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My post is in regard to Greek.In Hebrew every letter has a symbolic meaning. Context helps but we need to go way beyond that if we want to properly understand the Word of God. A is the first letter and it represents the Ox or the lead animal in a herd.
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How does quoting 1Corinthians 1:30 advocate keeping the law to become righteous? It is impossible to take that out of 1Corinthians 1:30.The law does not save us. But if we are saved, we try to live according to the righteous requirements of the law.
But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:
This was exactly what I was talking to Paul about. Only it had to do with being right and good. Under grace we can be right before God. Under the law people can be good. Paul quotes David and David uses both words right and good. Justice has to do with Judgement. God impressed it upon me many times that He is a God of absolute justice. Just like the natural laws of the Universe are very exact, precise and can not be broken.The Greek word translated righteousness means justification.
OK. I understand you now. I just think you have an odd way of expressing ourself. To assume another person knows what you're thinking is a pretty bad mistake to make. But, I've been there and done that.This was exactly what I was talking to Paul about. Only it had to do with being right and good. Under grace we can be right before God. Under the law people can be good. Paul quotes David and David uses both words right and good. Justice has to do with Judgement. God impressed it upon me many times that He is a God of absolute justice. Just like the natural laws of the Universe are very exact, precise and can not be broken.
Don't recall Moses having a whole lot to say aboutOther than what Jesus said, we can take everything back to Moses to see what he says about it.
You're mistaken on some of your assertions.Don't recall Moses having a whole lot to say about
salvation through faith in Jesus Christ, not by works (Eph 2:8-9),
obsolesence of the Mosaic covenant (Heb 8:13).
abolishment of the ceremonial law (Eph 2:15),
admittance of Gentiles into the seed of Abraham, the people of God (Gal 3:29),
the church as the body of Christ in the two-in-one enfleshment of the marital union (Eph 5:30-32),
etc., etc., etc.
Exo_12:49 One law shall be to him that is homeborn, and unto the stranger that sojourneth among you.
ONLY and I repeat ONLY Jesus can add to what Moses said. That means the red letters in your New Testiment. Deuteronomy 18:15 "The LORD your God will raise up for you a prophet like me from among you, from your fellow Israelites. You must listen to him."Don't recall Moses having a whole lot to say about
salvation through faith in Jesus Christ
Agreed, and that wasn't one of the things listed about which Moses had nothing to say.ONLY and I repeat ONLY Jesus can add to what Moses said. That means the red letters in your New Testiment. Deuteronomy 18:15 "The LORD your God will raise up for you a prophet like me from among you, from your fellow Israelites. You must listen to him."
Romans 3:31 Do we then make void the law through faith? Certainly not! On the contrary, we establish the law.
Establish-[G2476] histemi=set, stand, make stand, establish
Romans 5:
1 Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ,
2 through whom also we have access by faith into this grace in which we stand, and rejoice in hope of the glory of God.
Romans 10:
3 For they being ignorant of God’s righteousness, and seeking to establish their own righteousness,
have not submitted to the righteousness of God.
4 For Christ is the end of the law for righteousness to everyone who believes.
Ephesians 6:
10 Finally, my brethren, be strong in the Lord, and in the power of his might.
11 Put on the whole armor of God, that ye may be able to stand against the wiles of the devil.
12 For we wrestle not against flesh and blood, but against principalities, against powers,
against the rulers of the darkness of this world, against spiritual wickedness in high places.
13 Wherefore take unto you the whole armor of God, that ye may be able to withstand in the evil day,
and having done all, to stand.
I presented them as a meditation on the Word of God. That is not something I can do for another. I am not trying to be snarky, let the word study and the verses speak to you personally.
Keeping in mind that the Son is the Word who is God, the Son is not the Word of God, the Son is not speech.As I meditated on "establishing the Torah" the following passage came to mind:
Exodus 22:7-9
7 When a man gives silver or goods to his neighbor to guard, and it is stolen out of the man's house, if the thief is found, he shall repay double.
8 If the thief is not found, then the master of the house shall be brought before haElohim to see whether he has put his hand unto his neighbor's goods.
9 For every matter of transgression, for ox, for donkey, for sheep, for garment, or for whatever is lost which another may claim to be his own, let the matter of both come before haElohim: and whomever Elohim declares wrong shall repay double to his neighbor.
The first two occurrences of Elohim, (in red), have the definite article attached. The third occurrence of Elohim, (in blue), does not have the definite article attached. The first two occurrences, haElohim, speak of the Judges of the people, and thus, the Judges of the people are being called haElohim, "the Elohim", plural, just as Psalm 82:6 confirms and the Master himself repeats in John 10:34-36.
KEY:
How did the Judges of the people decide such judgments in cases such as the above Exodus passage? No doubt they consulted the Torah, and they were to know the Torah like the back of their hand, and therefore the Torah in the above Exodus passage is being called Elohim, (in blue, without the definite article).
The Elohim-Judges are therefore to consult Elohim, that is, the Torah, and whatever Elohim declares, that is the judgment: and this requires LOGOS, the understanding of the reasoning in the Torah and its righteous judgments.
Now therefore we have established the Torah: for the Torah is called Elohim, and cannot be nullified, and the Torah is the Word of the Father, and likewise we understand that the Son is the Word.
Hmmm. John said just the opposite. I could have sworn John was an apostle.Keeping in mind that the Son is the Word who is God, the Son is not the Word of God, the Son is not speech.
Nowhere does Jesus ever refer to himself as the Word of God, and nowhere in NT apostolic teaching is he ever called the Word of God.
J oh 1:1 In the beginning was the Word, and the Word was with God, and the Word was God.
Joh 1:2 The same was in the beginning with God.
Joh 1:3 All things were made by him; and without him was not any thing made that was made.
Joh 1:4 In him was life; and the life was the light of men.
Joh 1:5 And the light shineth in darkness; and the darkness comprehended it not.
Jn 1:1 That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;
I dunno'. . .are you sure about that?Hmmm. John said just the opposite. I could have sworn John was an apostle.
J oh 1:1 In the beginning was the Word, and the Word was with God, and the Word was God.
Joh 1:2 The same was in the beginning with God.
Joh 1:3 All things were made by him; and without him was not any thing made that was made.
Joh 1:4 In him was life; and the life was the light of men.
Joh 1:5 And the light shineth in darkness; and the darkness comprehended it not.
Good question.Edit: 1 Jn 1:1 That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;
I disagree with you on 1st John. It is a direct reference to Jesus. How you can say it is "only" a reference to the gospel makes no sense for John's writings outside of Revelation are all about Jesus.Good question.
However, "Word" here refers to the gospel, and "Life" refers to Christ.
"That (life) which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked at and our hands have touched" = Christ.
"The life appeared, we have seen it, and testify to it, and we proclaim to you the eternal life (5:20), which was with the Father and has appeared to us" = Christ.
Word of life = the gospel of Christ.
I dunno'. . .are you sure about that?
Good question.
However, "Word" here refers to the gospel, and "Life" refers to Christ; i.e.
"That (life) which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked at and our hands have touched" = Christ.
"The life appeared, we have seen it, and testify to it, and we proclaim to you the eternal life (5:20), which was with the Father and has appeared to us" = Christ.
Word of life = the gospel of Christ.
Then you need to examine the demonstration from the text itself which I presented above.I disagree with you on 1st John. It is a direct reference to Jesus. How you can say it is "only" a reference to the gospel makes no sense for John's writings outside of Revelation are all about Jesus.
So the 1st chapter of John talking about Jesus is meaningless?
I did when I read it. How is John talking about physically handling Jesus have anything to do with your assertion?Then you need to examine the demonstration from the text itself which I presented above.
Keeping in mind that the Son is the Word who is God, the Son is not the Word of God, the Son is not speech.
Nowhere does Jesus ever refer to himself as the Word of God, and nowhere in NT apostolic teaching is he ever called the Word of God.
As I meditated on "establishing the Torah" the following passage came to mind:
Exodus 22:7-9
7 When a man gives silver or goods to his neighbor to guard, and it is stolen out of the man's house, if the thief is found, he shall repay double.
8 If the thief is not found, then the master of the house shall be brought before haElohim to see whether he has put his hand unto his neighbor's goods.
9 For every matter of transgression, for ox, for donkey, for sheep, for garment, or for whatever is lost which another may claim to be his own, let the matter of both come before haElohim: and whomever Elohim declares wrong shall repay double to his neighbor.
The first two occurrences of Elohim, (in red), have the definite article attached. The third occurrence of Elohim, (in blue), does not have the definite article attached. The first two occurrences, haElohim, speak of the Judges of the people, and thus, the Judges of the people are being called haElohim, "the Elohim", plural, just as Psalm 82:6 confirms and the Master himself repeats in John 10:34-36.
KEY:
How did the Judges of the people decide such judgments in cases such as the above Exodus passage? No doubt they consulted the Torah, and they were to know the Torah like the back of their hand, and therefore the Torah in the above Exodus passage is being called Elohim, (in blue, without the definite article).
The Elohim-Judges are therefore to consult Elohim, that is, the Torah, and whatever Elohim declares, that is the judgment: and this requires LOGOS, the understanding of the reasoning in the Torah and its righteous judgments.
Now therefore we have established the Torah: for the Torah is called Elohim, and cannot be nullified, and the Torah is the Word of the Father, and likewise we understand that the Son is the Wor
Excellent posting!However, without the understanding, which is logos-reason and reasoning, (the reason for the sayings and words written with the letters),
Here is another interesting reference from a study of elohimAnyone who reads the Psalm I referenced should be able to perceive that the Psalm speaks in regards to the Judges, (Psalms 82:1-8), and therefore it should not be not difficult to perceive and understand, (at least after having been shown in my previous post), that Psalm 82:6 is referring the reader or hearer back to the passage I also quoted from Exodus 22:7-9.
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