Friday, October 27, 2017

Does the "Letter J" argument invalidate "Jesus?"

This is, quite possibly, the single worst argument ever against the name of Jesus, and it gets made all the time.  It's only ever directed at "Jesus" or "Jehovah," but nobody ever says anything at all about

Jordan, Jericho, Jerusalem, James, Joseph, John, Joshua, Jeremiah, Jacob, Judah, or Jeroboam.

The answer is this:  All those names (Including Jehovah and Jesus) begin with the Hebrew letter "Yud," which makes a Y sound.  But in the 1500s, when Tyndale first translated the Bible into English, the letter "J" also made a "Y" sound.  This is preserved in two places:  The German word for "Yes," which is "Ja," and pronounced as "Yah," and the transliteration of the Hebrew word "Hallelujah," which also ends with a "Yah" syllable.

This isn't about the "J" in "Jesus," but rather about the evolution of the English language.  Jesus' name is "יֵשׁוּעַ"  (Yeshua) which you can see reflected accurately in the recent movie "Risen" where they call Him that.


For more information on the Name of Jesus, see my blog post: "Jesus or Yeshua?  What's the deal?"

Wednesday, October 25, 2017

Proper defintions of "Atheist," "Gnostic," and "Agnostic"

Saying that an Atheist is someone who "lacks a belief in God" is to strip the word of any meaning at all.  If that's the definition, then rocks are atheists.  So are trees, rivers, clouds, and cell phones.  "Someone who lacks a belief in God" is not a statement about eternal truth, it's a statement about an internal position.  It's not about God, it's about you. 

But this definition of "Atheist" is fairly new.  it's not the definition of classical atheists like philosopher Friedrich Nietzsche.  His definition was more direct: Atheist, coming from the Greek prefix for "no" and the Greek word for "God."  That is, classically, the word "Atheist" meant someone who denies the existence of God.

But when Theists rightly began pointing out that an assertion of this type is a truth claim, and therefore the burden of proof was on the one making the claim, the definition shifted to the amorphous mess used by people like Dawkins and Harris today.  For more discussion on "Atheist," search YouTube for "William Lane Craig The Definition that will not die." 

"Gnostic," from the Greek "Gnosis," meaning "Knowledge, refers to a specific sect of theists which arose in the second century and survives today in the form of the Jehovah's Witnesses and the Mormons, as well as a few other cult groups.  They believed that Jesus entrusted His apostles with special, secret knowledge and that the only way to truly be saved was to go through the initiation rites where this secret knowledge would be imparted to you.  This, for example, is the reason for the secret ceremonies inside the Mormon temples. 

An Agnostic is one who simply does not know.  From the Greek "Ag" meaning "without" and "gnosis," knowledge.  An Agnostic is one who allows for the possibility that there may be a God, or there may not be, but claims to have no knowledge of the objective truth of God themselves. 

These are the correct definitions.  Niel deGrasse Tyson uses these definitions and agrees with me that the Atheistic position is indefensible.  Tyson calls himself an Agnostic, which is a position I respect. 

I hope that is helpful.



Click HERE to see Dr. Craig's video

https://www.youtube.com/watch?v=5W4GDXBNwbs&t=4s

Sunday, October 22, 2017

The Essential Nature of Genesis (Beresheet) for Christians

I have been told by my Christian brothers and sisters that the Old Testament was "nailed to the Cross," and that we no longer need to understand it.  It is not, they say, binding on us, and therefore we are not beholden to it.  They call it "The Law of Sin and Death," because they don't really understand what Paul was talking about.

And, of course, the idea that Paul is difficult to understand is not a new one.  In 2 Peter 3:16, the Chief Apostle writes:

He writes the same way in all his letters, speaking in them of these matters. His letters contain some things that are hard to understand, which ignorant and unstable people distort, as they do the other Scriptures, to their own destruction.

But the defense of the phrase "The Law of Sin and Death" is a subject for another time, because right now I want to discuss the Value of the Law of God. 

Hebrews 7:17 reads:


      “You are a priest forever, 
      after the order of Melchizedek.”


When it does, it is quoting from Psalm 110:4, which also reads:

      The LORD has sworn 
      and will not change his mind, 
                  “You are a priest forever 
      after the order of Melchizedek.”


So, very briefly, who is this Melchizedek fellow?

Melchizedek is mentioned only once in the Old Testament, in Genesis 14:18-20, which reads:

18 And Melchizedek king of Salem brought out bread and wine. (He was priest of God Most High.) 19 And he blessed him and said, 

                  “Blessed be Abram by God Most High, 
      Possessor of heaven and earth; 
            20       and blessed be God Most High, 
      who has delivered your enemies into your hand!” 

And Abram gave him a tenth of everything.


Now there's a lot more which could (and will) be said about him, but what I want to highlight in this blog is this:


 “You are a priest forever 
      after the order of Melchizedek.”

Jesus was born of the tribe of Judah. According to the Law of Moses, Priests of Israel could only come from the Tribe of Levi.   This means, as my Jewish friends point out, that Jesus would NOT have qualified to be a priest of the Temple in Jerusalem because He was born to the wrong tribe. 

But one who is not a priest cannot bring the sacrifice.  The Law of Moses explicitly states that those who want to make sacrifices bring their sacrifice "to the priest."  Then the Priest would offer the sacrifice. 

"But Jesus was killed by the Romans," one might object, "and they were not priests." 

In John 10:17-18, we find

 17 ... I lay down my life that I may take it up again. 18 No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This charge I have received from my Father.” 

Who killed Jesus?  Jesus did. 

That is, Jesus offered Himself as the Sacrifice.

But in order for the sacrifice to be valid, it must be brought by a priest. 

And since Jesus was of the Tribe of Judah, and not the Tribe of Levi, He couldn't be a priest under the old system. 

But Melchizedek, who lived and died long before the time of the Patriarchs, was a priest. The Torah says of him: "He was priest of God Most High."

How was Melchizedek a "priest of God Most High" before the Levitical priesthood was established?

By calling Melchizedek a "priest" of the True God, the Torah establishes another priesthood, which the Author of Hebrews calls "The Order of Melchizedek."

If the Torah is nailed to the Cross, if the books of Moses are no longer relevant, then the Sacrifice of Christ on the Cross is invalid.  It was nothing more than one more Rabbi dying for making trouble. 

But if Jesus really is a Priest, after the Order of Melchizedek, then all of humanity can be saved.

Torah.  It's that important.

Monday, October 2, 2017

"חֶ֫סֶד" Steadfast Love, Covenant Loyalty, BDB

†I. חֶ֫סֶד S2617, 2618 TWOT698a, 699a GK2875, 2876, 2877247 n.m. 2 S 16:17 goodness, kindness;—abs. ח׳ Gn 24:12 + 85 times; חָ֑סֶד Gn 39:21 + 12 times; cstr. חֶסֶד 1 S 20:14 + 8 times; sf. חַסְדִּי ψ 59:18 + 120 times sfs.; pl. חֲסָדִים Gn 32:11; cstr. חַסְדֵי Is 55:3 + 5 times (Baer p. 79 Ges 93, R. 1 F.); sf. חֲסָדַי Ne 13:14 + 10 times sfs.; (not in H or P). I. of man: 1. kindness of men towards men, in doing favours and benefits 1 S 20:15; 2 S 16:17 ψ 141:5 Pr 19:22; 20:6; ח׳ יהוה 1 S 20:14 the kindness of י׳ (such as he shews, Thes MV; that sworn to by oath to Yahweh Mich Dathe; shewn out of reverence to Yahweh Th Ke), cf. ח׳ אלהים 2 S 9:3; תּוֹרַת־ח׳ Pr 31:26 instruction in kindness, kindly instruction עָשָׂה חֶסֶד עִמָּדִי do or shew kindness (in dealing) with me Gn 20:13; 40:14 (E), 1 S 20:14; 2 S 10:2 (עִמִּי in || 1 Ch 19:2); c. עִם Gn 21:23 (E), 24:12, 14; Jos 2:12() Ju 1:24 (J), 8:35; 1 S 15:6; 2 S 2:5; 3:8; 9:1, 3, 7, 10:2a = 1 Ch 19:2a, 1 Ch 19:2b; 2 Ch 24:22; c. עַל 1 S 20:8; c. לְ 1 K 2:7; נשׂא ח׳ לפני obtain kindness before Est 2:9, 17; היטיב ח׳ Ru 3:10. 2. kindness (especially as extended to the lowly, needy and miserable), mercy Pr 20:28; Jb 6:14; אישׁ חסד merciful man Pr 11:17 (opp. אַכְזָרִי); מַלְכֵי ח׳ merciful kings 1 K 20:31; עשׂה ח׳ ψ 109:16; in this sense usually with other attributes (v. also infr. II. 2); || אמת Ho 4:1; Is 16:5; ח׳ ואמת Pr 3:3; 14:22; 16:6; 20:28; עשׂה ח׳ ואמת Gn 24:49; 47:29; Jos 2:14 (J; RV gives these under 1); || צדקה Ho 10:12; צדקה וח׳ Pr 21:21; || משׁפט Mi 6:8; ח׳ ומשׁפט Ho 12:7; || חוֹנֵן ψ 109:12; ח׳ ורחמים Zc 7:9 Dn 1:9.—(On Ho 6:4, 6 v. 3 infr.) 3. (rarely) affection of Isr. to י׳, love to God, piety: ח׳ נְעוּרַיִךְ Je 2:2 piety of thy youth (|| love of thine espousals to Yahweh); poss. also חַסְדְּכֶם כַּעֲנַן־בֹּקֶר Ho 6:4 your piety is like a morning cloud (fleeting), and כִּי חֶסֶד חָפַצְתִּי וְלאֹ־זָ֑בַח Ho 6:6 for piety I delight in and not in peace-offering (|| דעת אלהים, cf. 1 S 15:22);—so Wü Now Hi (v 4) Che; Ke Hi (v 6) al. sub 2 (or 1);—אַנְשֵׁי חֶסֶד men of piety Is 57:1 (|| צַדִּיק); pl. pious acts 2 Ch 32:32; 35:26; Ne 13:14. 4. lovely appearance: כָּל־חַסְדּוֹ כְּצִיץ הַשָּׂדֶה Is 40:6 all its loveliness as the flower of the field (so Thes Hi De Che Di al.; but δόξα 𝔊 1 Pet 1:24 & gloria 𝔙 favour an original reading הוֹדוֹ Lo or כְּבֹדוֹ Ew, see Br 375; Du הֲדָרוֹ). II. of God: kindness, lovingkindness in condescending to the needs of his creatures. He is חַסְדָּם their goodness, favour Jon 2:9; חַסְדִּי ψ 144:2; אֱלֹהֵי חַסְדִּי God of my kindness ψ 59:18; in v 11 read אֱלֹהַי חַסְדּוֹ my God with his kindness 𝔖 𝔙 Ew Hup De Pe Che Bae; his is the kindness ψ 62:13; it is with him ψ 130:7; he delights in it Mi 7:18. 1. specif. lovingkindness: a. in redemption from enemies and troubles Gn 19:19; 39:21 (J), Ex 15:13 (song), Je 31:3; Ezr 7:28; 9:9 ψ 21:8; 31:17, 22; 32:10; 33:22; 36:8, 11; 42:9; 44:27; 48:10; 59:17; 66:20; 85:8; 90:14; 94:18; 107:8, 15, 21, 31; 143:8, 12; Jb 37:13; Ru 1:8; 2:20; men should trust in it ψ 13:6; 52:10; rejoice in it ψ 31:8; hope in it ψ 33:18; 147:11. b. in preservation of life from death ψ 6:5; 86:13 Jb 10:12. c. in quickening of spiritual life ψ 109:26; 119:41, 76, 88, 124, 149, 159. d. in redemption from sin ψ 25:7; 51:3. e. in keeping the covenants, with Abraham Mi 7:20; with Moses and Israel שׁמר הַבְּרִית וְ(הַ)חֶסֶד keepeth the covenant and the lovingkindness Dt 7:9, 12; 1 K 8:23 = 2 Ch 6:14, Ne 1:5; 9:32; Dn 9:4; with David and his dynasty 2 S 7:15 = 1 Ch 17:13, 2 S 22:51 = ψ 18:51, 1 K 3:6() = 2 Ch 1:8, ψ 89:29, 34; with the wife Zion Is 54:10. 2. חֶסֶד is grouped with other divine attributes: חסד ואמת kindness (lovingkindness) and fidelity Gn 24:27 (J), ψ 25:10; 40:11, 12; 57:4; 61:8; 85:11; 89:15; 115:1; 138:2; עשׂה ח׳ ואמת עם 2 S 2:6; 15:20 (𝔊, v. Dr); c. אֶת־ Gn 24:49; רַב ח׳ ואמת Ex 34:6 (JE), ψ 86:15; also || אמת Mi 7:20 ψ 26:3; 117:2; || אֱמוּנָה ψ 88:12; 89:3; 92:3; אמונה וח׳ ψ 89:25; ח׳ ואמונה ψ 98:3; || רחמים ψ 77:9; ח׳ ורחמים Je 16:5; Ho 2:21 ψ 103:4; ח׳ ומשׁפט Je 9:23 ψ 101:1; || צדקה ψ 36:11; טוב וח׳ ψ 23:6. 3. the kindness of God is a. abundant: רַב־חֶסֶד abundant, plenteous in kindness (goodness) Nu 14:18 (J), Ne 9:17 (Qr), Jo 2:13; Jon 4:2 ψ 86:5; 103:8 (cf. Ex 34:6 JE; ψ 86:15); רֹב חַסְדְּךָ Ne 13:22 ψ 5:8; 69:14; 106:7 (𝔊 𝔙 Aq 𝔗, to be preferred to MT חֲסָדֶיךָ); רֹב חֲסָדָו֯ La 3:32 ψ 106:45 (Kt 𝔊 in both to be preferred). b. great in extent: גֹּדֶל ח׳ greatness of thy mercy Nu 14:19 (J); גְּדָו֯ל־ח׳ ψ 145:8; it is kept for thousands Ex 34:7 (JE), Je 32:18, especially of those connected with lovers of י׳, Ex 20:6 = Dt 5:10; for 1000 generations Dt 7:9; it is great as the heavens ψ 57:11; 103:11, cf. 36:6; 108:5; the earth is full of it ψ 33:5; 119:64. c. everlasting: לעולם חסדוֹ Je 33:11; 1 Ch 16:34, 41; 2 Ch 5:13; 7:3, 6; 20:21; Ezr 3:11 ψ 100:5; 106:1; 107:1; 118:1, 2, 3, 4, 29; 136:1–26 (26 times); חסדךָ לעולם ψ 138:8; ח׳ מעולם ועד עולם ψ 103:17; ח׳ עולם Is 54:8; ח׳ אל כל היום ψ 52:3. d. good: כִּי־טוֹב חַסְדְּךָ ψ 69:17; 109:21; כי טוב חסדךָ מחיים ψ 63:4. 4. pl. mercies, deeds of kindness, the historic displays of lovingkindness to Israel: shewn to Jacob Gn 32:11 (R); but mostly late Is 63:7 ψ 25:6; 89:2; כְּרֹב חסדיו Is 63:7, see 3 a; promised in the Davidic covenant ψ 89:50; חַסְדֵי דָוִיד mercies to David Is 55:3; 2 Ch 6:42; mercies in general La 3:22 ψ 17:7; 107:43 f.—חֶסֶד in n.pr.m. בן־ח׳ v. sub בֵּן. On Lv 20:17; Pr 14:34 v. II. חֶסֶד sub II. חסד.

Brown, Francis, Samuel Rolles Driver, and Charles Augustus Briggs. Enhanced Brown-Driver-Briggs Hebrew and English Lexicon 1977 : 338–339. Print.