeness of any winged bird that flies in the sky, the likeness of anything that creeps on the ground, the likeness of any fish that is in the water below the earth. "And {beware,} lest you lift up your eyes to heaven and see the sun and the moon and the stars, all the host of heaven, and be drawn away and worship them and serve them, those which the LORD your God has allotted to all the peoples under the whole heaven."

F. This applies to any representations of Christ or the Spirit.

3. This is a commandment against overt idolatry. National regulations cannot enforce the soul idolatry prohibition of Commandment #1, but can enforce against overt activity. Deut. 17:2-7; 13:6-18

4. Violation of Commandment #1 is failure to recognize the Sovereignty of God. This lack of creature humility leads to creature arrogance which elevates the logic of self above the Truth of God.
Rom. 1:21-23, 25

5. This is expressed in idolatry which in turn leads to distortion of Divine morality and destroys the freedoms of society. Rom. 1:28-32

6. The second clause (verse 5a) deals with attitude and action toward idols.

A. Not worship: the word, shAchAh, means to bow down to something.
It reflects overtly, the attitude that recognizes in something the possession of Divine authority and power.
Superstition often results from placing this kind of value on a symbol or image of some "holy" being, whether it be God, Jesus, Mary, angels, or dead believers.

B. Not serve: Serve refers to the action of sacrifices and verbalization that promotes the idol's reputation.
Performance of ritual and acts that the idol's priests demand.

7. The 3rd clause deals with the family curse which begins because of the activity of idolatry in society (Verses 5b-6).

Summary of the Family Curse

1. The principle is found at Ex. 20:4-6; 34:6-7; Num. 14:18; Deut. 5:8-10; Pr. 30:11-17

2. Definition: a family curse is the presence and intensification of natural and applied consequences on a family's members because of the perpetuation of negative volition toward Divine standards.

A. Exodus 20:5, on them that hate me: sAnā; qal active participle.

1. qal participle: indicates the status of the people
2. Active: indicates a chosen attitude and way of life.

B. This negative volition to divine standards is basically creature arrogance which adopts some system of idolatry and then totally distorts both spiritual and moral standards. Rom. 1:25-32

C. Creature arrogance rejects divine authority in every area of life. D. But man and all of creation is designed to operate under divine authority and standards.

E. When it is rejected, there are no restraints on the distorted sin nature. It becomes the soul's only authority and dictates total self centeredness and self promotion. (Ephesians 4:19, sensuality and greediness)

1. Sensuality is the philosophy of life which relates everything to the satisfaction of the physical senses.

2. Greediness is the self-centered attitude and action the promotes it. 3. uncleanness is the overt result.

F. Each person in creature arrogance will promote that attitude to his children. If the child does not reject it, the rebellion will intensify because of genetic similarities in the sin nature. This is designated by the term, "genetic drift." Every child will naturally "drift" toward the same sin nature expressions as his parents.

3. The origin of this curse is the perfect character and plan of God. Ex. 20:5

A. Because: kiy (for) indicates the reason for the prohibition.

1. I: personal pronoun brings attention to the speaker as the one who enforces the prohibition.

2. YAhweh your God identifies the speaker with emphasis.

3. Am a jealous God: makes reference to the character of the speaker as the basis for the prohibition.

a. qannA = adjective from verb qAna which has 4 basic meanings.
b. jealousy of God
c. jealousy of man for God as proper zeal: Num. 25:11, 13
d. jealousy of man for God as improper zeal: 2 Sam. 21:2
e. jealousy of man as sin: Gen. 30:1; 37:11

B. Jealousy is actually a possessiveness of attitude that expresses the principle that when it comes to spiritual values, there is no alternative to God's viewpoint.

C. Jealousy in man was originally designed as proper zeal for support of divine standards in both worship and moral living.

D. But when the sin nature was acquired, the original pattern was distorted and now jealousy, under the control of the sin nature, is arrogant possessiveness based on fear and mistrust.

1. Moral life: dictatorships, slavery, murder,
2. Worship life: misdirected zeal, legalism, slavery, murder

E. For the believer in fellowship with God and having divine viewpoint as his motivator, jealousy controlled by truth, becomes zeal for support and promotion of divine moral and worship standards.

F. Jealousy in God is His possessiveness based on perfect knowledge of what is best for his creation. Therefore, action that is taken, such as discipline, cannot be questioned.

1. God is perfect. His character is perfect. His plan is perfect.
2. God's jealousy tells us that he truly wants what is best for us.
3. Jealousy is ultimately an expression based on divine righteousness and justice.

G. In Exodus 20:5-6, we have two participles that describe both the negative and positive expressions of divine jealousy.

1. Visiting the iniquity: the existence and intensification of natural consequences based on the sin nature expressions of those who hate God.

2. Showing mercy: the existence and abundance of divine blessing through based on creature humility and love.

4. The result of creature arrogance then is intense natural and applied consequences upon families who practice and perpetuate that attitude to their children. Ex. 20:5. This is a family curse.

A. This is the family curse. But the curse is perpetuated by genetic drift as at 1 Kings 15:3.

1. The sin nature of the son which is genetically compatible to the sin nature of the parents, will express and intensify the same trends.

2. This is illustrated at Prov. 30:11-17, where the word "kind" should be translated as "generation."

B. Visiting: pAqadh - qal active participle - describes the consistent expression of God's justice. It is a universal principle of divine activity.

1. Means to watch over, to assign or appoint.
2. Here it has with it the preposition, al = upon. So it means to assign something "to" someone.

C. The iniquities: Awōn - expression of independence, arrogance and deviation from established divine viewpoint standards through sin nature influence. It is creature arrogance which rejects all divine authority.

D. Of the fathers: begins with one father, but the plural is used because the fact exists in many families.

1. Each person is responsible for his own sin. Called the law of culpability. Deut. 24:16; Ezek. 18:20

2. But this is the sin of the father "assigned" to the son along with the natural and applied consequences.

E. Upon the sons: al bān - plural

1. At first glance this violates Ezek. 18:20, but that is not the case.
2. The father has creature arrogance which is called "hate" in Ex. 20:5, and suffers natural and applied consequences from it.

3. He passes this attitude to his son through teaching and example, and the son also embraces it.
4. The son now comes under the natural consequences for his own iniquity.

5. But because of the failure to offset the genetic drift from the sin nature, the curse assigns to the son the iniquities of the father.

6. This, plus the intensification in the genetic drift brings intensification of consequences. The son has his own and his father's iniquities and suffers consequences for them both.

7. But this is only because the son "chose" to continue in the same attitude of hate.

5. The extent of the family curse is only to the 4th generation. Ex. 20:5

A. If the attitude of creature arrogance is perpetuated into the 5th generation, that person suffers for his own iniquities only.

B. There is no intensification of consequences from the previous generations. However, the progress of the genetic drift is not interrupted and the 5th generation begins the cycle over again but this time with a greater intensity of hate toward God than in the first cycle. (more later)

6. The curse of natural and applied consequences for negative volition can be broken at any time in one's life regardless of where he stands in the 4 generation cycle. Ex. 20:6; (Ezek. 18:4-23)

A. But showing: AsAh - qal active participle - indicates again the universal principle of divine action toward His creation. The word means, doing, making, providing something. With the preposition "le," He is providing something "for " someone.

B. Lovingkindness: chesed, which means grace provision in general. Special blessing both natural and direct.

C. To thousands: indicates unlimited divine resources available to any and all who will respond properly to divine standards.

D. Of them that love me: Ahabh - qal active participle - indicates the status and attitude in the soul which responds to God in a positive way. This expresses the extension of creature humility to the point of dedication to divine design through both salvation and growth.

E. The very moment a person trusts in Yahweh's promise of a Messiah-savior, he falls under the principle of "chesed."

1. All sins are forgiven.
2. All intensified consequences are removed.
3. Some consequences remain because of the principle of personal moral responsibility.
4. But he is now out from under the family curse and will not be directly affected by them unless he violates the doctrine of separation and maintains close association with them. Principle of cursing through association.

F. And keep my commandments: this is the overt way of life that indicates the attitude of love. Doing what God wants us to do.

G. Ezekiel 18:1-23 discusses recovery from the curse.

7. The progress of negative volition through 4 generations is illustrated in Prov. 30:11-17.

A. The first generation: v. 11

1. There is a kind: dōr = a generation = there is a generation.

a. Reference to one link in a family tree.
b. This is the first in a chain of negative volition to divine standards for human morality.

c. Rejection of divine authority is not mentioned, but the moral depravity in the family is explained.

2. Who curses: qAlal - not really to put a curse on, but to speak with contempt and dishonor. Its a word for rejection and disdain for authority.

3. His father: indicates the object of contempt.

a. The father's authority is rejected because of creature arrogance rejecting the values of divine morality.

b. Self is placed on a level higher than morality and therefore rejects whatever tries to keep self under control. c. It begins with parental authority.

4. The rejection of the mother's authority:

a. And does not bless: bArak in the piel imperfect = bend the knee to, respect, to speak praise of someone.

b. Plus the negative (not) indicates failure to do this.
c. He rejects mother's role in the family.
d. He does not honor her with action or word.
e. But in contrast, the implication is that he attacks her instead.
f. He should learn from his mother's teaching and example. Prov. 31:1ff

5. And so, we have generation #1, rejecting divine authority as it is represented in family morality.

B. Generation #2: v. 12

1. There is a generation: dōr - his father rejected parental authority and is going to reflect that to his own children.

2. It could manifest in two ways: super strict or super lenient.
3. So the child will grow up with a distorted example in life. As a result, he turns his focus on self even more than his father did.

4. Pure: tAhōr = clean, pure, faultless.
5. In his own eyes: the perspective of self-centeredness. He is faultless and everyone else is weak and imperfect.

6. Yet he is not washed: in actuality there is no purity. He is morally and spiritually blind.

7. From his own filthiness: refers to his mental attitude of pride and self-centeredness.

a. It is the natural trend of the sin nature to act independently from God.

b. Generation #2 has only negative parental influence so his trend leans to a more intense expression.

c. This is called "genetic drift." When the trends of the sin nature are not controlled, the expressions of rebellion become more intense.

d. As this family tree grows, the function of rebellion will become worse and worse unless there is positive influence in the other direction.

C. Generation #3, v. 13:

1. There is a generation: This child has been taught by example that he is "number one" in life and everything centers around him. You must always look out for "number one."

2. Oh how lofty are his eyes: intensity of self-centeredness.
3. Eyelids raised: repeats for great emphasis
4. Intensity of arrogance is expressed in every area of life -

He can do no wrong. Looks down on others. Blames others for his own failures. Always promotes his own abilities to be greater than they are.

5. And the next generation will carry this to the stage of intense violence.

D. Generation #4, v. 14:

1. There is a generation: The rejection of divine authority and moral authority has reached the ultimate in this cycle.

2. Teeth like swords: arrogance of self-centeredness now becomes violent. 3. Jaw teethe like knives: repeated for emphasis

4. To devour: nothing stands in his way. He promotes self interest and promotion to the point of destroying others.

5. The afflicted and needy are the weak ones who get in his way. Whether intentionally or not, they are their and are bowled over.

6. Their philosophy is to "do to others before they do it to you." Violence is the natural solution to everything because they won't be pushed around by anyone or anything.

E. Generation #5 is not mentioned here but based on Ex. 20:5, the curse stops at the 4th generation.

1. If the child continues in negative volition, he begins a brand new "4 generation" cycle.

2. But again, the new cycle will be more intense in this case because of genetic drift as well as personal influence.

F. Two observations: v. 15-17

1. Those who live in creature arrogance are totally occupied with the material things of life, but they have an unsatiable desire. v. 15-16. They will never find satisfaction.

2. The natural consequences of their rebellion will eat up their own soul so that they have no peace or joy. Isaiah 57:21

3. They will die a very lonely and miserable death because all they have is what is in their own soul (themselves). v. 17.

8. Divine truth is the only answer to preventing or interrupting the family curse. Ex. 20:6; Deut. 6:4-13

9. The pattern of negative volition that begins with rejection of parental authority is so devastating in society and national well-being, that in the Mosaic law, the strictest discipline was commanded for young men who persist in that negative attitude. Deut. 21:18-22

10. There is no record of this mandate ever being carried out by the people of Israel, however, we see an example of this kind of discipline carried out by God himself at 2 Kings 2:23-24. Note that these are adolescents and not children. The Hebrew reads, "young lads."

11. It is the maximum existence of the family curses in the nation of Judah that led to the 5th cycle of discipline for the nation in 605 BC. Jer. 16:10-13. And in 70 AD, Mat. 23:29-36

12. The 4 generation cycle of family curse will not exist in the Messiah's 1000 earthly kingdom. Jeremiah 31:29-34
------

8. SO the mention of the family curse together with idolatry shows the connection between idolatry and the breakdown of morality. The greater the spiritual decline in society, the greater will be the moral decline.

9. Some New Testament observations concerning idolatry.

A. 1 Cor. 10:20, idols represent demons
B. 1 Cor. 8:4; 10:19: but the idol itself is nothing.
C. Rev. 9:20: lifeless
D. 1 Cor. 10:7, 12, 14; 1 Jn. 5:21

10. See Topic: IDOLATRY

Commandment #3, the Misuse of God's Name

1. Exodus 20:7, You shall not take: nAsA means to lift up.
In this case, it means to lift up someone's reputation as standing behind (supportive of) your words or actions.

2. The name of YAhweh your God: Do not use God's name to put a stamp of approval on your actions (name indicates God's reputation). Let the words and actions stand on their own merit.

3. In vain:

A. in: This is the preposition, le, which indicates the idea of "for" or "in support of."

B. vanity: This word is shAwe and means emptiness, uselessness, worthlessness and anything that is not perfectly in line with Divine viewpoint.

C. It means to use God's name/reputation in some formula that assures the hearers that you are genuine and telling the truth. "As God is my witness; So help me God; May God strike me dead."

D. It also includes using God's name to force others to comply with you. "God told me to do this" or "I know its God's will."
This often times intimidates or even bullies others into a particular course of action with which they are not comfortable. (marriage, family, church, job, location)

E. It includes false teachers, who use the name of God and Jesus to validate their claims.
As at Mat. 7:15, 22-23,

"Beware of the false prophets, who come to you in sheep's clothing,
but inwardly are ravenous wolves.
"Many will say to Me on that day, 'Lord, Lord,
did we not prophesy in Your name, and in Your name cast out demons,
and in Your name perform many miracles?'
"And then I will declare to them, 'I never knew you;
DEPART FROM ME, YOU WHO PRACTICE LAWLESSNESS.'

And at Luke 21:8, And He said,

"See to it that you be not misled; for many will come in My name,
saying, 'I am {He,'} and, 'The time is at hand'; do not go after them.

F. It includes profanity, imprecation and expletives because in each case, it is using (lifting up) God's name to somehow, validate, what you are doing or saying.

G. What you say or do may be right and proper, but don't use God's name to demonstrate it. Let it stand on its own merits.

H. It also includes hypocrisy. Hypocrisy is when a person claims to be a Christian (which they may or may not be), using the "name" of God, but living contrary to Christian standards.
The principle is found at Rom. 2:21-24.

"You, therefore, who teach another, do you not teach yourself?
You who preach that one should not steal, do you steal?
You who say that one should not commit adultery, do you commit adultery?
You who abhor idols, do you rob temples?
You who boast in the Law, through your breaking the Law, do you dishonor God?
For "THE NAME OF GOD IS BLASPHEMED
AMONG THE GENTILES BECAUSE OF YOU," just as it is written."

And - Ezekiel 36:17-20,

"Son of man, when the house of Israel was living in their own land,
they defiled it by their ways and their deeds;
their way before Me was like the uncleanness of a woman in her impurity.
"Therefore, I poured out My wrath on them
for the blood which they had shed on the land,
because they had defiled it with their idols.
"Also I scattered them among the nations,
and they were dispersed throughout the lands.
According to their ways and their deeds I judged them.
"When they came to the nations where they went,
they profaned My holy name, because it was said of them,
'These are the people of the LORD;
yet they have come out of His land.'

4. God's name is properly used in prayer, praise, thanksgiving and Bible teaching, but it can be misused even when someone thinks they may be right.

5. New Testament teaching on oaths: James 5:12; Mt. 5:33-37
These two passages need to be balanced with a variety of factors.

A. Making an oath in the name of Yahweh WAS permitted.
Deut. 6:13 (10:20), "You shall fear {only} the LORD your God;
and you shall worship Him, and swear by His name."
The word, "swear," here, is shAbha, which means to "seven" oneself.
Seven, as the number of completion was the token of truth and faithfulness when someone gave a promise. Thus the word means to swear or take an oath.

1. See Abraham: Gen. 21:23-24
2. Joseph: Gen.47:31
3. David: 1 Sam. 24:21-22
4. A false vow: Lev. 19:12, "And you shall not swear falsely by My name,
so as to profane the name of your God; I am the LORD."

B. The Law of vows: Numbers 30:1-16
General principle is at v. 2, "If a man makes a vow to the LORD, or takes an oath to bind himself with a binding obligation, he shall not violate his word; he shall do according to all that proceeds out of his mouth."

C. Notice the integrity of one who makes a promise (Ps. 15:4).
"He swears to his own hurt, and does not change."
The word, "swear," is once again, shAbha, and indicates that a solemn promise has been made. This is when someone "gives their word" concerning something.

D. A believer makes an oath to God concerning devotion to His word. Ps. 119:106

E. With Paul we find some interesting examples of oaths.

1. Phil. 1:8, "For God is my witness, how I long for you all with the affection of Christ Jesus."

2. Rom. 9:1, I am telling the truth in Christ, I am not lying, my conscience bearing me witness in the Holy Spirit."

3. 2Cor. 11:10, "As the truth of Christ is in me, this boasting of mine will not be stopped in the regions of Achaia."

4. Gal. 1:20, "Now in what I am writing to you, I assure you before God that I am not lying."

5. But it appears that in each case, Paul is simply asseverating his personal truthfulness,
by appealing to God and nothing else.

6. And neither Jesus nor James actually prohibited the oath "in the name of the Lord," as was permitted by Numbers 30:2.

F. What then was the concern of Jesus at Mat. 5?

The Pharisees had developed a system in still another area, to bend the rules and "in their own minds" protect themselves from the more serious violations of the law. In this case, it was to protect them from the possibility of swearing falsely in the name of the Lord.

To avoid this, they swore by something other than the Lord, but which would make as big an impact on the person receiving the promise. Thus, they swore by heaven, earth, Jerusalem, by their own head (Mat. 5:34-36); and by the temple, and by the altar (Mat. 23:16-18). And in each of these cases, they could comfortably break their oath and not be guilty of Lev. 19:12.

But Jesus made it clear to them, that when you swear by ANYTHING, you are still swearing to God (Mat. 23:21-22). The issue is NOT the person or thing you use to "seal" your oath. The issue is truth vs. lying. That is why Jesus said, "Let your statement be, Yes, Yes or No, No, and anything beyond these is out from evil." It was given in the context of naming some "valuable" item to seal an oath (promise), and then not feeling really obligated by the oath because it was not in God's name.

This is also the context for what James wrote at 5:12, "But above all, my brethren, do not swear, either by heaven or by earth or with any other oath; but let your yes be yes, and your no, no; so that you may not fall under judgment."

G. CONCLUSION

So by comparing scripture with scripture, we discover that ANY promise or oath is a promise "in the name of God" and any attempt to "embellish" that oath by adding some additional factor as a "seal" or guarantee that you will deliver as promised, is a smoke screen that may indeed impress the person being promised, but leaves a "way of escape" at least in the mind of the one who promises.

Thus, the safest and surest course of action is simply to stand on your own word.

Concerning giving oaths in reference to public affairs, courtrooms, etc., to what degree would the "world" really be convinced simply because I say "as God is my witness?"

I am believed because of who I am, not because I "name drop" as I state my facts or make my promises.

6. God's response to the violator:

A. God will not leave him unpunished.
Specific direct discipline for the believer (or the citizen or sojourner of Israel) who does this.

B. In application to the church, there are no instructions for "overt" disciplinary action to be taken on offenders.

1. The closest we get is the rule for disassociation or "excommunication" found at Titus 3:10-11 and 2 Thes. 3:14-15.

2. Unbelievers do not fall under this principle for they are not under the jurisdiction of the church.

3. Ultimately all violators are judged by being delivered over to natural consequences. Rom. 1:24, 26, 28

7. The first recorded violation of this is found at Lev. 24:10-16.
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Commandment #4
Honoring the sabbath

1. Exodus 20:8-11
There are 3 clauses to this command.

A. soul attitude: v. 8
B. overt ritual: v. 9-10
C. spiritual background: v. 11

2. Clause #1 - v. 8

A. Remember: zAkar - qal infinitive absolute used as a command. this is a thinking verb. It means to take doctrinal info that you have learned about the sabbath and apply it each day.

B. The sabbath: shabbAth - the 7th day of the week. Every 7th day as measured from the creation week. Gen. 1:31; 2:1-2

C. To keep it holy: qAdash - piel inf. construct - means - treat, regard, respect something as unique and special.

LIT: to respect it as special -

D. This is a mental attitude respect based on God's decree concerning the 7th day. Gen. 2:3a

1. He blessed: bArak- piel imperfect- pronounced a blessing on.

2. and sanctified it: qAdash - declared it as special.

E. The reason is that all God's work for man was done in 6 days. There was nothing left to do but for man to enjoy it.
(Mk. 2:27, "the sabbath was made for man and not man for the sabbath.")

F. But the potential was there for man to occupy himself with his world and life and forget God as the source.

G. So God dedicated the 7th day as a reminder and celebration of perfect divine provision. Man owes everything to God.

H. It was not a "ritual" observance in the beginning, but a day of remembrance.

I. And that's what clause #1 does. It reminds them of the special quality of the day and God's plan. Gen. 2:3b

1. Because: kiy - purpose for God's dedication of the day.
2. On it: the 7th day
3. he rested: shAbhat - first means to "cease" and then as a natural result of ceasing, to rest.

The issue is that God ceased from His work because He was done. He did not need to rest.

4. from all his work: There was nothing left to do.
5. Which God had created: bArA - refers to the design and the building material created "out of nothing."

6. And made: AsAh - qal infinitive construct + le: used to indicate the purpose for a preceding action.

LIT: "For the purpose of making."

7. this sums up the mechanics of making which is called formed n v.7.

8. And so, the day is designated to remind man of God's character and the perfection of his work for man.

9. It teaches man that there is a spiritual purpose for human life. It takes man's eyes away from his existence and focuses them on the source and the purpose for his existence.

J. The fist mention of any formal sabbath ritual is just a few days earlier in Ex. 16:23-30

1. prior to this, all sabbath observance was done mentally through occupation with divine viewpoint in the soul.

2. Here, God introduces the principle of overt ritual for the time because Israel is going to be a world-wide witness through its national rituals.

3. Clause #2: v. 9-10 - the overt ritual

A. This formalizes permanently for the nation what God instituted earlier in the wilderness of siyn.

B. six days you will labor: normal human life activity.
C. But the 7th day is a rest to Yahweh.

1. rest: indicates what is to be done on that day.

2. to Yahweh: indicates why the rest - it is dedicated to God as a commemoration of His character and plan which has provided perfectly all that man needs to sustain his physical life on earth, and to function in spiritual life reality toward God.

D. You shall not do any work:

1. The purpose is to rest - not to stop living. Deut. 5:14
2. CF. Luke 13:15; Mk. 2:27
3. Note that the animals are to rest also. This might restrict travel. Ex. 20:10; Deut. 5:14

E. No exceptions: Everyone in the land must observe the ritual.

4. Clause #3: v. 11 - the purpose for the observance -

A. This reviews the principles of Gen. 2:1-3
B. The work was complete and it was perfect.
C. The national purpose is stated at Ezek. 20:12, "And I also gave them my sabbaths to be a sign between Me and THEM, that they might know that I am Yahweh who sanctifies them."

5. The sabbath covenant: Ex. 31:12-17

v. 13

1. You: refers to the nation of Israel ONLY.
2. surely observe: shAmar + emphatic adverb ak - indicates a strict requirement from God.

3. My sabbaths: it is true that there are 3 different sabbath observances for Israel, but that is not in view here. The word sabbath is plural to indicate that every 7th day is to be observed by the people.

4. My: indicates it is God's design that established the sabbath as a day of remembrance from the beginning. Gen. 2:3

Also, the day brings attention to His character and plan - Therefore, it is His day.

5. It is a sign: a visible, overt observance in contrast to the mental attitude observance which was the practice prior to this.

6. Between God and the nation: There is no overt sabbath ritual for anyone else.

a. It is based on the covenant of Ex. 19:5-6 and given to Israel ONLY. Ezek. 20:12;

b. Neh. 13:20-21 indicates that strangers "traders" were not allowed to camp outside the gates on the sabbath, but it was not forced upon them beyond that limit.

7. Throughout your generations: as long as the nation exists.

a. It was spiritually rejected by God after the crucifixion.
Mt. 21:33-46; 23:37-39

b. It was physically rejected by God in AD 70 when Rome destroyed the city and temple.

8. So you may know: purpose is to communicate truth.

9. Specifically, that I am Yahweh who sanctifies you.

a. Sets you apart as a special and unique people. Ex. 19:5-6
b. The principle that everything they have as a nation is from God. Deut. 5:15

v. 14 - Violation of the sabbath ritual incurs the severest penalty.
Physical death (the only recorded incident of this penalty being carried out is at Numbers 15:32 ff.)

V. 15 - a sabbath of complete rest

1. shabbAth (of) shabbAthōn: occurs only 4 times - Ex. 35:2; Lev. 23:3, 32

2. LIT: a sabbath of sabbatic observance

3. It is explained by Ex. 16:23: it is a sabbath to be observed by overt activity not just mental activity.

4. Holy to Yahweh: qAdosh (adjective) - special and dedicated to God. It is His day.

5. For six days man must be occupied with normal life activities.

It is unavoidable. But the 7th day is to be dedicated to spiritual values.

6. this did not mean that you ignored spiritual values during the other days, but that you totally "de-emphasized" those normal activities on the 7th day.

v. 16

1. Throughout their generations: national existence
2. Perpetual covenant: beriyth ōlAm - a forever covenant FOR THE NATION.

v. 17

1. It is a sign: a sign that it is God who has provided everything they need for life and worship.
2. Forever: le ōlAm - to perpetuity (as long as the nation exists)
3. For: explanation that takes us back to the original design of Gen. 2:2-3
4. On day 7 he ceased: the work was done.
5. And was refreshed: nAphash (only 3 times-Ex. 23:12; 2 Sam.16:14)

a. Well now since God does not need to be "refreshed." Is. 40:28; Jer. 32:17,27

b. This must be "language of accommodation" (anthropopathism) to communicate the expenditure of maximum energy to perform a task.

c. In other words, it communicates the fact that God held back no effort to provide the absolute "best" for the human race.

6. What must be recognized here is that the "ritual" sabbath was given to the nation of Israel ONLY.

A. It did not apply to anyone before "the Exodus."
B. It did not ever apply to anyone "outside" the nation of Israel.
C. It does not apply to the church today.
D. That is why Col.2:16-17 is valid instruction to the Church that the church is not under any obligation to follow ANY of the rituals of the Mosaic law which were given to Israel only.

7. Technically speaking, we are not even under the "national" mandate of the 10 commandments.

A. We are still under the moral guidelines of those commandments.

B. but those guidelines are now encompassed in "the royal law," The law of love. Rom. 13:8-10; James 2:8

C. In the Mosaic law, violation of the "10" was to be penalized by "physical" death.
D. The church is not under such a "penalty" system today.
E. The church is not under ANY of the Mosaic law.

8. What we are under is the Law of Love which of course as it is explained in the New testament, embraces most of the 10 commandments and many principles from the rest of the Mosaic law.

But we are not under the rituals and feasts, and "social" customs that God gave to Israel.

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Commandment #5
Parental Honor

1. Ex. 20:12

A. honor: kAbhad is a piel imperative.
It means to recognize honor in someone and to respect it.

B. Your father and mother: parents - Moral institution #3
This is the proper authority structure for children until they become adults.
Gen. 2:24; Col. 3:20

C. That your days may be prolonged: proper orientation and obedience to the family structure is the basis for freedom and stability in society.

2. When children consistently rebel against parents, it overflows into society and undermines freedom and security for others.
The progress of negative volition through 4 generations is illustrated in Prov. 30:11-17.

A. The first generation: v. 11

1. There is a kind: dōr = a generation = there is a generation.

a. Reference to one link in a family tree.
b. This is the first in a chain of negative volition to divine standards for human morality.

c. Rejection of divine authority is not mentioned, but the moral depravity in the family is explained.

2. Who curses: qAlal - not really to put a curse on, but to speak with contempt and dishonor. Its a word for rejection and disdain for authority.

3. His father: indicates the object of contempt.

a. The father's authority is rejected because of creature arrogance rejecting the values of divine morality.

b. Self is placed on a level higher than morality and therefore rejects whatever tries to keep self under control.

c. It begins with parental authority.

4. The rejection of the mother's authority:

a. And does not bless: bArak in the piel imperfect means to bend the knee to, respect, to speak praise of someone.

b. Plus the negative (not) indicates failure to do this.
c. He rejects mother's role in the family.
d. He does not honor her with action or word.
e. But in contrast, the implication is that he attacks her instead.
f. He should learn from his mother's teaching and example. Prov. 31:1ff

 

5. And so, we have generation #1, rejecting divine authority as it is represented in family morality.

 

B. Generation #2: v. 12

1. There is a generation: dōr - his father rejected parental authority and is going to reflect that to his own children.

2. It could manifest in two ways: super strict or super lenient.
3. So the child will grow up with a distorted example in life.
As a result, he turns his focus on self even more than his father did.

4. Pure: tAhōr = clean, pure, faultless.
5. In his own eyes: the perspective of self-centeredness.
He is faultless and everyone else is weak and imperfect.

6. Yet he is not washed: in actuality there is no purity.
He is morally and spiritually blind.

7. From his own filthiness: refers to his mental attitude of pride and self-centeredness.

a. It is the natural trend of the sin nature to act independently from God.

b. Generation #2 has only negative parental influence so his trend leans to a more intense expression.

c. This is called "genetic drift." When the trends of the sin nature are not controlled, the expressions of rebellion become more intense.

d. As this family tree grows, the function of rebellion will become worse and worse unless there is positive influence in the other direction.

C. Generation #3, v. 13:

1. There is a generation: This child has been taught by example that he is "number one" in life and everything centers around him. You must always look out for "number one."

2. Oh how lofty are his eyes: intensity of self-centeredness.

3. Eyelids raised: repeats for great emphasis

4. Intensity of arrogance is expressed in every area of life - He can do no wrong. Looks down on others.
Blames others for his own failures.
Always promotes his own abilities to be greater than they are.

5. And the next generation will carry this to the stage of intense violence.

 

D. Generation #4, v. 14:

1. There is a generation: The rejection of divine authority and moral authority has reached the ultimate in this cycle.

2. Teeth like swords: arrogance of self-centeredness now becomes violent.

3. Jaw teethe like knives: repeated for emphasis

4. To devour: nothing stands in his way. He promotes self interest and promotion to the point of destroying others.

5. The afflicted and needy are the weak ones who get in his way.
Whether intentionally or not, they are their and are bowled over.

6. Their philosophy is to "do to others before they do it to you."
Violence is the natural solution to everything because they won't be pushed around by anyone or anything.

E. Generation #5 is not mentioned here but based on Ex. 20:5, the curse stops at the 4th generation.

1. If the child continues in negative volition, he begins a brand new "4 generation" cycle.

2. But again, the new cycle will be more intense in this case because of genetic drift as well as personal influence.

F. Two observations: v. 15-17

1. Those who live in creature arrogance are totally occupied with the material things of life, but they have an insatiable desire. v. 15-16. They will never find satisfaction.

2. The natural consequences of their rebellion will eat up their own soul so that they have no peace or joy. Isaiah 57:21

3. They will die a very lonely and miserable death because all they have is what is in their own soul (themselves). v. 17.

G. Divine truth is the only answer to preventing or interrupting the family curse. Ex. 20:6; Deut. 6:4-13

3. Strict national policy in attempt to offset early rebellion. Deut. 21:18-21
The rebellious "teen" is to be removed from the society before he has a chance to initiate and/or contribute to the progress of the 4 generation curse.

4. Orientation to the parental authority structure.

A. Deut. 6:6-9, doctrine and morality
B. 1 Tim. 3:4 , policy
C. Child discipline: Pr. 13:14; 22:15; 23:23-14; 29:15; Heb. 12:9-10a
D. Col. 3:21; Eph. 6:4: Character stability in parents
E. Eph. 6.1-3, obedience and honor

5. Honor is a mental attitude that extends from the earliest child training to old age. 1 Tim. 5:4, 8; Pr. 23:22
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Commandment #6
Murder

1. Exodus 20:13, You shall not murder

A. rAtsach, is a qal imperfect + lo (neg) and means to murder.
B. qAtal, means to kill in general.
C. This is a morality/freedom issue.
D. Murder is the ultimate in taking away someone's freedom.

2. This command like #5 re-enforces morality standards established by God from the very beginning. Therefore, the application is for all people, not just for Israel.

3. The morality perspective emphasizes overt activity.
But for spiritual life fulfillment, the issue is what you think.
Mental attitude purity is the real spirit of the law.
Mt. 5:21-22; 1 Jn. 3:15; Rom. 13:8 (Love)

4. When people hear about murder, they usually say, "no way-not me."
But the Bible indicates that murder is just an extension of several very common mental attitude sins.

A. jealousy: Cain
B. hatred: Religion, Saul of Tarsus
C. anger: Moses
D. fear: David

5. Morality standards cannot prevent or control these mental attitude expressions from the sin nature, but strict moral regulations can deter the overt extensions such as murder.
Gen. 9:6; Num. 35:29-31; Ex. 21:28-29; Rom. 13:4

6. For the unbeliever then, the certainty of capital punishment is the major deterrent to murder. but for the believer, there is a higher law. Rom. 8:2, 12-13; Gal. 5:22-23

A. The law of the spirit of life in Christ Jesus.
B. The character structure of love - Rom. 13.8-14
C. Also the ambassador factor.

7. But when the believer fails to build and live by the love complex, then he falls under the principles of morality discipline. Rom. 13:1-7; 1 Pet 4:15

A. The exception is when Divine discipline overrules moral discipline in order to teach spiritual value and keep the believer active in the angelic conflict.

B. Principle of capital punishment in Israel.

9. Distinction between murder and killing.

A. Prov. 6:16-17
B. unintentional: Num. 35:9-15, 22-25; Ex. 12:13
C. Intentional: Num. 35:16-21; Ex. 21:12, 14
D. Killing done by animals: Ex. 21:28-32
E. See Topic: SELF DEFENSE
F. Warfare: Ps. 144:1; 1 Sam. 17:45-51; 1 Chron. 5:19-22; Lk. 3:14
See Topic: Warfare

G. Abortion and killing: see topic, Abortion

9. The real issue behind the prohibition is control of mental attitude sins that lead to murder. Mat. 5:21-22

A. Control of mental att. sins is only through knowledge and application of spiritual truth. Rom. 12:2

B. Moral truth: Prov. 11:3, basically, self-protection.
Protection of self, marriage, family, friends and social structure (nation).

1. M.A. sins affect the body. Prov. 14:30
2. M.A. sins lead to spontaneous speech and actions. Prov. 17;14; 14:17; 29:22

3. M.A. sins also lead to "planned" speech and actions. Prov. 26:24-27

4. The root cause of M.A. sins is when the bona fide attitude of self-protection becomes arrogant self-promotion. Prov. 18:12; 19:3; 28:25; 29:23; 20:32-33

5. This tendency to arrogance is from the sin nature. James 4:1-2.

6. This is where moral truth must give place to spiritual truth. James 4:2b-8

7. True "living" humility only comes from spiritual truth.

8. Moral truth only deals with principle and with the overt. It cannot mold character.

C. Spiritual truth: Prov. 16:6

1. Creature humility: Acts 17:24-29
Recognizes the existence and authority of God

2. Sin humility: Luke 18:9-14; Rom. 5:6-10
Recognizes that man is inherently sinful.

3. Salvation humility: Faith in Christ, Mat. 18:1-6
Recognizes that God has provided a savior.

4. Fellowship humility: Prov. 28:13, conceal vs. confess.
Recognizes that personal sin breaks fellowship with God.

5. Growth humility: James 1:21
Recognizes that we NEED God's word inside the soul.

6. Living humility: application - Philip. 2:3-5
Recognizes that God's word needs to be lived out in our life.

7. Service humility: Rom. 14:7-8; 15:1-3; 1 Cor. 10:31-33
Recognizes that we are here on earth to serve God.
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Commandment #7
Prohibition against sexual sins

1. Exodus 20:14, Do not commit adultery
NAaph as a qal imperfect plus the negative

A. Used for sexual activity between a married or unmarried man with a married woman who is not his wife.

B. There are two issues related to this prohibition.

1. The morality issue with two attacks.

a. The attack on the stability factor
b. The attack on the personal beauty and blessings of marriage.

2. The spiritual issue with two attacks:

a. Attack on fellowship reality.
b. Attack on the symbolism of our positional union with Christ.

2. The morality issue:

A. The first attack is on stability. Without regulations and control over sexual activity, social inequality and chaos will result.

1. All morality factors are designed to preserve and protect personal freedom.

2. Because of the sin nature in man, morality standards become distorted by creature arrogance and lust. Morality regulations need to be taught and enforced in order to control the overt expressions of the sin nature.

3. The 10 C's are designed to provide, not only orientation to creature humility, but also morality standards for control of the sin nature.

4. Marriage is part of God's morality design for the human race an needs to be protected from distortion by sin nature lusts.

a. The design: Gen. 2:18-25
b. The distortion: Prov. 5:15-23

5. The concern of morality protection is basically overt.
That is, the doing of a violation rather than the thinking.

a. Thinking violations are dealt with through the process of character growth, which applies the absolute standards of divine goodness and righteousness to the lusts of the sin nature.

b. The abstinence from overt violations is not a growth issue, but simply an issue of volitional obedience.

c. You obey because it is policy and carries consequences, not because you understand or even agree with it.

d. Character growth cultivates understanding and love, which motivates the believer to obey because of his relationship with God.

e. It is a process, whereas, obedience is an act demanded immediately upon perception of policy requirements.

f. The motivation to follow moral policy is based on orientation to authority and on the penalties for disobedience.
You do it because you MUST, not because you want to.

g. When morality authority is not enforced by strict penalties for disobedience, there is no motivation to obey. Ec. 8:11

 

6. The moral penalties of the Mosaic economy were very strict. Lev. 20:10

a. The reason was to provide a motivational factor for obedience.

b. The motivation of love is based on character growth and takes time. It is a process which develops a "want to" attitude in the soul.

c. But moral stability must be protected regardless of character growth.

d. Thus, severe penalties are provided for those without the "want to" attitude.

e. They obey from an attitude of self-preservation and fear, but it provides protection for the whole of society.

 

7. Summary of the issues for moral stability.

a. Protection of individuals from abuse within the marriage relationship.

b. Protection of soul and body from physical and mental disease (soul anarchy).

c. Protection of children from disharmony and chaos.

d. When an individual tolerates in himself, and a society tolerates in its populace, adultery and promiscuity, it leads to rejection of moral authority in other areas.
This results in total anarchy in the individual's soul and in society.

e. We therefore need, rigid moral laws and consistent peer pressure.

B. The second attack is on the personal beauty and happiness of marriage.
Adultery destroys the potential for these blessings.

1. The unique soul rapport (friendship) between the husband and wife (one flesh, Gen. 2:24); Mutual respect and trust.

2. The soul and body pleasure that results from that rapport.
3. The relationship of Prov. 31:10-31

3. The spiritual issue:

A. Attack on fellowship reality.

1.Sin quenches the Spirit. 1 Thes. 5:23
2. Sexual sin directly attacks the stability of the soul by shutting down capacity to perceive and apply truth (Hos. 4:11). It actually destroys divine viewpoint content.

3. It distorts the soul's ability to see reality objectively. Proverbs 6:32-33 (It altars the value system).
Cf. 1Kings 11:3-6, it leads to distorted thinking and activity.

B. Attack on spiritual symbolism of positional union with Christ.

1. Marriage is used as a symbol of the relationship between Christ and believers (Eph. 5:22-23).

2. Adultery attacks that symbolism. It actually denies and rejects positional truth. 1 Cor. 6:15-18

3. Adultery and promiscuity denies God's ownership of our life and body. 1 Cor. 6:19-20.

4. See topic: Adultery and fornication

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Commandment #8
Prohibition against stealing

1. Exodus 20:15, Prohibition against Stealing
KAnaph as a qal imperfect + the negative = you shall not steal.

2. This protects personal freedom in owning property.
The right of possession needs to be preserved.

3. Very clear morality regulations are stated. Ex. 22:1-8; Prov. 6:30-31

4. Attitude toward stealing: Eph. 4:28

A. Attitude of contentment because you are confident in the character and plan of God.

B. 1 Tim. 6:3-19 (rich mindedness)

C. Contentment: Heb. 13:5; Mat. 6:24-34

5. Self-protection is authorized.

A. Exodus 22:2; Luke 11:21

B. Mat. 5:38-48; Luke 6:27-38; 1 Cor. 6:7; Rom. 12:17-21

C. Defense and recover:

6. See topic: STEALING

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Commandment #9
Bearing a False Witness

1. Ex. 20:16

A. you shall not bear: Anah - qal imperfect + negative.
The verb means, to answer or respond.

B. adh is the noun for: a witness, testimony
It is in the construct form, which requires that the word "of" be placed before the word after adh.

C. A witness OF falsehood: sheqer = deception
D. against your neighbor: preposition, "be" indicates the direction of this false testimony.
Your neighbor is a member of your nation or society, whether friend or enemy. (cf. Lev. 19.11-18)

2. Compare this with Commandment #3 -
You shall not lift up (use) the name of YAhweh for the promotion of emptiness.

A. This deals with attaching God's reputation to Satanic and/or human viewpoint.

B. attempting to gain approval and acceptance of some viewpoint, policy or way of life by claiming that Divine authority supports it.

3. Commandment #9 deals with false accusations and criticism.

A. Exodus 23:1, 7; Prov. 24:28-29.
B. Cf. the 2 witness issue: Num. 35:30; Deut.17:6-7; 19:15-19

4. Bearing false witness includes all the facets of gossip.

See Topic: Gossip

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Commandment #10
Covetousness

1. Exodus 20:17, You shall not covet.
ChAmadh as a gal imperfect + the negative indicates.

The verb refers to an attitude of discontent characterized by a strong desire for the details of life (All the material and physical things that pertain to our earthly life.

It is a materialistic search for happiness which is actually the philosophy of life and attitude behind violations of the other commandments.

A. Greediness at Eph. 4:19, is occupation with the details of life as the result of the attitude that results from the philosophy of sensuality. "If you want it, get it," "If it feels good, do it."
This reflects the Epicurean philosophy. Ec. 8:15; 2:10

B. But since this attitude can never be satisfied,
I call it a frantic search for happiness. Ec. 2:11; 5:10.

C. And thus, the result is a way of life that acts out all uncleanness. Eph. 4:19, pas akatharsia

D. This is amplified by 1 Tim. 6:10, where we learn that the LOVE of money (philarguria) is a root of all the evils (plural of kakos).

E. "All the evils" extends into rapaciousness (harpax), animalistic greed, which is the use of violence to pursue happiness. Thus, the term, violent search for happiness.

F. The term harpax, is used by Jesus in Mat. 23:25-33 to explain that the Pharisees engage in a violent search for happiness through the intensity of their false religion.

G. Also in Mat. 23:25, the word, "self-indulgence, reveals a little more about covetousness. It is total enslavement to self, which explains why covetousness is called, idolatry (Eph. 5:5; Col. 3:5).
It is idolatry of self and of material things.

H. And therefore, we have Christ's warning in Luke 12:15,

And He said to them, "Beware, and be on your guard against every form of greed;
for not {even} when one has an abundance does his life consist of his possessions."

2. This way of life does not consider the rights or freedoms of others, including relatives and friends. Ex. 20:17, your neighbor.

3. The search for happiness extends to all details of life.
Exodus 20:17, house, wife, servants, livestock, or anything.
Solomon is a good example of this frantic search for happiness. Ec. 2:1-11

4. Christ's provides us with an evaluation of the covetousness philosophy. Luke 12:13-21; Mat. 6:19-34 cf. Heb. 13:5

5. Grace giving and generosity is the opposite of covetousness. 2 Cor. 9:5-7; 1 Tim. 6:18

6. Covetousness is an area of severe testing for the pastor-teacher. 1 Tim. 3:3; 1 Thes. 2:5.
Cf. the false teachers at 2 Pet. 2:2-3.

7. Covetousness functions as a "sign-post" to man's depravity. Romans 7:7-8

8. See Topic: RICH MINDEDNESS

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THE TEN COMMANDMENTS: Amplified in the New Testament

1. One God: 1 Tim. 2:5 1 Cor. 8:4-6

2. Idolatry: 1 Cor. 10:7, 14: 1 Jn. 5:21

3. The hypocritical oath: Col. 3:8; Mat. 6:9

4. Sabbath: Gal. 4:10-11; Col. 2;16-17; Rom. 14:5

5. Honor parents: Eph. 6:2

6. Murder: 1 Jn. 3:14-15

7. Adultery: Eph. 5:3-5; Gal. 5:19; Mat. 5:27-28

8. Stealing: Eph. 4:28

9. False witness: Eph. 4:25;

10.Covetousness: Eph. 5:3

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TESTING

1. God tests both soul content and attitude in the believer. Ps. 7.9; 11.5; Jer. 17.10

A. testing is an examination and evaluation designed to find quality in the thing tested. dokimadzō

B. God does not tempt: James 1.13. Temptation is designed to find or produce failure in the thing tempted. peiradzō

C. And although God does not tempt, He does use all temptation as a stepping stone to greater consistency and stability.

2. The purpose of testing:

A. Basically for benefit: Deut. 8.16

B. To determine the presence of love and dedication to God. Deut. 13.3

C. To confirm and establish your knowledge of Truth.

Deut. 8.2 with 1 Chron. 32.31

D. To teach the value of truth: Deut. 8.3

E. To cultivate respect and fellowship stability. Ex. 20.20

3. Thus the believer's desire should be that God would continually be testing in order to weed out error and motivate for consistent application of truth. Psalm 26.2; 139.23

4. When the believer endures the testing (which includes temptation) his love for God and for truth is confirmed and strengthened so as to pave the way for further growth and victories in the future.

A. Romans 5.3-5

B. James 1.2-4

5. Three historical examples:

A. Abraham: Heb. 11.8-19 (summary of the 10 tests)

B. Job: James 5.7-11 (summary of the 7 tests)

C. The Exodus generation: 1 Cor. 10.1-13 (summary of the 10 tests)

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Theophany

1. Definition: A visible manifestation of God which makes a direct contact and communication with man.
Theos = God; phainō = to appear.

2. No one has seen God at any time.

A. John 6:46, "not that anyone has seen THE FATHER . . "

B. That is, the absolute essence of God. Ex. 33:20a, "my face" with v. 22-23
see topic, Exodus 33:18ff.

C. For no one can see God and live. Ex. 33:20b

D. Thus, the statements of scripture.
John 1:18a; 1 John 4:12; 1 Tim. 6:13-16

3. So when God is manifested to some member of the human race, it is NOT the Father, but the Son. Principle of John 1:18 and Col. 1:15.

4. Therefore, God revealed in the Old Testament was a pre-incarnate manifestation of Jesus Christ, which appearance took many different forms.

A. Sometimes as a man: Gen. 33:24-32; Gen. 18; Josh. 5:13-15; Dan. 3:25

B. Sometimes as an inanimate object:

1. Burning bush: Ex. 3

2. Cloud: Ex. 33:9-23; 24:9-18

3. Pillar of fire: Ex. 33:9-23; 13:21-22; 14:19, 24;

4. The GOD who followed Israel in the wilderness, "The Rock of Israel" was Christ the "pre-incarnate" Messiah. 1 Cor. 10:1-5

C. And also as the Angel (messenger) of the LORD (Yahweh)
See topic, Angel of Yahweh.

5. All theophanies are identified in the immediate or subsequent contexts as being a manifestation of God.

6. A theophany is never given a personal name other than the name Yahweh.

7. A theophany is never seen as an established, functional member of society, but simply a visible presence of God with which man can identify with for a short period of time.

8. Melchizedek was NOT a theophany. See topic Melchizedek.

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Thunders: 7 thunders of Revelation 10
Revelation 10:3-11

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THANKSGIVING: George Washington's Proclamation

Throughout our history, we have had many reasons to give thanks. President George Washington began a good custom of presidential proclamation

"Proclamation President of The United States of America. Whereas it is the duty of all nations to acknowledge the providence of Almighty God, to obey his will, to be grateful for his benefits, and humbly to implore his protection and favor - and whereas both Houses of Congress have by their joint committee requested me to recommend to the people thanksgiving and prayer to be observed by acknowledging with grateful hearts the many signal favors of Almighty God, especially by affording them an opportunity to establish a form of government for their safety and happiness.

Now, therefore, I do recommend and assign Thursday, the 26th day of November next, to be devoted by the people of these states to the service of that great and glorious Being who is the beneficent Author of all the good that was, that is or that will be - that we may then all unite in rendering unto Him our sincere and humble thanks: for His kind care and protection of the people of this country previous to their becoming a nation; for the great degree of tranquility, union and plenty, which we have since enjoyed; for the peaceable and rational manner in which we have been enabled to establish constitutions of government for our safety and happiness, and particularly the national ones not lately instituted; for the civil and religious liberty with which we are blessed and the means we have of acquiring and diffusing useful knowledge and in general for all the great and various favors which He hat been pleased to confer upon us.

And also that we may then unite in most humbly offering our prayers and supplications to the great Lord and Ruler of nations, and beseech Him to pardon our national and other transgressions; to enable us all, whether in public or private stations, to render our national government a blessing to all people by constitutional laws, discreetly and faithfully executing and obeying; to protect and guide all sovereigns and nations (especially such as have shown kindness to us) and to bless them with good government, peace and concord. To promote the knowledge and practice of true religion and virtue, and the increase of science among them and us; and generally to grant unto all mankind such a degree of temporal prosperity as He alone knows best. Given under my hand at the City of New York the third day of October in the year of the Lord 1789."
 

TIMING

1. The character and plan of God:

A. God is eternal: Psalm 90.2 He sees all of time in one "point of time" glance.

The end from the beginning. Is. 46.8-10

B. God is sovereign: Dan. 4.35 - His authority is absolute and irreversible. Is. 43.13

C. Accordingly, God has made a perfect plan for the human race. Deut. 32.4

Eph. 3.11 - The plan of the ages

D. the administration of this plan is accomplished according to God's perfect wisdom and timing.

E. The plan moves along whether one accepts it or not. Therefore, the issue is -

Will you put yourself in the blessing of the plan or in the cursing of the plan?

1. Salvation blessing: Gen. 12.6; Gal. 3.8-14; Jn. 3.36

2. Christian life blessing: Deut. 11.26-28; 1 Pet. 3.9-12; James 1.21-25

2. Orientation to the plan of God:

A. To expose and defeat Satan through the career of Messiah. Gen. 3.15; Is. 14.12-15

B. To expose and judge evil for what it really is. Psalm 92.5-9 (Pr. 16.4)

C. The fulfillment of this plan requires specific steps and timing.

1. The creation of man: For the glory of God-1 Cor. 11.7

2. The flood: Gen. 6.1-7

3. Abraham: Gen. 12.1-6

4. Israel as a nation: Acts 7.17 with Gen. 15.13-16 (Ex. 19.3-5) Is. 43.10, 44.3

5. David: 2 Samuel 7.8-16; Is. 55.1-3

6. Jesus the Messiah: Gal. 4.4 - ministry, sacrifice, resurrection, ascension and session.

7. The Church: Ephesians 3.8-10

8. The day of the LORD: Matthew 24.29-31

9. The kingdom: 1 Corinthians 15.22-24

10. Eternity future: 1 Corinthians 15.28; Rev. 21.1-8

3. Divine timing concerning Satan:

A. Background: Ezek. 28.11-19

B. Mt. 25.41

C. Back to Gen. 3.15

D. 1 Peter 5.8; Job 1.6-12 w/ Luke 4.6 and 1 Jn. 5.19

E. John 12.31; 16.11

F. Luke 22.53; John 19.11

G. Rev. 12.12

H. Rev. 20.1-3, 7-10

4. Interpretation of history

A. Principle of Divine control: Isaiah 37.26 (based on foreknowledge - Is. 46.10)

B. Principle of prophecy: Amos 3.7; Luke 1.20

C. Principle of evangelism: Acts 17.26-27; Romans 10.13-15

1. Application of Isaiah 7.9

2. Ninevah: Jonah 3.1-10 with Luke 11.32

D. Principle of judgment: Ps. 21.9; 119.26; Jeremiah 50.31; 51.6, 33; Gen. 15.13-16

5. The administration of the human race through dispensations

A. God is the ruler of the universe. The controller of all history. Dan. 4.17, 35; 1 Chr. 29.11-13

B. God has a specific plan for the human race centered around the issue of salvation. 2 Pet. 3.9; 1 Tim. 2.4; Eph. 1.11

C. According to this plan, God has divided human history into time periods or ages. Heb. 1.2; 2 Tim. 1.9

D. These ages begin with the fall of Adam and the initial salvation promise of Gen. 3.15, which begins the administration of Divine redemption for the human race. (Titus 1.2)

E. The division of history into ages or dispensations is established in scripture.

1. According to Eph. 3.2-11, a new time period began based on the work of Christ on the cross in 30 AD.

2. Hebrews 9.1-9 contrasts the present time period (kairos) with the time period governed by the Levitical code of the Mosaic law.

3. The previous time period would then be the age of Israel, beginning with the Exodus and going to 30 AD with a transition period to 70 AD. Ex. 19.5-6 cf Mt. 21.42-46 and 23.37-39

a. But Dan. 9.24-27 indicates that the age of Israel is divided into two parts with the advent of Messiah being the dividing point.

b. So, in between the two parts to the age of Israel is the age of the church which replaces Israel as the evangelistic agent.

c. At the end of the church age, the 2nd part (7 yrs) of Israel's allotted time will take place with a transitional overlap of 4 to 5 years for the church to complete it's mission.

d. The end of the age of Israel is described in Mt. 13.37-43

4. In Mt. 13.37-43, the age of Israel ends and a new time period begins which is called the kingdom of their Father.

a. This refers to Messiah's kingdom which he sets up after the day of the LORD judgments and lasts for 1000 years. Rev. 19.1-20.4; Is. 65.17-25;

b. The end of the kingdom is found in Rev. 20.7 - 21.8 and this begins the eternal age as described at 1 Cor. 15.24-26

5. The next natural division in scripture is the period from Adam to the Exodus.

a. The reason the age of Israel is distinct is because one nation is set apart as God's evangelistic agency.

b. The church age is distinct because a spiritual nation is set apart as the agency.

c. The kingdom age is distinct because the Messiah, His bride, restored Israel and Gentiles all work together to promote Divine Truth.

d. So, who or what is the evangelistic agency during this first time period?

Individuals functioning in a family priest capacity to promote truth in their family environment and local society. Adam, Seth, Noah, Abraham, Job, Melchizedek.

F. The names of the dispensations should reflect the evangelistic agency involved.

1. Dispensation #1: the age of the family priesthood

2. Dispensation #2: the age of the national priesthood - Israel

3. Dispensation #3: the age of the universal priesthood - the church

4. Dispensation #4: the age of the kingdom priesthood

5. The eternal age (the ages of the ages) requires no priestly activity except as that which expresses man's eternal inter-relationship with God.

6. Divine timing in nature

A. Weather patterns:

1. general rotation: Mt. 5.45; Acts 14.17

2. Specific control: Lev. 26.4; Deut. 11.14; 28.12; Jer. 5.24

B. Animal life: Psalm 104.27; 145.15

7. The timing of Messiah's first advent.

A. 1 Peter 1.11

B. Galatians 4.4; Heb. 1.2

C. John 7.6, 8; Mt. 26.18

D. 1 Timothy 2.6

E. Titus 1.3

F. Daniel 9.24-26

8. Timing for the church age: Eph. 3.1-11; John 4.21, 23; Dan. 11.29-35; 1 Cor. 10.11

9. The appointed time for the Day of the LORD. Mark 13.33; 1 Tim. 6.15

A. But no one knows the day or hour - Mt. 24.42-44; Rev. 3.3

B. Personal application to judging: 1 Cor. 4.5

10. Israel's future deliverance: Is. 49.8; Hosea 5.14-15; 6.1-3

11. Messiah's kingdom: Is. 60.15-22; Ps. 102.13

12. Timing for resurrection and the last judgment

A. Hebrews 9.27

B. John 5.28-29

C. 1 Cor. 15.22-23

D. 2 Peter 3.7

E. Revelation 11.18

13. Divine timing for salvation: only during your lifetime on earth

A. Luke 16.19-31; 23,39-43; Heb. 9.27 (probable that resuscitation can only occur to a believer)

B. Divine timing re-enforced by warnings: Gen. 6.3; Josh. 2.9-11;

14. Principle of timing for the believer's life: Psalm 31.14-15a

God's management of the believer's life through the 3 applications of his sovereignty

A. Directive will of God: specific instruction and commands

B. Permissive will of God: allows man the expression of his free will. (Adam and Eve)

C. Overruling will of God: When God carries out the specifics of his plan regardless of man's desire. (disciples and the Holy Spirit - Luke 11.9-13 w/ Jn. 20.22)

D. Jonah gives us an example of all three applications.

15. Divine control of Christian death: Psalm 115.16

A. Psalm 23.4

B. Psalm 91.1-13

C. 2 Timothy 4.6

D. Acts 23.11

E. John 21.18-23

F. Mt. 24.15-22 - during the great tribulation

16. God's plan for the believer here on earth is centered around 3 factors:

A. Character growth: 2 Peter 3.18; 2 Cor. 3.18; Eph. 5.1-2

1. Character reflection is the basis for sinless consistency. Ps. 119.11; 1 Jn. 3.6-11

2. Sinless consistency is called sanctification at 1 Thes. 4.3-7

B. Experiencing the abundant life of John 10.10 b results from sinless consistency; Rm. 15.13

1. Peace: Jn. 14.27 and 16.33

2. Joy: John 15.11

3. Inner stability: John 16.1

C. Service activity in the context of a professional ambassador. 2 Cor. 5.20

D. Timing for blessing in these areas is a logical progression from the growth process and volitional obedience to truth. Gal. 6.9; 1 Peter 5.6

17. Therefore the urgency of spiritual growth:

A. Ephesians 5.16 - redeeming the time

B. Romans 13.11-14 - the day is at hand

C. Amos 8.11 - the threat of famine

D. Service preparation: 2 Tim. 2.15; 1 Pet. 3.15-16

E. Hebrews 1.7 - today if you hear his voice

F. 2 Cor. 6.1-2, 11-13

18. Timing for recovery: Revelation 2.21

A. Principle of discipline: Hebrews 12.4-13

B. example of Hezekiah: Is. 38.1-5

C. 1 Timothy 1.19-20

D. 1 Cor. 5.1-5 with 2 Cor. 2.5-11

E. Revelation 3.14-22

19. Timing and the Christian imperative

A. 1 Cor. 7.29-35

B. 1 Peter 4.1-3

20. Orientation to suffering: Romans 8.18

A. Principle of benefit: Romans 8.28

B. 1 Peter 4.12-19

C. experiential and eternal blessing: 1 Cor. 15.58

21. Timing related to prayer: Psalm 32.6; 69.13

A. Prayer access: Psalm 66.18

B. Ritual time for prayer in Judaism was 3 PM. Acts 3.1; 10.3, 30

C. Optional times: Acts 10.9 - 12 noon

D. All night: Luke 6.12

E. Day and night: Luke 2.37; 1 Thes. 3.10; 1 Tim. 5.5; 2 Tim. 1.3

F. In the morning: Psalm 5.3

G. Specific time away from detail of life activity. 1 Cor. 7.5

H. Frequency: 1 Thes. 5.17; Rom. 1.9; Luke 18.1

I. Timing related to God's answers:

1. principle of praying according to his will - 1 Jn. 5.14

2. Principle of persistence: Mt. 7.7-11;

3. Zechariah and Liz: Luke 1.13

22. The timing of Divine guidance:

A. The principle: James 4.13-17

B. Paul and Rome: Romans 1.9-13 w/ 15.22-25, 28-29 cf Acts 19.21 and 23.11

C. Joseph: Gen. 45.4-11

D. Lazarus: John 11.1-45

E. Abraham and his son: Gn.12.2; 13.15-16; 15.1-6;16.1-3, 15-16;17.15-21; 18.9-15; 21.1-5

23. Timing and the return of Christ:

A. John 14.1-3

B. Acts 1.6-8

C. Acts 1.9-11

D. Mt. 24.29-31

E. 1 Thes. 4.13-18

F. 1 Thes. 5.1-4

G. 2 Thes. 2.1-8

H. Revelation 6.12-17

I. Revelation 11.14-17

J. 2 Peter 3.14-18

24. Application principles:

A. Sometimes God waits to the very last minute to provide a solution. Gen. 22.1-18

B. Don't let God's delay distort your focus. 2 Peter 3.1-9

C. The danger of the "suppose" mentality: Luke 19.11 - dokeō

Based on failure to have truth in the soul

D. The danger of deception. Luke 21.8

E. Principle of preparation: 1 Tim. 3.2-6

1. V. 2 - able to teach - didaktikos

2. V. 6 - not a new convert - nesphutos - newly born

3. V. 10 - deacons - first tested - dokimadzō

4. Titus 1.7-10

F. wisdom in communication: Proverbs 15.23

G . Principle of provision: Psalm 23.1

H. The doctrine of signs: Mt. 16.1-4; Mt. 24.32-34; Luke 21.29-33; Is. 7.14; 1 Cor. 14.22

25. Orientation to fatalism: believes that everything is pre-determined by fate and is therefore, inevitable. This is the human viewpoint perspective on life and history.

Ec. 3.1-8 (background - Ec. 1.2-9; 2.11, 17-26 and 3.9)

26. Application of faith rest:

A. Isaiah 40.27-30 - qAwAh - to wait in trusting dependence

B. Isaiah 30.18 -- chAkAh - just waiting for what will happen

C. Psalm 33.18-22 -- yAchal - to wait with expectation

D. Phil. 4.6-7 - absolutely no worry

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TITHING

1. Language background: 2 Hebrew words for tithe

A. Verb: Asar - to assign a tenth

B. noun: maasār - tenth part, tithe

2. Two examples of tithe prior to Moses.

A. Gen. 14.20: Abe paid a tenth of his victory spoils to Melchizedek for spiritual services rendered by him.

B. Gen. 28.22: Jacob dedicates a tenth to Yahweh as thanks for protection.

C. Both examples are freewill offerings having no commanded pattern from God.

It has nothing to do with the Mosaic tithe required of Israel.

D. The use of the tenth simply reflects the custom of the various nations in providing a tenth for support of an organized religion.

3. The tithe of Israel - background:

A. All the regulations and rituals which God gave to the nation were designed to set the nation of Israel apart from all the other nations and showcase the wisdom, justice and love of Yahweh.

B. The other nations had the custom of requiring a tenth in support of their idolatrous gods.

C. God's system to set Israel apart as unique and special was to require two tenths (20 %) & 30% every 3rd year. This proclaims the superior nature of Yahweh, as He merits much more then the idolaters give to their gods.

D. Tithing was a fixed percentage rate which functioned as a taxation system for the entire nation and was enforced upon both believers and unbelievers.

E. And since Israel was a Theocratic nation (a nation with God as king) any citizen who failed to pay taxes, that is, his tithes, was robbing God. Mal. 3.8-10

F. Free will offerings were separate from the tithe & were for believers only.

4. There were 3 types of tithe for Israel:

A. 10% per year for the Levites to maintain ritual responsibilities without the distraction of making a living.

1. Numbers 18.21-24; Lev. 27.30-33

2. 2 Chron. 31.1-12

3. Of this 10%, the Levites gave 10% to the high priest. Num. 18.26-29.

B. 10% per year to finance the feasts and sacrifices. Deut. 14.22-24; 12.17-19

C. Every 3rd year, an additional tenth was provided for the poor of the land. It was called the year of tithing and was designated as a social security tax. Deut. 14.28-29; 26.12

D. So a citizen of Israel paid 20% a year as a national tax and every 3rd year, 30%.

E. Quote from Josephus, Book IV, chapter viii:

Paragraph 8: "Let there be taken out of your fruits, a tenth, besides that which you have allotted to give to the priests and Levites.

Paragraph 22: "Besides those 2 tithes --- the one for the Levites, the other for the festivals, you are to bring every 3rd year a third tithe to be distributed to those that have need."

5. Tithing in the New Testament is mentioned only in connection with the requirements for Israel.

Mt. 23.23; Lk. 11.42; 18.12; Heb. 7.2-9

6. The issue of giving in the Church age has absolutely nothing to do with tithing.

A. Tithing today is an unbiblical application of Israel's national laws to the church.

B. The tithing system used by Christians is a legalistic, human works system by which they think they can gain some favor from God.

C. It is also used by some people to gain attention and recognition from church leadership and others.

D. In many churches, it is a religious bondage placed upon the people by money-hungry, rich minded leadership who govern their spiritual lives according to emotionalism and subjectivity instead of the absolutes of God's word.

7. Giving in the church age is not a specific ritualistic percentage.

A. Giving is, indeed must be, an expression of love and appreciation for God's grace resources.

B. It is the same as the free-will offerings of the Old Testament believers. But since the church is not a theocratic nation, there is no taxation system.

C. Giving is to be based on the motivation of ---

1. LOVE: 1 Cor. 13.1-3; 16.14

2. CHEERFULNESS: 2 Cor. 9.7

8. Return to Topic: GIVING

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TITUS
1. Titus was a student of Paul and very possibly a convert as well. Titus 1:4
2. He as a Greek. Gal. 2:3
3. Titus became one of Paul's very close friends and co-workers. 2 Cor. 2:13; 8:23
4. Titus was in training at Antioch when Paul and Barnabas chose to bring him with them to the Jerusalem counsel. Acts 15:2; Gal. 2:1
5. At the counsel, the judaizers demanded that Titus be circumcised. But Paul resisted and did not tolerate them..
6. Titus is not mentioned again until Paul's third missionary journey. Acts 19:22; 2 Cor. 15:2
7. During the third missionary journey Paul stayed at Ephesus for three years. C. 56-58 AD.
    Acts 19:1-0:1a
8. He wrote 1 Corinthians from here  before Spring in 58 AD (1 Cor. 16:8).
9. He sent the letter with Titus (2 Cor. 7:5-8) and then planned to meet him in Troas (2Cor. 2:13).
10. When Titus did not show at Troas, Paul was concerned but continued to Macedonia. Titus was late getting to Troas but knew Paul was going to Macedonia (1Cor. 16:5) so met up with him there.
11.Titus returned to Corinth to gather the Corinthian offering so it would be ready for Paul when he got there, and he brought the 2nd letter to them with him. 2 Cor. 8:16-23.
12. After Paul's release from the first Roman imprisonment, he made several journeys and one was with Titus to Crete.  He left Titus there to organize the church. Titus 1:5.
13. Paul sent either Artemis or Tychicus to Crete to take over from Titus so he and Paul could meet up in Nicopolis in the winter. Titus 3:12.
14. In 66 AD, while Titus was in Crete Paul wrote the letter that bears his name. The letter is a review of valuable Christian truth as the Holy Spirit ensures to have recorded all that we need for moral and spiritual living (life and godliness).
15. Reputable scholarship places Titus after 1Timothy and before 2Timothy. 2Timothy is clearly from Rome during Paul's second Roman imprisonment and is considered the last of his letters.
16. Titus probably had the gift of exhortation like Barnabas. His ministry was that of a "foundation layer" rather than a pastor. Corinth, Crete, Dalmatia
17. See topic: Gift of Exhortation
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TONGUES: The Greek Mystery Cults

A. Concerning the expression of "tongues";

1. The Theological Dictionary of the New Testament, Vol. 1, page 722, "Parallels may be found for this phenomenon in various forms and at various periods and places in religious history."

2. "In Greek religion there is a series of comparable phenomena from the enthusiastic cult of the Thracian Dionysus to the divinatory manticism of the Delphic Phrygia."

3. Page 723, "The unintelligible lists of magical names and letters in the magic papyrus which are used in the invoking and conjuring of gods and spirits may also be analogous to this obscure and meaningless speaking with tongues. With these mystical divine names, etc, in which there are echoes of all the various oriental languages, we may certainly couple the view that they derive from supraterrestrial tongues used by the gods and spirits in heaven, each class having its peculiar voice or dialect."

4. Summary: The practice in these cults was to force oneself into an emotional or physical frenzy through drinking or dancing or chanting and singing. This produces a semi-conscious, self-hypnotic condition in which an unintelligible ecstatic gibberish would be uttered. They considered this, speaking the language of the gods and angels and therefore was the ultimate in earthly spiritual communion.

B. The Corinthian problem:

1. The Corinthian church had all the gifts functional within their assembly. 1 Cor. 1:7

2. They began their Christian experience with the proper doctrinal foundation. 1 Cor. 1:5-6; 2:1-5

3. But they moved into emotional slavery. 1 Cor. 1:12; 3:3; 6:5-8; 2 Cor. 6:11-12

4. They observed the similarity of the "gift" of tongues to their past practices in the mystery cults, which practices held the highest place of value in those cults.

5. So it was very natural to transfer that value to the bona fide spiritual gift of tongues.

a. The emotional attraction

b. Caters to individual pride

6. But there were problems.

a. In the mystery cults, everyone performed the activity of tongues.

b. But the spiritual gift of tongues was limited.

1. Not all had it.

2. Women apparently did not have it.

3. It was infrequently used:

its rank - a lesser gift (1 Cor. 12:28)

its purpose - evangelistic and directed to Jews only

7. So because of this pseudo-value placed on tongues, everyone wanted to do it just as they had done in the mystery cults.

8. But since they could not, a false activity developed to give the appearance of the genuine gift.

a. But it was only a return to the cultic practice of the pagan Greeks

b. It was emotional self-hypnosis which produced a verbal gibberish that only "imitated" the true gift.

c. The mental desire to have it, plus the emotional and peer pressure

enabled everyone to create their own "language."

9. The result was verbal chaos in the services and a de-emphasis on doctrinal instruction. Therefore, no edification.

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TOPHETH

1. Hebrew. topheth occurs 9 times.
tophteh occurs only in Isaiah 30:33
The root cannot be determined although there are 3 possibilities.

A. tōph: drum as was used to cover the screams of the children burned
B. tuth: to spit upon, to be abhorred. in sacrifice.
C. tōphteh: contempt where dead bodies were burned as a burial.

2. The actual physical location: Jer. 7:31

A. located in the valley of the son of Hinnom.
B. Jer. 19.2: by the East gate (pottery gate)
C. Place for child sacrifice to Molech: Jer. 7:31; 2 K. 23:10 burning children in the fire.

3. So it is directly related to burning, torture and death.

4. Because of the activity Israel practiced in Topheth, God used the location as a place of slaughter during the national discipline in 586 BCE. Jer. 19:2-133 7:31-34

5. But in Is. 30:33, a different word is used to indicate a different location, but with the same relationship to burning and death.
It is symbolic.

A. Long been ready: Divine design
B. prepared for the king: Sennacerib's 5 personal destiny
C. set on fire by the breath of Yahweh: carried out by God.
D. It must refer to the king's death and afterlife.
E. Physical fire as language of accommodation to communicate the extreme pain and misery of total separation from God for all eternity.

6. In the NT, topheth is not mentioned but the Hebrew Hinnom is rendered in the Greek by Gehenna, and has the same meaning as topheth in the OT.

7. In the times after the exile, topheth or Hinnom or Gehenna, became the
place for burning all kinds of garbage and refuse to the extent that the fires were constantly going.

8. On this basis, Gehenna was the accepted popular term to indicate, as a type, the eternal suffering and pain of eternity for the unrighteous dead.

9. Jesus used the term in his ministry in this way thus confirming and accepting the popular understanding concerning the place of the unrighteous dead.
Mt. 5:22, 29, 30; 10:28; 18:9; 23:15, 23; Mk. 9:43, 45, 47-48; Lk. 12:5

10. Gehenna as described by Jesus is identical with the lake of fire as described in Revelation. Rev. 19:20; 20:10, 14, 15
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1. Hebrew: topheth occurs 9 times; tophteh occurs only in Isaiah 30:33.
The root cannot be confidently determined for this word, although there are 3 possibilities.

A. tōph - drum as was used to cover the screams of the children burned in sacrifice.
B. tuph - to spit upon, to be abhored.
C. tophteh - place of contempt (where dead bodies were burned as a burial).

2. The actual physical location: Jer. 7:31

A. Located in the Valley of the Son of Hinnom.
B. Jer. 19:2, by the East gate (pottery gate).
C. A place for child sacrifice to the god Molech: Jer. 7:31; 2 Kings 23:10 (burning children in the fire).

3. The term is thus, directly related to burning, torture and death.

4. Because of the idolatry and child sacrifice practiced by Israel in Topheth, God used the location as a place of slaughter during the national discipline in 586 BC. Jer. 19:2-13; 7:31-34

5. But in Isaiah 30:33, a different word is used to indicate a different location but still with the same relationship to burning and death. It should be clear that there is symbolism employed at this passage.

A. Long been ready: Divine design
B. Prepared for the king: Sennacherib's personal destiny.
C. Set on fire by the breath of Yahweh (The LORD): carried out by God
D. It must refer to the kings' death and afterlife.
E. It uses physical fire as language of accommodation to communicate the extreme pain and misery of total separation from God for all eternity.

6. In the New Testament, topheth is not mentioned, but the Hebrew Hinnom is rendered in the Greek by Gehenna and has the same meaning as topheth in the Old Testament.

7. In the times after the exile, topheth (or hinnom or Gehenna) became the place for burning all kinds of garbage and refuse to the extent that the fires were constantly burning.

8. On this basis, gehenna was the accepted, "popular" term to indicate (as a type) the constant suffering and pain of the unrighteous for all eternity.

9. Jesus used the term in His ministry in this way and thus confirmed and accepted the "popular" understanding concerning the place of the unrighteous dead.
Mat. 5:22, 29, 30; 10:28; 18:9; 23:15, 33; Mark 9:43, 45, 47-48; Luke 12:5.

10. Gehenna as described by Jesus is identical with the lake of fire as described in Revelation.
Rev. 19:20; 20:10, 14, 15; 14:10-11 (cf. 2 Thes. 1:7).
See Lake of Fire

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THE TRIALS OF CHRIST

A. Two general prophecies:

1. Psalm 22.11-13

2. Isaiah 53.7-8

a. by coercion: otser

b. a legal ruling: mishpAt

B. Trial #1: Jn. 18.12-14; 19-24

1. Before Annas, the political boss

a. Previous high priest: 6 -15 AD

b. Father-in law of Caiaphas, the current high priest. (c.18-38 AD)

c. Still holds the wand of power as the political and religious boss of the Sanhedrin.

d. But Annas does not have legal authority to function as a judge of the people.

2. Illegal trial:

a. Annas has no authority

b. held at night (before 6AM -Mt. 27.1; Mk.15.1 in reference to trial #3)

c. no proper indictment

d. no defense attorney

e. during the holy days

f. The court is prejudiced

g. Violence in the courtroom.

3. Jn. 18.19-23

a. Inquiry about his teaching: V. 19

b. So Jesus answers - challenges him - V. 20-21

c. Temple officers get violent: v. 22

d. Jesus challenges them as well. V. 23

4. Jn. 18.24 - sends him bound to Caiaphas.

C. Trial #2: before Caiaphas, the reigning high priest (c.18-36 AD)

1. Luke 22.54; Jn. 18.24

2. Mt. 26.57-66; Mk. 14.55-64:

a. 2 false witnesses who did not agree concerning the event of

Jn. 2.19. (Mk. 14.59)

b. Mark: Are you the Messiah, the Son of the Blessed one?

Mt: Tell us whether you are the Messiah the Son of God.

c. Mt: You have said it --

Mk: I am - ego eimi

d. Prophetic references: Jesus claims to be the fulfillment of Messianic prophecy

1. Psalm 110.1 - Sitting at the right hand of God

2. Dan. 7.13 - coming in the clouds of heaven.

3. Illegal for the same reasons. (except no violence in the courtroom this time)

D. Between trials 1 and 2 there was abuse by the religious leaders and the guards.

1. Mt. 26.67-68

2. Mk. 14.65

3. Luke 22.63-65

E. During the 1st two trials - Peters 6 denials: INSERT: Peter's six denials (for details)

1. Denial #1: door keeper - Jn. 18.17

2. Denial #2: the group at the fire - Jn. 18.18,25

3. Denial #3: slave girl#1 comes to him at the fire.

a. Mt. 26.69-70 (Mk. 14.66-68 - a cock crowed)

b. Luke 22.56-57 - went to the gateway

c. Jn. 18.26-27 - a cock crows.

4. Denial #4: Servant girl #2 at the gateway. Mt. 26.71-72

Actually a man who hears her makes the accusation - Lk. 22.58

5. Denial #5: Servant girl #2 again. Mt. 14.69

6. Denial #6: from bystanders-Mt. 26.73-75;

Mk. 14.70-72 (cock crows a 2nd time) and a man among them - Luke 22.59-60

F. Trial #3: Before the whole counsel

1. Mt. 27.1; Mk. 15.1 - daytime in an attempt to make it legal.

2. Luke 22.66-71

(in v. 69 Jesus refers back to what he said in trial #1 -Mt. 26.64)

3. Still illegal:

a. No proper indictment

b. no defense attorney

c. Prejudiced court

G. Trial #4: Before Pilate (since they have no authority to put someone to death)

1. Luke 23.1-7 (they try to make it a political issue)

2. John 18.28-38 (v. 30 - accuse him of being a criminal)

3. Mt. 27.2, 11-14; Mk. 15.2-5

(Jesus does not answer the false accusations)

H. Trial #5: Before Herod-Luke 23.7-11 (Pilate's attempt to "pass the buck.")

Herod is curious about what he has heard. Jesus is silent.

Physical and verbal abuse by the guards.

I. Trial #6: Before Pilate again -

1. Mt. 27.15-26; Mark 15.6-15 - scourged

2. Luke 23.12-25

3. Jn. 18.39-40; 19.6-16 (physical abuse-v.1-5; Mt. 27.27-31; Mk.15.16-20)

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THE TRINITY (or The Godhead)

1. The Trinity is a man made term to describe the plural nature of God.
The term itself does not occur in the Bible, but the "reality" represented by the term certainly does.
The better term is the Godhead.

A. God is one in essence or character.
B. But he expresses Himself in 3 distinct personalities.

2. The Godhead is the absolute entity of the universe. It is a term used to indicate a unity concerning the plurality of expression God has chosen for communion within Himself and for revealing himself to his creatures. The Godhead is one in essence and 3 in personality expression. This means that, while God communes within himself through 3 distinct personality factors, all 3 are a unity equally possessing the 10 absolute attributes of Divine character essence.
(Deut. 6.4 -"Yahweh, our God (s); Yahweh (is) a unity.")

A. The 1st personality factor of the Godhead is AUTHORITY.
He expresses himself throughout the Old testament as the Most High God and in the New Testament as God the Father.

B. The 2nd personality factor is REVELATION.
In eternity past, He was the Word; throughout the Old Testament, primarily, the Angel of the LORD; and in the New Testament, the incarnate Son of God, Jesus Christ.

C. The 3rd personality factor is POWER.
The Holy Spirit is the one who executes the power of the Godhead.
He influences, guides and energizes to accomplish God's plan for the human race. He is designated throughout the Old Testament as The Spirit of God.

3. The Godhead has a plurality nature which is established in scripture as triune. This is His STRUCTURAL essence or NATURE. It is not 1 or 2 or 4 or 8, but 3 specific personality expressions.

A. This is the STRUCTURE of that plurality nature in the Godhead.
God Most High, which indicates an authority personality expression.
The WORD, which indicates a revelation personality expression.
The Spirit, which indicates a power personality expression.

B.The character essence or NATURE refers to the specific attributes which are equally shared by all 3 members of the Godhead.
There are 10 absolute attributes of the Godhead.
All other character expressions fall directly under one of these 10.

1. God is sovereign: He has absolute authority to do as he pleases. Ps. 115:3

2. God is eternal, having no beginning or ending. Ps. 90:2

3. God is righteousness which means that He not only IS, but determines what is absolute right. Ps. 145:17

4. God is justice, which as the enforcer of His righteousness, is perfectly fair and impartial. Is. 30:18

5. God is omnipotent. Luke 1:37

6. God is omnipresent. Ps. 139:7f

7. God is omniscient. Is. 46A:9-10

8. God is love which means He places value on His creation and always seeks what is best for it - as he determines what is best.
I John 4:8

9. God is truth which indicates His natural integrity. Is. 65:16

10. God is immutable which indicates that His nature is unchangeable and produces His faithfulness. Malachi 3:6

11. Any other character expressions such as goodness, mercy, compassion, graciousness, kindness, etc., emanate directly from these 10.

4. The use of the word elohim in the Bible indicates the existence of a plural concept concerning God.

A. Elohim is the plural of el or elah and is the only way that the Hebrew has to express the idea of a Godhead.

B. The plural personal pronoun at Gen. 1:26; 3:22 and 11:7 also indicates the existence of a plurality concept concerning God.

C. The significance of the plural, elohim, has been lost through the years by the Jews and others because of a misunderstanding of Deut. 6:4, which says, that God is ONE. What it really says, however, is
"Yahweh our Gods (elohim); Yahweh a Unity!"

D. The true significance of elohim is clearly seen at Joshua 24:23,

"Put away the foreign gods (elohim) which are in your midst,
and incline your hearts to Yahweh, the Gods (elohim) of Israel."

E. See Article, BEGINNINGS for amplification.

5. This plurality is revealed as triune in both the old and new testaments.
Isaiah 48:12-16; 63:7-12; Mat. 28:19; 2 Cor. 13:14

A. In the Old Testament we learn of 3 distinct personalities at Isaiah 48:12-16.

1. The Lord Yahweh:

2. Me: the one speaking

3. His Spirit: designated elsewhere as the Spirit of elohim (Gods), or the Spirit of (the) Godhead.

B. In the New Testament we find 3 distinct personalities many times, but Mat. 28:19 is unique for we have the phrase, "baptizing them in the NAME of the Father, Son and Holy Spirit." For here the word Name is in the singular to indicate the "unity" factor within the Godhead. Then the 3 personalities are mentioned.

1. The Father
2. The Son
3. The Holy Spirit

C. See article: BEGINNINGS for amplification.

6. Each member of the Godhead performs a different function in dealing with His creation.

A. God Most High (the Father) is the authority expression of the Godhead and represents the "invisible" essence of deity. 1 Cor. 8:6a
That is why it is impossible for man to "visibly" see The Father. John 1:18; 6:46

B. God the Word (The Son) is the source of "contact" for the Godhead.
The one who visibly manifests The Godhead to the human creation.
Thus, He is the agent of creation, communication and salvation. 1 Cor. 8:6b

C. God the Spirit is the power expression of the Godhead, Who works behind the scene to carry out the plan of the Godhead. This also includes the function of "revelation." Isaiah 11:1-2; John 16:12-15

7. The 2nd member of the Godhead is the "revealed" member.
It is how God can be visible to His creatures on the earth.

A. This is seen in the New Testament with Jesus as the "only begotten God," (John 1:18). John 6:46; Col. 1:15; 1 John 4:12; Heb. 1:3.

B. And God revealed in the Old Testament was the "pre-incarnate" Word of God who appeared to members of the human race in various ways.

C. Sometimes as a human: Gen. 32:24-32; 18; Josh 5:13-15

D. Sometimes as an inanimate object:

1. Burning bush: Exodus 3
2. Cloud (by day): Exodus 33:9-23; 34:5; 24:13-18; 40:34-35
3. Pillar of fire (by night): Exodus 14:20, 24; Numbers 14:14

E. The Rock: Deut. 32:4, 15-18, 28-33; 1 Cor. 10:1-4

F. The angel (messenger) of Yahweh: See Topic Angel of the Lord

G. See Topic: Christ, The Son of God

H. See Topic: Christ, Deity in the Gospel of John

8. The Holy Spirit is a distinct but equal member of the Godhead, Who possesses the same deity characteristics.
See Topic: The Holy Spirit

9. The doctrine of the Trinity (or Godhead) does not teach that there are three Gods.

A. There is only ONE God. Deut. 6:4 Yahweh our elohim (Gods, or Godhead)
Yahweh (is) one (Literally: a unity)

B. God uses language of accommodation to communicate His infinite being to a finite creation (man).

C. Anthropopathism: This means to ascribe to God a human characteristic (which God does not possess) so that finite man can understand or relate to God on a human level.

1. God is not jealous as man gets jealous, but the term communicates expression of God's character in a way we can understand.

2. It is the same with hatred, anger, impatience, etc.

D. Anthropomorphism: This means to ascribe to God a human "physical" characteristic (which He does not possess) so we can relate to Him on a human level.

1. Arm of God: God does not have a physical arm, but the term is used to communicate an action of God in a way we can understand.

2. It is the same with, hand, eyes, mouth, etc.

E. So also, God uses human terms to communicate to man, the various aspects of His involvement with finite humanity.

1. Father: is a term that describes absolute authority in the human realm.

a. So it expresses the first member of the Godhead as the one who is in authority over the whole plan for the universe.

b. 1 Cor. 8:6a, "from whom are all things."

c. It also expresses relationship with God through the new birth. 1 Pet. 1:17

 

2. Son: is a term that describes total subordination to authority in the human realm. (from the time of His incarnation).

a. So, Son expresses the second member of the Godhead as in a "subordinate" function to the Father during the time of the
incarnation (Philip. 2:7-8).

b. And as the one who carries out the wishes of the Father; carries out the plan of the Godhead in reference to mankind.

c. 1 Cor. 8:6b, "by whom are all things."

3. Spirit: is a term that describes influence and motivation in the human realm.

a. So, Holy Spirit expresses the third member of the Godhead a the one who reveals, guides and influences the plan of God toward man.

b. Isaiah 11:1-2; John 16:12-15

10.The Godhead is ONE or a UNITY, according to Deuteronomy 6:4.
But at Matthew 28:19, the UNITY is given a plural designation.

A. Name is in the singular.

1. Name rarely means "title." Mostly it refers to the character or reputation of the person in view.

2. Name here, indicates the authority and character of the Godhead.

B. The Godhead is designated by three titles which together, communicate the complete expression of the Godhead toward man.

11. Other places where this unity and plurality occur together.

A. Isaiah 48:12-16; 61:1; 63:7-14
B. Matthew 3:16-17; 1 Corinthians 12:4-6; 2 Corinthians 1:21-22; 13:14
C. Ephesians 4:4-6; Titus 3:4-6
D. 1 Peter 1:2; Jude 20-21; Rev. 1:4-5
E. Also compare Romans 15:30; Philippians 2:1

12. Summary

A. There is only ONE GOD (Deut. 6:4; Isaiah 43:10; 44:6; Mark 12:29)

B. There are "so called" gods that are not really "gods" at all.
(1 Cor. 8:4-6; Jer. 10:10-11; Acts 14:11-15; 2 Cor. 4:4; Gal. 4:8)

C. The Father is THE God (John 17:3; 2 Peter 1:17)

D. The Son is THE God (John 1:1ff; 5:18; 8:58; 10:30-33; 20:28)

E. The Holy Spirit is THE God (Acts 5:3-4; 2 Cor. 3:17)

F. The Father, the Son and the Holy Spirit are personal and distinct.
(Mat. 28:19; 2 Cor. 13:14; John 14:16)

G. Therefore, The ONE GOD is THREE PERSONS, The Father, the Son and the Holy Spirit as revealed in the Bible.

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©Ron Wallace, http://www.biblefragrances.com. Anyone is free to reproduce this material and distribute it,
but it may not be sold under any circumstances whatsoever without the author's consent.

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