Satan's Sunday School Agenda

How shall we rightly divide the word of God on any particular topic?
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Theo_Book
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Satan's Sunday School Agenda

Post by Theo_Book »

Did God become flesh, or did Satan pull a fast one?

Is Jesus Christ the logos of God? Or is that a doctrine of men accomplished by the working of Satan?

How did satan convince people to believe his gospel?
I. SATAN STRIKES
Satan struck. He had "lost the big one" and was focused on developing some way to keep men from following God's new testament record of his new covenant. So he considered how he could convince man that there is a "better way" to teach sinners and new converts about this way of life called "Christianity."

So he appealed to man's ego, man's sense of self, man's appreciation of his own sense of what's logical. "When you teach new people about Christianity, begin with the life of Christ, the logical place to begin," was his message. And the leaders bought it. It appealed to their sense of selfworth, and also appealed to their own self interest as teachers, to come up with a new way to approach the truth of the gospels.

It was logical, it was written, and it was chronoligically real. Which is precisely why it should have been suspect in the first place. Christianity is a matter of faith, not logic. And "Faith cometh by hearing, and hearing by the logos of God." [Rom 10:17] "Faith" is not a product of man's logic, it is a result of God's word working in Man's heart to convict and convince Man of his need for Salvation.

Which brings us to the next step in understanding what Satan accomplished.


II."PERSON" OR "PERSONIFICATION?"

Is there a difference between a "person" and a "personification?"

According to Webster's new International Dictionary, a "person" is a rational, self-conscious being.

To "Personify" is to attribute human characteristic or nature to an inanimate object or to an abstraction.

An example of "personification" is found in the sixtieth anniversary issue of Life Magazine, page 42, in which is stated - "Colonel Charles Lindbergh, who flew solo from the North American continent to Europe, is the American Dream made flesh."

So according to Life Magazine, colonel Charles Lindbergh, as the American Dream. "became flesh and dwelled among us." The American Dream can still be personalized and personified and lived among men to this day.

WAS JESUS THE "LOGOS" WHO "BECAME FLESH?"
Is the "person" of the Logos of God established in scripture, or is it rather that the logos was "Personified" similar to the example of Colonel Charles Lindbergh, a personification of the American Dream, in which the American Dream became flesh.

III. PERSON
Is there a standard established in scripture, by which a "person" can be identified or defined, or to put it another way, What does scripture require to be considered a "person?"

In scripture, a person is equivalent to a soul, which is comprised of a spirit in a body. When God breathed into Adam the "breath of life" Adam "became a living soul." [Gen 2:7]

"And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul."[Gen 2:7]

Seventy "souls" went into Egypt: "all the souls of the house of Jacob, which came into Egypt, were threescore and ten." [Gen 46:27]

Seventy "persons" went into Egypt: "Thy fathers went down into Egypt with threescore and ten persons;"[Deu 10:22]

Eight "persons" went into the ark: "In the selfsame day entered Noah, and Shem, and Ham, and Japheth, the sons of Noah, and Noah's wife, and the three wives of his sons with them, into the ark;" [Gen 7:13]

Eight "souls" were saved in the ark; "Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was apreparing, wherein few, that is, eight souls were saved by water."[I Pet 3:20]

A logical conclusion from scripture is, "a person" is equivalent to "a soul." Remember, a soul is NOT what you have, it is who you are.


IV.IDENTITY
Which brings us to the concept of this essay. Can it be shown anywhere in scripture, that a "person" is ever identified as the logos of God?

It must then be defined and made clear what it means to say "a person is identified as..."

It means to identify a person as a thing other than simply a reference to a person "named" a thing. For example, in Israel, the name of a man who refused to build up his brother's house, is identified as "the house of him that hath his shoe loosed." [Deut 25:5-10] But that was never the "name" by which he was addressed, nor did it serve as a means by which the man was identified. Was any man identified by being addressed by the name of "the logos of God?"

V.NAME ABOVE EVERY NAME
God established a name which is above every name when he "magnified thy word above all thy name." [Psa 138:2]

God prophesied: "Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high." [Isa 52:13]

And God promised His Messiah he would be exalted, and given a name above every name: "Wherefore God also hath highly exalted him, and given him a name which is above every name"[Phil 2:9] At what point in scripture and a corresponding point in human history do these two events come together in the narrative account?

According to this view, Jesus "receives" the new name when he is given the revelation as to what the "new name" is to be. Clearly, he has this knowledge in Rev 3:12, but it is not yet revealed to mankind in general, nor to the saints specifically [69 a.d.]. Even in Rev 19:12-13 he does not tell us he has received the new name, only tells us what that name will be when he does receive it.

VI. LOGOS OF GOD
In 48 A.D., Paul explained to the whole world, a mystery, a concept that was in God's mind, for his people: "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me." [Gal 2:20]

Six years later, in 54 a.d., Paul wrote to Corinth: "Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, " [II Cor 13:5]

Yet six more years later, in 60 A.D. Paul says he was given a commision to "FULFILL THE LOGOS [WORD] OF GOD," and he then tells us he preached this mystery TO EVERY CREATURE WHICH IS UNDER HEAVEN; whereof I Paul am made a minister;" [Col 1:24]

PAUL SAYS HIS MINISTERY WAS "TO FULFILL THE LOGOS OF GOD:"
"Whereof I am made a minister, according to the dispensation of God which is given to me for you, to FULFILL (or Fully Preach) THE LOGOS OF GOD; Paul goes on to explain that the word of God was hidden in a mystery, from ages and generations: 26 Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: 27 To whom God would make known what is the riches of the glory of this mystery among the Gentiles;" [Col 1:25-27]

And Paul In explaining that which was mystery from ages and generations, tells us that this mystery, this "LOGOS OF GOD" is "CHRIST LIVING IN YOU," [Gal 2:20] and that this ("christ in you") is the hope of glory. "which is Christ in you, the hope of glory: 28 Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus:" [Col 1:23-28]

So according to Paul, there was a mystery called "logos of God", hidden from ages and from generations, and it consisted of a concept of the saints losing themselves in Christ so thoroughly, it was no longer them living their life, but Christ living in them. When others see this, they will seek God so they also will have this blessed life, and in turn, be a blessing to yet others.

That was the focus and scope of the "word of God" THAT is when "the logos" was personified among men. THAT mission, of giving that concept to men, was given to the Apostle Paul.

God had already assigned to this mystery, glory among the gentiles, and assigned it to Paul to spread through preaching: "To whom God would make known what is the riches of the glory of this mystery among the Gentiles" [Col 1:27] And Paul preached it to the whole world [Col 1:23].

VII. "WORD OF GOD" TIED TO "NAME" GIVEN TO JESUS
Remember back up the page when God "placed his word above his name:" "for thou hast magnified thy word above all thy name." [Psa 138:2]

Not until 69 A.D. was the "word of God" tied to Jesus, in the form of a name given. "The word of God" is NOT who Jesus was. It is a NEW NAME Jesus was GIVEN. And the record of this transaction was not made public until 69 A.D. So it was historically impossible for the New Testament generation of Christians (First century) to have had such an understanding that "Jesus is the word of God."

AT LEAST 27 years (two generations) passed between the ascension of Jesus and John's writing of the apokolypse, in which he tells us of a NEW NAME Jesus has, but doesn't yet reveal what it is;

John, in the Apokolypse, references a "NEW NAME" -
"Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name." [Rev 3:12]

VIII. NEW NAME
Notice Three significant things about this "new name:"
1) It is 69 a.d. when John speaks of it as a "New name" -[onoma kainon] kainon is an accusative neuter adjective modifying the noun onoma, and means "new, not there before, not yet used."

2) Jesus is going to "write his new name" on "Him that overcometh." The significance of this is found in the practice of "branding" possessions, such as cattle, lambs, etc. He is marking his people with a brand of ownership. Just as God is going to write his new name on Jesus [Rev 19:12-13] He is "going to write his new name" on the saints.[Rev 3:12]

3) The events of Rev 19 are yet [69 A.D.]future, as unfilfilled prophecy. So the "New Name" has yet [69 a.d.] to be given to Jesus. It could not therefore, have been a name applied to Jesus in John's gospel. Nor could it be a name "from eternity" nor "from the beginning of creation" as some claim, as it is by definition a "new, unused name." John tells us in 69 a.d. that it is an unknown name, "which NO MAN KNEW but He himself."

John only reveals what this "new name" is to be, not when it is to be applied: this name Jesus was given which NO MAN KNEW but he HIMSELF - "And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. 12 His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. 13 And he was clothed with a vesture dipped in blood: and his name is called The Word of God." [Rev 19:11-13]

"THE WORD OF GOD" then, is a name which God raised to a position above his own Holy Name, and now in prophecy, appoints in glory to his son, the "new name" which is "above every name" which is to be written on his people. And THIS is how the first generation of Christians had it presented to their understanding.

And Paul wrote this [61 a.d.] 27 years before John's statement in John 1:1 [96 a.d.], so people already knew that "word of God" is a name above every name, to be given to Jesus at some future time, to remind people of this "mystery made known" in "Christ living in the saints." [The "personification of the logos"]

IX. "PERSONIFICATION"
Remember the example above of the "personification" of the American dream? The whole point there is to demonstrate how the development of the personification of the Logos was understood by the "first-generation" Christians.

Remember the issue to be resolved? "Can it be shown anywhere in scripture, that a "person" is ever referenced as the logos of God? It has been shown that there is no "person" ever addressed as being the word of God. It has been demonstrated how the American dream was personified using the same language John used in John 1:14, "The American dream was made flesh" in the person of Colonel Charles Lindbergh. The word of God was made flesh in the persons of the saints as they so lived life that it is no longer they that live, but Christ living in them.

CAN JESUS ACTUALLY LIVE IN ME?
II Cor 13:5 Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?

WHERE DOES DENOMINATIONALISM FIT IN?
I Cor 1:9 God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord. 10 Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. 11 For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you. 12 Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ. 13 Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?

1 John 4:15 Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God.

Jesus is never addressed nor referenced as "the word of God." He is often referenced as "the Lamb of God" and "the Son of God," but never as "the Word of God." THAT is a NEW name he is to be given. AND it is a name he will write on his people. So to say Jesus is the logos of God is misleading, because it is a new, unused name written, both on Jesus, [Rev 3:12] AND on his people BY Jesus. [Rev19:13]

"Logos" has a simple meaning in the Greek, and John did not intend to start the controversy that has arisen over his use of logos in John 1:1-3. The theologians, stuck in a trinity theology, insisted that logos take on a new meaning in the last book written of the New Testament of the bible; insisting their interpretation is correct, and claiming John's language is "ambiguous", and "a mystery," and something that cannot be understood by the "finite mind of man."

John's language is NOT ambiguous; the mystery was explained by Paul; and the mind of man is not finite, it is made in the image of God, and is limitless. Finite means "measurable; i.e., capable of being counted." The diversity of the mind of man does not fit that parameter.

X. CHRIST IN YOU = JESUS CHRIST IS COME IN FLESH
Paul had already preached the logos of God to the world, it was already understood to reference "Christ in you, the hope of glory" and it was already personified in the saints, had become flesh in those same saints, and dwelled among men, also in those same saints.

I John 4:2 uses Eleeluthota, a perfect active participle, which emphasizes the ongoing result from a past action. And it says "Jesus Christ is come in flesh" NOT "in THE flesh." It is not speaking of some alleged "incarnation" of a pre-existent spirit or deity.

This has to do with the fact that it is no longer you that lives, but Jesus "liveth in you." Look at 2 Cor 13:5 "Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ IS IN YOU, except ye be reprobates?" CHRIST IS PRESENTLY LIVING IN HIS SAINTS. THAT is paramount to salvation. And THAT is the meaning inherent in the passage's meaning in John's epistles.

Similarly in 2 John 7, erxomenon = (exercomai) vppnam-s participle; present; middle or passive deponent; accusative;masculine;singular.

II John 1:7 For many deceivers are entered into the world, who confess not that Jesus Christ is come in flesh. This is a deceiver and an antichrist. [NOTE: It does NOT say "in THE flesh"]

Look at what Paul teaches - Gal 2:20 "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in *the flesh I live by *the faith of the Son of God, who loved me, and gave himself for me." [NOTE: The definite articles are missing in the Greek in these two instances.]

Christ "LIVETH" - NOT LIVED - LIVETH in me.
zee = verb, indicative, present active; emoi = dative noun; Xristos = nominative singular

The life that I NOW LIVE - present active, is Christ presently actively living in me.

To say "came" or "has come" completely changes the complexity of the message to a nonentity. Jesus is alive and well and living in the flesh of his saints, today. THAT is the message of John's epistles.

It matter not to me at all, if John was addressing gnostics, his message remains one of telling us Christ lives in my flesh, as I submit my flesh to him as my example.

Paul's thesis on the logos of God being personified in the saints as we no longer live, but Christ lives in us, remains as true today as it was when Paul penned it. I do not reference the flesh of the body in which Jesus walked and taught and died; I reference the flesh in which '"Christ lives unto this day, in that of his saints. Christ "is come" (present passive)[II John 7]; "is come" perfect active" [I John 4:2] and now is in the flesh of his saints; and present active [Gal 2:20]. It is covered from every angle by both John's epistles and Paul's writings.

XI. "GOD BECAME FLESH" WAS NOT AN ISSUE
So until at least 69 a.d., the saints had no idea of Jesus being named "The word of God" at some future point in time. It was NOT an issue.

Then, when John wrote his epistle in 96 a.d., and began with "In the beginning was the word, and the word was with God, and the word was God," There was absolutely NO issue of Jesus being the word of God, because it was already understood for over sixty years, that the saints, living so that it was not they who lived, but Christ living in them, was the personification of the word of God, and the word of God was personified in the saints, and dwelled among men.

The logos concept was already understood prior to John's gospel. It was left to later generations, who studied the new testament from the standpoint of "life of Christ" FIRST, who began to understand John's gospel to reference an preexistent Jesus who somehow became a human.

If the books are studied in the order in which they were revealed by inspiration of the Holy Spirit, they CANNOT be understood to reference a preexistent Jesus.

A.T.Robertson, A Grammar of the GREEK NEW TESTAMENT, pp 767-768:

Quote:
So in Jo.1:1,Theos een 'o logos, the subject is perfectly clear. CF. 'o logos sarx egeneto (Jo 1:14). It is true also that "'o theos eev 'o logos; (convertible terms) would have been Sabellianism.

page 768:
See also 'o Theos agapee estin (I John 4:16). "God" and "love" are not convertible terms any more than "God" and "logos" or "Logos" and "flesh."

The absence of the article here is on purpose and essential to the true idea."

"In a word then, when the article occurs with the subject (or the subject is a personal pronoun or proper name) and predicate, both are definite, treated as identical, one and the same, and interchangeable.




A. HERE ARE SOME CONVERTIBLE TERMS AS USED IN SCRIPTURE:

Matthew 6:22
The light of the body is the eye:
O luxnos tou swmatos estin o opsthalmos.
[The eye is the light of the body]

Matthew 5:13
Ye are the salt of the earth:
umeis este to alas tees gees
[The salt of the earth are ye]

Matthew 13:38
The field is the world;
de agros estin o kosmos
[the world is the field]

The good seed are the children of the kingdom;
de kalon sperma outoi eisin oi uiois tees basileias
[the children of the kingdom are the good seed]

the tares are the children of the wicked one;
de zizania eisin oi uiois tou' poneerou
[the children of the wicked one are the tares]

Matthew 16:16
Thou art the Christ.
Su ei o xristoS.
[The Christ art thou]

Matthew 26:26
this is my body.
touto estin to swma mou.
[my body is this]

Matthew 26:28
For this is my blood
touto gar estin to aima mou
[my blood is this]

John 8:12
I am the light:
Egw eimi to phws
[the light am I]

John 10:7
I am the door
egw eimi ee thura
[The door am I]

John 14:6
I am the way, the truth, and the life:
Egw eimi ee odos kai ee aleetheia kai ee zwee:
[the way am I; the truth am I; the life am I]



B. SAMPLES OF INCONVERTIBLE TERMS IN SCRIPTURE
John 1:1
the Word was God.
theos een o logos
WHAT IS NOT SAID:[God was the word]

John 1:14
the Word was made flesh
o logos sarx egeneto
WHAT IS NOT SAID:[flesh became the logos]

I John 4:16
God is love;
O theos agapee estin
WHAT IS NOT SAID:[love is God]

What is the natural consequence of this? John does NOT say "God is the logos." THAT would be Sabellianism, a heresy developed in early Christian times.

This means that whatever the logos does, God does NOT do. So, when in John 1:14, "the logos became flesh..." God did NOT. Therefore, John 1:1 CANNOT be used as a proof-text that Jesus was pre-existent deity.

A legitimate question rises "If this is truly a work of Satan, why didn't John become the first book in the study list? Surely elevating Jesus to deity takes precedence over any other consideration, yet John is listed fourth, not first.

Response: Satan knew that humble men would recognize the radical change within the first few generations, so he place another book first, because it is in Mathew's account that Peter's supremacy is established, and the authority of the church to be the only "orthodox" teacher.

Once the church changed its identity to "the Catholic church (early in its history this was done) and then establishing Peter as Universal Bishop (later = Pope), everything that this new developed hierarchy states as "orthodoxy" becomes official.

But, let's check the scriptural account for the reality of what was taught.


PETER WAS GIVEN A COMMISSION TO PREACH THE GOSPEL TO THE GENTILES: "And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe." [Acts 15:7]

BUT PETER MESSED UP SO BAD THE COMMISSION WAS TAKEN FROM HIM:
Gal 2: 11 But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed. 12 For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision. 13 And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation.

14 But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews? 15 We who are Jews by nature, and not sinners of the Gentiles, 16 Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.

17 But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid 18 For if I build again the things which I destroyed, I make myself a transgressor. 19 For I through the law am dead to the law, that I might live unto God.

AND THE COMMISSION TO THE GENTILES WAS GIVEN TO PAUL
Gal 2:7 But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter; 8 (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:)

Paul wrote his epistle to the Galations circa 48 a.d. but Luke did not write the account of the Acts of the Apostles until circa 61 a.d.

The chronology of the commissions to preach is recorded thusly that Peter was given the job to preach to the gentiles, Peter messed up, Paul was given the commission to the Gentiles, and Peter was redirected to the Jews. His influence was tainted by his behaviour in Galatia.

When the church sent Paul and Barnabas to the Jerusalem conference (recorded in Acts 15) Peter was certainly not a pope, because James was the one in charge.

Acts 15:1 And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved. 2 When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question.

3 And being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren. 4 And when they were come to Jerusalem, they were received of the church, and of the apostles and elders, and they declared all things that God had done with them. 5 But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses. 6 And the apostles and elders came together for to consider of this matter.

PETER REMINDED THEM OF HIS EARLIER COMMISSION TO THE GENTILES;
And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe." [Acts 15:7]

8 And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us; 9 And put no difference between us and them, purifying their hearts by faith. 10 Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? 11 But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.

BARNABAS AND PAUL THEN REHEARSES WHAT HAD TAKEN PLACE IN THE WORK THEY HAD AMONG THE GENTILES; 12 Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them.

JAMES THEN TESTIFIES THAT GOD "AT FIRST" VISITED THE GENTILES THROUGH PETER; 13 And after they had held their peace, James answered, saying, Men and brethren, hearken unto me: 14 Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. 15 And to this agree the words of the prophets; as it is written,16 After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: 17 That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things. 18 Known unto God are all his works from the beginning of the world.

JAMES THEN GIVES HIS DECISION AS TO HOW TO HANDLE THE SITUATION;
19 Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God: 20 But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood. 21 For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day.

APOSTLES, ELDERS, WHOLE CHURCH SEND "CHIEF MEN AMONG THE BRETHREN"
22 Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren: 23 And they wrote letters by them after this manner; The apostles and elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia:

24 Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment: 25 It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul, 26 Men that have hazarded their lives for the name of our Lord Jesus Christ.

27 We have sent therefore Judas and Silas, who shall also tell you the same things by mouth. 28 For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things; 29 That ye abstain from meats offered to idols, and from blood, and from things strangled and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well.

JAMES IS NAMED BEFORE PETER AS PILLARS
Gal 2:6 But of these who seemed to be somewhat, (whatsoever they were, it maketh no matter to me: God accepteth no man's person:) for they who seemed to be somewhat in conference added nothing to me: 9 And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision. 10 Only they would that we should remember the poor; the same which I also was forward to do.

So the chronology established by scripture is 1) Peter was given a commission to preach the gospel to the Gentiles. 2) Peter messed up in Galatia. 3) Paul was given the commission to the Gentiles and 40 Peter was sent to the Jews.

This was demonstrated earlier in John's gospel by an prophetic exchange between Jesus and Peter. [John 21:15-17]

"So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs.16 He saith to him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep. 17 He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep."

The Greek clears up any doubt for us -

Jesus says to Simon Peter, "Simon son of Jonas, Agape thou me" (are you devoted to me?)
Simon responded "Yea Lord, I phileo thee (I have affection for thee) Jesus said to him, feed my lambs

A second time Jesus asked of Peter, "Simon, son of Jonas, Agape thou me?" (Are you devoted to me?)

Again Simon responded "Yea Lord you know that I Phileo thee." (I have affection for thee.) Jesus said to him, "Feed my sheep."

The third time, Jesus says to Peter, "Simon son of Jonas, do you Phileo me?" (Do you have affection for me?) Peter was grieved because the third time, Jesus questioned his affection. Jesus said unto him, feed my sheep.

Notice - Peter, when asked about the depth of his devotion, responded with affection, and was told to feed the lambs, the young inexerienced babes in Christ [Gentiles who convert to Christ].

Upon being questioned a second time about his devotion, and again responding with his affection, Peter is no longer fit to feed the lambs, but is told to feed the sheep [The Jews who convert to Christ].

But the third time, Jesus changed his question to accomodate Peter's earlier two reponses; the result of which was Jesus questioned even Peter's affection, because it should have by this time escalated into devotion. Peter was grieved because Jesus questioned even his affection.

And sure enough, Peter was given the job of preaching to the Gentiles, and later lost that commission, and was given the job instead, of preaching only to the Jews.

By placing Mathew's gospel at the front of the study of the "life of Christ" Peter's supremacy was established prior to any consideration as to the deity of Jesus. And the dark ages were ushered in precisely at that moment in history, that "Trinity issues" raised in the council of Nicea in 325 a.d., became "trinity doctrine" and was declared "orthodox" by the council of Chalcedon held in 451 a.d.

(From Catholic Encyclopedia)[quote]
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!The second session (10 October - 451 a.d.) was occupied with the reading of testimonia bearing on ! !questions of faith, chiefly those under discussion. Among them were the symbols or creeds of the ! !Councils of Nicaea (325) and of Constantinople (381); two letters of St. Cyril of Alexandria, viz. !
!his second letter to Nestorius and the letter written to the Antiochene bishops in 433 after his ! !reconciliation with them; finally the dogmatic epistle of Pope Leo I. All these documents were !
!approved by the council. When the pope's famous epistle was read the members of the council !
!exclaimed that the faith contained therein was the faith of the Fathers and of the Apostles; that !
!through Leo, Peter had spoken. !
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God

Who knows me best

Loved me just enough

to make it count the most
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